xg0 SF mcf}^ y .918 -^ %0(;.(CAL ■^^^ ^ S«rt(o« / 36 O 'I ^^/ucc^'. . '^^^ • REMARKS O N T H E TENET AND PRINCIPLES OF THE QUAKERS, As contained in the 7'heses Theologicm of ROBERT BARCLAT. ^'^ LB\/ID^n.(5ri-H- ^ns LONDON, Printed by J. Bettenham, And fold by E. Withers at the Seven Stars in Fleetjlreet. M CCC LVIIL Prefatory Discourse, To Robert Spearman, Efq, SIR, rH E public Attention has long been taken lip 'with a Controverfy of the higkejl Mo- ment, aiid big icith the mofl impo7'tant Confequences to every Cbrijlian ; andy if ive may judge from the Spirit and ConduB of the Adver- furies^ ive may add^ to this Churchy and Nation alfo, The general Dfufe^ not to fay Conterript^ of the Holy Scriptures^ among all Ranks and Condi- tions of Mankind^ affords a fmft melajicholy Pro-- fpeB to a fober and coif derate Mind -, and the Guilt of it, from ivhatfoever Caufe it proceeds^ viujl needs be proportioned to the fatal NegleB, . But if in applying this RefeBion to the J acred Order, ive fall find the fame unhappy Degrees of Indolence prevailing i?2 fo?ne — of pcrfonal Re- flexion in others — ojid of a jefuitical Sopbiflry in thofe of a more cultivated Erudition, end Icfs open Nature forely, the Guilt mufl become highly aggravated, and the Punifment^ in the End, certain and inevitable. It njooidd be Mat- ter of AJlonifimcnt even to a moral Heathen^ could he be fenfible of the infinite Importance of the controverted Subjects, to fee in what a licen* A 2 tious^ iv Pr E F ATOR Y Dl SCOU R SE. tloiis^ nay blafphemcus manner^ they are frequently treated ! — thoje high and invaluable Privileges^ wbereLy alone we are dijiinguijljed from the Gentile IVorld — thofe merciful Means of Grace ^ lohereo?! our Hopes of Glory are founded, fo ff:amejidly and ungratefully fighted ! nay, what is ft ill worfe, the lively Oracles the mf elves, with all the various and demon fir at ive Evidence they abound with, degraded into the lowef Degree of Merit, . From the j^ppearance of this Controverfy, and a brief licfleclion on the gradual Prcgrefs of it to it's prefent Situation, it is evident, that Mat^ iers are hcfUning on to a Crifis-y and y probably^ the fatal Period approach! ?2g, when our Candle^ flick fiall be removed to a People more worthy of it. T^he general Combination, at leaf ylgrec- tnent, of Mankind, concerning the Authenticity^ Necefity, and Ufefulnefs of the Hebrew Scrips tures, from the frequent Attempts of late, to de^ predate their inefiimable Value, is an tmquef ion- able Proof to what a lew Ebb they are reduced^ and of how little Import they are, in the fuperior fudgmcnt of the reputed Orthodox, and learned Part of our e?2lightened World, Every Medlcr in this Controverjy — all the Arguments hitherto produced againjl us, are frefo Infances of an impious Confederacy cgainf the Word of God — deft rucl ive of the gracious Plan of P^cdcmption therein concerted ; aizd of that ancient and pri- meval Inflitution, ivhereby that ftupendcus Scene was exhibited in T'ype, from the Fall of Man, to PfiEFAToRV Discourse. v to the Cejfaiion of the Mofaic Oecojiomy ! Pride and an cbjl'mate P erf ever ance i?i prejiidicate Sen^ timents^ (the fatal Bias of a falfc Educaticn) arc the prdijic Soi/, ivherein thfe monftrom Em- bryos are originally formed^ and from wIjcjjcc all the Iffue a corrupt Imaginaticn can quiclzen^ are called forth in Defiance of the facred Records^ and to the Snphrejfion of thofe fublime "truths ^ and all the inejlim:ible Benefits ive derive there- from. To verify thep ylfjertions, nothing further is requifte than a general and impartial Reference to what has been already written — And 1 fall the rather coJitent myfcf therewith at prcjent^ as a Summary of the State of the Controverjy (fofar as it had then proceeded) has been fme time fince drawn up^ and publifed by the reve- rend and ino^enious Mr. Mood v. / had indeed viyfelf colleBed Materials, prior to thaty in o"der to have cGmpos'cd a fuller 'Treat fe on the fame SubjeB^ under this Title, viz, '' A fummary View of the Hutchinfonian Controverfv, where- in the principal Arguments of the rcfpedlive Parties are exb>ibited ; together with the Evi- dence whereon they are fcverally buih ; with fome Obfervations on the Confeqnencep, in refped: to ths Chriftian Rehgicn.'' But the Appear ayjce of that Performance, fo handfomeh\ though concileh, executed bv that worthv and able Advocate, was one P^eafon why I declined the further Profecution of that Dfign, The other wasy that I then thought, and am fill cf the A 3 fvne vi Prefatory Discourse, fame Op'mion^ That rarticulars have already been too long infijled upon— Jo as to become tedi- ous and difagrecable to a candid Dijpuicuit^ as ivell as irkjome aiid ^vexatious to an ingenuous Beader, Every fuch Per/on mujl be fully fn- fible, that our /Idv erf dries can have no ground of Complaint^ that either their 0/yecricns, or their Argument Sy have been fight ed : 'The particular Anfivers they have received, though to flak Ob- jcBions^ and perverfe Repetitions^ 'nay\ to the mojl evajive and difmgenuous Condudl, is abundant Proof of it. And the great Indulgence they have experienced in thefe reJpeFfs^ is Jar beyond ivhat either the Nature of their Performances, or their Candour in the Management of thein^ could en- title than to expcB, For Proof of this, I fay^ we need but appeal to the V/ritings of our Ad- verfaries, to judge of the Spirit from ii'himce fo ftrange and general an Gppofition fbould proceed — ejpe daily as it concerns the mrji important Ar- ticles oj the Chrifian Faith \ and the very Plan aljo, "oohcreon the Separation cf the Church oJ Eji gland from that of Rome is founded^ and V)hereby alo?ie f:e can be jufificd in that Sepa- ration — and ??wre efpe daily filly that^ it fljould proceed from that ^larter^ vd:ofe fole Efablifi- ment and Profefjion, is to invefligate^ propagatCy and defend, the Articles and Do5irines of the Holy Scriptures, therein maintained. After u'hat has been already (hid, it may be d'etned 7iccdlefs, perhaps, to declare, that I am afincere^ though imworthy Member oJ the Efta- biijed Prefatory Discourse. vii b!iJJ:cd Church. But as the Perjon of the late excellent Mr, HiUchinfon (with whom I was well acquaijited) and his Writings alfoy have been Jo generally, though unjujily.ajperfed — ajid that per- fonal Odium, extended to all that Jiudy the Scrip- tures on bis Plan, I Jloall 7iot fcruple further to acknowledge myfelf to be of the maligned Party (fnce we 7nujt be fo dijlinguifjed) and to glory alfo in tlat dijgraceful Appellation. And for- a/much as an external Affedlation of Caiidour^ Politenfs, and Decorum^ in controverfial Af- fairs, has almofi obliterated the Sincerity of our Language, and the Integrity of our Morals — I have determined, both at prcfenf, and on any future Occajlon, to deliver my Sentiments and Obfervafi'ms with all imaginable Freedom of ExpreJJion'y no further regarding either the Per- fons, or Dignities, of our Adverfaries, than the general Drift of their ^ Arguments and Oppoftion require, I have long been a S [eel at or of this Controverfy, and particularly atteiitive to the Merits of it, as well as to the Maniier in which it has been conduced. I therefore fatter myfef with having acquired fome fmall Degree of judgment in theje Matters, and that from my ProfeJJion, and Circumfiances of Life, I have an undoubted Right to make my own Rcfeclicns on them. Nay, I will go a Step further, by ob- ferving, I'hat from a due Refetfio?: on the Na- ture of this Oppftion, and thofe alarmJng Cir^ cumfances that fo immi?iently threaten us from every garter of it // is become the indifpen- . A 4 ^ fhle viii Prefatory Discourse.' fible Duty of every fcrious ChriJliaUy hut more particularly of the Mimjiry^ to bear a faithful and refolute 'Tejlimony againjl it ; iiot only as a Criterion of their firm Attachment to the Caufe of Revelation^ but alfo as a public EviJefice to Mankind^ that they are not of that Number^ who ha^c bowed the Knee to Baal. But though I do 72ot ijitend^ 72or icculd it be tonfftent with the Brevity of this Difcourf^ to addrefs my fef particularly to the Merits of the fever alAfj'aults of our Adverfaries^ (for the Reafons fpecified above) j yet I fall ?iot be fo regardlefs of them^ as not to exemplify the general tendency of them^ by fome particular Jnftance \ as a Proof of the Uniformity of their refpeBive Views ^ and that*, howfoever they may differ in the manner of their Approaches y they all center in the fame Roint^ viz. the AboliJJ^ment of our Religious Efablifi- ment'y a?id, what will follow by natural Confe^ quence, of our Civil alfo. And of all the Attacks that have hitherto been made againjl our excel- lent Conjlitulion^ I foall have a particular Eye en the candid Difquifitions not forgetting alfo the learned Difputations of two reverend Gentlemen ; whereby the Mea?:ing of fome /;;;- port ant IVords^ and the Emendation of many corrupted Paffages of Scripture^ are worthily attempted to be fettled. Thefe will be fujfcient Evidence of the 'Truth of my Affertion in gene^ rah ^^ *^ell as proper Specimens of that great Defign, they are fever ally labouring to accom- plifj. And Prefatory Discourse. ix Afid in order to this, cis I fl: all be careful to avoid all perfonal ReJleBions^ and ahufive Lan- guage \ jo do I promije thoje Gentlemen all the Freedom I may juftly make uje oJ\ and as much Candour aljo in the manner of it, as fuch un- common Performances can entitle them to. But I mujl at the fame time acknowledge^ that I am jo aukward and old-fafioned^ as not to be com^ flaifant at the Expence of Truth and Integrity^ as well as of the Honour and Regard for that excellent Churchy I am proud in being a Mem- ber of And if in the Profecution of this Un- dertaking, an unifiial Warmth fould occafon- ally appear, and rife abo^e the Ufelefs Standard of Moderation and Indifference \ I ?nuji obviate any unfair Conclufons that may be drawn from thence y by obfervirg, That they miijl be Strangers even to the Frame of human Nature, not to know^ that the very Pajfions thereof are not only inno- cent in themfdves, but are infertcd into it for wife and juftifable Purpofes — nor do they ever become criminal, but in the Excefs and Abife of theyn. There are times for the Exercife of every Virtue, and every Paffion and the Import a?2ce cf the SubjeB, and Occafon, will jufify any ex- traordinary Sally thereof, which an affeBed Calm- nefs of Temper would jiile an intemperate Zeal^ and unmannerly Proceeding. But 1 fnill never be umnindful of that Emotion, with which the blefed Pattern of Meeknefs itfetf and his auflere Harbinger, delivered ther.f elves to a Generation of Vipers \ nor of the Rebuke the Angel of the Church X Prefatory Discourse. Church of Laodicea 7net ivith for his Luke* ivarnmejs — Be zealous then^ is a Precept of the kighcji Authority^ and hy the good Leave of thofe Gentlemen^ we fJjall not fcruple to follow thofe great Examples of it, onjimilar Occafions, But howfoeverjufi that Rebuke then was, furely it can be but little lefsfo in thefe t lines of uni- verfal Degeneracy and Corruption — when Faith is treated hut as a fpeciilative Bigoftry, and di^ 'Vine 'Revelation but little better than Artifice and Lnprfure 3 however, but of little life and Sig?iificancy, as the Language wherein it is writ^ ten, though framed by God hifjjjelf is looked upon as vague and indeterminate by fomc, and obfolete and antiquated by others. And as the holy T^ongue (though the only immutable Foundation whereon the Truth and Certainty of the Cbrifiian Reli-^ gion refs) is become the ObjeB of a general D if- regard — thofe inferior Attacks on our ificompa- rahle Liturgy, and ecclefaftic Conflitution, are not at all to be wondered at, as they are the Refult of the fame licentious Principle and it would feem altogether inconfylejit, to be zea- lous for the Prefervation of the outward Form, where the Subfance if elf is fo little regarded. Our Adverfaries of both kinds have carried on their Approaches after afimilar manner, and have direEled their Views, (as far as we can judge) ,to the fame pious Purpofes, 'The one, with a pretended Spirit of Be?2evolence with all the^ Ingenuity and Good-breeding imaginable , has ?nade a decent Propofal for the Subverfon of our inva- luable Prefatory Discourse. xi luable Liturgy — a Liturgy, which thefe Gentle- men thcmfelves approve of in the grojs, but de-^ predate in every Particular, 7 he like has been the PraBice of the ether ^ who, under the Co- lour of E?ncnclations of the Text, and of fettling a few 07^igi?7al Words, (of the I a fl Importance to every Chrijlian, though quite indifferent in their fuferior fudgment) have, as far as is in their Po^iver^ imdermiJied the Authority of the facred Records, and rendered the Word of God^ both i?t Point of Evidence and Authority, precarious^ and inconclufve. But as this affeufed Candour and Equani?nity is become the Standard of mo- dern Politenefs, and is the only Difguife under which fucb impious PrcjeBs can make their En- trance upon us, it is alfo faljely imagined, to be the, Mcafure whereby the Merits of Ccntroverfy^ of whaffoever Moment, are to be ejiimatcd. No- thing can 710W merit Approbation^ that is 7ict conduced on this plaufble Plan ; 72or bcco?ne fb immediately the Objedis of Cenfure, as to opfend in thefe delicate Points. The ??2qji ?icxious ajjd definitive Principles -all the complicated Poi- fan of Infidelity^ when prcpoiinded zi?jder the Co- lour of civil Language^ have made a general Inroad arnongji us, and , by the fame Means ^ maintain thefnf elves in the Height and Arrc- gancy of Dominion. Nay, I doubt ?iot, but the Reveries, and whimfical Interpretations, even of Ilutchinfon himjelf had gained Ad?nifiicn, if re^ commended uiider the Fcrm of learned Conjee- lures. xii Prefatory Discourse. tures, and with due Deference to the judgment of the Dignifed and Polite, But howjbever it may rnjjic the ^iet^ or dif- turb the golden Repofe oj our Adverfaries^ it is become ahjolutely necejjary to firip the Oppo- fition of thofe upper Garme?2ts of Difguife^ and 'view it only in that mojl interejling Pointy the dejlriiBive Confeqiiences of it and no longer to fiiffer our j elves to be deluded by fuch fpecious Ar- tifices^ into a fatal Security \ nor tamely to fee cur Inclofures trodden down on the ojte hand^ 7ior the Magna Ghana of our fpiritual Inheritance thus miferably maimed^ on the other. Attempts^ both fecret and open^ have been frequently made^ which have hitherto been defeated^ by the Inter- fofition of fuch worthy Inf.ruments^ as the good Providence of God has^ from time to time, been pleafed to raife up for this Purpofe. I cannot fuff^ciently applaud their Labours in this glorious CaufCy nor that warm and generous Zeal they have foewn in the Defence of it I I admire the imfaken Courage of thofe faithful Stewards and Minifiers oj the Eft ablifed Church and fin- cerely congratulate them on the Difplay of fuch heroic Virtue, under all the Difcouragements that fur round them^ and the magnanimcus Ex- ercife of it at fo critical and important a Con- junSure ! But as the Subverfion of our Liturgy ^ and CQ?2feque?itiy by Degrees^ of that pure IForfip maintained in our excellent Churchy and finally y of Prf. FATORY Discourse.' xiii qfthe Minijlry thereon^ miijl needs be preparatory to that of the Holy Scriptures it may be ne- ce[jary to lay down fome preliminary ^leries^ "lobich will of ihemfelveSy without any further infijiing upon at prefent^ Jljew the Nature of the candid Difqiiifitions in general, and their mam-- feji 'Tendency to that Fiirpofe : They will alfo few the true State of the Cafe between iis-—^ whence the JJ^ireafonablenefs of fuch a confident Addrefs, and the Reception it ought to meet with from every Member of the EJiabliJhcd Churchy will be the more cafily apprehended. 1. Whatfoever has received the Sandiion of the Legifatiire, and is thereby become an Article of the Eftablifjmenty is no longer quejlionable by the Members of it. 2. If it be net qucfionable by the Members^ vmch lefs is it fo by thofe who are not of the Community ; lefs fill is it to be made the Subjedl of Humour and Caprice. 3 . If, in order to partake of the Privileges and Emoluments of the Eftabltfment, it be ne- ceffary to be a Member thereof it mifl fill be previoufy neceffary to accept of thofe Terms and Conditions, whereby alone they can become fuch. 4. If thofe Terms of Communion ^ be they Civil or Religious, be the only Means whereby the Be- nefits of that Co772munion are to be difpenfed : then Thofe who refufe a Compliance with thofe Term^, are not entitled to a Claim to thofe Bene-- fits. i'lv Prefatory Discourse^ jits, but wilfully incapacitate themfehes for the Receptio7i cf them, 5. ConJequently\ Thofe who perfijl in that Re^ fofal, have 7io Right to dijpiite the Fitfiefs or Pro- priety of the Conditions nor^ farther^ to call for any Amendmejit of them nor^ farther yet y to publifb their Difapprobation of them to the World. 6. If it has feemed good to the Wifdom of the Government^ to prefcribe certain Tefts^ Articles^ and Sub fcript ions ^ whereby the Members may be known y and the Blejjings and Privileges cf So- ciety Jeciired to them -, every Atte^npt in thofe^ without the Paky to pafs the Barrier , is an In- fdt upon that Government ^ a?2d an Abufe of it's Le?2ity '-^ It is a l.''ranfg?rJJion of tkofe LineSy which are the Limits of their Enquiries, and the lie plus u\xx2i of their Difguijitiojis 'y and will be J'ound to be fc tcoy of their Ingenuity and Good- breedi72gy both in a Political and Ecclefjajlical Ca- pacity. ^he very Mention of thefe isfuficient topew^ what the Privileges of the Members arCy and how the Poffeffion and Enjoymejit is fecured to them : which Jt'cws aljOy on the other handy the Vji- neafcnablenefs of any Application from thofe who are out of the Community — 7?2ore ejpeciaUy offuch anApplicafiony as, under the Pretence of amending her Liturgy y would infdioufy fubvcrt the Foun- dation of the Church itfelf. the Prefatory Discourse. :k:v ^he Dijigfi of thefe Gentlemen could never huvc been anfwered by a dlre^ Attack upon the Conjlitution tfjclf-, nor could there have been the lea/i Probability of Succefs from it's Appearance in it's real and native Cbara&er — That ivould at once have ??iet "with a general Abhorrence. It was 7iecejjary therefore to affume the Garb of the Miniftry^ and to appear mightily concerned for the Honour and Interejl of Religion, And under fuch Difguije they propofe their SluerieSy with all the Humility and Modefy^ Freedom and Ingenuity — without the leafl Partiality^ or 'Taijit of Prejudice^ or Bias of Rducation — In Jloort, without ojiy of thofe DefeBs^ as are incident to the Condition of all Beings^ below that of an un- fallen AngeL And all this without the phari^ f ileal Appearance of hurrum Atpplavfe — appa- rently^ with no other View^ than to exonerate their tender Confciences^ by freely declaring their Sentiments^ and leaving the Event to fuperior Wifdom and Confideration. But if the Honour and Inter eft of the Chriftian Religion, (not in a lat it u dinar ian Senf\ but as itftands revealed in the Holy Scriptures^ fupported by divifie and hu- man Rvidence, and truly prcfeffed by our excellent Church, in her Articles, Creeds, &c.) If that, I fay, be the real Motive, and it proceed from the Heart ; wherefore are all thofe Profeftions above — tlxfe repeated Declarations of being true and dutiful Sons of the Church — thofe frequent Jiftif cations of themfelves and Proceedings, with- out any previous Accufations? It is a Jl:rewd Suf picion XVI Prefatory Discourst;:. plcion cf Counterfeit^ inhere there are fo many fnlfome Affe^ations of Sincerity, The Sons of the Church 'will always be dijlinguif:ed as fuch, by an Uniformity of Character^ and a JlriB Con- fifiency of inward Sentiment^ with outward Pro- Jcfjlon, They have no upper Garments occafton- ally to put on — no Inclinatioji to be Setters forth of ft range DoBrine^ nor to be the ProjeBors and Abettors of fuch Pri?2cipleSy as are inconfftent with their Religion^ or a Scandal to their Pro- fejjion, They feel the fame Refiraints from fuch criminal Behaviour in private^ as in the midjl of Day y or open AJJemblies. We are acquainted^ in the Preface to this Worky with the Defign of Thofe who were prin- cipally concerned in the drawing of it up — The Ploty it feemSy had been feme time hatchings and after it had grown on to a competent Degree of Maturity^ was put^ in Mafiufcript, into the Hands cf a very eminent and worthy Prelate^ in the Year 1 746 / muji paufe a while ^ to give Vent to an Aftonijloment jiot to he exprejfed by Words I • 7^ // indeed come to this pafs ? Or is it the audacious Efron- tery of the Man ? an artful and infidious Infmu- ation of the Affent of a worthy Prelate y to a Defign fo fl)Ocking in ifs ConfequenceSy to gain Credit to his Caife, and render it the Ifsfuf peeled? — • A Defign y both in the Whole y and all iti PartSy immediately dejlru5tive of the Eft a- blilhed Churchy and, remotely y of the Chriflian Rehgion, 1 cannot entertain an Opinion fo un- worthy Prefatory Discourse. xvU nrorthy — /b incorjijlent uiih that J acred Charc8ier ' — la/'t/j the Fig! la /icy of that high Office, and faternal Affection of the Cbitrchcs, over lohich the Holy Gkoji Las made them Gverfeers % and for the Prefervation whereof in Faith artd Pu- rity of Principle^ they muft be accountable here- after, " The I'cry Sujpicion is nionftrous^ and cannot Jlafid with Chrifian Charity. But we will put a Cafe that will illuftrate the Defgn of the ca?2did Gentlemen^ which will demcnflrahly evince both the Abfurdity and Vnlawfulnefs of fuch a Proceeding. Let us fuppofe then a Pri?2ce to have a City in fome remote ajtd difaffcdicd Part of his Domi- nions— -f cured by proper Lines, Fortifications^ &cc,from the Incurfion of the Enemy — thofe For- tifications defended by a loyal and couragious Gar- rifon-, fuficiently infiru5led both in their Prince's Orders J and in the Nature of their own Duty—^ and by threr prudent Adminijl ration^ and Dif- charge of their refpe^ive FunBions, prefervifig the Inhabitants in their AllcQiance ana Dutv : fuch a CoizduB furely would merit the Efieem both of Prince and People. Let us fuppofe alfo, on the other hand, fo77:e of the Difaffecfed, in the Garb of the Uniform ap- proaching the City^ and with the great eft Afi'ecla- tion of Benevolence and Good-breedings thus accofi- ing the Garrifon, Mcjl xviil Pkefatory Discourse. Mojl- tvcrtly Ccvenioi'S under the bejl of Frinccs ! TH E Excellency of your Conftitution — the admirable Order and Regularity of your Goverr.meiu, and the prcfcnt wife and prudent Adn)iniicratioa of it, are too vilible to elcape our Notice, and of too great Confe- querxe not to nit r it our fmgular Attention. How peculiar is the Happinefs of this diftin- guifiied City !— how manifold the Blcffings, the Inhabitants of it daily experience! But whence does this proceed, and to what Caufe is it ow- ing? It is well known how greatly her prilVine Beautv was fullied, and how long her antient Glory was eclipfed — it is equally known alfo, that there was a Tin'ie, when thefe ineftimable Privileges had no Being : when Bigottry and Ignorance had totally luppreffed them, and all had given way to the arbitrary Sway of an im- perious Hierarchy. But the good Providence of God, that frequently brings Good out of Evil, was pleafed to open the Eyes of fome fuperior Spirits of thofe times — to give them a Senfs of the wretched Bondage they groaned under, and a noble Zeal to extricate themfelves from it, by infpiring them with Vv^ifdom fuftlcient for the glorious Attempt, and Fortitude propor- tionate to the Execution. We cannot, without the utmoft Ingrariiude, be unmindful of that memorable Period! — when the Shackles of an- tichriflian Prefatory DrscouRsr. xix ticlirifiian Prejudice — thofe delpotlc Principles, wherein cur religions Liberty had i'o lone; been abforbed, were lo happily Ihnkcn off! We have the greateO: Efieem for thofc venerable Leader?, and wife Mufter-builders of our excellent Con- llitution ; nor nre we without a due Senfe and juit Regard for their pious Labours. But as every- thing human is liable to Imperfedion, we fliould be much wanting in that honeft Freedom and Ingenuity we profels, did we not ferionlly ac-' knowledge, that this noble Work, which has fo far profpered already, is ftill capable of great and i[nportant Improvements. We would not be thought to detradt from the Merit of thofe wife and good Men, nor to harbour a Hiought that (liould carry the moll; remote Refledion, either on their Piety or Learning — They were undoubtedly the burninQ- Lin;hts of the Times they lived in : Bat as that Age was compara- tively dark, and, in many refpeds, deftitute of thofe Advantages this more enlightened one is bleffed with we Vv-ill fpcak our Minds free- ly, as becomes true and real Patriots, but wirhal reverently and candidly, from the great Regard w^e have for your happy Efiablilbment. And it is from a Reflection on your Situa- tion, and the peculiar Circumflances attending it, that we are induced thus to open our Minds — -When we conlider this, cur ijearts expand within us, (and from the Fulinefs cl" them we fpeak — ) we feel the m.cft lenfible Emotions of Benevolence towards tliole who are fo un- a 2 i'^appy, XX Pr E F ATOR Y D I SCOURSE.' happy, as to have no Share in the Privileges and Emoluments of tbiis Community. We are truly concerned to fee them confined to one fingle City happy thole indeed who enjoy them ; but how much further might this Hap- pinels be extended — how many Thouiands of very honeil and worthy Men might be brought within the Influence of it ? — Men of the ftridl-' eft Probiiy and Integrity of the moft free and unbounded Conceptions, of the moft en- larged and generous Dilpofitions. We are hum- bly of Opinion, (with all due Deference to bet- ter Judgments, if thofe who differ from us be bet- ter) that your Conftitution fubfifts on too narrow and contracted a Plan. The Terms and Con- ditions of it, are too ftreight to be complied with Vvhereby it muft: for ever lofe the Be- nefit of numberlcfs Pcrfons of the moft valuable Qiialifications who;, notwichftanding they might differ from you in things lejs ejfentiaU in Matters of mere Nicety and Speculation — would yet unanimoully concur in the Support of a Community, and the Prefervation of it's Glory, were it ereded on a more large and comprehenfive Bottom. We will freely de- clare our Sentim.ents on this moft interefting Occafion, which has no other Tendency than to enlarge the Borders of this happy City, and to make it the Center of Union and Harmony, to the moft iarring and difcordant Factions amongft us. And we are the rather induced to take this Freedcm, from a very promifing Ap- pearance, PRFFATORY DISCOURSE, xxi pearancc, and uncommon Concurrence of Cir- cumftances and Things. We are not without Hopes of the kind Looks (if not perhaps fe- cret Wiflies) even of fome of our worthy Go- vernors themfelves, nor is it to be wondered at —a Principle fo benevolent in it's Confequence?, can {land in need of no Apoloe;y ; nor, (we are perfuaded) will it meet with Oppofition from a iingle Man of Senfe in your Community — • from none indeed but thofe of very narrow and prejudiced Views — Men of much Zeal for an- tiquated Cuftoms and Opinion?, but of fliallow Judgments; of little Candour or Elevation of Thought. Your Ufages are much too nume- rous and precife, fome of them rr.ere Pundli- lios. One of your prime Maxims is very rny- flerious, nay unintelligible; and which (^s far as we can difcern) has no other Merit or Foun- dation than what arifes from mtrt poftive In- Jlitution — fuit;ible enough to the Weaknefs and Credulity of former Generation?, but very in- glorious Fetters to the Dignity of PvEASon, and Cramps to the Exerclfe of Free Enqjuiry. Surely it muft be criminal to be thus tenacious of little Peculiarities^, and infignificant Badges of Diflinciion -To adhere fo ftridlly to the Neceflity, nay to the very Letter of old formal Profeflions — as if the Sentiments of Free Agents could reft on any lefs noble Conviction, than what has the S:amp of Sovereign Reason ! It is That alone that fliouM be the Teft of all our Principles, and the Rule of all our Adions : a 3 ——which xxii Prefatory Discourse. — which wcn-ci at once convince y<;u of the UfelcfTiieis oiLims and FGrtif!catio?2S of the AbfarJiiy of a Barrier ^ where there are no Enciiiies to be kei^t cit and the Unreafon- ablenefs of fuch Peculiarities as can ferve to no other Purpoles, than to keep ns at unfriendly Dift::ncej to cherifn gruundlef^ Jfalcufies and Sulplcions, and to perpetuate a Spirit of Divi- fion an-^.cng thofc, who look allai one common Good, though they are fo unhappy as to differ in the Means of attaining it. Thefe are the fatal Bc7rs that intcrdid: the Kappinefs of an unreferved and univerfal Interccurfe. And tho' we are intirely convinced of the mutual Be- nefit that would redound, as well to thofe within, as thofe without, from the Removal of them yet we prefume not to didate to, our worthy Guardians, (many of whom we are perfuaded are of the fam.e Sentiments with us) either as to the Matter, or Manner, whereby this noble Atchievement m,ay be accomplifhed. It is the uttiioft of our Anibition to have far- nilhed fome Hints for the Furtherance of this falutary End — and wc doubt not of a favour- able Reception of them, from every generous ?nd unbials'd Perfon in the Kingdom. But if after all, we fliould yet be {o un- h-ippy as not to have that Regard paid to this Application, which we are perfuaded it de- ferves, we are perftdlly rellgned to the prefent Difappointment ; not doubling but the Time will come, (as the Prejudices of a limited Edu- cation, Prefatory Discourse, xxiii cation, and a Bigottiy for antiquated Cufloms, and jejune Cereiiionies, are now happily wear- ing off) when a Spirit of univej fal Freedom and Benevolence fhall prevail amongft us. We reft ourfelves content on that fecret but heft of Teftimonies, that of a 2;ood Confcience. And having acquitted ourftlves like honell Men, we fhall affault you with no other Weapons, than thofe of hearty Prayers, ardent Wifhes, and ear- ned Solicitations for the united Endeavours of thofe who are like-minded — and leave the Event to fuperior Wiidom. How n.voiild fucb a trait erotic Harangue be en- tertained by a faithful Garrifon^ and with what a ju/i Indignation and ReJ'cntment would the Authors of it be treated I And whatfjever the candid Difquijitors may think therafelvcSy or would artfully perfuade others to think ^ their Ferjormance is too near of kin to that conf urn- mate Piece of Impudence and Folly above men- fioned. With what Face could a Fared of Aliens and Strangers to the Commonwealth^ either Spiritual or Civil, addrefs thofe who have the Admifiif ration thereof either for the Amend- ment or Removal of thofe Laws^ Tefs.Scc. which are enacted for the Security of it ^ and which the Addrejjers themfclves have nothing to do with ? Is it an Argument of their Wffdom^ or an Injiance of their good Manners^ to aB fo in- confiftently with their own Situation^ and the prefcript Bounds of their Duty ? without the a 4 leaf XXIV Prefatory Discourse. leqjl fappofed Regard^ in the Superiors in the Community^ for thcfe i^iejlimable Privileges^ by which it is Jo happily dijiinguifbed. Does not the Lenity and Moderation of our Goijemment permit them to rejide^ traffic^ &c. indulge them the Liberty of their J'eparate Per/uafwns, Tenets, and Congregations^ and ccnjirm them in an ahfolute and iinmokjlcd Enjoyment of them ? Should they not then he content ivith thoje Pri- 'vileges without making an indecent TraJifition from their cwn Concerns^ and grafping at the highefl Emoluments of Society \ whereas they are not fo much as in a Capacity for the Reception of them ? But if they will 77eeds be fuppofed to he of the Eftablif^ed Church, and moreover of the Mini ft ry thereof let them confidcr the Bafenefs and Difui- genuity of fuch a Proceedings to pretend an af- fediionate Regard for her Liturgy^ and the far^ then Improvement of it s and yet, Judas -///^f, to betray it with a Kifs, And I do not dmbt but, in other Cafes ^ it would appear highly incongru- eus^ as well as criminal^ even in the Eyes of the Difquifitors thefnfelves. What wadd they thinks for infiance^ of any great Minijier of the State ^ who , under the Difguife of Zeal for his royal Mafers lni?refl^fhould at the fame time be found wickedly coMpafjing a}^d contrlcuig lis Ruin ? Or of ajiy Perfon eminent for his K?2owledge in the Law, who^from an affeBed Concern jor the Statutes of the PLingdom^ fJ:culd yet be publickly depreciating them^ both in refpe^ to the Matter^ and Prefatory Discourse, xxv and Maimer^ wherein they are enaBed? — nay further^ to have the Ajjurance alfo^ openly to addrej's the Lcgijlaturefor a Review^ (or rather Repeal) oj them^ and to tell the Legijlators them- felveSy that many of them were intirely of the fame Sentiment ^^ in this refpeB^ with himflf? IVould not this be a5fi?ig in CharcSer and as the D if over y is itnportant, would not the Sagacity, as well as the Complaifance of ifs Author ^ be fuitably rewarded^? Tbefe ^leries are natural^ and the Application of them to the Cafe of the Dijquifitors juf which fufficiently illujlrates the Candour of the Authors^ both as to the Plan itfelf and the Execution of it. The Plan indeed is remarkably coinprchenjlve^ fuch, as nothing but their fuperior Genius could have formed^ nor lefs enlarged and benevolent Spirits have dilated. The vain Boafs of the RomaniflSy which makes Amplitude one of the Marks of the true Churchy would by this Means y be eJ'eBually exploded and they themfelves would find 720 other Security ^ than in being fwaU lowed up in the vafl Body of the Church of Eng- land! with what important Confequences does this happy Scheme of Coalition labour I and how pro- mifmg is the PrcfpeB of Succcfs, as there are but few Obftaclcs (and thofe of a very trifin% Na- ture) that at prefent prevent the Execution of this mighty Defign ! The laudable Zeal of the candid Gentlemen has already brought thcfe hum- ble Supplicants to our Doors and though their Propofils be of different kinds^ yet as they all agree XXVI Prefatorv Discourse. agree in thoje very material Points^ viz. the Rea-- Jonabkncjs^ Modejiy\ and Decor u?n cf their re- fpeciive Addre[jes \ we nmjl ii^^eds be Perjbm of very narrow- and prejudicafe Sentimefits^ and rf extreme 111- breeding in.'o the Bargai?7, if we re- fife to comply with them. Through the want of this J we 7nay plainly perceive the Thinnefs of Gicr Ecclefaftic Corporation^ and the vaji Num- bers of incomparable Men we are deprived of through the Straitnefs cf the Terms of our Com- muni on. Cafl a fide your Sacraments and Exter- nals thofe heterogeneous Dregs of the firji old carnal Plan, and of the folder Sink of Babylon — and your Si on will foon be filled with the Peo- ple of the Lord,— and return to that inward ^ pure^ and holy Worfip, they have fo long been departed fro7n — and which alone, as St, Philo in his holy Writings informs iis^ can be accept- able to him I Depart^ fays the Man of Mode and P^eafon^ from that jtrange Infatuation and Bi- got try to an old pretended Revelation^ wherewith the Simple and Timorous of all Ages have been hocd'Winked, and frightened into a jervile Obe- dience I — But we ?nuji put a Stop to any far- ther Rcma7'ks on this Head, only obferving^ that the natural Tendency cf this generous Plan is fuchy as would not only relieve us from all Embarrajf- ment of Oaths ^ Tejis^ and Salifications for the future^ but would likewifi reverfe that Command of our bleffcd Lord, ^/compelling them to come Ik, ihat his Houie may be filled. Ill Prefatory Discourse, xxvii In rcfptB to the Differ tat ions above mentioned^ it is 7iot wy Intcfition to be particular in any Reflections upon them in this Place ; partly^ be- caufe they have already received Jnfwers from feveral learned and worthy Gentle?nen ; andfuch indeed^ as in the JudgJiient of all who are verfed in the Jacred Language^ and the high Import ayrce of ifs Heaven-born Treafures^ are ji fly deemed dec five : and partly^ becaufe majiy of the Points in Debate . are already touched upon in the Courfe of the following Remarks, But were I fo dif- pcpd^ I am not vain enough to imagine, that any Attempts of mine Jlmdd be fuccefsfuly when fo many abler Pens have filled — imy^ and let me add without Offence^ when Merits fuch as tbim\ has failed alfo I But^ confide ring the general Propenflty fo Deifn and Infidelity, and the favourable Re- ception every thi?ig from that ^uirter meets with ', it is net to be wondered at, that the forlorn Hope of Revelation is thus perpetually afjiUilted by thofe^ who either eflcem themfelves^ cr are thought by others, to be the great Goliahs of their Caufe, This is naturally to be expeBed : But what is really afonijhing is, that any of the ficred Order JJjould be found concurring, either wilfully, or inadvertently, to the Furtherance of a Defign fo impious, in regard to the Holy Scrip- tures ofl^ruth, and fo mifchievous to the Chriflian Religion, Tet fuch is the Cafe — as the Differta- tions on the two Hebrew words, and thofe con- cerning the Corruptions of the Hebrew Text, are xxvlii Prefatory Discourse. are abundant and too melancholy a Proof of , This is indeed furpr'ijing I and I confcfs, I know not into what Principles Jo fir ange a Condudl is re- folvable, The Author of the former is now no tiiorCy and I would not he fo ungenerous as to diflurbtle yjjhes of the Dead. He is fummoned to appear at the highef Tribunal^ where all Dif- fruifs vanijh, and the Secrets of the Heart are expos d and where ^ I fincerely n-iJJj be may be able to bring Reafons fiifficient to jufify a Pro- ceeding^ to us altogether inexplicable. The other Gentleman is flill livings and has had Leifure for a ferious Refedfion on the dreadful Confe- quenccs^ fo lax^ yet licentious a Spirit of Criti- cifm on the Word of God, muft needs be pro- duclive of. Under what Clafs or Degree of Guilt to rank fiich Treatment of the Scriptures^ a^ openly to arraign them of Uncertainty^ and fubjcB them to the audacious Cor reel ions of a vain and prefumptuous Imagination., belongs not to me to determine but fere ly it iniijl call for the deepcjl and fever ef Repentance ! ' What a different Light dees the worthy Bene- volus appear in'? In the Depths of f acred Science^ inferior to none ; in the Application of that excellerd KncwledgCy equalled by few : fitch rare Endowments ^ with fo amiable a Dif pofjtion — whofe Abilities are only exceeded by his Virtues 1 To this Gentleman the Chrifli^n and learned World owe much ^ the Author of thefe Sheets more. But Prefatory Discourse* xxix But as I am Jpeedily to pnfs the fiery Ordeal of the Review, / Jhall by your Leave^ Sir, Juh'join a Letter 1 intended to have piiblijl^ed^ to thofe Gentlemen^ as lo?ig ago as Jan. 14, 1757, a little bejore the late general Fafi, It may y for that Reafon perhaps^ J'eem fo7newhat ttnfeajbiiahh 72010 ; but there are wore Reajbns than one^ why I publijh it at all. The fir ft is^ becaiife it was rejufed Admiffion both into the Univerfal, and the Literary Magazines ; which firengthens a Con- jcBure I have fo me time entertained in refpeB to the Proprietors of thcfe and the ether monthly Pieces, which is, that the latent Views of all thofe Ge?itlemen therein concerned, center in the fame Point, viz, the Subverfion of Revelation^ either by excluding every thing fern their Col- leSions that is profeJJ'edly written in Support of it 5 or elfe exhibiting it in fuch a Light as to make the Author of it appear ridicidous. The other is, that it ?nay ferve for a general Anfwer to whatfoever the Reviewers may, at any time hereafter^ be pleas' d to urge againfl me. To the Authors of the Monthly Review. Gentlemen, AT the Clofe of your firft Article for No^ vejnber lad, being the Extrad: from Mr. Lcwman^ Trafts, you are pleafed to exprefs yourfelves thus, " But we are Reviewers, con- sequently of no Party, or rather, of no Here- XXX Prefatory I^iscourse*.' fy.'* How fitly you have thns charac^lerized yourfelves, your own monthly Prodadions will abundantly evince. If to be conflantly on the Side of Scepticifm and Infidelity, never on that of Revelation — if to renounce the fundamen- tal Article of a Chriftian's Creed, and on every Occafion to treat it with an unparalleled Info- lence and Contempt to lower the chief Ex- cellencies of a divine Inftitution, even beneath the pitiful Attainments of heathen Moralifts, and Men of Nature to rejedl with Scorn the Records of Infpiration, and take up with the impious Conjedures of Arians and Socinians — if thefe are the Methods, whereby you would eftablifli the Truth of your AfTertion, then in- deed, you are neither partial, nor heretical. You will readily perceive you have a Man of little Ceremony to deal v/ith — one that will life all the Freedom in his Remarks, a due Re- gard to Truth will warrant, and the Nature and Tendency of your Work will juftify. I {hall therefore at once enter my Caveat againft all future Appeals to the ftale Cant of Candour and Moderation, and the fheltering yourfelves under fuch thin and flimfy Difguifes. The original Defign of your Plan was en- tertaining and inftrudive agreeable to the great Variety of your Readers, and furniftied with every Requifite to be expeded in fuch a Compofition. Your Abilities are freely ac- knowledged, though Vanity and Ambition be too frequently the Motives on which they are dif- P RE FAT OR Y D I SCOU R SE. XXxI difplayed. Your Accompli(l:iments in almofl every Branch of Science are unqueilionable — yet has a Fondnels of (hewing them, fometimes betrayed you into mean and unworthy Re- marks : nay, and your Criticifms too, have, on the llime Princi[)le, not leldom degenerated into mere Impertinence, or officious Pedantry. Your Bufinefs, as Reviewers, is to perufe all Trads that become public — to make fair and impartial Extracfrs from them, and leave them to the Cenfure, or Approbation of Man- kind. This w^ould be ading in Charader-— and there would alfo be fufficient Scope for the Exercife of fuch Talents, as could be expedled from you in that Capacity. But the Cafe is far otherwife — you are, inflead of Reviewers, be- come Cenfors, or rather Cenfurers, as the ge- neral Tenour of your Reviews, do amply tef- tify. If you would be confiftent with your- fclves, you ought immediately to change, either your Meafures, or your Title. But the Itch ofCriticifm, and an Affeftation of Superiority, have lifted you above the Hu- mility of your real Station, and placed you in an imaginary Point of Diftindtion — whence you review indeed the fucceffive Produdions of the Learned, though with the moft fupercilious Contempt, and criminal Partiality. Pride is, in every Inflance, hateful and abominable — But when it proceeds from a Quarter, whofe fole Views, nay Reviews, are their daily Support, it xxxli Prefatory Discourse* it then becomes an unfufferable Arrogance, and deferves the fevered Treatment. Notwithftacding your frequent ProfciTions, " that you are of no Party " — I cannot recol- le6t a fmgle Author of any Merit, that has hot tafted of the Exuberance of your Benevolence, in the Freedom of your Remarks — And howr foevcr you may have beftowed fome cold and •negative Compliments on the Performance in general, yet like the candid Difquifitors, in re- -fpeft to our incomparable Liturgy, do you re- vile and depreciate it almoft in every Particu- lar. I know not how to reconcile a Conduit fo inconfiftent, to your original Plan — unlefs you are determined at all Events, to riot in your Pride and Infolence, at the Expence of the Quiet and Reputation of Mankind. As Reviewers, Gentlemen, you are Retailers only — and there- fore, ftiould be extremely cautious how you deal out your Refledlions by Wholefale, to the Difguft of any worthy Writer, or the Diminu- tion of any Branch of Science, or Learning whatfoever. Now, that there is a Species of Learning, to which your Refearches have not hitherto ex- tended, is very certain — and confequently, that in this Particular, at lead, you cannot be com- petent Judges : from whence it evidently fol- lows. That whatfoever has been advanced of late, by many worthy and able Advocates, in Support of the mofl important Points of Re- ligion, P R E F A T o 1^ y D I s c o u R s r. xxxiil ligion, however novel, or lingular it may appear to your Eminencies, or be opr-ofed by ethers of like Inexperience 3 may yet, for ought you know to the contrary, be liiidly true and dccifive. And therefore thofe Gentlemen, to whofe La- bours poiTibly, the World may be more indebt- ed, than you are willing to acknowledge, might have efcaped, one w^ould think, the Haftinels of your Imperial Sentence, and experienced a fofrcr Treatment at your Didatorial Tribunal. But though you have not, even on other Subjedis, delivered yourfclves with Indifllrence, yet I muft needs obferve, that in regard to this, you have diveiled yourfclves of all Patience^ nay even of common Decency alfo. But though you are of no Party, I liope you will pardon me for acknowledging that I am — • nay, and of that Party too, that makes no Scru- ple of profelhng, and what is more, of believ- ing, all the great Truths and Dodtrines of the Chriilian Pvcligion, and that flupendous Fund of philofophic Knowledge therewith infeparably connedLcd, in that bright and perfecl Dilplay of infinite Wifdom, the lively Oracles of God ! And now. Gentlemen, I mud be a little free with you, as we are upon a Point, wherein we fo widely differ. The Truths hinted at above are, in brief, the Dodrlne of the Holy Trinity, the only pofliblc Bafis, whereon the Covenant of Grace can fubfift — wherein the various At- tributes of the Deity oeconomically corxenrer; and through the Atonement and Satisfadion of b Christ, xxxiv Prefatory Discourse. Christ, Sandification and Afliflance of the Holy Spirit, are gracioufly exerted for the Sal- vation of Mankind. Thefe are fome of the eflential Articles of the Chriftian Faith, and are nioft certainly revealed in the Holy Scriptures j and are infallibly true alfo, if thofe Scriptures themfclves are fo — and further, they are efta- bliOied as fuch, by the legiflative Wifdom and Authority of this Kingdom, and are hitherto at Icaft, profefltd by ail the Members of the Church of England. Now, though thefe Matters may be deemed unworthy the Reception of fuch refined Judg- ments as yours, and in fome mealure luppreliive perhaps, of the freer Exercife of Sovereign Reason — yet I v%^ould defire to be informed, in what Refpec^l they become the Objeds of any Man's Cenfure, much lefs of a deliberate Scorn and Contempt. Thefe are the certain Criteria that diftinguifn the Excellency of the Chriftian Faith, from all the impious Medley of Opinions, and different Modes of Aflent, re- Ipedively afferted as the Standards of Evidence and Belief, by all the different Advocates of hu- man Reafon, in Oppofition thereto. And thefe, Gentlemen, you are at perfect Liberty, either to accept or reject, as fl^iall feem beft to the wife and determinate Motives of your own unerring Faculties. And you may reft, like the Trai- terous and Difafttded, as undifturbed, as un- envied, in the Enjoyment of your own Opinions, fo long as you can keep them to yourfelves. But Prefatory Discourse, xxxv But whenever you become the Trumpeters of fuch milchicvoLis Principles, and endeavour, by fuch regular and deliberate Methods, to corrupt the Sound and Healthy — Every fach Attempt is an Overt-ad: of Treafon in Religion, and in- volves you in much higher Degrees of Guilt, than are chargeable on thofc, who are criminal only in refpedt to the Civil Eilablifl-iment. To ridicule and traduce Revelation, either as a Bug- bear to the Timorous, or as ufelefs to the Hail and All-fufficient of thefe enlightened Times — To trample upon the Statutes and Inftitutions of the Almighty, and prefumptuoufly exalt the human Faculty, as an infallible Diredor in all our Concernments, both lemporal and eternal, in Oppoiition thereto — what is this but Treafon, nay the highell Degree of it, inatauch as it is an open Iniult on thofe divine Eftablifliments, which are fraught with every .Species of Evi- dence — authenticated by every Mark of Truth — and rendered indubitable by every Sandtion, the Power or Gcodnefs of God could give? Surely this is an Oftencc of the moft atrocious kind — that indicates a far greater Apoftacy, and Aberration from the Redlitude of prefcriptDuty, than any civil Trefpafs or Breach of Allegiance can amount to, though it has a Guilt in com- mon with thofe alfo. This is doubtlefs, a Charge of a very high Nature — but no more^ than a general Appeal to your Reviews, will abundantly juflify. b 2 But xxxvi Prefatory Discourse. But left I {hould feeni to reft this Miuter on mere Aflerticn, I will nroduce a Srecimen in Support of it ; and for the reft, fl:iall con- tent inyfelf at prefent, wiih a Reference to thofc Reviews, wherefotver Revelation, together with the beft Defences of it, are the Subjed: of them. The Athanafian Creed, Gentlemen, (thongh but the Cover of yonr deeper Malice againft Re- velation in general) has long been the devoted Butt of your impious Sarcafms — the Mark at which all the envenomed Arrows of InSdelity, from whatever Qiiarter they have proceeded, have been fuccelTivcly levelled. And though this illuftrious Paraphrafe dees not only de- monftrate the Senfe of the primitive Church, in vefped to the important Subjed: of it, but does alfo admit of certain Proof in Support of every explanatory Article — yet is it impcfiible you tliould be qualified to give Judgment here- in, both from a notorious Ignorance of the L.uiguage and Contents of thofe Scriptures, wherein alone the Evidence and Account of it is contained 5 as well as alio from that extreme Partiality, and virulent Prejudice, you have, on all Occafions, maniftftcd againft it. Your Pleas, as to the underftanding the holy Language, will not be admitted, as every Specimen hitherto produced by you, fl:iews both the Lamenefs of your Criticifms — the Rabbinical Taint, and Oriental Twang they favour of, and theApoftate Biafs you are evidently under. I have Prkfatory Discourse, xxxvli I have now given you my Reafons, why you are altogether difqualified to (it in Judgment on this important Article — I will briefly add Tome others of another Nature, to convince you of the Danger, as well as the Impropriety of fo doing, which probably, niay have foaie little Weight with you. The Belief of the Holy Trinity, Kcs ever been acknowledged as the principal Article of the Chridian Faith it is made of indifpenfible Necefiny to every Member, both of Church and State — has received the higheft Sandlions of the legiflative Powers, and has proportionable Penal- ties annexed to the Dlfoelief, and contemptu- ous fpeaking of it. Hence, fetting afide our primary Obligation to it, as a divine InRitu- tion, there arifes a fecondary one, as it is a Civil Eftablifliment : and confeqnently it is in no refpedl an Objedl of any indecent Treatment, nor indeed, queftionable with Impunity, under our prefent Conftitution. That there are many Oppofers of this, as well as all the other Doc- trines of our holy Religion, is not to be doubt- ed, nor to the Purpofe — We have fatal Experi- ence of this Truth, from thofe variour, Swarms, of different Appellation, though united in Prin- ciple, of which the great Aggregate of Infide- lity is compofed — Arians, Socinians, Free-think- ers, and (though lall: in Order, yet not the leafl: in Dignity) the Authors of the Monthly R -view. Thefe are the mighty Champions that defy the Armies of the living God ! There are likewife b 3 Traitors xxxvili Prefatory Discourse. Traitors and Difaffeded in xhe State, (but that dots not fuperieue the Being and Fxcellency of it ;) Pvlen, I doubt not, of equal Freedom in Principle with yourfelves, though fomewhat more Icrupulous and delicate in the open A- vowment of it. Let us now, Gentlemen, refolve this Matter into a Civil Cafe, whence I doubt not, bat the Danger, as well as the Abfurdity of fuch a Condudl, will be abundantly evident and ftrike- ing, even to yourfelves. It is acknowledged, that you have indeed, fliewn yourfelves Perfons of undaunted Courage, in all your Attacks a- gainil: the pofitive Inftitutions, and revealed Purpofes of God ; and as regardlefs of Confe- quences, as if there were no fuch things in being, nor Penalties annexed to fuch highTranf- grelTions of them : But in refped to the Creed under Confideration, and the Orthodox, as yoa fcornfully call them, who embrace the Belief of it, you have taken the moft licentious and unparallerd Freedoms, and added alfo a manner of fpeaking both of it, and them, the moft vilifying and reproachful — nay in Terms, that iionCj but fuch as have difclaimed all Preten- jionSj both to Decency and Guod>breeding, would ever have made ufe of. Now be plea led to fliew yourfelves confiftent, and manifefl: the like Intrepidity in the Defi- ance and Contempt of the Laws of the King- dom, as you have heroically difplayed againft thofe of Eternity. Let Treafon be your Sub- jeft— Prefatory Discourse, xxxix ]eS: — Let the King's Title to his Crown be freely called in Qoeftion — whether his illuf- trious Hoiife ilioulci have the Preference to an- other, which is lo juftly excluded — or in truth, to fpeak more properly, whether this, or any other Prince, ihould have the Dominion over Millions, who are born as free as themfelves? What a Pity is it that Reason fliould thus miferably groan under the Servitude of Law ! The Reafon of a Traitor tells l:im, that the Ad of Settlement is unju/l: — That of a Dif- fenter, that the Test is intolerable, as it ex- cludes fo many honell Men from the precious Emoluments of Church and State — That of a Highwayman, that the Laws whereby the Lives and Properties of Mankind are fecured, are an injurious Piece of State-craft, and an oppreffive Policy — That of the Review^ers, that Nature is the Alpha and Omega — it's Rules eternal, it's Dictates unerring: Confequently, that Revelation is an ufelefs Figment — the Trinity an inexplicable and cloud-topp'd Myftery, and Faith an idle Speculation. In fhort, that all pofuive Ads, whether Civil or Religious, are inconfiflent with the eternal Nature and Fitnefs of Things, and Cramps to the free and unbounded Exercife of Reason. Thus blafphemoufly are you Gentlemen, of confummate AiTurance, plealed to treat all thofc high and myfterious Points, which have the facrcd Imprefs of Divinity upon them ! — and after a fmiilar manner affjrcdly, would you ad b 4 in xl Prefatory Discourse. in rcfpedl to all human Inllitutior,s, u-crc it not for that il\n\c prudential Caution, which keeps the Papifts and DifafFcfted from fubverting our Conftitution. Should you break through thofe Reftraint?, we Ihould loon ice both your Rea- Ibn and yourfclves put to perpetual Silence. But left this latter Hint lliculd be liable to Mifapprehcniion, and be thought to indicate either a Spirit of Perfccution, (as you candid Gertlcmen are too apt to cry) or a Supprcffion of the Liberty of the Prefs, 1 will brietly ftate that Matter, in order to obvir.te any Fxccptions-, that may be taken on that Score. To the for- rner of thefe I need not, I think, fay much— The Lenity of our Governtnent, Vv^hich fcarce knows an Lnftiance of this kind, is fufficient Proof of the contrary : aiui the promifcuous Body of Loofe-thinkers of all L)enominations on the one Hand, and of the Diflenters, Papifts, and DifafteCled on the other, are fo many liv ine Evidences of this Truth. As to the other, there is no Perfon living that is lefs an Enemy to it, than myfelf. It is doubilefs, a noble In- fiance of that univerfal Spirit of Liberty, this Nation fo juftly bcafts of, beyond all others. A Freedom of Debate, both in religious and civil Matters, ought to be much encouraged ; and he is a real Enemy to both, (as all Popifh Countries, the Seat of Ignorance in the Church, and Derpotirai in the State, do fully prove) that would aim at a Suppreffion of all proper En- iiuiries about them, Truth of any kind, will never Prefatory Discourse. xli never (hun tlie Touchilone, but the more it is controverted, the brighter and more iilullrious will it appear. But this, like all other Blellings, is liable to Abule; fome Ueftridions, or rather Regulations, are undoubtedly neceflary in this reiped but all that I fliall m.ention at pre- lent is, that though the Prefs fliould be open to all without Exception, neverthelefs every Per- fon that (lull make ufe of it, fliould be obliged to fign his Name, Profeffion, and Place of Abode ', that he may be anfv^'erable to thofe ia Authority, for any Tranfgreflions he may have been guilty of againfl: the Fundamentals of our Conftitution, either in Church or State. All Debates do of themfelves prefuppofe fome ori- ginal eftablifhed Truths, or Data, which are the only Foundation of them, and by which alone they can be adjufted. It is evident, therefore, that Fundamentals in both Refpeds, are facred, and not to be called in Qneftion. All that is properly the Sub']eefc5ls, as may be found in the Execution of it. As to yourfelf Sir, though I ca?mot fuffici- ently lament, that the World is fo little acquauited with fuch fuperior Merit, and the great Obliga- tions they lie under to Jo generous a Difpojition, yet lii Prefatory Discourse. yet permit me to make my Jincere Acknowledg- ments for them. Were it ciherivife^ i^ideed I fear, the Temper of the prefent Times isfuchy as woidd vM be the mcjl forward in tejlifyi?ig a due Refentment of tkenu But there will come a Time^ when the moji amiable Salifications^ and Chrifiian Virtues^ howfoe-ver difcoujitenanced here^ will meet with their full andjufi Reward — even the great Day of Dtfiribution^ when every one JImU receive according to his Deferts I I am^ Dear Sir^ Tour moft Obedient Anrndel, 20 June 1758, Humble ^ervanty DAN. GITTINS, [I] R E M A Pv K S O N T H E TENETS and PRINCIPLES OF THE Q^U A K E R S, &c. Prop. I. Concerning the true Foundation of Knowledge, SEEING the height of all Happlnefs is placed in the true Knowledge of God, ( ^ This is Life eternal^ to know thee, the only true God, and jefus Chrijl, whom thou hajl fent,) the true and right underftanding of this Foun- dation and Ground of Knowledge, is that which is moft neceffary to be known in the firft Place. We have no Difference with the Quaker in this Affertion, and therefore readily admit his Affirmation ; only remarking, that he has been as fevere (in his Preface to the Work) on his own, and the common Principles of 'Quakerifm, as the keeneft Adverfary in the World, w^hich we (hall more particularly remark in the DifculTion of the • John xvli, 3. B 2d. Prop. 2 Remarks on the Tenets 2d. Prop. Ccncerni?ig Immediate Revelation. Doubtlefs, the true * Knowledge of God is the higheft of all Ilappinei's, and is therefore the moft neceffary to be known in the firft Place by us. And this is previous to the Suppofition of Immediate Revelation : For ^ be that icould come unto Godj muft believe that he is. It would be abfurd to expedl a Revelation from any fupe- rior Being, whofe Exiftence we did not fully acknowledge. And this .is the Reaibn why Belief is the hrft Article in the Creed of a Chrif- tian. — ^ JVithotit Faith it is impcjjible to plea/e God. If then Faith be of fuch indiipenlable Ne- ceflity, it is of the greateft Concernment to us to be polTeffed of that ineftimabie Principle, fince without it we can do nothing acceptable in the fight of God. But the main Qaeflion now is, How this Faith is to be obtained, — this Obedi- ential Faith, and firm Affiance in the revealed Will of God ; contained, as we aflert, in the Writings of the Old and New Ttftament, and thence only to be known. St. Paul tells us, ^ Faith comes by hearing, and hearing by the Word of God, And what ''is the Word of God the A- poftle here fpeaks of, and by which Faith cometh^ but the Pvevelation of the Holy Spirit, by the Mouths of the Prophets and Apoftles r And is not this an outward or written Word, a Lex * Which is only attainable from the Holy Scriptures. * Hih, xi. 6. • p. the lame. * Rom, x. 17. Jcripia, and Principles of the Qu a k e r s. % Jcrlpta, in Oppofition to their Lex indita, and pretended inward Teilimony only of the Quaker Spirit ? Why therefore do they prefume to lead Men from the only inflillible Guide, to an ima- ginary and delulive Principle, o{ Immediate Re- ^Delation ? — To {lop their Ears againft the out- ward Voices and Calls of Scripture, as if there were not an inward Difcernment and fpiritual Application to be made thereof? And to preach up a filent waiting for immediate Infpirations, which they take every melancholy Sigh, and Enthufiaftic Impulfe to be, and give them forth as the Oracles of God ? That the fpiritual Gifts and Influences of the Ploly Ghoft do accompany the external Ordinances and InftitutiOiiS of God, is what every Chriftian firmly believes : But that they are to be difpenfed without them, we have no Warrant for; much lefs to thofe who perfift in a notorious Abufe and willful Contempt of them. But to defcend to the Words of the Prop, itfelf, and they are *' Seeing no Man knoweth the Father, but the Son, and he to whom the Son will reveal him, &;c. Seeing the Revelation of the Son is in and by the Spirit — therefore the Teftiniony of the Spirit, is that alone ^ by which the true Know- ledge of God hath been, is, and can be only known." Thefc Words are plaufibly alledged, and to the true and genuine Meaning of them we readily afient — though not to the equivocal and fallacious Senfeof the Quaker, who, by the Tef- timony of the Spirit alone^ means an inward B 2 Teflimonv, 4 Re m arks en the tenets Teftimony, exclufive of any written or outward one of the Scriptures, to which ciir Spirit wit- nejjcth. And therefore this Apologift, (§ i.) makes a Very indecent and uncharitable Entrance on his Prop, hy charging the generahty of Chriftians with being, '' Apoftates, and that Revelation is reieQed by them. And that many great Doc- tors, Divines, Teachers, and Billoops of Chriftia- nity, make no difficulty of confeffing, they are without it, and have wholly ihut their Eyes and their Ears from feeing and hearing this inward Guide, and are become Strangers to it.'' The bare Afiirmative of a Quaker is not to be credited in a Matter of this Nature; nor of fufficient Au- thority to eftablifh an Accufation of fo infamous and black a Dye, on the beft conllituted, and beft principled Church this Day in the World. He fhould have been more explicit in his Charge, whether he intended it againfl the avowed Prin- ciple of the Church, in this refped, or only a- gainft the private Opinion of any particular Mem- ber of the fame. If the lafl: only, it is bafe and ungenerous to afperfe a whole Body, for any Er- rors, or falfe Tenets of particular Perfons. But ifof the former, as an eflablifl:ied Principle or Do- dlrine thereof, as the Charge is moft falfe and unjuft, fo does it difcover the Spirit it proceeds from. Let him be informed then, that he is utterly miiVaken herein : And that either his Experience in the Dodlrincs of our Church is very (hallow, or his Judgment willfully per- verted. and Frinc'plcs of the Qu a k e r s. 5 verted. Had he confulted our excellent Liturgy, and the fundry Collcdls thereof, he v/ould foon have feen, that they abound with humble Ad- drelTes to the Divine Majefty, for the " Infpi- ration of his holy Spirit — to illuminate our Un- derftandings — to dired: our Judgments, to pre- vent us by his Grace — and in fliort, with fo many various Petitions tending all to this Pur- pofe 3 that I dare afiirm, it would appear to any impartial Perfon to be a very principal point of Docl:rine maintained by us. The Truth of this is fo evident, that particular References would be altogether needlefs. What ground then can there be for this Charge againfl us, of rejecTring Revelation, which is io generally prayed for, and fo eminently claimed by our Church, more than the prefumptuous Denial of our Adverfaries, that we have it, though through the only Me- dium God has been pleafed to promife it to us? Is it lefs probable we fliould obtain the gracious Dew of his Blefing, through a diligent Confulta- tion of his v/ritten Word — a careful Obferva- tion of the various Difpenfations of Providence — a regular Afiembling of ourfelves together — A conftant Attendance on his holy Ordinances, and an inward Application of thofe Things to our feveral Occafions : Is it lefs probable, I fay, than to exped: it from an utter Difiegard to all, external Confiderations, and a fupercilious Con- tempt of all pofitive Inftitutions ? But hov/ much foever they difparage and vilify the holy Scrip- tuies, and detract from their Sutiiciency, as the B 3 only 6 Remarks (?;; the Tenets only Rule of Faith and Pradice, yet is the main Force of the Quaker Argument for immediate Revelation^ deduced from thofe very Scriptures they fo much traduce -, none with greater Rea- dinefs laying hold of every Text that feems to favour their Hypothefis, nor with more difdain- ful Percmptorinefs rejefting thofe that pinch them. How difincrenuous fuch a Pradice is, is apparent to every candid Perfon. If the Injpi- ration they pretend to, be merely internal and immediate y why are they fo defirous of conform- ing it to, and juftifying it by the outward written Word ? If their Religion be folely fplritual, what have any external Matters to do in the Cafe ? Or \i^ the Anointings 'wherewith they pre- tend to beanoifited^ be fufficient to all Intents and Purpofes, io that they need not that any JJjoidd teach themy why are they fo zealous in all out- ward Endeavours to propagate their own No- tions, and to ufe themfelves as a Medium to con- vey that Knowledge to others, who have re- ceived the Anointing as well as themfelves ? If every Quaker has im.medtate Revelation^ (as by Principle he may have) how can he pofiibly err, or the Spirit of one Quaker contradid the Spirit of another Quaker ? If he can err, how is he in- fallible ? If he cannot err, \Vhat Room for Cen- iure ? for that they fometimes exorcife, though tiity 2^r^ all injpired. And there are Inflances in this Refped, that do not much rer jund to • I John ii. 27. the a fid Fr met pies of the Qu A k e r s. 7 the Credit of their Infpiration — witnefs the * Sixty-fix London Quakers giving Sentence of Excommunication againft their Brethren in the Country ; who in their Turn, to the Number of Sixty-feve?2, excommunicated them. Two Contradidories, fays Robert Barclay, can neither he both falfe, nor both true ; fo fay we. If ihefe Perfedionifts cannot agree about their Infallibi- lity, how ffiall other carnal V Ever fuiting his malicious Artifice to the diffe- rent States and Difpenfations Mankind have been under, to the effedual carrying on his own Purpofes. Sothat,under the Jewifh Oeconomy, the external Exhibition whereof confifted alto- gether in Sacrifice, Types, &c. we do not find him endeavouring to keep them from the Per- formance of this Apparatus; but infufing into them Notions of the Sufficiency of thefe Types, and that a conftant and regular x\ttendance on that Service, would render them pure and ac- cepted in the Sight of God, without looking through it to the 'Thing typified^ the Atonement and Satisfadion of Chrift, which was the Sub- ftance of the Legal Shadow. Thus did the De- ceiver ferve his own Ends, and promote the In- terefls of the dark Kingdom : Captivating them by fuch Vanities they were the moft prone to, and improving the Tendency he found in them to the Obfervance of thofe Inftitutions into the inofl and Principles of the Qu A K e r s. 1 1 moft fuperftitious and rigid Bigottry in the World ; infomuch that they laid a greater Strefs on the Payments of Tithes, even of ^ Mi?2t^ Annis^ and Cummin, than on the "weightier Mat- ters of the Law. Thus did he keep them in a falfe Afiiirance of the Sufficiency oi the Exter- nals, and of their being the ultimate End of that Difpenfluion — ' As if the Blood of Bulls and Goats could take away Sins. What fhall we fay then, that this Service was but z Carnal Rite^ or that there was any Thing finful in the Per- formance of it ? Far be it from us (o to judge. Neither does the Apoftle at ail mean to derogate from the Worth of the Sacrifices, &c. as being Things of Divine Appointment : But his In- tention was to convince them, that they were but Figures of fomething more excellent that was then come, and that their Obligation to them was now cancelled by the Blood of Chrift. But fuch was their Perverfenefs, and fo ftrong the Delufion they were under, that he was ob- liged to fpeak of them as Things, not fimply in- efi^edual, but even of a very mean and defpicable Import. And herein he did but follow the Example of God himfelf on former Occafions ; who, when they refted in the outward Letter of the Law, declared his utter ^ Abhorrence of their Oblations, their Obfervance of New- Moon s, and ccen their file mn Meeting was an Abomination to him. This Service notwithftandino;, was fo far 't>> * Matt, xxiii. 23. \ Heb. x. 4. ^ If. i, 13, 14. 2 from 12 R E M A R K s cj;^ the Tenet i from being ofFcnfive in itfelf, that the Negle(!l of it was highly finful : but it became fo, from being performed on a wrong Principle, and ter- minated in falfe Hopes. So that their Crime did not coniift in the legal Ufe, (i. e. before the Coming of Chrift) but in a notorious Mifappli- cation, and wilful perfifting therein after it had received its final Accomplifhment. But the Artifice of the great Enemy was never more fubtlely contrived, nor the Plot more deep- ly laid, than in the Inftance of this deluded Se6l. The Poyfon mud ever be adminiftred to the Gratification of the Palate, to which it is given. As the Jews were fobigotted to their Types in the Clofe ofthat Oeconomy, they became, through his Infatuation, the Occafionof their Falling — • The true Excellence of them w^as fo magnified to them, that they were dazzled by their external Appearance, and blinded by that very Medium^ throu2:h Vv^hich thev fhould have feen the blelTc^d Object of all their Faith and Hopes ! And truly he never had more need of Artifice than at pre- fent : We being in Poffeflion of that ineftima- ble Treafure, the'^D^acleianS Standard of all Tiruth It behoved him to proceed in an un- common Method, to fummon up all his Strength and Cunning againft that gracious Complotment for our Redemption. And being no longer under that Ritual Difpe?iJation, he accordingly works on this deluded People after a Manner altos^ether a^-reeable to their Enthufiaftic Caft and Melancholy Complexion. So that the Types beins: and Pr bid pies of the Qjj a k e r s. 13 being all realized, and the Ceremonial Law ful- filled by the Appearance of Chrift — He will not permit them the Ufe of any external Ordi- nances, as favouring too much of the Legal Rite, inconfiftent with the Freedom and Liberty oi the Spirit y and with that inward Perfedlion they have attained to : Puffing them up v/ith ^ fuch h igh- flown Opinions of j5>/;7V//z^/Pwr//)' — fuch bigotted Poffeffions of inward Sanctity, that all outward and pofitive Inftitutions are not only negledted as unneceffary, but even trampled up- on, and vilified as criminal. Not permitting them to perceive the Tendency of thofe Syrabohy as continued in our Church that we lay no Strefs on the mere outward Ufe, but as Means ojjlyy through which the fpiritual Effedts, and bleffed Operations of the Holy Ghoft are dif- penfed unto us, and whereby alone, we have any Reafon to expert them. Hereby does the Apoftate Spirit accompliQi his own Purpofes in the Captivity of this unhappy People mife- rably precipitating them by a blind and fatal Impidfe, whofe Violence carries them beyond the Goal they fo earneftly contend for. So that this Extreme becomes as dellruftive to thofe that overllioot the Mark, as the other does to fuch, as by a criminal Remifsnefs, and deadly Indo- lence fall fhort of it But equally fubfervient to his Defigns, which aim at nothing lefs than the eternal Ruin of Mankind, by what Means foever he effcfts it. But to proceed to Apol. 14 Remarks 07i ^the Tenets Apol. p. 25, 26. V/e are as ready to admit this Definition of a Chriftian, as he can be, viz. That he is one ^ that hath the Spirit^ and is led by the Spirit : But not that which folio Vv^s, viz. That thofe who are called DoBors and Majlers of Chriftianity are not fuch^ but are to be di- vefted of that noble Title ; for this is the Effed: of his Affertion. But we muft afe the Quaker, firft, how he proves thofe Titles to be Antichrif- tian-—--- And why thofe who are poiTefTed of them, may not be Chrifiiam notwithftanding ? The Affertion is founded on iiich a Difcern- ment of Spirits, as is the fole Prerogative of God : That fuch as have all outward Knowledge, by whatfoever Means acquired, are not yet to be efteemed Chrijiiam^ according to the Rule above, viz. being led by the Spirit, But why are they not ? except, I fay, he can difcern the Hearts and Affedions of Men, which is fo prefumptu- ous a Pretenfion, (though it be no more than a direct Confequence of Lnmediate Infpiration) that I am perfuaded the Quaker dares not abide by it. His other Affertion, '' That many have been faved by the inward and immediate Re- velation of God in their Hearts, who have been altogether ignorant of fome, and but little fkilled in other outward Means!' This is built on a very uncertain Foundation 5 for it remains to be proved, firft, That any have h^zw fo inline di at ely infpired 3 and fecondly, that if they have, they I Rom, viii. 14. have and Principles of the Qjj a k e r s. i^ have attained to Salvation : For that is no ne- ceffary confequence of Infpiration neither does it yet appear, who w^ill be faved ; nor can it, 'till the great Day of Judgment, when Re- wards and Punishments will be adminiftred to every one after his Deferts. This Argument, therefore, does not prove fo ftrongly for this way of Knowledge as he ima- gines, for the Propofitions he deduces from it are fallacious : Being, " firft. That many learned Men may be, and have been, damned. Secondly, That many illiterate Men may be, and have been, faved." That learned Men may be damned, is not denied but that Learnings (which is the Drift of the Argument,) or outward Means fliould be the Caufe of it, is an Affirmation that could proceed from no one but a Quaker. Be- caufe it is poffible to lofe one's Way at Mid-day ^ therefore it is fafeft Travelling at Mid-Jiight ^ Becaufe illiterate Men may be faved, therefore learned Men mufl be damned ! But he fhould have been moi-e determinate in his Meaning of illiterate Men^ that we might be the more po- fitive in our Anfwer. If by Illiterate^ he Means only fuch as are not acquainted with the learned Languages, nor have had the Benefit of a Scho- lar-like Education, (as the Generality of Man- kind has not,) it is granted, that fuch are in a Capacity of Salvation. But if by ////V^r^/^, he means fuch, as are, not only unacquainted with the Tongues^ but even of common Reading, and have been utterly deftitute of any outward In- formation 1 6 R E M A k k: s c;; the Tenets formation v/hatfoevcr, cither from Chriftians or Quakers ; it is denied, that fach have now, or ever had, from the firft Exiftence of this People, any immediate He v. elation from God. Let me not be mifunderftood ; it is not denied, that fueh as are not immediately injpi?-ed, can be faved, (that is another Quellion,} bat that fuch, (Qua- kers efpecially) are not immediately infpired. And therefore, before thofe Inllances of Ahel^ Sethy Noah^ Abf'aham, and ^job^ can ftand him in any flead, he muft prove thofe holy Men to have been/<9 infpired^ as to have had no cut ward Mea?7S whatfoever, and confequently, no exter- nal Worfhip, which is putting them 'almoft on as lov/ a Condition as the Brutes themfelves. But though it were granted, that they were imme- diately injpiredy it does not from thence appear, that they were deflitute of all outward Means of Knowledge, and were in no regular Way of Salvation, exclufive o{{\x(z\\im7nediate Infpi ration. For unluckily for the Q^iaker- Spirit, we find Abel performing Sacrifice and Ofi^erings — And that not from any voluntary Motive, or immediate Infpiration, but in conformity to an ontW2ivdy pofitive Infiituticn, which,in itfelf, con- tained nothing of Merit, nor was there any Rea- fon in Nature for fuch an A61 ; there being no Analogy between Sin and Sacrifice^ nor between theBloodo^^. Bcaft,and Atonement for Sin. There is nothing, I fay, in the Reafon of Mankind, that could dired: them to fuch an Aft, nor to inform them of the Fitnefs of fuch a Means to fuch and Principles of the Quakers. 17 fuch an End. Bat we are told ''', that C^!?! and y'll?cl went with their Sacriiice and Offerings Crt:^ {*p.t: eit the end cfDays^ i. e. at a certain flatcd Time— -after a certain Revolution of Days 5 moft probably on the Sabbath^ as the Works of the Creation was finiflied on that Day, and as Jidam was informed of the Intention of the Sabbath, that he might make a proper nfe of it. But this Ad: of Sacrifice was not only at a certain Jiated 'Jime^ but at a Jiafed Place too, and before an cinhlcmaticaU injlttutcd, and viji- hie Objeoiy to which the external Offer ijig was made. But farther alfo, this vifible, inftituted, and material Objed:, is called by tlie lame Name, as that invilible, im.material Being it re- prefented, even TV\TV ^^3 the Pcrfons of or in the Jehovah. And this Figure of the " Cherubim (the Reprefentation of the Great 0?7es) was as early as the Fall of Man. So that we have here, both Jlated Prieft, Sacritice, Worfhip, Time, Place, and Objed, before v/hich to per- form it, — and all this by I)hjine hijiitiuion. Such was the original Service of the holy Pa- triarchs, and fuch the outward Means by which they came by Revelation, The Cherubic al Re- prefentation, was the only Book, the intire Scripture, not only of the Patriarchs, but of all the heathen World too, before the Reve- lation of writing ninth Letters^ to Moje^ -, and it contained in it alfo the Subflance of the ztrit- ten Law, and was as well underftood. That ^ Gen. iv, ^ Gen, iii. ult. C the i8 Remarks o;^ the Tenets the Knowledge of this hieroglyphical Figure and Service was, at firft, re^-oealed, is not de- nied, becaufe it could not have been known i?!- tuitively by Adam: Nor that the Deity was fometimes pleafed to appear in the Likenefs ® of jifigeh and Men^ to inform thofe holy Men of what fhould happen, as in the Inftances of Melchifedec, and of three Angels to Abrabamy ■ two to Lot, one to Jacol?, wreftling with him, one to Mancab — Yet thefe feveral Manifefta- lions and Appearances, were not fuch immedi- ate Revelations^ as this Propofition holds, nor were the Cafes in any refpedl fimilar. But we will pafs on now to the Confideration of his § 7. p. 32. &c. Third Affirmation, which is, *' That by the Spirit God always manifeft- ed himfelf to his Children." We deny not this, as to Siibjlancey though we widely differ as to the Manner, " All God's Manifeftations of himfelf to his Creatures, regolve themfelves into this," viz. oftbe Spirit^ and then inftances in thofe Words of Mojes, p Tbe Spirit of God moved upon the Face of the Waters. But here the Quaker is fallen into an Error, and that merely through the want of fuch outward Helps ^ as he fo much decries — and without which, I muft tell him, it is impofiible to be avoided. It may be necelTary therefore to fliew • Though thofe Appearances were not God himfelf, yet they were always attended with Fire, Glory ^ Cloudy ^c, which were vifible Demonftrations of his Prefence* ? Gen. i. 2. C7id Principles of the Qa a k e r s. 1 .''ucho\ or "-jchat this Spirit is, which Mo/cs thejrc fpeaks of — This Spirit then is the material, created Spirit— that inviiible and powerful Agent, with which all Nature is filled. It ib^ called the "^ Spirit of God, becaufe he created it, and gave it its Dominion, which is no lefiJ than throughout this vifible Syftem — Jovis om- Ilia plena. It's Office is to feparate the difFereiit forts of Atoms for their rcfpeftive Services, fo con- tinuing onwards, by regular Succeflion, the ani- mal and vegetable Orders for the Ufe of Man. By the Operation of this Agent, every thing in the material World is generated : And therefore it is mofl fidy made a Type of the immaterial Spirit^ the third Hypoftafis in the ever blefTed Trinity, by which every thing in the Intelledlual is regenerated. But it may be too carnal per- haps to philofophize in Matters of Divinity, though it be Philofophy of the Holy Spirit's own inditing. But this will hardly be admit- ed by the Quaker, except it be immediately and afrefh revealed to him, by that Spirit that never mifleads them. He thinks (Ibid.) '' That it will not be de- nied him, that God's Converfe wdth Man from Adam to Mofes, was by the immediate Mani- feftation of his Spirit , and throughout the whole Trad of the Law, he fpake no otherways.*' This is pofitive, and admits of no Exception. But what if we prove the Inflitution of that hieroglyphical Service above mentioned^ p. 143 C2 15? 20 Remarks on the T^eneti 15? If there was an external Service, there was, doubtlefs, the ordinary Influence of the Holy Spirit attending it, and conveyed through the injiiiutcd Medium, confequently not immediate. But the firft is true ; therefore the laft. We are told that God ' inhabited the Chcru^ him^ that awful and tremendous Appearance, firft exhibited in Paradife, and afterwards feen of all the People on the Mount, at the Publi- cation of the Law, and by Ezechiel at the Chebar, in all the fearful Splendor, and com- plicated Majefty of the HcaijCnS I This facred Figure was, among other Ufes, to be confult- ed as an Oracle^ by the Prieft, or Prophet, on any great and fudden Emergencies. And all the various Branches of Worfhip, as Sacrifice^ Offerings, &€. performed before it, were the mti:mrd^ infiititted Mean?, whereby done the Way to the 'Tree cf Ltfe was preferved. It is plain then, here was an external Service of God's Appointment, and it cannot be doubted^ but that his Grace attended his own Inftitution. This indeed was the Original of all Service, nay that of the Heathen, throughout the World. Hence the univerfal Pradlice of Sacrifice, on no other footing to be accounted for ! Plence the Ufe, Worilnp, and Abufe of Images ! Hence the O'i}*'*;! Teraphim (probably fmall portable Cherubim) both of Believers and Unbelievers ! Hence tlie Lares^ and ^ Penates of the more modern Heathen, to be found in the claffic Au- ' C'^I'^jH ptt^^- Gen. iii.ult. f^ From the Hebrew ^^0. thors! and Prhiciples of the Qit a k e r s. 21 thors! Hence alio the Heathen Oracles — the Devil taking occaiion from the Ule thereof among God's People, to convey his fatal De- lulions, and deflrudlive Mockeries to fo great a Part of Mankind. But the Abufe of an In- ftitation is fufficient Evidence of the Inftitu- tion itfelf, as the Counterplot of the Devil is of the true Complotment of the Divine Peers for our Redemption. The Means of De/lruc- tion muft ever bear a Refemblance to thofe of Salvation : And he did never attempt this in- ward and imjuediateP^cvelationyiiW thofe outward Means ceafed to be of any farther Ufe, and gave him a plaufible Occafion to introduce it. " That after the Difpenfation of the Law, God's Method of fpeaking was altered/' is not aflerted by us : For the fame Method of fpeak- ing, was in \](q from the Fall of Man, to the Law, and during the Continuance, and to the End of that Oeconomy — particular Lnftances of fupernatural Appearances, and Revelations (though thefe do not come up to the Quaker- points) alter not the general Defign of the Thing. And therefore we do affert, that God's Method of fpeaking, both before, and under the Law, was not iyumediate. Neither does the Inftance he brings, of the High-prieft, prove his Affer- tion ; nor if it did, as it is bat a fmgle Exam- ple, could it be drawn into Precedent for the Bulk of the People. But if it were ivimediatc in refpedl to the High-prieft, how could it^ be laid |o be fo in regard to the People, who had it, C 3 not ^^ R E M A R K s o;z the T'enets pot immediately from God, but mediately from the High-prielt ? But in what Manner could it be faid to be iimnediate in refpedl to the High- pried? — ^Will the Quaker fay, it, was from the invifible, inconceivable Effence itfelf, as it ex- ijis limply per je, and without any Medium ? That could not be true ; ^ For no Man hathfcen God at any Time^ neither can a?iy Man fee God and live. To be inroijible is an Attribute of the Deity, and,confequentiy, he cannot be fcen by mortal Eye. If it were poffible to behold him, it could not be revealed to another — for St. Taul could not utter what he had feen in the " Third Heaven^ though perhaps, not the Effence itfelf. But the great Apoftle, though fo highly favoured in that extatic Trance^ does not make boaft of his immediate Revelations^ but rather glories in bis Infirmities — which low and carnal Difpenfation is far below the exalted Condition of ^akerly Perfe^ion, But if the Voice came from between the Cherubi?}i, then that Figure was the Mean^ and>corifequently,the Revelatiori not immediate. If that can be called imfnediate that comes to a Wrd, by means of a Second — then are we now as immediately inspired frorn the urittcn Word ofGod, as the High-priefl was from the audible One of the Cherubi?n. '' Secondly, he fays, from this immediate Fellowfhip \ver;e none fhut out, that earneflly fought after it, and waited for it." But furely Jie brings a very {lender Proof for fo bold an ] John i. i8o I 1 Cor. xii. AlTertio^ and Prhiciphs of the Q^ A K t: R s. 23 Affertion — alledging the "" Spirifs rejling upon the Se'venty Elders and on the Two that were in the Camp. But this is a notorious Arraignment of the Goodnefs and Bounty of God, that out of fo many Thoufands, that muft be fuppofed to have waited for this great Privilege, yet no more than Seve-nty and Two fhould be found to obtain it. But if the whole Body of Jews Vv^ere fhut out from this immediate Converfe^ and they had their Revelation only from the Prieft, how was it immediate — or how is the Quaker- pre- tence to it, and that univerfal too, parallel to this ? But the Paffage alledged, of the Spirit's refting on the Seventy Eiders, and upon the Two alfo, that were not in the Tabernacle, but in the Camp, is fo far from being a good Proof of the Univerfality of immediate hifpiration^ that it is no Proof at all. For,doubtlefs, his In- tention is to prove, that the People are as much entitled to it, as the Priefthood ; forafmuch as he fays, that many did receive it, who were not fo much as of the Kindred of hevi — and then inftances in the Paffage above. A Recapitu- lation of the Chapter, perhaps, may give us fome Light into this Matter, and fhew us how well grounded his Argument is. The People mur- mured at having nothing but Manna to eat — JiHl lulling ajter the Onions of_ Egypt -, which provoked the Lord to fuch a degree., that he fent a Fire among them to confiime the?n, which at Airfeis Prayer was quenched. Mofes ccm- X Num. xi. 25. C 4 plains 2 4 R ^- ?'^ A R !C s (?.7 the Tenets plains of the great Burden of his Charge, that he was not able to undergo it alone. Where- upon the Lord appointed him to leparate unto liim Sevrdty of the Elders of the People, principal PJen among them. Which done, the Lord took cf the Spirit "which "was upon Mcfes^ and gave to the Severity, and they prophefiea. But there re- mained Tu'O Men in the Camp, a?id the Spirit refied upon the?n, ajid they prophcfed — Thefe Men were of them that were written, or de- flinated to this joint Service, Men cf the fame Charafter with the Seventy, though they went not into the Tabernacle, foflma informs Mo- fes of this, and would have had him forbid them; but he anfwered — Eiiviejl thou for tny Sake? Would God, that all the Lord's People 'were Prophets, and that he "would put his Spirit upon them. It is manifeft then that an extraor- dinary Meafure of the Spirit was given them to enable them to bear their Share in the joint Ad- minifti'ation with Mofes. And though iMofcs did, in the leading the Ifraelites tJirough the Wildernefs, typify our blelled Saviour in giving them the Manna, or Support of their Bodies — • yet herein there was fome DifFerence between the Type and the Anti-type, Out Saviour in bearing that vajl Burthen, the Sins of all Man- kind — ^^ trod the Vy^ine-prefs alone, in regard to the Wrath he was to fufFer. This, Mofes was not able to do. But in the outward Admini- firation, though our Saviour had twelve more ^ Ifai. jxiii. lo. imme> and Principles of the Quake r s. 25 immediately attending on him, yet "^ he ap-- pointed other Seventy alj'o, for the Furtherance of the great Work of the Gofpel. And the reafon of Mcjch rejoicing was, that having thofe feventy Coadjutors, the Charge that before lay on him alone, became greatly leffened. But in what refped: is all this any Yxooi of immedi- ate Revelation^ and that to every Individual ? Doubtlels, thofe had the Spirit^ whether to prophefy, or to whatever other Purpofes was necefiary to dij'-eB the People, which it is plain the People had not, for then had it been fu- perfluous : as indeed any external Diredion now- a-days is abfcrd among the Quakers, upon their own Principle. But Mojes does not fay, that ail the Lord's People iverc, but ^wcidd God that they were ail Prophets. § 8. x^pol. p. 33. His Fourth AfTertion Is, '' That thefe (viz. inward) Revelations v/ere the Objeds of the Saints Faith of Old." I have already fhewn, that from the Beginning Cod was pleafed to reveal his Will to Man, by iomc czitivard^ infiitutcd Means — And that any particular Interpofition, whether by Appearance, Voice, or Dream, to fome Prophets and holy Men, alters not the Cafe, nor is any Precedent f jr us, who have the ^written Oracles^ to expeft Diredions by. As the Cherubim was originally, and to the Revelation of Writing, the Book in which all religious Knowledge was contained, and continued alfo throui^h the Jevvifh Oeco-' I Lukex. I. ncmy 'k^MA^it^ tn the Teneh ^ nomy— In like manner alfo are the holy BcHp-^ tures now to us, the o?ily Evidence to which we Mt referred, and from which, we are by no Means to be drawn. "" But uohen they fmll fay Unto you, feek unto the?n that have familiar Spi- tits^ and tinto Wizards^ that peep^ and that muttei' : JJjould not a People feek imto their God ? ■ For the Living unto the Dead? To the Law^ and to the Tefiimony — If they f peak not according to this Word, it is becaufe there is no Light in them. How applicable are thefe Words to this ^dker -principle, this foul Spirit, that would lead us from unerring Truth, into the moft grofs and fatal Delulions ! What, I befeech you, was this Law, and this Teflimony ? Was it not the written Law, and was not the Tefimojjy, the Cherubifn, together with the Ark whereon they ftocd, which are frequently called miyn as 'nii;'' here, and ^Vil *1)} his Inflitutions, as elfc- ."^^ 7- \vhere ? How abfurd w^ould it be to appeal to a mere inward Light or Confcience, when there could be no fuch thing as Con-fcience, without fome outward Teft, or Evidence to compare and weigh Things by ? For Confcience fignifies *--^a knowing of Things together^ and is the Refult of an inward Application, or Compari- foft of outward Objedls, from whence all our Ideas of Things arife. '^ The Objed: of the Saints Faith, he fays, is the Promife, Word or Teflimony of God fpeaking in the Mind.'* But how ? He muft affirm intuitively,- except « Ifai. viii. 19, 20» ^ Pfal. xciii. 5. he and Principles of the Qu A k e R s: %y he fay, as we do, that no Knowledge can reach the Soul, but by outward Means^ and that all our Ideas come in through the Meditan oi onv Senfes. " That the Objea: of the Saints Faith is, Deus loquens^' we admit, but with this Dj- flindion, as to the Manner of it, viz. that it is in and hy the Scriptures—— ^ z believe it upon that Teftimony. But how comes this Objefl: of Faith in our Minds ? It muft be prefented to us fome way or other • it cannot be prefented with- out fome Medium to prefent it, any more than, an Obje(5l can to our Sight. We therefore af- firm, in Oppofition to the Quaker, that the Faith of thofe old Fathers, by him mentioned, was not merely an inward and immediate Reve- lation^ but was founded upon the outward Tejii" Tuony abovementloned. ^ By Faith Noah being warned, he fays ; and afc, what was the Ob- je6l of Noah's, Faith ? Saying, he had not the Writings nor Prophefyifigs of any going before, nor yet the Concurrence of any Church or People^ to ftrengthen him. It is much that he fhould be fo pererqptory in averting a Falfhood : though I will do him the Juftice to allow, that he errs on the fame Principle, and in the fame Track, that others have done before him; that is, an idle Imagination, That there v/as no regular Means of Divine Knowledge before the Law but that vvhatfoever Revelation the Deity was pleafed to make, it was, as it were, by occafional J;//fr/;2/?//i?;25 to fome particular Perfons, leaving ^ Heb. xi. at large. ' ^ Others 2^ Remarks on the Tenets others in as utter a State of Ignorance, almoft as the Brutes themfelves. But would they give themfelves Time to confider—- The holy Patriarchs had the fame Revelation in Sub- ftance, as the written Lmv ; having that moft comprehcnfive Emblem, theChenihun^ inAvhich the whole Myftery of the Chriftian Religion was contained. There was nothing 7iew re- vealed in the haw 'y there being only fuch ' Ad- ditions as their Tranfgrejjions had made necef- fary. Hence it is evident, that the Patriarchs had a Chtirch-Servicey with all the natural Ap- pendages thereof, and all outward Means, and the Concurrence of others before them, ^ven up to the Times of our firft Parents, which was the external Foundation of their Faith. It is not denied, that there were particidar Appearances and Re'velations to fom.e of the Patriarchs, according to their particular Emer- gencies and Occafions: But ihoxfuch were the immediate Foundation of their Faith, exclulive of any outward Means that were previous thereto, is utterly denied. For it is before fufficiently proved, that an outward Service^ and every Thing confequent thereon, was in- ftituted as early as the Fall of Man—the Quaker muft fhew it was not, or at leaft, that it v/as either difufed or loft. The firft Revolt froni the true Religion, after the Flood, was rlie Affair of BnbeL But that Revolt y was not • I Gal. ill 19. from and Princ'ples of the Qjg a k e r s. zg from the outward Service, ^ but from the true and only Object of Adoration ^ They were for building a ^110 T^ti?iple lacred to tbs Heave?25^ as their Akim, without any Change in the cx^ tcrnal Sej'^nce ', and making a t2Z\ (iii hnage to the Light, to be fet up in that Temple. And this became henceforward, the principal Objedl of Worlhip throughout the Heathen World — All the Nations facrificing to it under the Tide '^So King, Ruler, ^c. as it undoubtedly is in the material Syftem. Thus did they ap- ply the Name Jehovah to the njaifi things viz. the Heavens. And as I obferved above, the Law was added becaufe of Tranfgreffions ^ it is likely, there was no fuch Prohibition as the T^kird Com7nand7nenty 'till their Tranfgref- lion, in that refpect, had made it necefiary. It may be objefted, he fays p. 35. " That thofe who found their Faith upon ini'mediate Rccclation now, ought alfo to have outward Voices, orVifions, or Dreams, or Appearances for it.'' This Objedlion feems to be raifed on Pur- pofe to introduce an Anfwer the mofl agreeable to this Quaker- point of Dodrine, and what has indeed been the Foundation of all their Prophecies — For admitting the Mmijlry of ^ That the Jpcjlates retained, and applied it to a wrong Objei5l, viz. to thc^J^^^ Heavens — theTHRi- E Names, FiRr, Light, and Spirit, theMATfRiAt Trinity, the R.ijline Agents in this Syliem. A?igehy 35 Remarks 07i the l^enefs A^igels^ or the Continuance of fupernataral Appearances, Voices, Dreams, or the like, it is a moft eafy Confequence, in fo poffefled and deluded an Imagination, that all fuch Suggeftions are immediate Infpiraiiom and they have not fcrupled to vent them as fuchy faying, and prophefying, Thus faith the Lord - — This is the Word of the Lord to you — It was cpend u?2to me ^ as may be feen in the Writings of Geo, FoXy and other of the ^akcr-ProphetSy at large : Though their Sayings and Openings have proved either moft notorious FaUhoods, or Things of ridiculous Import. He next proceeds to conlider how, or how far, thefe outward Voices were the Objedl of the Saints Faith. He allows, the Devil may impofe upon People after this Manner — And therefore the certain Teft muft be, the fecret Perfuafion of God's Spirit in their Hearts, that they were from God. He fays, Abraham believed the Angels j and afks, who told him they were Angels f I afk him the fame Quef- tion ? becaufe he thinks Abraham could not have known them to be Angels^ but by the Jecret Perfuafion of God's Spirit upon his Heart. But could the Spirit of God infpire him with a FaKhood? The ^ Text fays exprejly, that it was r\^TV yehoi:ah, with Glory, Cloud, Fire, &c. as above, under the Appearance of Three Men, or Persons, as the Hebrew Word CD^u^iiS literally fignifies — though fuch Terms ^ Gen. xviii. may and Principles of the Qu a k e r s. 3 ^ may feem too grofs to be admitted by the Quaker, in refpedl to the Holy 1rinity\ Tbis I affert on the Authority of the Sacred Te^vt. How then does he preilime to lay, '■ Their Spirit never deceives them, nor is ever con- trary to the Scriptures ?" Neither were thofe 'Two that appeared to Lot, in the next Chapter, Angels, in the Quaker-Notion, of immaterial^ aw/^^ Beings —They are call'd indeed DON^Q Agents — inafn^iuch as they were thofe Two Sacred Persons in the Jehovah, who had covenanted \.o\)^^Qmf:. Agents in tUe gracious Oeconomy of our Redemption. So that they were truly Angels, according to the ftrid: Acceptation of the Word, viz- the Mejjen^er$ or Delegates in that ftupendous Work. § 9. We come next to confider his laft Af- fertion, "ciz. '■ That the fame continueth to be the Objed of the Saints Faith unto this Day." There is a grievous Fallacy in the ftating of this Afiertion^ and what I muft ob- ferve, is very difingenuous in a Matter of this Confequence, That the ObjeEl of Faith is the fame in all Ages, and under .all Difpenfations, is readily granted — but the Argument he de- duces from it, is no Icfs than a total Alteratiou of the Queftion, vix. " that the fame conti- nueth to be the Objcdt, Q?^." the fame, what ? Why had he not fpoke out? I muft help him then— The y^^w^ immediate Revelation^ exclu- five of any outivard Means, That is his Meanr- ing, and that we deny. And therefore, what- i ' foev.ef 32 ReMarjCs c;z the Tenets foever Confequences he may draw from fo fallacious an Argument, deferve to be negle6t- ed. We neither affert, nor objed:, that the Diverfity of Adminiftration maketh any Dif- ference in the Objed: — We allow that it always centers in the fame Thing — ^ The fame Spirit^ the fame Lord, the faine God. But we will not dwell upon what, if rightly ftated, would not be Matter of Controverfy between us. Such, he fays, p. 39. as deny this Propofi- tion now-a-days, ufe here a Diflindicn ; grant- ing, that God is to be known by his Spirit ; but again denying, that it is immediate and in- ward y (let it be obferved how artfully he tacks thofe Words together, which intirely alters the Nature of the Propofition.) We not only grant, but pofitively affert, that God is to be known by the Spirit^ in and by the Scriptures, wherein the Will of God is fully revealed — whereby we know God, and are led into the Knowledge of all Things, and ivhcreby only. But he fays, we deny that it is inward or immediate^ as if thofe Words were nothing different from each other. We deny not the inward Operation of the Holy Spirit upon our Hearts, by and through the Means of the Holy Scriptures ; but we deny the Quakerly Affer- tion of iynmediate Revelation^ not only without thofe outward Means, but even in diredt and wilful Oppofition to them. Herein is a ma- nifeft Difference, and what is the only Foun- ^ 1 Cor. xii. 4, 5, 6. dation and Pri?icifles of the Quakers. 33 dation of the Controverfy between us. How far the gracious Goodnels of God may extend to fuch as are deprived of the outward Meam^ is not the Qiieftion -, but how i'^is immediate Re- l^elation may be expedted by thofe, who, though born under the Chriftian Difpenfation, do yet with the moft prefumptuous Confidence difdain them. And fince they afTert, that there is no other Knowledge of God, but by the Spirit, in their Senfe ; let them produce a Angle Inflancc in all the heathen World, or even amongfl the great Body of Quakers, who fo arrogantly.pre- tend to it, that has been io immediately infpired^ and without any oiit'ward Means whatloever, to have been led into the Knowledge of all Things, and I am content to give up the Point unto them. § 10. Apol. p. 39. We come now "io his Proof for this AfTertion, viz. *' That Chriftians are now to be led by the Spirit of God, inward- ly and immediately, even in xh^fame Maimer^ (though it befall not many to be led in xhtfame Meafure) as the Saints were of Old." But why not in ihtfame Meafure too ? Many of the Saints of Old had not only the common Infirmities of human Nature, but were fome of them guil- ty of moft enormous Sins : and yet they did not ceafe to be the Children of God notwithftand- ing. If therefore thefc Sluaker-Saints are without Sin (as they Ihould be according to their Doc- trine of Perfeftion, of which below) why have D they 34 Remarks ^;? //6^ Tenets they not the fa??2e Meafure ? "" Mojes [pake unad-^ vijediy 'with his Lips ; (for which he was not permitted to enter into the promifed Land); yet, I fuppole^they will not deny him to have had it in an extraordinary Meafure. Peter went far- ther, ^ he denied our Lord thrice. David, though the Man after God's own Heart, was guilty of Jidultery and Murther : And "' Solomon, the greateft Example of Wifdcm, of Idolatry, Why then fhould fuch Saiiits and Prophets as are without Sin, and have the Spirit in the fame Maitner, yet fall fhort of thofe in refpedt to the Meafure^ who were guilty of moft notorious Sins ? His Proofs are drawn from the Evange- lifl ^, where Chrift promifes his Spirit to the A- poftles — In what Manner, and to what Pur- pofes that was ; and whether the fame is to be the Condition of all Chriftians, I leave to the im- partial Confideration of every Perfon, who will take the Trouble of confulting the Place, and the Occafion of the Promife. Our Saviour per- ceiving the Apofrles to be much dejeded at his approaching Departure from them, tells them, they fhould not be troubled — Livill pray the Father, and he unll fend you another Com- forter^ that he ?nay abide with you for ever, even the Spirit of Truths (3c. He Jhall be in you, &c. He fljall teach you allThijigs^ bring all Tlmigs to your Remembrance, and fr:all lead you into all ^ Pf. cvi. 33. \ Matt. xxvl. 69. ^ I Kin. xi. ^ John xiv. 16. truth. end Principles of the Qu a k t: r s. 3'^ Tt'Uth. That this Proinife was fulfilled to the Apofiles in the moft flri^l and literal Senfe of it, is allowed : But that all Sorts and Condi- tions of Chriftians, fiiould be at all Times equal- ly the Subjects of it, does not follow, nor is it neceflary. The Meafure oi the Spirit was ever fuited to the particular Seafons and Exigen- cies of the Church : and furely, if ever there was a more than ordinary Degree neceflary, it muft be at that Time, when this fpiritual Com- monwealth oilfrael was to be eftablifted, which was to laft for ever. That the Apofiles were the Superintendents and Diredfors in that great Bufinefs, cannot be denied ; nor that they had an extraordinary Affiftance of the holy Spirit for that Purpofe. If fuch a Meafure were not neceflary, why was it given them? If it were neceflTary in the fa?ne Degree to all, why only to the Apofliles? Why alfo, on the fame Prin- ciple, thofe different Orders of Governors in the Church ? Why thofe different Difpcnfa- tions of the holy Spirit to different Perfons, if an equal Diftribution were abfolutely neeelTary for every Individual ? But fuch Affer tions are inconfiftent on any other Principle, than that levelling Babel of Quakerifm, whereby all Or- der and Rule is diffolved — -and a headlefs Anar- chy^ or a Body of all Heads, with many other Confequences, as abfurd and contradidory in Pradtice, as in Terms, is introduced. And I muil obferve to him, that as political Bodies cannot fubfift without thofe various Subordinations and D 2 Degrees, 36 Remarks en the Tenets Degrees, fo neither can the fpiritual. Such ?i Principle, were it poiTible, could produce no other EfFedl, than an univerfal Equilibriu?n, where nothing can preponderate. Hence would all the Ends of Society, of whatfoever nature, be defeated — All concentring in one Point, whereby every Thing would be adjujled^ and ceafe to aft — All Ingrefs, Egrcfs, and Regrefs would be deftroyed : And confequently all the Life, Energy and Force — All the Principles of Motion and Adlon in any Society, ftagnated. The natural Syjl em points out this — which con- fifts in a continual and univerfal Exchange of Condition, Influx, Efflux, and Re-flux oi Light mid Spirit — Precedence, and Re-cedence of A- toms, by which the Machine itfelf is upheld -, and the Aftion and Re-adion upon itfelf, and every thing elfe in Nature, is continued. Would All be Light y where is the Spirit ? Would all be Spirit^ where is the Light ? Such is the na^ tiiral Body of the World Such is the politi- cal 5 and fuch is the fpiritual Body. "" Various are the Adminijirations^ but the fame Lord-—^ Various the Operations of the Spirit ^ but the fame God: Various the Manifeftations to different Perfons, and at different Seafons". But ive are all baptized by one Spirit, into one cruf^ccc Bodvy or Corporation. Various are the Members, and various their Ufes and even thofe that are the leaf honourable, are yet Members, and have their Ufe and Station allotted them, and all • I Cor. xii. pall'. this. and Principles of the Quakers. 37 this, that there fhould be no Schifm in the Bo^ dy. And that there might be none in the Church m.^^GcJ hath appointed fome Apo flies ^ fome Pro- phets, fome teachers To fome the Gift of Mi- racles ', to others of Healing ; to others of Tongues^ &c. But are they therefore all equally fuch ? And yet fuch they muft be, according to their own Pretenfions — and fuch in Fa6t is the Con- dition of this falfe Quaker- Church, efl:abli{l:ied and fubfifting on thofe very Principles, they re- je6i: and deny in the Church of Chrift. All^vQ Apoftles all are Prophets among them : at leaft on the Principle of immediate Revelation '^^all Quakers may be, which is the fame Thing, and tends to the fame End, viz. the Deftrudtion of all Order and Government, and the Introduftion of endlefs Confufion. And we may truly and fafely affirm, that as the Church of Chrift did never fubfift without fuch Subordi^ nation in the Government of it, fo neither can it, nor ever will. Concerning his Three ^leries, we fhall be very fliort in our Anfwer to them. Who this Comforter is, we need not the Information of the Quaker. We know, and are full in our Acknowledgment, that it is the Holy Spirit, and no other — The Spirit of Truth, the third Perfon in the moft facred Trinity — v/ho (lieds his bleffed Influence, his calm and gentle Irri- guation on the Hearts of thofe, who render themfelves capable of fo great a Bleffing : Even on fuch as faithfully and devoutly wait on him D 3 in 3 8 K E u AK Ks o?t the tenets in his Ordinances, with Hearts and AfFeftions fpread out ^ like Gideoiis Fleece before him. 2. That he is in us alfo, is certain by a moft ferenely perfuaiive Operation. This di- vine Guefl chufing 720t to make himfelf known by a boifterous and peremptory Affertion of his Prefence- — 720t by vain Boajftings oi immediate . Revelations, and prefumptuous Prcphejyings ; but by thofe infallible Charadleriflics, the ge- nuine Fruits thereof "^ Lczr, Jc)\ Peace, &c, difcernible in the Deportment and Converliitioa of the truly Regenerate, 3. What his Work is, muft be more parti- cularly and difcriminately confidered. Flis Af- fertion, ^ that he will guide you into all ^ruth ; he will teach you all Thi?2gs^ aiid bring all things to your Remembraijce is allowed in the fullefl iSenfe of the Words, in refpe6l to the Apoflles themfelves : It being abfolutely neceiiary, that they fliould have fuch an extraordinary Meafure, in order to a full Accompliihment of that great Work, they were the chofen Inftruments of. That they fcould be guided into all 'Truth, who v/ere to oppofe all Error — That they fliould be taog-ht all l'hino;s, who v/ere to teach all Thino;s to the Gentiles- — That they mould have all Things brought to their Rem.embrance, who were to be puzzled by the vain Difputations of the Heathen Philofcphers, and to encounter th^- Gainfayings of all Mankind: That the}^ I ^ Jud. vi. 3^, 8 Gill. V. 22, ^ John xvl. 13, 14, 26. ^a7id Priiiciples of the Quakers. 39 fay, fliould be furnifhed with luch fupernatural and immediate Affijlajice from the Holy Spirit, was no more than adequate to the mighty Diffi- culties they were to meet with ; neither could any thing lefs have anfwered the E'nds of infi- nite Wifdom When 'the Wifdom of the Wife ivas to he dejlroyed^ and the Under jlanding of the Prudent brought to nothing. But this flupen- dous Revolution being efFedled, and the frothy Ebullitions of human Invention overborn, thofe extraordinary Effufions were no longer necefla- ry. The Garden of Eden being thus planted and watered, the ordinary Refrefhment, and conflant Dew of his BleJJing^ is fufficient to keep the Plants in a fiourifhing Condition. We therefore deny that immediate Impulfe of the Holy Spirit upon each Individual, at this time of Day — Forafmuch as the Caufe which made it necelTary being ceafed, the Effe5i muft have ceafed of Courfe alfo. We have, from that Period, an external written Means, whereby we are affured of the Truth and Completion of all the Types and Predictions ; and that this was recorded by the Affiftance of the Holy Spirit, by which they were guided into all Truth — were taught all Things, and had all Things brought to their Remembrance. Thus have we, by coni- paring the one with the other, undoubted Evi- dence of the Truth of both Teflaments — and that the ficred Penmen of each were dired^eci^ ^ I Cor. i. 19. ir. xxix. 14, D 4 by 40 Remarks on the Tenefs by the fame unerring Guide, the Spirit of Wif- dom and Truth itfelf. But thofe Paffages of the Evangelift, in re- fped: to the general and common Condition of Mankind, muft be underftood with due Qua- hfication, [ind as fuitable to their prefent Exi- gencies and Occafions. For there is no Doubt, but that,if we make a proper Ufe of thofe Means the Holy Spirit has been pleafed to afford us , his eracious Influence will attend our Endea- vours, and crown our faithful Petitions with Succefs. But there is a wide Difference in the Application of thofe Words, when confidered in refped; to the Apofiles, and when in regard to us. For they had fuch a fuperabundant Meafure, as enabled them, though illiieratey to fpeak inltantaneoufly ^// L^;?^^^^^; — though but Men, to work Miracles — to prophefy^ and difcern the Spirits of Men — and many other extraordinary Privileges, as Chriflians , now-a- days, do not prefume to boaft of. And there- fore, to bring this Sluery to a fhort Ifliie, I do demand of ^;^^, or of all the fakers now liv- ing — w^hether they will affirm the moft San^i- Jied and lUuininated among them to be fo imme-- diately infpired^ as that,exclufive of all outward Means ^ '. chey can fpeak all La??guages — pro- P>hejy, and difcern the Spirits of Men— and can 'work Miracles^ and heal Difeafes — whether, I fay, they have any or all fuch fupernatural Qua- lifications 3 if they can give rational Evidence of ^hq and Principles of the Qu ak e r s. 41 the fame to the World, I am content to become a ^aker. If they cannot, let them ceafe from fuch arrogant, and prefumptuous Claims — fuch blafphemous and open Attacks upon the fole Prerogative of God ! What an Abfurdity is it, to think of attaining the End, without making Ufe of intermediate Means ? What a deplora- ble Pervcrfenefs does it argue, to aflert an im- mediate Infpiration of the Holy Spirit, and yet remain in a total Ignorance of thofe very Lan- guages, wherein the fame Spirit has been pleaf- ed to give forth, and record the Oracles of God ? As his further Arguments in fupport of this Affertion are built on a filfe Foundation, and his Conclufions drawn from miftaken Premifes, we fhall pafs on to his fecond Argument, and the Proofs depending thereon. His firft is — ^ As for me^ this is jny Cove?2a?2t with them^ faith the Lord^ fny Spirit "which is upon thee^ and my Words which I have put in thy Mouthy fhall not depart out of thy Mouthy nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed's Seedy faith the Lord, from henceforth^ and for ever, Doubtlefs, here is the Promife of the Spirit, and the Perpetuity of it : and that this was immediate alfo in regard to the Subjedl of the Prophecy, is not denied. For our Saviour had ^ the Fullnefs of the Godhead in him bodily y or cfjentially : And therefore the Spirit being in him wittout Meafure, he need- le If. lix. 21. Col. ii. 9. ed ^42 R E M A R K s c;z the Tenets ed not nny outward Means whatfoever. Bi^t notwithftanding this, be was fo far from flight- ing the oiit'ucard Injlitutions^ that he complied with them all. He frequented the Synagogues, and made an onen Profenion of that ReliG^ion, which by Circumcifion he had been initiated into, until he had ^^ JuIfJled the Law and all Right eoiifnefs. But though he had the effen- tial Indwelling of the Spirit in a manner very fuperior to thofe even of the moft regenerate Nature, yet he did not attempt the Converfion of Men to his Holy Religion, by a mere inter- nal and inifnediate hnpulje upon their Minds— (if fo, the Chriflian Religion had not been a Matter of Choice, but of Compulfion, and themfelves not Free-Agents:) But he coniiantly made Ufe of the Agency of the "written Scrip- tiireSy and through that only Mean, he expect- ed an Impreffion upon their Hearts. '\He taught in their Synagogues^ and^as his CiiJto?n was.y JiGod upfcr to read, en the Sabbath-Day. What, i befeech you, did hajiand up to read— -wcis ii not in the uritte?! Scriptures — - even in the Prophecy of Ifaiah ? How did he endeavour to teach them, but from thence ? and if he that had the Spirit cf Wijdom and Underjlanding in the highefl Degree, did take no other Method to teach, how do thefe Quakers dare to teach^ or prefume to be taught without them ? ° He be- gan at Mofes^ and all the Prcpheis, and expmiid- cd to them all the Scriptures concerning himfelf -, ^ Matt. iii. 15. ^ Luke iv. xf. ® lb. xr-dv. 27, 32. ' " and and Trinciples of tie Qu A k e r s. 43 and made their Hearts to burn within them^ while he opened to them the Scriptures. Now, this Method of our Saviour had been moft te- dious and ill-chofen, had there been this ima- ginary Paflage to their Hearts, by prefenting all Knowledge immediately and obje^ively to their Minds. And before his Arguments drawn from this Paffagc of the Prophet can ftand him in any Stead, he muft prove there ever was a Time, when Information was conveyed to the Mind after this Manner, exclufive of any oiitu'ard Means — or, which is the fame Thing, when Knowledge came by Intidtion^ or Man knows as God knows. And there- fore, as we are well aiTared, this never was God's Method of ading with his Church — - We may very fafely conclude it is not at this Time. But that we are to wait on him in his Ordinances and Inftitations, and thence with Humility to exped: his gracious Influence on our Hearts. That, as I obferved above, being more perceivable by its EfFeds on our Lives and Converfations, than by a pretended enthu- fajlic hnpidfe, or fenflble Co-habitation with us. We pafs on now to his fecond Proof, which he draws from the Nature of the new Cove- nant, cited by the Apoftle, viz. ^ Per this is the Covenant that I will make TJith the llcufr cf IJrael after thofe Days, faith fh^ Lord, I will put my Laws in their Minds ^ and write them ?Iieb. viii. ic, ;i. J.t.xaxI. 33. in 4+ Remaiucs on the Tenets in their Hearts^ and I will be to them a God^ and they fiall be to me a People^ &c. It may not be amiis to alk the Quaker a Queftion or two here by way of Preliminary to our Anfwer 5 fince he concludes from this Paffage, that the Jews were fo grofs and carnally minded^ as to be captivated by a mere external Apparatus ^ that had in itfelf no further Meaning. But fet- ting afide the Abfurdity as well as the Blaf- phemy of fuch a Suppoiition — was not the Law written in the Hearty from the Impreflion the outward Scene made on the Eye? Did they not perceive the x-^nalogy between the Tyfe^ and the Thing typified — and in the Death, Sacrifice and Offering of the Legal Birth ^ fee the Death of him^ who is the great Sacrifice end Propitiation for Sin, and the Objedt, at which all the Ritual Service pointed ? Did they not, by Faith, make an inward Application, of the outward Exhibition, in their Hearts ? If this were the Cafe — what Ground is there for this fuppofed Pre-eminence of the prefent Dif- penfation, beyond the former ? Neither indeed does it becom-e Chriftians to make any — Both being fufficient and proper for their refpedive Seafons, and equally the Refult of infinite Wifdom and Goodnefs. What fays the Apoflle, "i Is the Law Sin ? God forbid. The Law is holy — the Commandment hol)\ jufi and good. We know that the Law is fpiritual (therefore was 'Lvritten in their Hearts,) ' They did all eat of 'Rom. vii. 14. and xii. 14. ^ I Cor, x. 3, 4. the and Prindples of the Quakers. 4^ the fame fpiritual Meat, and drink of the fame Ipiritiial JDrifik ', ^nd they knew that that fpiri^ ^tual Rock was Chrijl. Apol. p. 50. The Objed here, he fays, is God's Law placed in the Mind, and written in the Heart: And in this is the Law diftin- guiihed from the Gojpel. In other Words— The Law was out^ucard^ confifting of Types, Sacrifice, (Jc. and was written on Tables of Stone, therefore was merely fuch, and had no inward Mea72i?2g, This is not only arguino^ in a very perverfe and ridiculous Manner, but involves the Gofpel in as low a Degree of Con- tempt, as he does the Law. For if this Ar- gument operates at all, it will prove thus much, viz. That as the Law was merely out- ward, the Gofpel is merely inward — other- wife there is no Ground for the DijiinSion. What then becomes of the Gofpel^ viz. as outwardly written by the Evangelifts ? The ^aker is no ways foUicitous about that Ccnfe- quence, though of the utmoft Import to the Chriftian : His Gofpel, (though fo artfully dif- guifed under the Lex indita, the Implanted Law of 'Tho. Aquinas) being no other than immediate Revelation — And his Exprcflion, be- ing written in the Heart, no more than the Refult of that delufive Principle. And this is the real Sluaker- Gofpel, whatfoever Shuffles, or Simidatio7is they may pretend to the con- trary. And they are never fo much to be fuf- peded, as when they approach us in our own Terms ; 4-6 Remarks on the Tenets Terms ; nor at a wider Diftance from us, thaft vv'hen they perfonate the Garb and external Appearance of Chriftians. But to argue this Point a Httle clofer Wherein did the Law (by v/hich I undoubtedly underftand the Sub- ilance and intrinfic Virtue of it, the Letters or ciitward Characters not being the Bcok or the Meaning of it) differ from the Gofpel? The Ivocyys'ktov or Gofpel of glad Tidings^ was the Subflance of the Covenant of Grace, and was contained in the Law ; which, confidered in Its external Capacity of Types^ Sacrifice^ &c, gave a vifible Delineation — and they, as Cha- raBers, an infallible Profpedt of their Redeemer, and the Work of Redemption. That he was then to come makes no Difference ; there being fome who were juft as far from that Period of Time, then future, as we are from it, now pad. Faith is a noble Perfpedtive, that has no Regard to Time or Diftance, but prefents all Objefts, whether paft, prefent, or to comfc, in the fame Point of View. ^ Abraham^ though fo many Ages before the Incarnation, rejoiced to fee the Day of Chriji, and hefaw it and was glad. St. Faul fays, they ' preached none other Things^ than thofe which Mofes aiid the Prophets did fay fdould come. Where is the Difference then between the Law and the Gofpel^ Or what Room is there for Comparifon between Predldion and Completion ? f John viii. 56. * A(5ts xxvi. 22. But and Frhicipks of the Qu a k e r s.' 47 But to come to the Confideratlon of the Paflages he mentions. They are cited from the '■ Prophet, and are predidive of the iV6^'Z£; Mra, or Chrirtian Difpeniation, when the Ty- pical Parts of the Lcni\ and the Emblematical Service v/as to ceale — and the Apoftle does accordingly ^apply tliem to that End. '"^ If that firji^ fays he, had becnfaultlefs^ then JIjouU no Place have been found for the fecond. What does he mean by faultlejs ? Can it be imagined, he intended to charge a Divine Inftitution with a Fault, or the People with Sin in performing the' appointed Service ? Doubtlefs, he fpake confiilently with himfelf, as well as with Truth. ^he Law, lays he, ^N2,%fpirHual, jufi, and good. He is fpeaking to ^t'lri, and to fuch only : to fuch as perfiftcd in the Ufe and Sufficiency of the Types, notwlthftanding they were all full- filled in the Appearance of Chrift. He is by- no Means derogating from the Worth and Excellency of their Service, nor for cancelling the Obligation, they till then lay under to it, by any arbitrary Aft of his own : But he is only fliewing them, that thofe Things, how- foever right and neceffary before, were then become obfolete, and of no longer Ufe. And it was their willful and obfliinate Perfeverance in them, that obliged him in other Places, to fpeak in a degrading Manner of them — "" It is 7iot poffible that the Blood of Bulls and of Goats V Jcr. xxxl. 31. '"'Heb. viii. 7. *Hcb. :c. 4, 5, 6, 7, 8. 14. 16, 17, 18. I fould 48 Remarks 07i the Tenets jJdould take away Sins. Now Sacrifice and Of- fering of Blood was an Inftitution of God's Appointment, and the Negledt of it highly criminal — And the Apoftle is only urging the Deadnefs and Invalidity thereof, when the Subftance of them all was come. Wherefore^ when he cometh into the Worlds he faith ^ Sac7'ifice and Burnt 'Offerings thou would ft not^ but a Body haft thou prepared me. In Burnt-Offerings for Sin thou had/l no (longer) Pleafure -, then /aid /, lo ! I come to do thy Will, O God. He taketh away thefirft, that he may eftablip the fecond. The End of the Apoftle 's Reafoning, and of the Citations above, is manifeftly to convince them of the Abfurdity of continuing any longer under the Ritual Service, and of refting in the Perfuafion of the Sufficiency thereof, when the Defign of it was fully accompliflied. For by one Offering he hath perfeBed for ever them that arefanditfted. Therefore he fays, Behold ! the Days are co7ning, when I will cut off with the Houfe of Ifrael, ^ the New Berith, Covenant, or Purifier, (in Oppofition to the Old typical Berith) I will put my Laws into their Minds^ and write them in their Hearts ; (difengaging them from all further Obligation to the exter- nal Service) and their Trefpafs-Offerings and Sin- Off crings will I remit, and will remember them no further, Now^ where Remiffon ofthefe is, there is no mere Offering for Sin, The Drift of the Apoftle is ib plain, that it needs no Comment. Their wid Pr'pic'plcs of the Qu A K E R s. 49 Their religious Service confiilcd in a dr.ilv Of- fering of lo7nethir:g, that was to be \\^yb for a Memorial to Jehovah — Somethings that was to remind hirn of what Chritl had undertaken to do, and to fiiffer on our Accounts, by which the Trefpajs was to be atoned for, and the Wrath of the Deity appeafed — He, by the one OffWing of hifjifelj, is become the ^ Propitiation for the Sins cf the ivhole World, He is our TDitl Remembrancer, that caufcth us to be remembered by God. iHe taJceth away the firft^ (viz. the Typical Service, by which the Atone- ment and Satisfadtion of Chrift was exhibited) that he may e.^ablijlj the fecond '*. So that v%x are now abfolved from the Performance of th.e Typical Reprefentation, and are to addrefs the Father y through the Means and Interceffion of the Son^ and Holy Ghofi, ^ For through hijn we have Accefs unto the Father by one Spirit, ^ He is the New and Livi72g ijoay^ ivhich he confecra- ted through the Veil, that is to jay, his Flefb. But though all this be true, how Ihould v/e have known this, but by the outw.^.rd Means of Knowledge, viz. the UTitten Word of God ? And by the fame Means aUb have we the Knowledge of God, from the greatefc to the leaft — Formino; our Pradlice in this refpe^t on the Model of the wifell: Man that ever ^ I John ii. 2. * Viz. the Sacrifice of himfclf, as the only Mcms we now h:ivc of Salvation. * iLph. ii. iS. "lieb. x. 20. E lived. 50 Remarks or 3;icc-v. each^ and Principles of the Qjj ak e r s. 59 eacb^ that was peculiarly adapted to the Na- ture of the Covenant, as well as to the Divine Parties a(fting in the Oeco?iomy thereof, that dillino-uifhed it from the other. The vifible Scene throughout the Jirfl Olam^ was Wrath taking Vengeance by Fire on the Type^ exact- ing the Life of it, and adling even to the abfo- lute Confuniption of it. That of the fecond^ was the Coming forth of the God- Man — fub- flimting himfelf in the S^tead of all Mankind — Giving his Life as a Prcpitiaticnfcr their SinSy as well as a Satisfaction to the Wrath — fo full- filling, and confequently putting an End to, tliat Olam. That of the third, was firft, from that extraordinary, though vifible Defcent of the Holy Spirit in the Form of Fire, and with the Sound of Wind, on the Apofiles after the Afcenfion, according to the Promife of our blefi^ed Saviour — whereby they received that ineffable IJndticn which enabled them to per- form what no human Means could accomplifli ; nor other, than that ftupendous Work, the Con- verfion of the World, could render necefiTary. From that Period, Oecor^cmically fpeaking, wc date the Commencement of the third Olam — fo far, I mean, as it can be confidered as difiindt from \\\^fecond. We are now under the Rule, or Difpenfation of the Spirit — who carries on the external Adminiftration thereof, under the vifible Symbol of Water ^ whereby he confers the inward and fpiritual Effeds on thofe who bear that fandifying Imprefs — and whereby alone 6o Re m a^ k s on the Tench alone we receive the Spirit of Adoption^ crying ''Abba Father ! Chrift came by Water and Blood— The Sacrifices alfo came by Water and Bloody (though the Order was inverted) being i,vajl?edj or baptized^ before they were offered. We come alfo in like Manner — We make our En- trance into fpiritual Life, being fymbolically fandified by Water — As we do our Exit, by the fubfequent Redemption by Blood, "" But ye have an Undiion from the Holy Oiie^ and ye know all Things 3 or, as another Reading has it, -^ olooLTZ 'GTOLVT^q^ asyc all knoiv — or, and ye all know — which feems, I think, the better Reading, as it evidently alludes to an external Symbol, as Baptifm by Water was ; and W2S and is tlie only Mean^ u^hereby all are initiated into theChriftian Religion, and through which \h^. fan^ifying Grace of the Holy Spirit is con- ferred upon us. This is the UnBion^ or Anoint- i77g, which we Chriftians all know, and glory in, and this the Maimer, wliereby we receive it. And tl:.is alfo ahidcth in us, except we grow P^eprobate and Infxdel — janBifying our Reafon in the Application of it to fpiritual Objeds, and illuminating our Underftandings in the My- fteries of Divine Revelation. But the Anoint- ing they lay Claim to, and whereby they blaf- phemouily pretend to know till Things^,, is fo far from being true, that it does not enable them fo much as to underftand, even thofe very Languages the Holy Scriptures are written in. « Ch. ii. 20. And and Principles of the Qu a k e r s. 6 1 And as we are certain it is the lajl Time or Olafriy we have no further Revelation to exped:, nor other Means to dired us, than the written Word of God, nor is other needful — ^ God^ who at fimdry Times, and in diverfe Manners, [pake to the Fathers by the Prophets, hath in theje last Days, Jpoken to us Iv vlcjj by the Son, whom he bath appointed Heir of all Things^ and by whom alfo he made the Worlds "*. § 13. Apol. p. 53. " The mod ufual Ob- iedion, he fays, again ft thefe Revelations is, that they are uncertain" — And this, notwith- ftanding the fuppofed Ignorance in the Oppo- fers, is fo ftrong an Objedion, that no Quaker will ever be able to get over. His Diftindion between Thefts and Hypothefis, feems to be in- troduced on Purpofe to ferve the prefent Turn, " It is one Thing to affirm, that the true and undoubted Revelation of God's Spirit, is cer- tain, and infallible ; and another, that this, or that Perfon, or People, is infallibly led by it/' There is no one Point of Controverfy, wherein they fhuffle and evade, more than in this. For though it be undoubtedly their Principle, that they are im?nediately infpired, yet whenfoever they are prelTed hard in this Particular, they evade it after this Manner, ^cix. That they do not affirm it of themfclves, but that " the Revelation of God's Spirit is certain, and that others among them are, or may be, infallibly ^ Heb. i. I. * Tsj a/wm; the Ages, or fucceffive lD /V* led 6^ Remarks on the Tenets kd by it." But to what Purpofe is fach an AlTertion, except their own Leadings by it, are infallible ? That is unqueftionably their Principle — For it is not Matter of Difpute be- tween us, whether Men ought to be led by the Spirit or not. But they are fo inconfiftent with themfelves, and with one another, on this Head, that they ought to come to a general Agreement and Subfcription herein, before they prefume to difpute on a Point fo uncer- tiiin, at lead fo undetermined among them. They fliould not hefitate, I fay, to fubfcribe a fair and open Confeffion of their Dodrine, and what they will abide by alfo in this Particular — and not to betake themfelves to fuch mean, and difingenuous Subterfuges to beguile the unwary. For I require them to afcertain, whofe Revelations among fo many ^aker- Prophets^ as have been given forth, immediately^ as they pretend, frojn the Lord, as wide from the Truth, as contradictory to one another — whofe, in fuch a Labyrinth, are to be fol- lowed, for they cannot all be true, and con- fequently fome muil be falfe, though all are affirmed to be given forth by the Spirit of Truth? ^iakerij?n, as held by George Fox, George Whitehead, and that blafphemous Boa- nergesy Edward Burroughs, is widely different from that of Robert Barclay 5 and I am not doubtful, that that "^ antient Apoflle, would have excommunicated him, had he preached^ * George Fox» and Frific'pks of the Qju a k e r s. 63 as he has written. If Fox were a true Quaker, then Barclay was not, and vice "cci'Ja : T'hough I mud do that poor belbtted Wretch the Juflicc to acknowledge, he has adted lefs contrary to his Principle than Barclay. This, like a true Jefuit, has inlifted upon immediate Revela- tion being the true Dodrine, yet allows it may be called in Queftion — whereas the other, through a long Series of Blunders, Contradic- tions, and Nonfenfe, never departs one Tittle from it. He afferts, with a moft invincible Affurance, that " all the Papers, and Books given forth by Friends, are of the fame Weight, as the Scriptures of the Prophets, ', by convey- ing Air to the Lungs, whereby Refpiration is carried on, which is the material Agent, by which ive , live and move. In fhort, there is nothing in this Syftemj but is fubjedl to it's In- fluence and Operation ; and by it, is every Thing in Nature generated^ by being feparated to it's refpedive Onice and Condition. And though this external, univerfal Agent be but material, and can aft only on Matter, yet are it's Operations of fo fubtile a Nature, as not to tind Prbtcipks of the Qu A K e r s. yi be cognifable by our Senfes, except by ihtir Effedts upon us. " The Wind (Sp^irit) blow-^ etb where it U/ieth^ and thou hearejl the Sound thereof but canjl not tell whence it cometh^ nor whether it gceth. Thus do we in every In- ftance, perceive the Influence and Adivjty of this Agent, in the various Productions and fuc- ceffive Gradations of Nature but we per- ceive it no otherwife : We fee not the Agent, though it be material, nor difcern it's Modus of Adtion, though it be continually within, with- out, and around us. If therefore" the Marnier of ABion be fo cpncealed from us, as. that we cannot with Certainty affirm, at what particular Inftant of Time, an Atom of Matter is added to our Size, fo that we fenfibly perceive it to be increafed — with how much lefs Certainty muft the Quaker maintain any particular Impulfe he feels, to be an immediate Infpiration of the Holy Spirit upon his Soul, when at the fame Time he is utterly ignorant of the Nature of his Soul, and afcer what Manner it can receive fpiritual Impref- fions ? The Effence of that Principle is as much unknown to us, as that of the Deity himfelf, and we can affirm no more with Certainty about it — We only know, that it is * an imma- terial Principle, infuled into us at our Creation ' — Not a Part of the Divine Effence, as the Quakers have dreamed : But fomething that is a Figure and Image of the Deity, wherein wc » John iii. 8. * An Halltus lm?nortalis D^^H Hrj^i^O. F 4 arc 72 Remarks o;z the tenets are fald to be ereded. Nor know we any Thing of the Nature or Manner of it's Support within us — otherwife than as we take an Idea cf our animal Life being fupported by the con- tinual Circulation of the Air, and it's Preffure upon us, whereby we are fupplled wiih Heat . and Moi/lure to maintain it — So we argue by Analogy, that the Soul, as a created, though fpiritual Being, mufl ftand in Need of fonie Support : And that fom.e Effluence like this, from the Deity, though inconceivable by us, muft fuppoit it. If this be the Cafe, how can the Operation of the Holy Spirit, on an imma- terial Principle, be iojenfbly felt, and certainly perceived ? But this bold and certain Experience of theirs, plunges them into further Difficulties than they are aware of. For as they know nothing of the Nature of their Souls, fo neither do they, I fuppofe, that they have two Souls within them . — one of a mortal^ the other of an immortal Na- ture \ and confequently, for the want of that Knowledge, they afcribe thofe Things, which are the natural and fcnfihle Suggeftions of the one^ altogether to the ether. St. Paul tells us, that we are a Compound of a Body^ and tii'o Principles within us — ' For he prays, that the Tihcljalonians might be Jan5iified vjbolly — >ij to 'TTvsuf^cc ufjLuv cXcicX^ov^ your ichole spirit y viz, the immortal Principle — >^ -^ ^^X'^,, ^'nd Sovly viz. the anim.al Frame with the Affcdions, the - I Tlicfr. V. 23. Life and Pr'picipJes of the Qu a k e R s. 73 Life of the Body, and which is to die with it — y^ TO (Tc^f^x — and Body\ Sec. Either thefe Dillind:ions of Trvevucx. and ^ux^i are certain, or the Apoftle is guilty of a ridiculous Tautology. But the Truth is, the diftind Senfes of thefe two Words are clearly feen in the Hebrew, and are never confounded. The ro Trvevf^u anfwers to the Hebrew CD'^*^, the immortal Spirit ; and the Tj ^vxii to the *^*D: mortal: one Inftance will be lutlicient to fet this Matter right. Da- vid fays, my Soul is always in my Hand the Soul here fpoken of is the C^D^— the Frame, with the animal Affedlions, which is always in our Power ; which would not be true of the immortal, which is never in our Power. The fame Soul alfo m.uft be underftood, when our Saviour fays, ^ ir^oixviroq Ig-iv ri ij^fj%^ f^a ecog Bo.- vuTu, which could be true only of that Soul which dies with the Body. I cannot conclude my Obfervations on this Propofition, without remarking the Falfenefs and Perverfenefs of the Confequences of his own Premifles. Apol. p. 54/ " That becaufe fome ^ s(^. <^ wicked Men have committed wicked Adions, and have yet more wickedly aflerted, that they were led into thofe Things by the Spirit of God ; therefore no Man ought to be led by, or lean to it." He has not told us, who thofe wicked Men were, therefore I muft help him. We know negatively, who they were not — the moft reprobate of our Communion, (to the beil ^ Mitt. XXV i. 38. of 74 Remarks o;z the Tenets of my Knowledge) never afferting any fuch Thing. But I am certain "James Naylor^ Pro- phet Eccles, and others amongft them, who have been guilty of the moft enormous Adions, have committed them in diredl Confequence of that Gnoftical and Qiiakerly Principle of imme- diate ReveIatio7J. It would be a difficult Matter indeed to convince Wretches fo pofleffed, that any of their Adions are wicked, fince they think they are led into them by the Spirit — ■ Neither does it appear that Naykr ever thought his riding into BriJIcl a blafphemous Ad ; nor did George Fox cenfure him from any other Motive than an i\pprehenfion of his own Equa- lity with God, being endangered by fo bold an Aflertion of NaylorSy that he was the Mejjiah^ which would have greatly interfered with Fox\ Claim. But becaufe thofe wicked Wretches have afferted their being led into thofe Things by the Spirit, does it therefore follow that no Man ought to lean to the Spirit, or be led by it ? Who, befide himfelf, could have thought of fo childiih an Objedion, much lefs, that it could deferve an Anfwer ? He might have fpared then thofe Arguments he draws from fo falla- \ ^ cious a Confequence, in thofe In fiances of Tra^ ditiouy the Scriptures, and Reafcn, which the Romanijls, Frotejiaiits, and Soci?2ians, do re- fpedively make the Rule of their Faith — to each of which we fliall briefly reply fom.ething. It would feem foiT:)ewhat ftrange to fee three fuch different Perfuaficns of Mankind thus jumbled and Brincipks of the Qjj A k e r s. 5? 5 jumbled together, did not the proud Spirit of Quakerifm place them all in the fame contemp- tible Point of View. What the Socinians make the Rule of their Faith, who have no Faith in Chrifl as God, is no ways material to us, nor to themfelves — though, I think, how little fo- ever the RomaJii/h deferve at our Hands, it muft be acknowledged, that the Tradition of the Church, bears a much better Afped:, than the Imagination of an Enthufiafl. His inevita- ble Argument ah Inccmmodo, i. e. from the In- convenience of the Thing — if it prove any Thing, will prove too much : For if there be no Certainty in following, either TraditioUy Scripture or Reafon ; neither is there in their Spirit, any more than their prefcmptuous Con- fidence in afferting it — ^-So that it will prove there is none any where. But what though the Romanlfts and Greeks do differ in their Pretenfions to Tradition, this only proves, they might both be in an Error, and that others, as well as the Quakers, have made falfe Boafts of Infallibility. The Uncertainty of Tradition does not make their Pretence to immediate Re- velation, any Thing the more certain ; nor the Differences about the Celebration of a Feftival affcd: us, who lay no Strefs on any fuch Mat- ters. There have been as fharp Difputes among the apoflate jews (ft om whom the Church of Rome had their Traditions) about Matters of much lower Concern, ji? 76 Remarks en the Tenets In regard to the Holy Scriptures, which wc do defervedly make the Rule of our Faith — The Differences of the Luther am and Cahinijls^ and of whatfoever other Perluafions that Dif- fent from the Church of Rome, and the dif- ferent Points of Dodrine they refpedlively draw from thence — Thefe oppofite Opinions and Tenets, do indeed demonftrate the Igno- rance of thofe feveral Perfuafions in the Senfe of Holy Scripture, but argue nothing of Uncer- tainty in the facred Word itfelf But we fliall forbear enlarging here on this Head, refer ving that for the Confideration of the next Propo- fition. As to Reafon, which the Scci?iia72s and mo- dern Dt'ifts alledge as a fufficient Guide — the Weaknefsand Invalidity thereof is manifefl: from the Writings and Aflertions of the greate ft Pre- tenders to it. But this does not help the Qua- ker : For howfoever deficient that may be for the Purpofes they intend it, yet it derogates no- thing from the Ufe and Excellency of that Prin- ciple — it only (liewsthe Ufcleffnefs of it, when applied to unworthy or improper Objedts. And the only Qiiarrel the Quaker has with it is, That he can't be poffeiled of that and immediate Re- 'Delation, at the fame Time : And were he to admit a free and proper Exercife of that Facul- ty, the Abfurdity of fuch a Principle, together with the llrong Delufion they are under, in this refped:, would foon be as evident to then-^felves, as it is to others. For how is it conceivable, 2 they and Principles of the Qu a K e r s. yy they fhould be aduated by an internal Impulfe, whofe Suggeftions they affert to be io percepti- ble, and yet not be able to afford any rational Account, or certain Grounds of Convidion to others ? Or how is it to be imagined, they fliould be poffeiTed of fuch an inward Afiointing as they pretend to, and yet remain, as to the ge- nerality of them, in a deeper State of Ignorance, ^han is to be met with in any other Perfuafion of Men whatfoever ? I would not hereby be under- ftood to detract from the natural Faculties of their Minds, nor to fuppofe they are born with meaner Capacities of acquiring Knowledge, than other Perfons : But that by a voluntary Refig- nation of themfelves and Faculties, and a blind Submiffion to a miflaken Impulfe — They are led to embrace the wildeft, and moft extra- vagant Notions, an Enthufiafiic Imagination can fugged — and from the S enfi bili t y oi ihoio, animal Impreffions, they are deluded into a full Perfuafion, that they are imjnediate Re*velatiom from God. Under fuch Circumftances as thefe, as a Suppreffion of their Reafon, and a total Difrcgard to the Koly Scriptures, as a Rule whereby to judge of fuch inward Operations ; it is the lefs Wonder they fhould perfift in fuch an immovable and peremptory AlTurance— — Such a wiiful and unaccountable Oppofition to fuch rational Motives, as the Chriflian World has ever been fv/ayed by. § 14. p. 57. But fince he defccnds to Pradli- ce*^, we will follow him a little in thofe Particu- lars «8 Remarks on the Tenets lars alfo. He is very ready to condemn thofe of the Anabaptijh of Munjier — efpecially as he thinks, he can find Company for them among thofe, who have leaned to Tradition^ Scripture and Reafon, Whether as bad, or worfe Things have been committed by fuch, is nothing to the Parpofe. The Queftion, fo far as it con- cerns us, is, whether the Scripture does in it's own Nature, direct to any fuch wicked Adions For otherwife it will not follow, that be- caufe fome wicked Men of our Communion, (if fuch can be faid to be of any Communionj who are a Scandal to all) have committed mofl wicked Adions, that it was becaufe they were of that Communion, except it were proved, that the Principles thereof did naturally dired to fuch Aftions. For the Fault in thefe Cafes, is in the depraved Habit of the Will, and not in the Scripture, or any Thing therein dired-* ing to them. It is well known on what Prin-^ ciple thofe of Munfler aded — and their Adions were confident with their Principle. But be- fore he can draw his Parallel, he fhould have been more particular in his Inftances, as to the Tumult, the Time, the Perfons, and the Prin- ciples of thofe that committed them. For theref is a v/ide Difference between fuch Adions, as are the natural Confequence of a certain Princi- ple, and fuch as are only faid to^be lawful from that Principle. If by thofe Tumults and Seditions, he alludes to the Times of the great Rebellion, it will ap- pear and Prindples of the Qjj a K e r s. 79 pt2S they were adled by Perfons of a very diffe- rent Spirit from true Prctejlants — even by fuch Fanatic and Puritanical Perfons, as the prefent Quakers, did at that very Time, take their Rife from. And among thofe, v/e find George Fox as adive an Inftrument therein, as fo mean a Station and Capacity would permit — ' Witnefa his Letters to Oliver Cromwell ^ " to purfue through Chriftendom, to the very Gates of Rome, and he fliould not want Abettors, and fuch as were of his own Stamp and Principle/' Neither were thofe Men hired, or forced into the Quarrel, but were fuch as were interefted therein. ^^_y F?^i?2ciple, Such Fifth-mo^2archy-?nen as Burroughs ^^ '* who had chofen the Son of God to be their King — who were to be dreadful to the Wicked, (i. e. all thofe who were not en- thufiajiically mad) and their Fear — whofe only Right it was to Rule in Nations, and their Heirfliip to poflefs the uttermoft Parts of the Earth." It is plain this was the Belief and Principle of the Quakers at that Tinne — and all their Fightings in their own Perfons, and Per- fuafions of the Powers then in being, to take up Arms, were in Confequence of that Princi-^ pie. And it is natural for thofe, who then wer-e^ and now are, under fuch a Convidlion, viz, '' That they are the eled Children of God the Saints and chofen People of the Lord, in whom is vefted the Inheritance, (though not ' Coun. and Ad. p. 26, 27. 36, 37. 1657. Burr. Word of Ad. p. 540. 1659, ^ Dec. Qu. p. 8. 165^. the 8o Rem A'RKs on the Tenets the PolTciTion) of the Earth" — It is natural, I fay, for fuch, to ' fight for that Poffcffion, when foe ver they are in-ivardly moved for that Purpofe. And though the faid Burroughs did not feem to think the Lord would n:iake that Ufe of them, but that for the prtfent, they were- rather given up to bcar^ and to fuffer — yet, I fay, what Security has the reft of Mankind againfl them, or how do they know when, or how foon, they may be moved to attempt it ? What the Opinion of the prefent Quakers is, taken generally, is hard to know — and I am per- fuaded, they are much divided herein, though * It highly behoves the prefent Quakers of Fenfilvama^ to confider the Abfurdity of their own Condudt — not only in refpecSl to the Inconfiflency of it with their original Prin- ciple, but alfo to the Confequences thereof in regard to the neighbouring Colonics. For fliould the French avail themfeJves of fuch an unnatural Behaviour, and thereby open thcmfelves a Port to the Ocean, (as is very eafy to fuppofe they will) it will be a great Step towards the Ac- complifhment of their ambitious Views: by rendering their Pailage to ^ebec hy Montreal^ &c. much eafier than by the Gulph of St. Lawrence — by facilitating a Jun6^ion of the Ciinadans and Indians^ with a French Fleet and Forces on this Side, and by the fame Means, \iQC^\ngCrown-Point fupplied from Time to Time ; whereby all our Back-fettlc- ments will be continually annoyed by them — the Produ6^s, and Trade with the weftern Indians^ rendered very preca- rious, and the Colonies themfelves, by Degrees, become of little Value. Is it fitting then, that the Government fhould be vefted in fuch Hands, who do not think their J^iberties and Privileges worth defending ? And what is frill worfe, that their Neighbours alfo, nay, and the Mother- country itfelf, (liould be involved in Ruin through the Su- pinefs of an obflinatc and wilful People ? Unity and Pr'iNchlcs of the Qjjakers. 8i Unity is an elTentlal Point of Quakerifm too • But tliofe that are of a contrary Opinion, viz. agalnil: all Fighting, arc, in this Particular, de- parted from their Principle, and confequently not Quakers. Apol. p. 61/ '' But they argue very ill, he fiys, that defri^b any Principle, becaufe Men, pretending to be led by it, do evil, in cafe it be not the natural Tendency of that Principle, &c/* That is the very Point in Hand, and which I doubt not we both have, and now (hall fully prove upon them. For vv^hat cari be faid in Juftification of thofe horrid Blafphe- mies, viz. the Equality with God, as Fox af- ferts — Or as Milner^ that he was as holy, as ju/iy and as good as God —O^ that of Naylor who rode into Bri/hl as the Mejjiah, and ac- cepted of divine Honours accordingly ? That thefe Things are true, cannot be denied — nor that they were the genuine Refult of that Prin- ciple. So alfo of their falfe Prophecies which they have given forth as — ^ *' Directly frora the Lord," and proceeding from — '' the Eter- nal Spirit ;" and you are anfwered (as fays that Medley of Blafphemy and Ignorance) from — *' The Mouth of the^Lord !" If thofe Things v/ere the Confcquences of that Principle, they will not allow them to be evilr—though in this, they do not chufe to be open, left that fhould bring them into an Acknowledgment of the Truth of them, and an Acquieicencc in the ' G. Fcs-2Si^ R. H. Truth's Defence, p. 2. IC4. icy. G lame S;S Remarks ^;/ the Tenets fame Sentiments with thofe that uttered them. If they were evil, they fhould openly, and uni- verfally have difa vowed them — and 'till they have lb done, they are undoubtedly chargable with it. But that they were evil, and in the higheft degree too, is not to be denied. And whatfoever Crimes, or wicked Adions, they may charge Proteftants with, fuch as Murder, War, Bloodflied, 6cc. they are in Degree, vaft- ly inferior to thofe of fo fliccking and tranfcen- dent a Malignity, as thofe abovementioned, which are but the natural Refult of this Quaker- Principle. For what are the Sins of Murder, felonious Offences againft Society, or any im- moral Adlions whatfoever, if compared to fuch, as do, at once, diredly affault and blafpheme the very Being and x^ttributes of God ? They are indeed Sins — bccaufe they are Tranfgreflions of thofe Commandments, which are to keep us within the Bounds of our Duty : But then only ourfelves, or fome other Members of Society, can be injured by them. They hold no Man- ner of Proportion with fuch, as are levelled at the rnofl holy Nature, and inconceivable Per- fecTiion of the Deity. — Thefe are involved in fo many Circum.ftances of Aggravation, as that all others do, as it were, lofe their Sinfulnefs by the Comparifon. We do not affert, nor believe, that the Spi- rit is to be rejeded on this or that, or any Ac- count whatfoever, but that in all Things, we are to follow the bleffed Didates thereof. We know. ti7id Principles of the QixAKERs. 8? know, that it is of God we are enabled, s both to will and to do, of his good P leaf lire. — It is by his ^^Jpccial Grace preventing iis^ that he doth put into our Hearts good Defires. And we know, ijce arc led by the Spirit^ 'when we briiig frth the Fruits of the Spirit, Bat it is by and through that only Medium^ the Holy Scriptures, that we know this. And hence by comparing all our Principles both of Belief and Pradice, by that given Rule, arifes a moft fure and indubi- table Perfualion in our Minds, (the only rational Evidence of a Chrifti^in) that we walk by the Spi^ rit, when we abound with the Fruits thereof. It is obfervable in the Paffage above, that the Apoftle, in fpeaking of the Oppofition between the Flejh and the Spirit, fays — the Works of the FleJJj — -which are fnanifeji aijd perceptible enough '— But he does not in like Manner, fay, the Works, but the Fruits of the Spirit, or the EffeBs thereof, whereby alone he can be known : For we cannot difcern his Operations in pri?nd In- Jlantid, or without a certain Mediinn, though perhaps our fpiritual Senfes may be allowed to be as quick as thofe of the Quakers themfelves. If that were the Cafe, the only Method of the Soul's taking in it's Ideas, is fuperfeded,— the Exercife of Reafon fecluded,-~the Free-Agency- of Man (the only Foundation of Merit) deftroy- edr— and the Impulfe of the Holy Spirit irrefifli- ble and coercive. Whereas this bleffed Influ- ence, though voluntarily offered to all through e Ph. ii. 13. ^ Gal. v. 22, Eph. v. 9. G 2 the 84 Remarks on the T'eneti the infiiiuted Mearn\ — yet is it efficacious and operative only onfuchy as qualify themfelves for fo great a Blefiing. In like Manner, does the Influence of the material Spirit extend to every Thing in this Syftem^ — yet neither is that effec- tual, but on fuch Subjects, as are fitted for it's Reception*; — nor, in refpecfl to the Manner of it's ()peration, is it other wife to be known by us, than by it's Efreds in Vegetation, and other various Subjeds of Nature. § 15. p. 62. *' The Spirit of God, he fays, cannot contradidl the Scriptures Teftimony, nor right Reafon." One would think, by the Term of right Reafon — the frequent Ufe, and general Appeal to it, in all Matters of modern Controverfy— that it were fome fovereign inde- pendent Principle ; of fufficient Power and Au- thority to determine all difputable Points, both in Religion and Philofophy ; and of itlelf, to eftablifh the Certainty of all Things, as v^ell of a fpiritual and invifible, as of a material and fenfi- ble Nature. Whereas, the Holy Scriptures are the only Standard of that Kind — the infalli- ble Criterion y whereby all Spirit s^ Truths and Dodrines mufc be tried. Doubtlefs, the Inter- pofition of Reafon is abfolutely neceflary for that Purpofe— But they are the Bafis, the Subjedt, whereon that mui1: work. There lie all the Depths of Science, divine and natural, invelop- ed, as it were, in their fir (I Principles — in one glorious and complicated Mafs ! Reafon is the Tool— the Means, or Faculty, whereby thofe ^ impor- end Principles of the Qo A k E R s. 85 important Myfteries are invefligated — their re- fpecflive Ulcs afligned, and a proper and faith- ful Application of them made. 2?f^(j;nherefore, by itielf confidered, is nothing — it is neither Truth, nor Knowledge, nor Religion, but a Faculty, a Capacity only, whereby they are apprehended — and, consequently, can be no Tefl or Standard, nor an Objedt of Comparifon or Diftlndion, between either the Holy Scrip- tares, or what the Quaker calls, the Teflimo- ny of the Spirit. The Spirit of God, he fays, cannot contra- did:, &c. By this he means, the Quaker-Spirit But whether this be true or not, may appear in thofe blafphemous Inftances abovementioned, and to which I refer p. 8 1, &c. However, there needs no other Reply here, but this That if thofe /;2U''^rJ Revelations be fo certain and per- ceptible, the written Scriptures are altogether fu- perfiuous, and the Exercife of Reafon, no long- er necefiary. '' But it will not follow, he fays, that they are to be fubjecl to the Examination ei- ther of Scripture, or Reafon — but they are felf- evident, Irrefiflibly forcing the Underftanding to affent, by their own Evidence and Clearnefs, even as the common Principles of natural Truths, do bow the Mind to a natural Affent." Ibid. If they are not to be fubjedl to fuch Exami- nation, how fhall we know whether they are agreeiible to either or both ? Their pretended Clearnefs and Self-evidency cannot demonflratc G 3 that. 86 Re MARKs> on the Tenets that. The feveral Inftinds and Senfations of the Brutes, are undoubtedly evident and per- ceptible enough to themfelves but they can- not comprehend, either a Confonancy or Re- pugnancy to any Thing elfe, for the want of that fuperior Faculty we are endued with. That the Quakers are fenfible of fuch Impref- fions, is not denied, as being the Affedlons and Paflions of that animal Frame we have in common with the Brutes — and thefe they mif- take for the Operations of the Holy Spirit upon their Souls : But that they can be known, ei- ther to agree or difagree with Scripture or Rea- fon, without the Interpoiition of that Faculty, is uttetly denied ; and as fuch Knowledge can be obtained no ctherwife than by Comparifon, it is abfurd to talk of their Clearnefs and Self-evi- dency. For if thefe Revekuions be fuch, as ir- refiftibly force the Underftanding, (befides what I obferved above of it's deftroying the Free- A- gency, and thereby making the great Truths of Religion no longer a Matter of Choice, but of Compuliion, befides all this, I fay) there muft be Knowledge in the Soul without Means, which is abfurd in itfelf, as v/ell as an Infringe- ment on the fole Prerogative of God. By denying the firft Part of the Propofition, he fays, " We muft needs affirm, either that the Spirit of God neither hath, nor can manifeft itfelf to Man, without the Scripture, or a di- ilind Difcuffion of Reafon — Or that the Effi- cacy of this fupernatural Principle, working ' upoa and Trhiciples of the Quakers. Zj upon the Soul, is lefs evident, than the natural Principles in their common Operations— both which are falfe." Whether the Spirit can manifeft itfelf with- out the Scripture, is not the Queftion — his meaning is, That it hath been the common Method of Manifeftation, without any Qiit- ivard Means whatfoever, which is denied. For there never was a Time, from the Fall, through what is called the Patriarchal Difpenfation, to the written Law, wherein there was no ex- ternal Means of Revelation — and therefore, though there were particular Appearances to feveral of the Patriarchs, yet that alters not the general Defign, neither are they any Proof, that the Objec^l of their Faith v/as folely imjne- diate and objeBive — nor does it any where ap- pear, that they knev^ them, only by their ow7t Evidence andClearnefs ; but rather by a Difcuf- fion of their Reafon, and whether they wei-e agreeable to their general Expedations. "" Three Men, for inftance, appeared to Abraham — But by what Clearnefs, or Self-evidency^ could he take three Men for God'? Yet he immediately addreffes them as Jehovah. Does not the mod rational Prefumption lie, that he had a previous Knowledge of a Trinity in the God^ head — whereon the Covenant of Redemption fubfifted — whereon all his Hopes of Mercy and eternal Happinefs were built — and that all this. » Gen. xviii. G 4 com- 58 R E M A R K s C/7 the Tenets, comprehenfive Flan was vifibly exhibited in the Cherubim from the Beginning ? Was it not rational then to conclude that God might aflume a threefcld Appearance y and be ftii£lly and pro- perly addreffjd, as — jehcvab hi Trinity ? Bat though probably there may be Reafons, why- there were, as here, Three — in another Place Two — in another One, rather than either of the other Appearances ; yet none of thofe Revela- tions contained any Thing contrary to the ori- giiial Belief — But are rather to be looked upon as Incentives, to encourage them to a Perfeve- rance in that Faith, which lay under all the Difadvantag-es ima2:inable : And that thouo;h they were a ^ little Flock^ yet they were not to be afraid, as truftino^ in him, who w^ould ^ive them ^ their great Reward, and be their Shield againft all Adverfities. That great Reward^ was the Mcffiah, the ultimate End of their Faith, Vv'hofe A^dvent was then indeed very re- mote, though they had a ccnftant Exhibition of it in the Sacrifices, and other Appendages, which were all to be confidered as one compli- cated Type of his Adions and Sufferings for us. But thofe immediate Appearances did not dired them to any new Objed of Faith — but were rather to be efteemed as fo many Inftances of the divine Goodnefs, and fundry Precautions for the Safety of thofe '^ wandering Pilgrims in *> Lukex;i. 32. * Gen. xv. r. ^ '^'2,V ^^2 Sons of Heber^ true Sons of Skcm, Qqxi, x. 21. the and Principles of the Qu a k e r s. 89 the difcouraging Circamftances under which they laboured. The Mind of Man is naturally prone to Jealoufy and Sufpicion — efpecially in reeard to iuch Promifes as are of a Nature merely fpiritual, and fo remote as to their Ac- complifhment. And doubtlefs, a Diipofition lefs fincere and confirmed than that holy Pa- triarch's, would too readily have yielded to fuch Motives, as thofe Numbers o[ Revolters round about him, were influenced by. Un- der fuch Circumftances, as a Separation from his Kindred, and Banilhment from his native Country, and no other Profneeen allowed them by all ChrilVians, Papifts ex- cepted — then can they not with any Propriety claim ihQfecond, For the only Rea{()n, why thev have had the Pre-eminence in the Eftimation of Chriftians is, the ablblate Certainty of their bein*?- of Divine Infpiration, as well as fufficient alfo for the Purpofts of inch Infpiration. If therefore they are deficient in either of thofe Refpeds, as that would greatly refledon the infinite Wif- dorrj and Goodncfs of God, they would deierve to be treated, not only as ipurious, bat even as moft pernicious Writings, by which the Faith and Pradice of the Chriflian World, had beeri fo long, and fo grcfsly abufed. There can be no Medium in refpedt to the Authority of thefe facred Writings— For as their Claim is to ths highefi, if they fail in that, they deferve not the Efteem, even of human Writings. Thefe lay Claim to no higher Authority — But thofe, if they are not of Divine, (or which is the fame Thing) if they are not capable of anfwering th^ Ends, for which they v*'ere given — By bein^- convided of ialfe Pretences to the hinhelt^ would deferve to be treated with the loujeji Re- gard, or rather with the utmoft Contempt. And it is fairly, and rationally to be prefumed, (if not demonilrated) that the Quakers, to fay t\\o lead, do undoubtedly entertain the loweji Efteem for thefe holy Writings. And their Principle, above treated of, does in it's own Na- ture, diredly lead therpi to fuch an Opinion. For if that alone be fufficient, what Need can H there §8 Kem ARKS o?2 the tenets there be of any outward Diredlion? Or what Opinion can they entertain of that Things which they look upon as merely indifferent^ at leaft, if not altogether ufelefs ? They muft needs be prefumed, (as ading folely on aa internal Principle) to look upon all Writ- ings, thofe of the Holy Scriptures not ex- cepted, as Things of no Manner of Concern to them. And therefore it is not to be wondered at, that he here allows them to be the mojl ex- cellent Writings in the Worlds (fince he may fafely do this on their own Principle) and to ga ib far alfo, as to beftow fome cold Compliments, and negative Confcffioiis of Merit and Worth int ihem-^ — -as, their not 'Wanti7tg a Maje/ly in ther Style ^ a Coherence in the Parts, and a good Scope in the whole. But fuch Confeflions, how plaufible foever in the Mouth of a Quaker, can yet amount to nothing, unlefs they adt inconfiftcntly with their firft Principle. For it is fimply impoffible they can follow two infallible Guides at the fame Time, or indeed believe them both to be fuch : And if immediate Revelation be that Guide, it is plain, the Scripture cannot — If it be not, I know not what Ufe it can be of to them. Thofe tiierefore, among them, who have fluck the clofeft to their Principle, have always been o- pen, and unreferved, in the vilifying and deba- ling of them — Calling them by the mofl op- probrious Appellations, as, Serpents Meat — Deaths Dejlru^iony Dujl, and the like — nay aski wid Pri?2tiples of the QtrAKERS. ^o, and affirming, they are ^ not the Word of God^ as George Fox bialphemoufly does, though he nfferts his own Books to be fo. And though there feems, at firft Sight, to be a wide Diffe- rence between thole two great Lu/iiinaries of Quakerifm, and that our Apologifl:, in Appear- ance, comes nearer to us in this Point — yet it will be found upon Examination, that the real Principle of both, is much of the fame Nature, though fomewhat differently ir.aintained by them. Immediate Rei)elatio?i is alike affcrted by each : And the Confequence thereof, the Ufelefsnefs and Infufficiency of the imitteji Scriptures^ may as fairly be fuppofed to be at the Bottom of the one, as openly afferted to be of the other. We will fee then wherein, and how much, they differ. Fox fays, '' '' Writing- paper, and Ink is not infallible, nor the Scrip-- ture the Rule oi Faith/' Barclay fays, *' he cannot go the Length of fuch Proteftants, as make their Authority to depend on any Virtue or Power in theWritings themfelves." One is the free and open Aflcrtion of an illiterate and confident Enthufiaft — the other, of a more referved and jefuitical one. What does he mean by the Fir-- tue and Poiver in the Writings themfelves— does he not fecretly and covertly underfland the fame Thing, as the other openly, even the Ink and the Paper ? Who was ever fo grofs as to imagine we laid any Strefs on fuch Things ? The *i Letter to all Friends, p. 60, 61. 1671. [ Gr. Mylkry, p. 302. H 2 only loo kEMARKs on the Tenets only Reafon why we fo juftly prize the HoIy Scriptures is, That the Will of God, in every Thing that concerns us, is therein fully revealed ; that the Paper whereon, and the Ink wherewith^ every thing is written, do exhibit to our Under- ftandings, whatlbever is necefiary to regulate our Faith, and dired: our Pradice — and, that it is the Power, Life and Spirit of thofe Writings, which we mean, by the Word of God -, and that by them only his blelTed Will is conveyed to us^ even as the Mind and Meaning of a Perfon is conveyed to another by a written Epiftle, And I defire to be informed, why the Authority of any Writings fhould not depend on the Virtm and Power that is in them ? I muft afl;: him al- fo, what that Power and Virtue is — or on what the Authority of Homer, Virgil, and other ce- lebrated Heathen Writers refts ; if not on the Power and Virtue of the Wdtings themfelves, whereby the Meaning and Intention of their Authors is clearly conveyed to us? By what other Method has all Mankind hitherto agreed in the Senfe and Underftanding of them — or what other Spirit has revealed it to them, than the Virtue and Power of the Words themfelves ? Is not the Purpofe of all Authors as well under- flood by their Writing, as by their Speaki?ig — or a written Word, as a fpoken Word ? The Senfeof all Authors isclear and determinate from the Force of the Words themfelves, and will ever be fo, as long as thofe Languages, where- in they are v/ritten, continue to be underftood. The. and Principles of the Qu a K e r s. loo The like may be obfcrved of the Sacred Writ- ings, as to the external Authority of them, which depends upon the Virtue and Power of the Hebrew and Greek Languages, and the gene- ral underftanding of them. But there is a wide Difference between the Authorities of the facred, and prophane Writings the latter having no other, than what is deducible from the Con- ilruftion and Order of the Sentences, and the general Agreement of Mankind in the Senfe and Meaning of them : whereas the Holy Scriptures have an Authority of a very different and fupe- Tior Nature, and that too, without recurring to the immediate Revelation of the Holy Spirit for •it. For they beiEg by Divine Providence, and the avowed Intention of the Spirit of Truth, both Predictions and Completions, there arifes a molt fureand indubitable Evidence, both retrofpecflive and fucceffive, for the mutual Confirmation and Eftablidiment of them, by fuch Comparifon* And this is an Audiority which all other Writings muft want, as being foreign to the Nature and Intention of them. And on this Account, though the Scriptures were given by immediate Infpiration, and their internal Autho- rity does depend on that, as without which they would not be infallible yet have we thereby a more certain and rational Evidence for the Truth of them, than other Writings are capable of And though their Authority be unqueftionable on that Principle alone, yet we «je not driven to admit them on any immediate H 3 aiici 102 Remarks ^/z the tenets and coercive Impulfe ; but are left to be fwayed by fuch Motives, as realbnable Creatures fliould be influenced by. And indeed there cannot be a more noble Uie, nor fublime Employment of that Faculty, than in the ferious i.nvefligation of thofe important Truths, wh.ich all Mankind are fo immediately concerned in. OfwhatUfe is Revelation to thofe Perfons, who do not un- derftand it — or how indeed does it appear to be a Revelation to them ? To the underftanding a written Revelation, doubtlefs a competent Knowledge of thofe Languages, wherein it is written, is abfolutely neceffary — and without which no one ever did, nor ever can, give any rational Account : And of this Truth, the great Body of Quakers is a moft convincing Inftance, as well as of the Falfenefs of their Pretepfions to immediate Revelation^ whereby they fhould be informed of all Things. For there are many Things therein, and fuch as are of the utmoft Neceflity to a Chriftian, which they are as ig- norant of as the Heathen themfelves, but with this unhappy Difference, and grievous Aggra- vation — that that of the one (as far as we can iudge) proceeds merely from a Want of the out- Kvard Means , whereas that of the other is the Refult of a^mcft inveterate Principle a ftub- born Oppofition. and contemptuous Difregard of them. Knowlcdcre without Means, is the moft abfurd Pofition in the World It is like feeing without Light, or hearing without Sounds or the judging of any Senfe, without it's pror per end Principles of the Qu A K e r s. 103 per Organ to convey it : For what Idea has any Perfon of Light and Colours., to whom Nature has denied the Senfe of Seeing ? That thefe holy Writings are of divine In- fpiration, we need not undertalce to prove, as it is granted by our Adverfary — though I muft obferve to him, that it is quite inconfiflent with their fundamental Principle. That their Au- thority does not depend on any Councils or Canons of the Church, we agree with him a- gainft the Romanifls ; nor that they are to be fubjedl to the fallen and corrupt Reafon of Man : But this is very cautioufly and fubtlely afferted — his real Meaning and Principle being, that they are not to be underftood by Reafon^ but are to be fubjed to the Quaker -Teft of ifitemal Revelation, Their Authority indeed, is^ not to befubjedl to Reafon, as made Ufeof by the Socinians and Z)e'//?i— but yet they are not to be underftood without Reajon. The Scripture fays, the Spirit witnejfetb with our Spirit--^ which is, doubtlefs, here to be underftood of the ratiojial Faculty. So that the Exercife hereof muft precede the inward Teftimony, and blefl'ed Co-operation of the holy Spirit. But the Quaker Tenet inverts this Order, and makes the Teftimony of the Spirit prior to all outward Means, and impels us to aflent, with- out any rational Conviftion. " They are not to be fubjedl to the fallen and corrupt Reafon of Man," he fays, and very truly too. But here we muft diftinguifli between the Abufe of H 4 Reafon, 1G4 Remarks 07i the.^enet^ Rcafon> and the true and real Ufe of it. The ' Abufe con lifts in an Application of it to un- worthy or improper Objeds, as by our Rea- Joncrs and Dei jh^ in Reipe(^ to iuch Matter?, as can be known no other wife, than by Rroe- lation "^ ; and by others, as employ it only on the mean and tranfitory Purfuits of the animal Life. Now in bpth thefe Refpeds, Reafon does not lofe its Faculties or Powers of Opera- tion, but yet muft needs be tinctured with that Principle, from whence it proceeds. So that the Fault is not fo much in the Degeneracy and Corruptnefs of our Reafon, as in the fetting out on wrong Principles, by which it becomes under a falfe Biafs, and is defleded to oblique Purpofes. Whereas the true Ufe of it is, to dired us in our Search after thofe Important Truths contained in the holy Scriptures — where- by all the Difpenfations of Providence to Man- kind, will appear to be but one regular and con- fiftent Scheme — All gradual and neceflary Ema- nations of fuperabundantGoodnefs — All concen- tering in this falutary Point, the Redemption of lofl Man ! By fuch fublime Difquifitions, Rea- fon becomes truly illuminated and fandified — Emerges out of the A b vis of animal Aifedions into it's i:iative and angelic Purity ; and fo be- comes a fit Inilrument f to colled thofe divine Irradiations upon our Hearts. ■* /^/2;. the EfTence.and Perfonality of the Deity — the Covenant of the I^^H^?^ facred Peers for the Redemption ttX A'lankind— the Creation of the World, and the like. But, and FrificipJes of the Qu A k e r s. 105 But, he fays, " We confcfs indeed, there wants not a Majefty in the Style — a Coherence \n the Parts, and a good Scope in the whole" — ■ What a heavy Cenlure docs fuch an envious CompHment, and diabolical Sneer at the iacred Volume delerve ! I appeal to all the World — whether fuch a pitiful and negative Confefllou of Merit, when applied to the Performances even of Homer or Virgil^ or any celebrated human Writings, would have teftified any high Eileem, or Approbation of them ? Does lie confider then, that it is the imnmtable Word of the Spirit of Truth (not one Jot of which is revealed in vain) thr.t he is thus treat- ing ? Gan he fo coldly approach the lively Oracles, which are able to make us wife unto Salvation, and in which all the Attributes of the Deity are fo wonderouily, and beneficently difplayed ? With what Sort of Aftedions was this Man pofleffed, that could behold with Indifterence^ thofe very Scriptures, (the opening whereof made the Difciples Hearts to burn within them) which the Chrlftian World has always (the Reign of Popery excepted) with the utmoil Reverence embraced ? Such Pro- feflions of Eftecmiy are too thin Difguifes for the Venom they would endeavour to conceal — And It ever manifefts the highefl Degree of Viru- kncy, when Praifes are beitowed with fuch Jefiiitical Abatement. • Whether they are V'ilifyers of the Scriptures^, and what Value they fet upon them, may befl: 1 ^PP?^? I o6 Remarks^;; the Tenets appear from thofe difiingiiijl:ing Titles above- mentioned '. And though our Apologift be not fo dired: and open in traducing them, as thofe above; yet that is not owing to any higher Opi- nion he entertained of them, but to thofe ^ ac^ quired Artifices^ that enabled him the better to diffemble it. We fhall foon fee that his Senti- mentSji differed nothing from the mofl malignant among them. For they have all profefledly aded upon that fame previous Principle of immediate Revelation^ which being once admitted, the Au- thority of the Scripture is, of Courfe, fuperfeded. And,as I obferved above, there cannot be two iii" fallible Guides to the fame Thing — Either the Scripture is that Guide, or immediate Revelation mull be : If the latter, then is the former of no Manner of Ufe. This being the Cafe, fuch Com- pliments may very well comport with their real Meaning, in regard to thofe Expreffions, viz. of the Scriptures being the moft excellent Writings in theWorld. For to what Purpofe are the higheil Degrees of Comparifon in relation to fuch Things, as they make fo fmall Account of as indeed they do of every Thing, when brought in Com- petition with that darling Principle ? He cannot, he fays, agree wntli fuch Proteltants, as would make their Authority depend upon any Tower or Virtue, that is in the Writings themfelves — but would afcribe all to that Spirit, from whence they proceed. Hence it isrvident from his own Ccr.femon, that if all be to be afcribed to the * P, 78. I In the ScoUb Convent. Spirits and Principles of the Qj; ak e r si 107 Spirit, there can remain nothing to be attributed to the Scriptures — and,confequently, their Au- thority being thus diffolved, the Ufe of them muft be altogether vain and unprofitable. But, not withftanding this, he is willing to agree with us againft the Error of the Romanijis — that their Authority does not depend upon any Councils end Canons ; nor yet (what is flranger ftill) up- on any Pov/cr or Virtue in themfelves, but is al- together to be attributed to the Spirit, viz. to im- piediate Revelation 3 which is the fame Thing in Effedt, as if they had never been revealed. For what Account can they make of thofe Writings, which they make no Scruple of departing from, whenfoever they are contrary to their immediate Diredor ? And this has been the Cafe on many "Occafions, which they cannot be ignorant of-— ^ and in all fuch Inftances they do not helitate boldly and peremptorily to affirm, that the Pro- phetS| or Apoftles have never aflerted fuchThings, or,if they have, that they are miftaken. Which Practices, though of fo blafphemous a Nature, as the charging an infpired Writer v^ith a Falfity, are yet no other than the natural and genuine Refult of the firft Principle of Quaker-Divinity, He goes on and fays, *' But feeing thefe Things are not dlfcerned by the natural, but only by the fpiritual Man, it is the Spirit of God that muft givl^ us that Belief of the Scrip- tures, that may fatisfy our Confcicnces" — and then alledges the Teftimonies of thofe feverdl Protefl;ints'a,nd Churches 'Confeffions, in fup- port ^io8 Remarks of Truth. In regard to thofe Teftimonies and Confcf- fions of Calvin and feveral Proteftant Churches, they do not greatly ferve his Caufe in this re- fpe6t (though if they did, it were no ways ma- terial to us) how plaufibly foever they are al- ledged by him. They amount to no more in general, than thofe of Luther and MelanBho7i already confidered : and are to be taken no otherv*^ife, than in relation to the Church of Rome^ againft which they were all intended. The tyrannical Pradice of that Church obliges all her Members to embrace that only for the Word of God, which fhe prefumptuoufly de- fines to be fuch, cxclufive of the Exercife of private Judgment, which fhe will, in no Cafe, permit them. And therefore as all the Mem- bers of that Communion, are obliged to reft their Faith on the Traditions and Authority of the Church ^ — it is well obferved of Cahin^ (and diredly to the Point too) '' that for the quieting of our Confclenccs, and avoiding of Doubts, our Perfuafion (liould be of a higher Nature, than any human Reafon, Judgment and Conjectures," (fuch as their Traditiom, &;c.) viz. 110 R E M A R k s oj^ the Tenets •viz. the fecret Teftimony of the Holy Spirit/* But where, or how, is that Teftimony to be obtained ? It would lie hard upon the Quaker, to prove it to be exclufive of any outward Meaiis, which yet he muft do, before it can be of Ser- vice to him. That Reformer took no other Method to acquire this inward Perfuafion, than a diligent Confultation of thofe Scriptures, which that imperious Church forbids the Ufe of. And it was that firm and undoubted Affurance that arofe from thence, that he calls the Teftimony of the Spirit, in Oppofition evidently to their blind Affiance and Truft in the Traditions and Authority of the Churchy which he calls human Reafoft^ Judgment or ConjeSiure, " This is a Judgment, fays he, as cannot be begotten, but by a heavenly Revelation** — evidently hinting at the Holy Scriptures, which in a kind of Ex* tafy he alludes to, after fo long an Imprifon- ment of them, by that tyrannical Church. The like may be obferved of the Confeflion of the French Churches ^ viz. '' We know thefe Books to be canonical, and the moft certain Rule of our Faith — not fo much by the com- mon Accord and Confent of the Church, (viz. of Rome) as by the Teftimony and inward Per- fuafion of the Holy Spirit. So alfo of the Churches of Holland, viz. " We receive thefe Books for holy and canonical — not fo much becaufe the Church (viz. of Rome) re- ceives and approves them, as becaufe the Spirit of God doth witnefs in our Hearts, that they are and Principles of the Qjj A K e r s . iti ^re of God." Burt by neither of thefe Confef- fions is to be underftood, an immediate Revela- tiotiy exclufivc of the outward Means. For on what did all the Churches, then reformings found their Separation from the Church of Rome ? was it not on an Acknowledgment of the Infallibility and Sufficiency of the Holy Scriptures, as the only Rule of Faith, in Oppo- fition'to Tradition, and an implicit Faith ? what elfe could have juftified their Separation ? But if the Tejiimony of' the Spirit^ which thofe Churches claim, did not arife from an outward Comparifon and Examination, idtjjeffing in their Hearts^ that they ivere Jro?n God — 1 would de- fire to know, why the Authority of the Church of Rome ^ be not as good a Foundation to reft our Faith on, (efpecially as flie claims hifallihi" lity) as the immediate Rezrlation of the Quakers f Neither indeed, is there any other Difference between them, than this — That the Infallibili- ty of the Church of Rome is lodged, either in the Pope alone, according to fome — or elfe- in the Pope and Council together affembled, according to others — or elfe, as others of them hold, in aGENERAL Council fingly. Whereas, the Infallibility of the Quakers is lodged in eve- ry Individual, by the Poffeffion of inunedlatc Revelation, This is far more abfurd and pre- fumptuous than the other; and is an Improve- meiit upon the Rc??ja?2ijfs, though they know not whence they had it. The ii2 Remari!:s e?;; the TenHi The fame Obfervation alfo will hold good o^ thofe Divines affembled at Wejlminller^ than whofe, a nobler and truer Confeffion hath not been made, though he is pleas'd to afperle them with V/illfulnefs, in drawing it up with lefs Clearnefs and Honefty than they were able. ^VNeverthelefs, our full Perfuafion and Affa- ranceofthe infallible Truth thereof, is from the inward Work of the Holy Spirit, bearing Witness by and with the Word in our Hearts.'* Other Revelation than this, has no Man — Nor would it have difpleafed the Quaker, had not thofe Divines unfortunately made the in- ward Work of the Spirit, to bear v/itnefs with the outward Word of the Scriptures. As to thofe Difputes that have heretofore been, and ftill fubfifl, concerning the Genuine- nefs of thofe Epiftles of ^V. Peter ^ St. James^ and St. Johriy and the canonical Authority of the apocryphal Books — it does not amount to an Argument in his Favour, nor oblige us to recur to their Spirit for Certainty in the Matter. The Evidence of our holy Religion does not reft there — neither is there a fingle Point of Faith, that is deducible from the?ice only, i\nd as thofe contefted Epiftles do contain no Doc- trines, nor Pofitions, but what are warrantable from other Parts of Scripture, it feems not fo material, who were the Authors, as what is the Matter treated of therein; though it be far more probable, they are really the Compofitions of thofe infpired Pen-men, whofe Names they bear^ and Principles of the Quakers. 113 bear, than that they are to be attributed toothers ' — H.xcept the Quaker, by Virtue of immediate RevehitiG?i, can let us right in this Point. It would puzzle his Infpiration, I believe, to give mathematical Demonftration, that the Gofpel of St. JoLmy or either of the other, (though ne- ver contefted) were penned by thofe Evangelifts, whofe Names they bear. It is fufficient for us, that thofe received by our Church, as canonical^^ do contain all Tlmigs nccejjary to Salvation, If that be true, ten Times more could not make our Faith the more certain, nor our Duty the more plain. Thofe v/e embrace, have been univerially received, and carry with them evi- dent Marks of their Authenticity — as contain- ing an intire Revelation of the Will of God, in every Thing that refpeds our Condition here below. If the Church of Rome receive others, it is for Reafons very notorious : Though that does not render ours the lefs certain, as contain- ing all neceflary Knowledge ; nor theirs, the more valuable, as more is not required. The Apocryphal Books undoubtedly, are not of Di- vine Authority, as is apparent from the many vain, fabulous, and unfound Pofitions therein contained though at the fame Time it be unquellionable, there be mmy Scattered Para- ges of revealed Truth, difcernible by their fab- lime Import, and exadl Conformity to fome Parts of the infpired Code. And the excellent Wifdom and Penetration of our Church is very Ch. of Eng. I difcernible 3 1 6 Remarks 072 the Tenets difcernlble in it's feledl Appointment of parti- cular Portions of thofe Books on certain Occa- fions. '* And though {ht doth not apply them to eftablifli any Dodlrine, or Article of Faith, yet fine doth read them for Example of Life, and inflrudion of Manners'." Hereby fecuring to us whatfoever may be of Ufe or Comfort, and at the fame Time preventing us from build- ing any Opinions, or Tenets, on a Foundation noE Divine. Concerning the Controverfies in regard to the above-named Epiftles, it had been good for the Church, if thole learned Cavils had never exiftcd — as they have given a Handle to loofe and fceptical Imaginations, to attem.pt the Sub- verfion of all Revelation. It is plain how gree- dily the Quaker has catched at this Bait — which, it muft be confefled, has a very fpecious Ap- pearance, and has been always urged, both by Reafoners, and Quakers, for their refpedive Purpofes, viz. The Pre-eminency oitht Light (/Nature^ on the one Hand, or the Necefhty of immediate Revelation, on the other. And could they eftablifli this Point, it muft be acknow- ledged, that either the one, or the other, muft then be embraced by all Mankind, as the only Means of Knowledge here, and Happinefs hereafter. But this is not the Cafe — nor if it were, would it affedl u?, as they imagine. For if thofe holy Writings (to put the Cafe in the ftrongeft Light, yet with the utmoft Reverence • Art. 6. be and Principles of the Quakers. i \j be it afliimed) were either fpurious, or had ne- ver been at all — we (liould not have been driven to the Neceffity of efpoufing their Principle. For, (as I obferved above) the Evidence of our Religion does not fubfift there only — we are every where referred by our blefled Saviour, and the Apoftles to the Hebrew Scriptures, as the Re- cord, and indifputable Evidence, of what they affert — ^ Search the Scriptures (viz. the Old Teftament, for there was then no other) for they are they "which teflifv of me, ^ Saying none Gtloer Things, than thofe "which Mojes and the Prophets did Jay ficuld come. So that had thefe, and even ail the other Eplflles never been ex- tant, there had not been wanting whereon to found our Faith — yet we would not have it malicioufly inferred, that we hold them to be either ufelefs, or unprofitable : Far be it from us fo to judge. Their Ufc and Benefit will al- ways be very apparent, and with the utmcft Humility and Thankfulnefs we embrace them. They abound with fuch holy Precepts and ghoftly Advice, as the common Circomftances and Conditions of Chriftians, will at all Times render neceflciry for them. But doubtleis, the principal End of the New Teftament, is to afiure us of the Reality of the Birth, Death, Refurredtion, and Afcenfion of Chrifl^ and of his performing, and fuff^ring in a vifible Manner, every Thing incumbent on the pi-edi(fled Meliiah. That he came forth, [ John V. 39. 2 ^\£>ti XX vi. 22. I 2 as 1 1 6 Remarks on the Te?7cts as he had covenanted to do * i?i hiwjmi Nature, and offered himfelf as the Accomplifhment of all the Types, and the Completion of all the Predidiions. That he propofed himfelf as the Ohjed of their Faith, the End of all their Hopes, and ^ the Fiilfiller of the Law, That if they would not believe him on his own Account, they fliould yet ' believe the Works, that they had {ctvi. That he laid no Reftraints upon their Wills, but referred himfelf to thofe Works for Evidence of his Divinity. Thofe that had their Minds feafoned with a previous Knowledge of the Works he was to do, did on that account, receive him as the promifed Mejfiah. Thofe who were either ignorant, or dilb^^lieved, re- jedled him-- And this is the Cafe iliil. That after ^/V was finijljed, (as he faid on the Crofs) he afcended to the Place from whence he came, and fent the Holy Ghoft, as he had promifed ; who then began vifibly to ad his Part in the Oe- conomy of the Covenant, by his miraculous ^ Appearance and re /ling on the Apojlles : by in- fpiring them with all Knowledge and Utterance • — with all Power and Fortitude, to accomplifii the great Work of their Commiffion, viz. the Converfion of the Gentiles ^ and to furnifli them with fuch Dire^llons, as were neceffiry to con- tinue them in the Faith and Dodtrine of Chriji, And that all thefe Things fliouid be recorded under the unerring Influence and Infpiratiofi * DnS^n. ^ Matt. V. 17. ^ John X. 38. ^ A6ls ii. 2. of and Prbiciples of the Qu a K E r s. 117 of the fame Spirit. Thus do the two Tefta- ments become the mutual Evidence and incon- teftable Support of their Divine Authority. And as thofc facred Records do contain in them, the Sum and Subflance of our Faith and Duty, they are undoubtedly to be efteemed, not only the principal^ but the fole Ground of Truth — there being no Truth, nor Knowledge, cither phyfical, moral, or divine, but is to be found therein. And whatfoever is built on any other Foundation, is to be rejected as vaia and imaginary. If this be the Cafe, his prin- cipal Argument will foon fall to the Ground — For if every Thing be therein contained, there can remain nothing further to be expeded. But how perverfely he reafons — " They are not the principal Ground of Faith and Manners, becaufe they are not the Truth itfelf.'* Let us fee how this will hold in other Cafes. The written Teftament of any Perfon, (though ever fo well attefted) is not to be efteemed the principal Ground, or Diredion, how to dif- pofe of his feveral Requefts, becaufe it's Au- thority depends on another, and is not the Teftator himfslf. The Laws of the Land are not to be efteemed the principal Ground of our civil Faith and Pradice, becaufe they are not the Legiflaturc, from whence they proceeded. \\\ the fame Manner does his xArgument ope- rate — That the V/ord of God, is not to be efteemed the principal Ground or Rule, becaule it is not God himfelf. But admitting the Scrip- I 3 tures 120 Remarks on the Tenets tares to be the Word of God (as the Propofi- tion fortunately does) I deliie to be infornied, why they (liould not be fo ef-eemed, as well as if the Quaker had heard the Holy Spirit deli- ver them ? For doubtlefs, the Holy Spirit would not be inconfijftent withhimfelf — neither would he did ate any Thing in prcprid Per fond, (as we may fay, and without any Medium) that would be contradidlory to what he has already delivered in the two Teflaments. For what were the Prophets and Apoflles, but the In- ftruments or Means, wdiereby he was pleafed to convey his Revelation to Mankind ? Their V/ritings therefore, are r-ot to be regarded as the Writings of mere Men, (as this Propoli- tion would (uggeft) but of Perfons ading under the immediate Impulfe of the Spirit of Truth, which enabled them all to cigree in every, even the mcft minute Points of Dodfine : Though it is evident, he laid no Force upon their natu- ral Faculties, as Men, from the different Dic- tion, and Modes of Exprefiion, by them made Ufe of — and whereby, I doubt not, the gene- ral Defign oftheGofpcl, became better accom- modated to the different Capacities of Mankind, and confequently, the Ends of infinite Wifdom, the more univerfally anfwered. This then being; f^ran^ed, his Argument will wear but a very vague or equivocal Afped, viz. '* That whereof the Certainty and Authority depends upon another, and is received a(s aTruth, becaufe of it's proceeding from another, is not to and Principles of the Qjlj a k e r s. 1 2 i ^.o be accounted the principal Ground and Ori- g"n of all Truth, and Knowledge." But why is it not ? If the Scriptures were given by the Holy Spirit aBtng in and /peaking by the Pro- phets and Apoftles — their Authority and Cer- tainty does not depend upon another; neither are they received as proceeding from another, but as the very and exprefs Sayings of the Ho- ly Spirit himfelf. How then, in this refpec^l, can their Authority be laid to depend upon ano- ther? Not on the Prophets, a^ Men furely, but as choien Inilrumenis only of the Revelation of God. But however, the nianifeft Drift of the Ar- gument, is to leffen and curtail the Authority of the focred Writings, though built on fo fandy a Foundation, to make way for their blafphe- mous Princi;jle, of immediate Revelation. For if the Scriptures be of Divine Authority — the in - fallible Dictates of the Holy Spirit, furely they are to be received as fuchy though they be not the Spi'-it, from whence they proceeded. And further, if they be aUb the whole Manifeftation from the Mouth of the Lord, (as we are afiiir- edly informed) then is their darlhig Principle^ the Foundation of Quakeriim, not only unne- cefTary, but even impjffible. And both this will plainly appear, if we attend to the Holy Spirit (peaking by St. Paid, howfoever contrary to the Doctrine of our Apologift. That the Scriptures are a compleat and intire Rule of Faith, let us learn from that great Apoftle to 1 ^ \tifnctb)\ 1 20 Kemakks c'/t the 'fe?2cts "TijTWthy* "' But continue then in the 'Things which thou hafl learned^ f of whom 1) and haji been affured oJ\ knowi?2g of whom thou ha ft learn- ed them ; and from a Child thou haJi known the Holv Scriptures^ which are able to make thee wife tmto Sahaticn, through Faith, which is in Chrift J ejus &c. that the Man of God may be perfe5i^ throughly jurnif:ed unto all good Works, If the Scriptures are laiiicient to efFed this, then are they a compleat Rale of Faith and Manners. If that be the Cafe, there can be no other ne- ceiliry, nor poffible. That no other is poffible. Jet us learn from the fame Apoftie to the Ga- latians ; " I mar'-oel that ye are fo Jhon removed fr07n him that catted you into the Grace of Chrift^ unto another Gofpel \ which is not another -, but there he fome that trouble you, and would pervert the Gofpel of Chrift, Bui though we, or an An- gel from Heaven, preach a?2y other Gofpel unta you, ' than that we have preached unto you, let him be accurfed. He afferts in the former Propofi- tion, p. 54. That their inward Revelations never contradict the Scriptures, nor found Rea- fon. If they never contradict Scripture, one would he apt to imagine, they (hould alv^ays agree with it. If they do always agree with it, to what Purpofe do they wait iovfrefi Revela- tions ? If they either expe6l, or pretend to have received, any thing new, that is contrary, both to the Words of the Apoftie, and his own Af- fertion. If they wait only for a frefj Revela-- ^ % Tim. iii. i.|, 15. 17, <» Qal, i, 6, 7, 8. ticn and Principles of the Qii akers. 121 tion of Things already revealed^ that would be fubjedling the Holy Spirit to the continual Talk of a fond and ridiculous Tautology. If they affert any Revelations^ that are either new or contrary^ ox foreign to what is already revealed^ it is eafy to fee, from what Spirit they proceed. Bat as little as he likes the Schoolmen (efpe- cially when they feem not to favour him) he has here borrowed a Maxim from them, which he thinks of great Service to his Argument, viz. Propter quod umimqiiodqiie eji tale^ ilhid ip/iim inajus eft tale : That for which a Thing is fuch, that Thing itfelf is more fuch. The Authority and Credic of the Scriptures depend on the Spi- rit — therefore the Spirit himfelf is more to be depended upon. But there is no Ground for the Argument — For if the Scriptures have their Authority from the Spirit, and the Authority of the Spirit be from himfelf, nothing can here preponderate — the Authority of both is equal, or rather, there is no room for Comparifon. His Argument therefore is chimerical and ima- ginary, and he is controverting a Point, with- out any Thing to controvert upon. He is talk- ing of the Spirit abftradedly, and without any relation to his Bufinefs of didating and reveal- ing the Scriptures, and his continued (though imperceptible) Affiftance to Believers in the Underftanding of them. If this, and whatfo- evcr other Relation the Holy Spirit ftands in towards us in the Covenant, be withdrawn, there are no other Inftances, whereby his Au- thority 124 Remarks on the Tenets thoriry can be judged of. What the Spirit is, or what his Authority, except by his own Re- velation in the Scriptures, and by their Means, would puzzle the Quaker to difcover. And though we are well affared of his blelTed In- fluence, and Co-operation with our Spirits; yet how that is extended to us, and by what Means fuch Imprefiions are made upon us, is what no 'Mortal can conceive. To affert therefore, that the Scriptures are not the primary Rule, becaufe their Authority is from the Spirit, (that is, the higheft poffible) is almoft a Contradidion in Terms. For what higher can there be than this, which the Quaker alio is obliged to allow ? Or wherein does the Authority differ — whether it were, as he fond- ly imagines, from the Spirit imn^iediateiy, or from the Scriptures confeffcdly given by him ? The Authority is dill the fame, viz. of the Spirit, whichfoever Way it comes unto us. But he fays, the Scriptures cannot be the pri- mary P.ule of our Faith in believing them, but that mull: arife from the Spirit altogether. The Evidence for the Holy Scriptures, and of what Nature and Kind it is, I have already largely fhewn, and therefore fliall have no Occafion to add any Thing here. But this does not oblige us to have Recojrfe to immediate Revelation, For that Principle, does at once feclude the Ex- ercife of Reafon, and leave neither Room, nor Ufe for it-*- So that all our Faith and Pradice rnufl be like that of the Brutes themfeives, by feiiind. and Principles of the QjJ A k e r s. 125 Infl:in6t, without any reafcnable or deliberate Choice of the Will, but the mere Effect of a coercive and irrefillible Impulfe. But though we believe not the Scriptures, cxclufivc of the AlMance of the Holy Ghoil ; yet it does not follow, that they are not therefore the primary Rule of Faith, but rather the contrary ; becaufe we believe them on his Authority, and to be his Infpiration, who cannot err, and who alone is able to give us fuch a Rule. Perhaps he will fay, this is giving np the Point, and acknowledging the Thing he con- tends for. Not at all — For though we allow the Authority of the Scriptures to depend on the Holy Spirit, yet it does not follow, that the Spirit is the primary, nor indeed any Rule at all. For in what refpedf does he appear to be a Rule to us, otherwife than by thofe Directions he has been pleafed to give us in his own Reve- lation ? And howfoever he may adl within us, though we know nothing of the Manner of that Adion — yet thus much we may fafely affirm, that his Influence will never lead us to any Thing contrary to his ^written Word. Though he is the fame Holy Spirit, as to his incompre- heniible Nature and Effence, v/hether he adt at all in regard to us, or not, yet, as fuch, he is not the Rule of our Faith — it is abfurd to fay he is. He is indeed the gracious Giver of that Rule, and our comfortable (though impercepti- ble) Affifter in the Underflanding of that Rule •—the Illuminator of our Minds, and the Sandi- fier 124 R E M A R K s c;; the Tenets fier of our Affedions, in fuch Divine Under- takings. The Apoftle tells us, "" All Scripture is given by Injpiration of God ^ and is profitable for DoBriiie^ (therefore a Rule) that the Man of God may be pcrfeB^ throughly furnifecd unto all good Works (confequently a compleat and ef- fectual Rule.) He every where confounds, and makes no Difference between the Infpirery and the Injpiratiai. The Scriptures muft not be the Rule, but the Spirit, from whom they have proceeded. But after all, it comes to this fliort iffue, whether their pretended Infpiration from an im.aginary Impulfe, be the primary Rule of Faith, as they aflert — or as we f^y, the infallible Infpiration of the Spirit of Truth it- felf — which is the moil probable, let Chriftians judge. Next, he fays, the very Nature of the Gofpel itfelf declareth, that the Scriptures cannot be the only chief- Rule of Chriftians, t\{^ there would be no Difference between the Law and the Gofpel. As the Weight of this Argument depends al- together on that fuppofed Difference, the Force of it will be bell difcerncd by ftating that Cafe, and fiiewing wherein the Difference confifts, St. fohn tells us, ^ the Law was given by Mofes ; which has induced many to believe, there was no Law, or Revelation prior to that, whereby the Faith and Pra6lice of Mankind was to be diredled — But that the Deity was pleafed at cer- « 2 Tim. iii. i6, 17. p John i. 17. tain and Frincipks of the Qu a k e r s. 125 tain Intervals, and on emergent Occalions, to reveal himielf to this or that Patriarch, and to leave others v/ithouc any other Rule than what has (on this Miftake) been called the Light of Nature^ or Reajon, The Fondnefs of this No- tion has been already fliewn above % viz. That immediately after the Fall of Man — the Cove- nant * for the Redemption of loft M?.n began to take Effect : and the fecond Terms, on which, and by which only, he could be reftored, were emblematically exhibited in the Cherubim^ in Paradife, which contained in Subftance, the intire Faith and Duty of aChriftian. The dif- ferent parts of the facred Perfons in that Cove- nant, were vilibly manifefled in that Figure. The Scene indeed was dreadful, as the Occa- fion of it was melancholy. Wrath, Fire, and forfeited Life,' the Objedlof it — Mercy, Love, Compaffion interpofing in the Offender's Stead — Strength, Perfeverance, Fortitude to the vo- luntary Subil;itute, the ^ga^S'^^Tr©^ firft, and to as many of his Brethren, as will accept of thofe Terms, to the End of the World. The Faith of Man confifted in a firm Belief, that the facred Perfons would affurcdly perform their Part, that he might be admitted to eternal Blifs on this flupendous Plan, confidently with every Attri- bute of the Deity. His Duty confifted in a conftant Attendance on the inftituted Service, ^ P- 14; 15. * Or f«^7>v (from whence the Divine Peers are denomi- luted DSn7N0 to 123 Remarks c;2 the Tenets to give daily Exhibition of the grand Atonement, and by Types and Emblems to pourtrait the Ac- tions and Sufferings oi 'Jehovah-vicarnate^ who was to make it. He had no more to do, but thankfully to accept the gracious Means — to love the Aleim who gave them, and all Man- kind as Brethren through Chrijl, This was, in brief, the Subflance of the Law, which conti- nued from the Fall, to the DifTolution of the Mofaic Oeconomy. And v^^hatfoever Varia- tions there may be in the written Law, they are to be confidered as no other, than fuch Addi- tions, as their particular Circumftances had rendered neceffary. ' The Law was added, be^ cauf'e ofTranfgreJjions, till the Seed fljoidd come. Now though the Law in this Refped: was outward (as he afFeds to call it) had it therefore no inward Meaning ? There was not a iingle Type, nor Ceremony in all that Ritual, but di- reded their Views to that fame Objed, in which the Hopes of Chriftians center. ^ Chrijl was the End (or Completion) of the Law — The Sub- ftance of their Types — The Reality of the legal Shadow. And their whole Apparatus was a Pidlure that reprefented him in the mofl lively Colours, and flriking Charaders to their Minds. Nor is it any ways material that the Admini- ftration v^as different, as there was the fa?}7e Faith, and the fame Lord, Various are the x^d- miniftrations, but the fame Spirit. What though the outward Scene were Fire, Wrath, &;c. 'Gal. iii. 19. ^ Rom. x. 4. the and Principles of the Qju a k e r s . 129 the then only Way to the Tree of Life ; yet they knew to what all this tended, and the Minds of the Faithful were ever fixed on what it reprefented. Though the Difpenfation we are under be different, as the Types muft have ceafed of Courfe fince the Fulfilling of them ; yet the Faith both of them and of: us, is the fame — They truiled in, and looked at the fame Mef- fiah, the fame Redeemer, then to come, as we are affured, has been born, fuffcred, and ' rifen again fcr our yujUJication. There is then no other Difference, than what arifes from Point of Time, between their Faith under the Law, and ours under the Gojpel. It is evident, it was the fame, becaufe the Gojpel was contain- ed in the Law — otherwife St. Paul had not fpoken Truth, when he faid, They preached ^ ?2onc other Things^ thaii what Mcfes and the Pro- phets did fay JJmdd come. It was not intended to reveal any new Do^rine, but to give us a faithful, hiilcrical Account of the Completion of all the Predidions, in refpecft to the Meffiah — That by the Comparifon of the o?7e with the ether, we might obtain fuch rational Evidence, as would create the moft indubitable Convidion of the Truth of them both, and of the Immu- tability of the divine Council. But fome Difference he is refolved to find — and fuch, either a perverfe Imagination, or a real Ignorance has fupplied him with. *' The ^Rom. iv. 25. "Ads xxvi. 22. Law, 128 Remarks 0/7 the Te?iets Law, fays he, being outiva7'dly urittcn^ brings under Condemnation, but hath not Life in it to fave," p. y^. What then, it brings under Condemnation indeed, by pointing out the Forfeiture, and the Penalty annexed ; in which refpedt, it may properly be called, a Si?i-LaiVy which will refcue a Text he has preiTcd into the Service of this Argument, viz. "^ Sin Jljall not have Dominion over you : for ye are not un- der the Law^ but under Grace, It is pretty plain, from comparing this Paffage, with ano- ther in the next Chapter, that the Apoftle, by iS/;;, does not mean an abfolute Exemption from adlual Sins, which the prefent does no more fecure us from, than the former; but rather a Diiengagement from that Service y which exhibited the Sin ; other wife his Reafoning does not feem con clu five — Sinjloallnot have Dominion over you — Why ? becaufe ye are not under the Laiv^ (or Dominion of the Sin Law) but un- der Grace. The other Paffage is, "^ But now rce are delivered fro?n the Law, that bei?2g dead^ ivherein nve icere held-, (or under whofe Do?m- nion we before were) that we Jldould ferve in NewJiefs of Spirit '^^ and not in the Oldnefs of the 'Letter- — OX) 'TTocXa.ioTviTi y^DLfjiy.otT(B^^ not in the ObfoleteJiefs of the defcriptive^ or typical Service. Old Things are done away— all Things are be- "^ Pvom. vi. 14. " Ibid. vii. 6. * RefpetSting the Condition we arc in, as under the Dlf- Dcnfation of the Spirit, by whom we are reneiv'ed^ and not ihe Nature ot the Man. come md Principles of the Quakers. 129 tome new. But though the Law had not the Life^ yet it pointed out him that was the Life : ^ 7 he Law was their Sehoolmafter, that fiew eel them the Way to Chrf. His Notions are (ojpi- ritualized^ that I am afraid he entertained a ve- ry low Opinion of the Law. Elfe what does he mean, by the Law bringing into Condemna- tion, but not having Life in it to lave ? Does he confider the Tendency of fuch an Affertion ? Were all thofe who lived under that Difpenfa- tion, fo brought under Condemnation, as to pe- ridi like Brutes ? Were they condemned^ without a Poffibility of being faved ? Was it confiftent with the Divine Goodnefs, to deal thus with Mankind — to give them a Law, by which they muft perifli ? Let us hear the Apoftle, as to this Point, who lived under the Experience of both Difpenfations. The (^aker fays, '* the Law is outward, carnal, bringeth under Condemna- tion, hath not Life to fave." St. Paid fays^ "^ the Law is holy^ jiif^ and good — ^ We know that the Law isfpirituaL L the Law then again fi the Fromifes of God ^ God forbid : For if there had been a Law given ^ which could have giveri Life^ verily Righteoufnefs JJmdd have been by the Law, Hence he imagines, that the Law muft bring under Condemnation, but had not Life to fave. His Conclufion is much too hafty-— no: confidering the Intention of the Apoflle in th .'. Chapter. He is, by no means, derogating from his former Character of the Law, (as to y Gal. iii. 24. ' * Rom. vii. pafT. * Gal. lii. 21. K " the 130 Remarks on the Tenets the fplritual Senfe of it) but reprefentlng to the Griiatia?2Sy tte inoiuiTous Abiiirdity of their Condud — ^wlio being conveited from Heathen- ifm, to the Faith of Chrijiy had notwithftand- ing, apoftatized from it, to Judaifm. And as the LaWy (ftil! fpeaking of the external Part of it) howfoever excellent in it's Inftitution, and worthy as to its Intention, was then become a dead Letter ^ nothing could be more inconfiftent, as well as criminal, than fuch a ftrange Revolt, He might therefore well demand, (as a Proof of the juftnefs of his Charge of Folly) whether ^they had received the Spirit by the Works of the LaiVy or by the hearing of Faith ? (not a Word of immediate Revelation.) Hence he infers, the Spirit did not extend his bleffed Influence to the Faithful under that Difpenfation. But the Meaning of the Apoftle is, that it was un- reafonable in them to expedt the H0I31 Spirit in thofe fcrfaken OrdinaJices^ which were no longer of any Ufe or Obligation to Mankind, It argued therefore an Exce(s of Folly in them, ^^ after they had k?20wn, and were known oj Gody to return again to thofe laeak, and beggarly Ele^ vients — Elements they were to diredt them to Chrijiy fo long as the typical Service continued ^ but after the Abrogation of it by the Death of Cbrifly mod properly jftiled weak and beggarly. The Law, in all the Reafonings of the Apo- ftle, was holy^ jiijly and good — the Refult of infinite Wikiom, and luflicient for the Pur- l Gal. ii. « Ch. IV. 9. pofeSj and Principles of the Quakers. 131 pofes, for which it was- intended. And when- loever he is obliged to fpeak of it in Terms de- grading and conteniptibie, it is never but of the ciii'ii'cird end ctremonial Part of it — nor of that neither, till that life of it was become pbfolete, and they abfurdly attempted their ^ic;;^ 'J^^ftlfi' cation a?id Righteoufnefs by the Works thereof. In thefe Cafes it was proper to fiy, ^ That by the Deeds of the Law^ no FleJJj fcall be jullified in his Sight, Depending on "" the Blood of Bulls and Goats, (which then had no Meaning) was refting their Faith on a wrong Objed", ^ For Chrift is the End of the Law for Right eoiifnefsy to them that believe, "•The Law, or Letter which is without us, kills; but the Gofpel, which is tlie inward, fpi- ritual Law, gives Life — for it confifls not fo much in Words, as in Virtue/' He does not here underftand any fuch Diftindlion between the Law and the Gofpel^ as we Chriflians do-^ nor does he mean by either, or both, anything more, than the mere written Words, without any fpiritual Senfe or Virtue belonging to them. So that on this Footing, the Jews mull look up- on the Book of the Law, as a dead unmeaning Mafs, and all their Hieroglyphics and Emblems^ as lifelefs and unprofitable Pidures — Such as would convey to them no Ideas of fpiritual and future Affairs, nor raife their Expedations above the common Concerns of Earth and Cor- ruption. What a miferable Profpecl does fuch ^ Rom. iii. 20. * Heb. x. 4. ^ Rom. x. 4. K 2 a Scene 132 Reua'rk.s on the Tenets a Scene afford ! Wretches in a moft fervile and ahjed: Condition — bewildered in the Depth of Ignorance condemned to the daily Repeti- tion of the fame Labour threatned with Death, or Captivity, for the Breach of an into- lerable LaWy which, in itfelf, had neither Spirit nor Meaning, What an impious Hypothefis is this, that reprefentsthofe poor Creatures, (though the chofen People of God) as mere Beafts of Burthen ! And what is flill worfe — fuch as refledls the higheft Difhonour on the Deity, ut- terly inconfiftent with his glorious Attributes of Wifdom, Clemency, and Goodnefs, and in eve- ry refpedt unworthy of the Divine Author of it. '' Such, he fays, as come to know thj^ in- ward Gofpel, and be acquainted with it, come to feel a greater Power over their Iniquities, than all outward Lav^s, or Rules can give them." To reply jiothing to this vain and enthufiaftic Boaft — what childifh Reafoning is here, and what Room for any Comparifon ? The mere Letter both of the Law and the Gofpel, confi- dered only in that Light, can be of no Manner of Force to any one — neither can it be any Rule, but from the Virtue and Powxr of it, impreffing our Underflandings. Juft fo is it with the Laws of the Kingdom ; which, with refpeft only to the Letters of them, as they fland in Books, are of no foit of Signification, till the Spirit , and internal Senfe of them enforce their Obli- gation upon us. But he every where makes the Oppofiiion fo ftrong, as muft convince any impar- and Principles g/' ^/j^ Qu A K E r s. 13 3 impartial Perfon, that he confiJers the Scrip- tures in no other Light, than a mere dead Let- tcr, of no Force or Virtue, and intirely diffe- rent from what they call their i?i%vard Gojpel-^ which, as, in his Opinion, it is the primary Ground of Faith, fo does it totally deflroy the Ufe and Authority of them. For if they be not the prijicipal Ride^ but 2. fecondary only — they are then no Rule at all ; for our Faith does not reft on two Foundations. And this is the direct Tendency of this Proportion — the natural Con- fequence of this Quakerly Principle. § 3. p. 74. The Scriptures, he fays, cannot be a Rule, becaufe there are many hundreds of Things, with regard to their Circumftances, which particular Chriftians may be concerned in, for which there can be no particular Rule had in Scripture. How weak and difingenu- ous is this — unworthy both of the Candour, and the Honefty of a Man ! If there are various Circumfiances (and there are many,doubtlefs) in the ordinary Concerns of Chriftians, for which there are no particular Direftions in Scripture, nor can be ; therefore the Scripture is not the Rule of Faith and Manners — becaufe it gives no particular Charge in regard to fuch Things, as are noways Objedls of it's Notice. This is the Drift of the Argumemt — They are not a Rule in fuch Matters as are foreign to them, therefore they are not in fuch, as are profeffedly their Bufinefs — They are not a Rule in every Thing, therefore they are not in any Thing. K 3 As 134 R E ?/! A R K s o;^ the Tenets As to thole Inftances he mentions, thejf are fuch as he is obliged to alledge in fup- port of their own Principle, fince they pre- tend to fuch Things, as are altogether unwar- rantable from Scripture — confequently, they muft have recourfe to Jometbijig^ which they make their Rule, in fuch Cafes. And if that Rule were not, in their Judgment, diftindl from, and fuperior to, the Scriptures, they could never fo ferenely proceed in fuch an open Oppofition, and contemptuous Difregardi of them. Some, he fays, are called to the Mmiflry^ and inftances in St. Faul^ and the Neceffity that was upon him, to preach the Gofpel — § Wo unto me if I preach not I This is the mod unlucky Inftance, among all the Apoftles, he could have pitched upon for his Purpofe. That there was a Neceffity laid upon him, and that he had a Call alfo to the Miniilry, is moft evi- dent. But^ill the Quaker can prove a Call oi the fame Nature, and convince us of the like Neceffity- — his Pretenfions thereto deferve to be treated as a blafphemous Prefumption, and bold Intrufion into that holy and feparate Function. There is a notable Inftance of Quakerly Pre- fumption in the Affairs of ^ Korah^ Dathan^ and Abiram^ who fet themfelves in Oppofition to Mofes^ the Prophet of the Lord — notwith- ftanding bh Call^ one \vould think, might have fecured him from fuch an Attempt, conlidering « I Cor, ix. 1 6, ^ Numb. xvi. the and Principles of the Quakers. 135" the Nature of it. Thofe Men alledged, (as thefe Quakers do now) 'they *were all holy ^ and the Lord was among them. One of them, indeed, viz. Korah, had a more plaulible Pretence than the Reft, inafmuch as he was of the Sons of Leviy and, on that Account, \n^^^ Jlparated from the Congregation of Ifrael, and to do the Service of the Tabernacle of Jehovah. This was the Privilege of his Ofiice — but he was not con- tent with his Station, but myft needs Jeck the Priejihood alfo *. " If it be neceffary, he fays, that there be Minifters now, as well as then, there is then the fame Neceffity upon fome more than upon others, to occupy this Place ; which Necelllty, as it may be incumbent upon particular Perfons, the Scripture neither doth, nor can declare. Farther alfo, as to the Qualification of Mini- fters — where they (hall preach — whether they jQiall confirm the Faithful — reclaim Hereticks — convert Infidels — or write Epiftles to this or that Church." Such romantic Stuff deferves no Anfwer in this Place. It was Pity, at their firft fetting cut^ that they had not found a A>- cefjlty upon them, to have claimed the Crown, and the Adminiftration of the Government ; (efpecially as the Inheritance, though not the Poffeffion^of the Earth is theirs) as,probably, ' Ver. 3. ^ V. 9, * Viz. HjHD the Inter cejforjliip^ Which Oince was fole- ]y appropriated to the High-Pricft, who was herein^ a Type cf the real Interce£Qr^ Chriji. K 4 the 136 Remarks oji the T'enets the Powers then in beings would foon have beeri rid of their 'Ircajon^ as we fhould have been of their Blafpbemy. This poor Wretch is fo uri- fettled, from the Scripture Account, as to thofe Particulars— that had it not been from an in- ward Re^jelation, he had continued for ever in Sufpence, as to thefe interefting Points-^ whe- ther he fl:iould preach, prophefy^ or exhort. In this Inftability of Mind, he was driven (by the Spirit I fuppofe) J&-o.m Scotland to the Convent in Paris^ where he acquired thofe rare Abili-^ liies, as enabled him to moder?2ize^ that old, bar- barous, Gothic Edifice of Quakerifm, and to build it up in as fafliionable a Tafce, as it would admit of. And indeed, it niufl: be allowed, to the Credit of this Ro?nan Architect ^ that he has embellifhed it with all the Ornaments, fo plain and rufik a StruBur^ could receive. Though I rnuft obferve, that to fhew a Singu- larity of Skill in that Science^ he has eredl- ed his whole Fabric, on thofe extraordinary Columns of the ^ Doric Order ^ which have nq Foundation. He feems, p. 76. to lay great Strefs on this PafHige of the Apoftle, viz. "" " Having then Gifts differing according to the Grace that is given ys -, whether Prophecy, let us prophefy according tp thp Proportion ofFai^h; or Mi- iiitlry, let us wait on our Miniftry ; or he that teacheth, on Teaching ; or he that exhorteth, on Exhortation ; (I will add the remaining Part, ^ The old Doric had no Bale. ^ Rom. xii. 6, 7, 8. V/hich and Prwciples of the Qu A K e r s. 137 which he purpofely omitted, as not fuiting his Argument) he that giveth, let him do it with Simplicity -, he that ruleth with Diligence ; he that flieweth Mercy, with Chearfulnefs." He perverfely imagines, that thefe different Gifts, are alike pofiefled by every Chriftian : and that on that Suppofition, the Scripture affords no Rule, whereby we {l:iould know, to which of thofe Gifts, it would be our Duty to ^ive At- tention. But this is not the Cafe — The Apo- ftle himfelf was not concerned in all thefe diffe- rent Refpeds. He had nothing to do with ruling^ for inftance. His Drift is to fhew, that every Perfon fhould have a due regard to that Meafure of Faith and Grace, that is given to him to profit withal, in whatfoevcr Station it has pleafed God to place him. That though he had an extraordinary Meafure, and therefore could prophefy, yet he confidered himfelf in no other Light, than as a Member of that aggre- gate Body, of which Cbrijl is the Head. That the Reft in like Manner, fliould ad: according to that Meafure, in their feveral and refpedtive Capacities, and for this Purpofe, this^ and other Paffages of Scripture, are undoubtedly a compe- tent Diredion. But in refped to Prophecy^ New-Revelations^ and other Quaker Claims, as Chriftians are not concerned therein, it is confeffed indeed, there are no particular Rules to be found in Scripture. Next, he fays, the Scriptures cannot affure U5^ whether we be in the Faith, and Heirs of Salvation. '1^8' Remarks C7i the Tenets Salvation. "" EtXafnine your f elves, whether ye h^ in the Faith j prove yourfehes &cc. by what ? Mull not this be done by feme Rule or Teft? How elfe can there be ^ny Exami?2ation ? It cannot be by immediate Revelation^ for that would not be an Examination, but an Appeal to fomething, which no one, but the Perfon polTefling it, could be a Judge of. But this would be altogether inconliftent with what the fame Apoftle fays elfewhere, to be the De- fign of the Scriptures — to be profitable for In- JiruBion, (and that of the higheft kind) that the Man of God may be perfeB^ thoroughly fur nifioed tinto all good Works— which fhews that they are a complete Rule^ and confequently, that the i??- ward one of the Quakers is imaginary, or if it were real, would be fuperfluous. Another Apoftle fays, ° Give* all Diligence to make your Calling and EleBion fure — All Diligence to what ? Undoubtedly to thofe Means of Know- ledge and Grace, v/hich the Holy Spirit has given us in the Scriptures, and by which on- ly he is pleafed to co-operate with them in our Hearts, and from whence only the Evidence of our Faith and Salvation does arifc. But the Heart, it feems, is a very improper Judge in this Cafe. What ftrange Inconfiflen- cies, dees a Bigottry to this Principle lead them into? Have they then this inii^ard Evidence in Contradiclion to the Sentiments of their own Hearts?. Will the Hearty after due Examinatiom. ^ 7. Ccr. xiii. 5. • 2 Pet. i. \o. and Principles of the Qxtakers. 139 from the Holy Scriptures (which is the only Mean, through which vvc have Rcafon to ex- pert the Influence of the Holy Spirit upon it) Will that, I fay, give AlTurance, on the one Hand, a^id the Spirit contradict it, on the other? Or, does this. Teftiniony arile from their Spirit within them, in Conjunction with the Faculties of their Soul ? If fo, then is it not from the Spi- rit alone — -And though they deny the Scrip- tures to have any Share in this lividence, yet they are obliged to. admit their ovv'n Reafon to it. But either Way it deftroys his Affertion, that it is by the Spirit qlone^ they have this in- ward Aflurance, The Scripture, he fays, is a mere Declaration of the Threats and Pi omifes, but makes no Application. Mark the Perverfe- nefs of the Man ! Can a Rule apply itfelf ? Is it not our Part, to confult and judge of that Rule, by the Interpofition of the rational Faculty ? And do we not by the fame, make the Applica- tion to ourfelves ? There can be none made with-r out — and the Spirit does undoubtedly co ope- rate v/ith our faithful Endeavours, in making, the Application. Therefore by comparing the Scripture Marks of Faith with my own, I can affuredly know they are the true ones. It is in the Scripture I find thofe Marks — it is by the Faculties of my Soul, that I can make fuch Com- parifon. If I find, I have thofe Marks, I can fafely make this Application to myfclf— the Ho- ly Spirit beariyig 'witnefs with my Spirit^ that if I believe, I fhal! be faved. But here 1 am un- fortunate, 140 Remarks c;^ the Te^iefs fortunate In my Conclufion — the AfTumption,' it feems, being of my own framing. Strange Perverfenefs again ! Though it be true fo far, that I Thomas^ or I Robert^ be not, totidemver^ bis^ in Scripture : yet is it more or lefs, than the Confequence of thofe Words, he that be- licveth JJjall be favcd ? Surely, I can tell whe- ther I believe, or not — If 1 cannot be afiured of the Certainty and Integrity of my own Faith, lean be of nothing at all. Though the Heart be deceitful, and without due Examination may fuggell: falfe Grounds of Affurance, and un- warrantable Notions of Faith and Salvation — - yet furely, it is a moft unreafonable Confe- quence, that with fuch previous Accomplifh- ments, and the fincereft Endeavours, it fhould be always deceitful and miflead us. His Cita- tion from the Weft?mnfter Confeffion, is of the fame Nature with that already confidered, and is fo far from being a Proof of the Uncertainty of the outward Rule of Scripture, or of the Ne- ceffity of their inward Guide, that it is neither more nor lefs, than what every faithful Chriflian experiences, viz. an infallible Affurance of Faith, founded upon the Divine Truth of the Promise of Salvation*, the inward Evidences of thefe Graces, unto which thefe Promifes are made f i * But where Is that Promife to be found but in the Scriptures ? t The AfTiftance of the Holy Spirit attending the out- ward Means, Vv'hereby the fpiritnal Man difc^r'nethy and to whom only they are made. the and Principles of the Qv a ke'r s^ 141^ theTeftimonyof the Spirit of Adoption, (which is no other wife difpenfed, nor to be receiv- ed, but by the Sacrament of Baptifm, whereby alone we can cry Abba Father — Confequent- ly no Quaker can have that Teftimony) wit- neffing to our Spirits, that we are the Children of God ; which is the p Ecniicji of our' Liheri- tance^\ whereby %ve are fealed (by the aforefaid Mark of a Chriftian) to the Day of Redemption. Such an Earneft has every good Chriftian — • Such had the Ephefians ; but it was after they had heard the Word of Truth, the Gofpel of Salvation; (preached by the Apoftle) after which preachings they believed^ in Chriji ; after which Belief, they were fealed with the Holy Spirit of Pro?nife — and fuch a feali?7g will undoubtedly accompany fuch a Belief; which plainly fhews the gradual Progrefs of his blefled Work, and intlrely excludes immediate Revelation from any. Share in the Matter. § 4. p. 79. " But, he fays, that cannot be the only, principal, nor chief Rule, which doth not univerfally teach every Individual that need- cth it, to produce the neceflary Effed: — and inftances in ^t'^P^-r/i/^i, illiterate People, Chil- dren and Jdeotsy Concerning the two laft, the Infancy of the one, and the natural Defeft of p Eph. i. 13, 14. * Son/hip is the only Tenure on which we can claim — if Sons, then HeirSy Joint-Heirs with ChriJI, our elder Bro- ther J but Bnptifm is ftill the only Mean whereby we re- ceive that Earneji, the ll^ Remarks on the Teneh the other^ render them incapable of being i\i^ Subjeds of any Rule : For wherefoever there is a Rule, there are Conditions annexed, which muft be performed: — Thefe are incapable of performing any Conditions, therefore not under the Obligation of any Rule. The Scriptures, then, could not be intended for a Rule to fuch, iis cannot be the Subjeds of it. It does univer- fally extend to every Individual that needeth it, and is to them a Rule, and that is fufficient. .But it cannot be fuppofed that thofe fhould need any Diredlions for the Performance of Terms, where no Terms at all can be required .of them. And,doubtlefs, the Obligation, which others lie under in this refpecr, will be difpenfed with, in fuch Inftances, in Proportion as the Capacity, or Means of performing it, has been Withheld from them. IJow far the Scripture may be a Rule to deaf Ferfoin is a different Confideration ; inafmuch as fuch are not abfo- lutely without the Reach of it's Influence^ though in a fecondary Manner. For though Nature has denied them the Senfe of Hearing, andjconfequently, the Organ of-^Speech, yet (he has, in fome Meafure, fupplied that Defedt by a more than ordinary Qmcknefs of Apprehenlion; v/hereby it is manifeft, how capable they are of receiving Impreffions, almoft of any kind, from thofe they are converfant with, either by Signs, or fome other outward Manner. And fo far as they come to the Knowledge of the great Truths of Religion, contained in the Scriptures, though ' by and Principles of the Qu akers. 14'^ By the Relation, and on the Credit of another, are thofe Scriptures a Rule to them : and they will undoubtedly be entitled, either to Rewards, in Proportion to their Meafure of Faith and Obe- dience, or Punifhmehts fuitablc to their De- grees of Infidelity and Difobedience. In re2;ard £0 illiterate Perfais^ and how far the Scriptures are a Rule to them, will bell appear by con- fidering them in a twofold Condition; Firft, fuch as have never had the Benefit of a liberal , Education, confequently unacquainted with thofe leartied Languages^ wherein the holy Oracles of God are written, and by the Know- ledge whereof| they may affuredly, by the Grace of God, be the better underftood. — This does not fall to the Lot of every Rank and Condition of Men, neither is it of indifpenfable Neceflity to all Men — nor does it follow, that thofe who have it not, fliall not be happy without it here- after. But our Saviour tells us, "^In my Father' i Houfe are many Manfiom ; from whence it is moft probable, there will be different Degrees of Happincfs ; And that thofe of the loweil Condition in this Life, and of the leaft ac- quired Endowments, may be happy. — Yet it follows by a Parity of Reafon, that thofe who have extended their Refearches farther into the facred Field of Knowledge, and directed them to fuch Ends, as are w^orthy of a Chriftian, may be ftill happier, without Prejudice to the other. And though wc cannot fpeak of that ^ John xiv. 2, State, 1 44 Remarks on the Tenets State, and the Nature of it, from cur own Ex-' perience as yet — we may fafely conclude, that our Happinefs thereiuj will be proportionate to the knowledge we acquire, and the worthy Ap- plication of it in the Courfe of our Lives. The natural Confequence of fuch Acquifitions, as it is an Increafe of our Faith, and an Enlargement of our Conceptions of the Divine Nature— fo is it the Foundation, on which that inconceiva- ble Happinefs, we hope for hereafter, is built. Secondly, there are others who are illiterate through fome unavoidable Accident or Neceffi- ty — either the Indigence of their Parents, or the want of Means or Opportunity. Though the want of Means, (provided there be a pre- vious Inclination in the Party) can hardly be pleaded in a Chriftian Country, and it is gene- rally criminal in fuch. But the Illiteratenefi of the Quakers proceeds from a very different Caufe, viz. their Principle of immediate Reve- lation^ which fuperfedes the Neceffity of all outward Means, which confirms them in a mod contemptuous Difregard to every Thing, that appears under the Name of Learning. To fuch, I doubt, the Knowledge of the Scriptures will be no Rule, though I may venture to affure them of the fatal Confequence of fo w^illful a Miftake — and that the Faith and Duty therein fet forth will be required of them, and their Conformity theretoj w^ill be the Teft of their Obedience at the great Day of Trial. But granting him the Weight he lays on thofey^ic; Inftances md Prhicipki of the Quakers. 145 Inftances — it would not affedl the Argument, as to the general Defign of the Scriptures, and of their being the principal Ground of Faith and Manners. For granting, I fay, there were thofe few Exceptions, yet it would be a very hafty Aflertion, that that fliould not be a Rule in any Thing, which did not univerfally hold in every Thing. But if the Scriptures are in no refpedl a Rule in thofe Cafes, yet it does not follow, that we muft fuppofe fuch to be in a State of Damnation — nor yet that they are Under the immediate Dire6lion of the Spirit — nor indeed, under any Difpenfation at all. For though they have an immortal Soul, yet,as the Exertion of it*s Faculties is intirely fufpended through a total Deprivation of proper Organs, 5t cannot be faid to be a Free-Agent — If it be not a Free-Agent, it cannot be in a State of Probation — If it be not in a State of Probation, it cannot be the Subjedl of any Rule ; neither of the Scriptures, nor of the Spirit, nor of any Thing elfe we know of If they are not under the Terms of any Difpenfation, we can pro- nounce nothing with Certainty concerning their future Condition : but muft leave them (as they are no Rule to us) to the uncovenanted Mercies of their Creator. Concerning fuch as found thefr Faith on the Relation of another *, as is the Cafe of all thofe who cannot read — or the Papijls^ yA\o are * Though St. Paid tells us, Faith comes hy hearings to- gether with fuch an Obedience as follows it. L ^ not 146 Remarks on the Tenets not permitted to read — or the Uncertainty of Interpreters, on which Account their Faith may be erroneous 1 his has but httle to do in the prefent Difpute. Such Errors,undoubted- ly, will meet Vv^ith great Allowance, when every one has done to his utmoft to inform him- felf, and made the beft Uie of fuch Means, as were in his Power. The Uncertainty of their Faithj does not, on this Account, neceffarily follow — Since, notwithftanding the many Dif- putes, Cavils, and Corredions of the moft emi- nent Critics, they have never ('till of late) been employed on fuch Suhjeds, as have rendered the Authority of the Scriptures fufpeded, nor any of the great Articles of Religion doubtful: hut t/jofe, amidfl: all their Variations and Amend- ments, have been tranfmittcd pure and unfo- phiflicated, through all the Succeflions of the Catholic Church, and remain, even in theTranf- lations, a fufficient Foundation for the Faith of a Chriftian. The Labours of thofe pious and learned Men^ are of em.inent Service to the Chri- ftian Religion 3 and m^ore efpecially in the Sup- port of thofe Churches, v^^ho have reformed from the Superfcitions, and feparated from the Dominion of the Papal Hierarchy. They are a flanding Proof, not only of the Solidity of their Judgmei.ts, but,v/hat is flill of greater Value, the Honefly and Integrity of their Hearts. The Scriptures were the on/y Rule and Flan, they proceeded upon : And though there may be many Inflances of a fkliible and mifiaken Judg- ment, and Principles of the Quakers. 147 ment, in their Criticifins and Emendations — » yet all their Attempts do manifell^ both the Purity of their huentions, as well as the Mo- defly and Candour oi the Chriflian. The In- tegrity of the Textj was, on all Hands, (and that moft defervedly) agreed on, as a firll Prin« ciple — Neither would they, on any refpecfl, render the Scriptures uncertain, howfoever they might differ in their refpedive Sentiments and Underllanding of them. Difficulties there muft undoubtedly be in the Scriptures — and they muft alfo be great, in Proportion to the Sub- limity of the Subject, and the Vaftnefs of the Plan of Redemption, wherein all the Myfte- ties, both of Nature and Grace, are fo llupen- doufly conneded. But they did not haftily conclude, and then peremptorily aficrt, thofe Paffiges of Sacred Writ to be Coriiuptkd, whofe Senfe and Meaning they could not fuffi- ciently comprehend — but acquiefced in a Con- vidion of their own V/eaknefs, whenfoever the Means they made ufe of proved inlufficient for the Purpofe. They diredted them, however, to the beft of their Abilities, and have hitherto received that due Share of Efteem from the Church, to which their Merit has fo juflly en- tided them. But there is a new Kind of Crlticifm, of late, fprung up amongft us, as remarkable for the Singularity of it's Nature, as for the Univerfali- ty of it's Exercife and Influence. Hereby will ihofe learned and edifviup; Cavils become far L 2 more 14? Remarks on the l^eneH more numerous, and the profound Critic's Skill be difplayed on Subjects hitherto uncontrovert- ed, nay, by Degrees I doubt not, on every Article of the Chriftian Faith. And this is the rather to be expedted, as a competent Know- ledge of the original La?iguage^ and the impor- tant Subjeds of Divine Revelation| are no longer Requifites in the Conftitution oi found Criti- cifm. We have lately feen a Specimen of this fort of Learning, exemplified in the Differta- tions of the Rev. Mr, Kennicot * — The Nature and Ufefulnefs whereof is fo very Jlrikiiig, as Poflerity muft ftand amazed at, when they come to refled, that Chriftianity was then the eftablifhed Religion of the Nation ! The Author has, with great Labour and Exadnefs, colled:- ed a long Chain of fuppofed Corruptions of the Text, and, with much Skill, drawn up Xhtin- fpired Writers in Battle- Array againft each other. That thofe alledged| are Corruptions, and that there are others alfo, not a few, but 7nany and very material ones too, he is very fanguine, and attempts the Emendation of them accordingly — but on fuch a Plan, as tends intirely to the Subverfion of the Hebrew Verity, and of all * And fince that, the DlfTertatlons of Dr. Sharp on the Etymology of the Hebrew Words Ekhim and Berith — his Defence arid Rephes — his Difcourfes on the Cherubim — ■ and^lafHy, on the Antiquity of the Hebrew Language: In all which Pieces, it muii: beconfefled, the pious and learn- ed Archdeacon has given evident Proofs of very rare Abi- lities, and an uncommon Skill and Labour in the new Crl- iidfm. thofe and Prificiples of the Quakers. 149 thofe Dodrines, that are the natural Refuit thereof. But, however, had thofe Difputes been far more numerous, and the critical Licence been further difplayed, it would not at all have af- fedted the Scriptures, as a Rule, nor rendered their Authority, in the leaft, precarious. It would, indeed, have been a fuller Argument of the Weaknefs and Diverlity of human Opinions, and the Uncertainty of fuch Judgments, as (like the Andabatce of the old Perfiam) have been exercifed againft each other, with fo litde In- fight on either Side, into the controverted Sub- jects. Apol. p. 80. His next Difficulty, he fays, will affedl thofe who are ikilled in the original Languages, as much as the former does the //- literate^ viz. that we cannot fo immediately receive the Minds of the Authors, in thefe Writings, as that our Faith does not, at leaft obliquely, depend on the Honefty and Credit of the Tranfcribers, iince the original Copies, are agreed on all Hands, not to be now extant. But neither does this Argument affedl them- — Iince, as he grants, the Holy Spirit was con- cerned in the giving them, it is moft reafonable to fuppofe, that the Providence of the fame Spi- rit (which is over all his Works) would intereft him in the genuine and uncorrupt Prefervation of thofe Writings, on v/hich the Faith and Sal- vation of Mankind| would perpetually depend. But what would he infer concerning the Tran- L 3 fcribers^ 150 R E M A R K s o;z the Tenets cribers, from Jerom and Ep!pha7iius ? — thofc Inliances are ot fuch a Nature, as to merit but fmall Regard ; had he found any of Moment for his Purpofe, we fcculd not foon have heard the lafi of it. As to the various Ledlions of the Hebrew CharaBer^ as he fays — it would have locked more like an Argument, could he have produ- ced any from the Text: that might have ar* gued fomething of that Uncertainty, he fo much contends for. But it is highly remarkable, and what demonftrates the continual Providence of God, in the Prefcrvation of that ineftimable Treafure pure and unfophiflicated, through the various Hands and Ages it has paffed ; that thofe various Rcadhigs (few as they are) have never been permitted to creep into the Text, but are, every where, placed in the Margin ; and arc of fuch a Nature alfo, as no way to affed: the great Points of Religion, but are rather of- fered, as Emendations of fuch PafTages, as they could not comprehend the Meaning and Philo-^ fophy of. But Vv'hatfoever various Leciions have arifen from the Points^ as they are con- ftfiedly not of the EfTcnce of the Text, they can be no Imputation to the Genuinepefsof /te; and therefore any Argument, drawn from fuch a Foundation, mcfl: be, like all other maforetical Ohfervations, trifling and impertinent. In this Particular, the C^aker feems to have loft his JLigbt^ and Vv^andered into a Province, he was X\Qi at all acqu.iinted with. However, as it carries and Vrhiciples of the Qu akers. J5I carries with it fome Appearance of an Objedion againll: their Certainty, and may ferve alfo to flartle the Ignorant ; he has taken Occafion from hence to difplay fome of l:iis acquired Abi- lities^ which may be as well known by their In- tricacies and IVnidings^ as the Pourtraits oiVan^ dyke by their Drapery. For, other wife, with what Countenance can he alledge Uncertainty againft the Scriptures, on account of the 'various Leofions from the Points ? What have they to do in the Cafe — or why the Septuagint againft the Hebrew ? That, at beft, is but a Tranjlation — and furely a Tranflation can never be urged to invalidate an Original^ His Argument fliould have been direded againft the Original, and doubtlefs would, had his Spirit helped him to any Knowledge therein : For it is evident from what follows, viz. that Chriji would never leave Men to be led by thatX^iz. the Scriptures, which was fubjed in itfeJf to many Uncertain- ties) that his Drift in this Inftance, is to dero- gate from the Certainty of the Scriptures, and to wound them by Means of fuch Circumftances, though foreign to them, as the Points, and a T^ranjlation, frequently clouded with Preju- dices, and not feldom, with downright Dif- honefty. He fliould have produced his Objec- tions againft the naked Hebrew, as it ftands di- verted of all extraneous Matter, and thence have fliewn fuch various Readings^ as might jaflly have fubjedled them to Cenfure, and shaken that Authority we fo truly ^fcribe to L 4 them. 152 Remarks en the T'eneh them. For undoubtedly, notvvithftanding the Remotenefs of the Times they were given in — the various Circumftances they have been in- volved in by Wars, Captivities, &c. and the different Hands they have paffed through : there was never yet any material Difference, or i;j- rioiis Readi?ig^ of confequence, to be met with, in all the Copies extant in the World. And the more we confider this, the more vifibly will the Hand of Providence appear in it. For, that the Jews ihould be fo zealoufly concerned for the Prefervation of this Book, is mofh ftrange and irrational to conceive, as it abounds with fo many Predictions, and terrible Threatnings, of Sword, Famine, Peftilence, Captivity, and fi- nal Rejedion of them, for their obftinate Dif- obedience of that "very Law contained therein. But that they fliould preferve it in it's original Purity, notwithftanding the Divine Vengeance has fo memorably overtaken them, and perfift in an inviolable Attachment to it, feeing it is,at the fame Time, fuch an aftonifliing Evidence againft them, is not to be accounted for on any human Motives whatfoever. And it would in- deed fcarcely be credited, were not the facred Writings their own Teft, and fo abundantly fraught with Prophecies of this unparallel'd Cir- ^umftance. And though they live fo many indi- ^-'idual Proofs of the Truth of Scripture, as v/ell as the Obftinacy of their own Condition— yet do they continue impenetrable to all Convidion from it, and are almoft the only People on the Face and FrinclpJes of the Quakers, tpj Face of the Earth, who have no Share in the promifed Bleffings of it. "■ Their U?iderfuindi?jg is darkened', God hath given them the Spirit of Slumber^ Eyes that tkcy fiouldnot fee, and Ears that they fboidd not hear unto this Day. The Wifdoni oj their JVife JJ^all pcriJJd, and the Under- Jlanding of their Prudent fmll he hid. That it has been preferved pure and uncor- rupc to ihe prefent Times, is evident on many Accounts, but more efpecially on thefe, viz. the Nature and Genius of the Hebrew Lan- guage, and the Knovv^iedge of the Chriftian Co- venant, typically, emblematically, and by Writ- ing, defcribed therein. And indeed this, (fetting afide the hiflorical Books) was the principal Bufinefs of Revelation — fo exhibited, by thofe different Means, whatfoever the * Divine Peers have mutually flipulated for the Redemption of Man ; and the Terms to be performed on our Part, whereby alone we can be admitted to Favour. This once known, it is impoffible to add any Article relating to the Faith, or Duty required of us, but what would be im- mediately difcovered by it's Inconfiftency, ei- ther with the divine Engagements, or the Con- ditions on our Part of the Covenant. The like infuperable Difficulty would lie againft all At- tempts to corrupt the facred Language: For as all it's Ideas are taken from Nature — all the Defcriptions from natural Things, viz. the ^ Rom. xi. 8. Pf. Ixix. 23. Ifai. xxix. 9 to 14. Pow- 154 Remarks c;2 the Tenets Powers and Operations of this vifible Machijie'y and it's Effeds on Matter And as Nature is of itfelf invariable, and the fame to all Man- kind; this Language founded thereon, mud ever convey the fame Sentiments and Ideas to all Men, wherefoever it is underftood. Hence would every Interpolation, nay even the Ad- dition, or Change of a fingle Letter, make an Alteration in the Senfe of the facred Penman, and defledt it to a foreign Purpofe; fhewing, at once both it's Repugnancy to the Chriflian Co- venant, and the Violence offered to the Genius of the Language. This is a complicated Evi- dence of the Certainty and Infallibility of the Hebrew Scriptures that they not only are noty but even cannot be corrupted, by any Al- terations or Additions, but it*s own Nature would be abhorrent of On this Confideratlon, any Corruption of xht facred La7igiiage\^ impoilible, after which it may feem fuperfluous to add any Thing far- ther. But however, we will mention another Thing, which though but a Circumftance, yet is it of fuch a Nature, as to carry a ftrong Pro- bability with it, that there never was any : and that is, the very Make and Defign of the Cha- raders themfelves; which are formed of fuch a Figure, Size, Beauty, and Proportion, as (among other Reafons of infinite Wifdom) particularly to anfwer this great Purpofe, viz. of lo72g Du- ration. I do not alledge this, from any flight or fuperficial Fondnefs for them, but for the Truth of and Principles cf the Qjj akers. 155 of It, appeal to the Sight of every one. They are formed of fuch tall and broad Strokes, fo elegantly proportioned, and generally of equal Height and Depth, (fome Finals excepted) and of fuch different Angles, as eafily diftin- guiili the Similars, and prevent Miflakes of that Sort. And indeed they are of fo noble and majeflic an Appearance, as are every Way worthy to convey thofe fublime and important Truths, and that Syftem of Nature and Philo- fophy contained therein — and, in fliort, carry evident Marks of their Divine Author. It is in- deed afferted by fome, that the prefcnt Cha- racers are of Chaldee Extrac!^, and that the original Hebrew were lofl, and of a very dif- ferent Figure, fuch as are ^^^v\ on fome Jewiih Shekels^ which are fuppofed to be of great An- tiquity. But thofe are undoubtedly fpurious; and it is far more probable, that the Chaldeans ihould borrow their Charaders from the Je'ws, (to whom they were at firft revealed) than that the Jeics fhould borrow their's from them. But were there nothing elfe, but what arifes from the Comparifon of them with all others, fuch as the Arabic^ Ethiopic, Syriac^ Sec, the fingular Beauty alone of the Hebrew, would be fufficient to convince any impartial Perfon, that they are the CbaraBers given by divine Infpi- ration to Mojes: And that thofe already nam- ed^- are of fo barbarous and inelegant an Ap- pearance, and every Way fo uncouth, as juft- ly to exclude them from any Pretenfions of that Kipd. As 156 Remarks on the Tenets As the Hebrew is confcfTedly the Original of all Languages, and the immediate Refult of in- finite Wifdom, it cannot be fuppofed to be de- ficient of any Beauties, either in refped: to the outward Charadcr, or the inv/ard Meaning conveyed thereby. And as it was j^c?Z'^/; many Ages before it was writtcjz, fo was it written long before any others ; and therefore whatfo- ever Similitude there may be between fomc Charadlers in other Languages, and fome in the IlebreWy that is only an Argument of their Defcent, in thofe Refpeds from it. It is fur- prizing indeed there fhould be no greater, efpe- cially in the mofl antient ones, the Arabic and the Greek', though there is no other probable Motive whereon to ground the Priority of the Arabic, but that it is mod likely fome of the Viixed Multitude (who were the Original of that Nation, as the Name imports) who followed the Camp of Ifrael, might, perhaps, fee the two Tables, and aim at fome Imitation of it af- terwards. But this amounts to no more than a mere Poffibility; for had they learned from that Original, and that very early too, there fhould have been a greater Similitude, as well as, in all Probability, Books extant in that Lan- guage much earlier. But, in this refped, all others are long before them. The mofl: an- tient Alphabets have the greateft Refemblance ; and it is moft likely that lower dov/n, they in- dulged a Liberty of refining, (as they thought) and finiiLing fome Letters after a more agreea- I ble and Prmctpks of the Qu a k e"r s.' 1 57 tie Manner to the Eye, whereby the Simili- tude became gradually lefs and lefs between them : though it is not fo great in the moft an- tient, as to induce a Belief, that they wrote very early, or from any regular, or corredl Ori- ginal. Conjefture, probably, was the chief In- llrudlor in the general— though the AlTertioii of the Greeks, that their's was the Invention of Cadmus, carries an Air of Antiquity in their Favour; that Word fuppofing, either that it came from the Eajly or from fome Frecedent^ as has been obferved by a very pious and learn- ed Writer, [now living] on the Signification of the Word Cadmus '^. This Purpofe of infinite Wifdom has been wonderfully anfvvered in the pure and un cor- rupt Prefervation of this Language and Cha- rader, notwithftanding the Variety of Ages, Nations and People, through which it has paff- ed ; and the peculiar Providence of Godwin this Inilance, is worthy the Angular Attention and Admiration of every Chriftian. And if we are not loft to the Weight of Reafon, it is a mofl convincing Circumftance in Support of what is alledged, concerning the Certainty and Integrity of thofe divine Writings. For from the firfl Revelation of the Charafters on the Mounts to * In Hebrew D*lp, with the Greek Termination C^^/- 7nus. Dr. Hodges, Provoft of Oriel Coll, Oxford If there was fuch a Man, it is hkely he brought it to them: Or if not, it would anfwer the fame Purpofe in Mythology, viz, that it came to them from the EaJJ, the 153 ReMx-^rks ^;? the Tenets the prefent Time, there have paffed nolefs than three thou j and ^ tivo hundred and forty fix Tear^^ without the lead Alteration, either in the Lan- guage or the CharaBcr. Whereas the Greek (the next, I fuppofe,in Antiquity) has fuffered many and great in both Refpeds: the antient Charader being, in many Particulars, fo unlike the pre- fent, that it has rather been prefumed, than certainly known, to be Greek, And as to the Language itfelf in it's prefent corrupted State, it is fo adulterated by barbarous and foreign Mix^ tures, as fcarcely to be intelligible by Scholars. The like or greater, has the Latin undergone, and very eminently in this our native Ifiand; where encountering the old BritiJJj and Cornijl?^ thofe feveral Tongues flood long upon high Terms with each other, 'till our nearer Rela- tion, the 5^.v6;z, compromifed the Matter be- tween them. Hence have we a greater Mix- ture of Tongues in our own Language, (and, I may 2,^^,0^ Hebrew Words too,) derived to us, from the Phemcians to the CorniJJj, and like- wife from the old Celtic^ the Grandmother by the Gothic to the Saxon. The Variation of the Chara^er is fufficiently vifible, by looking but a few Ages back on our own Books, more efpe- cially on the antient Saxon, and ftill more fo, in the lefs polifhed Garb of the Runic. Such has been the mutable Condition and Progrefs of thofe venerable Tongues which, like all Things elfe in Nature, (unattended with a peculiar Providence) have accomplished their a?7d Principles of the Qu A K E R s. 159 their deftined Periods ! But ih^Jacred Language y fit Emblem of it's eternal Parent, with whole firll: Works it is almoft co-eval, lives through every Period immutable and unaltered, and ex- pires but in the general Diffolution of Nature. If this be the Cafe in regard to this Lan- guage, an-vi the divine Interpolitioa has fo con- tinually attended it, doubdefs it muft be to anfwer luch Ends of infinite Wifdom, as are of the highefl: Import to Mankind 3 and thofe are, the Knowledge of God and Religion. The facred Writings are the only Repofitory w'here- in this is contained, and are the outward Means, whereby alone we can acquire it. As that Knowledge w^ill be ever neceilliry, fo will the Means of conveying it : And there never will be any Time or Difpenfation of Religion, that will fuperfede them. As all our Ideas of Phi- lofophy, and Divinity arife from Nature^ that only Book, w^hich reveals to us the Origin and Powers thereof, muft be always neceffary: If it be always neceffary, it will always be fuffici- ent for thofe Purpofes, for which it is neceffary; And that is, a Rule of Faith and Manners. If the Knowledge of God and Religion be to be obtained, or difpenfed without outward Means ^ why are the Indians and Hottentots^ and other the more civilized Heathens without it? The natural Faculties of their Minds, and their G?- pacities of Knowledge, are, doubtlefs, as emi- nent as thofe of Quakers, nor is their Light of Reajbn or Nature^ at all inferior. They want 2 the i6o Remarks on the Tenefs the Poffibility, the outward Means — there Is nd other Reafon to be given: and the only Dif- ference between fakers and Heathens in this Point is, the latter have not the Means^ the former delpife thenx But why have they not the fame immediate Infpiration as the fakers — why not the fime hi-dwelling of the Spirit, they fo prefumptuoufly boaft of? Can any Thing limit the Operation of the Holy Spirit — Is he ^ a God at Hand, and not a God afar off? If they are within the Reach, why are they not with- in the Influence thereof? Are they lefs the Ob- jedls of his Compaffion, who are without the Scriptures, than thofe who a6l in willful Op- pofition to them? If he be able to teach them, why fhould he be fuppofed to be lefs willing? If the Spirit be the only Rule of Faith, where- by they are to be taught all Things, &c. — Why is he not a Rule to thofe unhappy Wretches, in the fame Refpeds, as to the fakers, unlefs they are fo iq12\\y pojfejfed and bi-godded, as to leave no Portion to the reft of Mankind ? Thefe are Queries which naturally arife from their Aflertion : And they are fuch as they may an- fwer if they can. The Power of the Holy Spirit is no Ways affedled by the Chriftian Belief, that he acts in Conjundion with his own appointed Means, and by them only, wherefoever he is pleafed to difpenfe them. That he does not extend his blefled Influence univerfally and indifcrimi- [ Jer. xxiii. 23. nately i md Principles of the Quakers. i6i nately to thofe that rejed, as v/ell as thofe that embrace thofe Means, this does not ar- gue a Limitation of that Influence, but an In- capacity in the Subjed to receive it. For,doubt- leis, by Virtue of his abfolute Sovereignty and Dominion, as niHS it reaches every Thing, whether animate, or inanimate of the Creation : But if we refpedt him in the Oeconomy of the Covenant of Redemption, (wherein he has vo- luntarily engaged himfelf on our Behalf) then is he not n^X to thofe, who are not within the Pale of that Covenant^ nor will his fandifying Grace irrefiftibly operate, where the Terms thereof arc either unknown, or rejedted. The Covenant was made for the univerlal Good and Salvation of Mankind, but is efficacious only on thofe, who accept the Terms thereof. It was accordingly offered to ail Men, in the firfc Ex- hibition of it to our great Reprefentative in Pa- radife; and would, as well as fhould have been, the Rule by which all fhould have walked, had there not been a fatal Deviation from it, whereby the greatert part of the Univerfe is ftill fequeftered from the Benefits of it. The Of- fence in the firft was willful Rebellion, a re- nouncing their Allegiance, and a difclaiming all Relation towards it: We cannot be at a Lois concerning their Guilt, nor the Punifliment it juftly deferves. But how far their unhappy Po- fterity (which is no lefs than the whole heathen World) who continue in the Apofiacy, are in- volved in their Guilt, we are not informed, M nei- J 62 Remarks on the Tenets neither does it concern us to enquire. There may be many involuntary, and unavoidable Cir- cumflances attending thofe ib remote from the original Treaibn, that, were we to be Judges, might admit of much Mitigation ; fince, poffi- bly, there might, at all Times, have been fom.e, that would have been Profeffors of the Chriitian Faith, had they had the Means, and Opportunity of embracing it. But of this we can determine nothing. For who can tell how long the Vengeance of God may purfue fo pro- digious a Crime — or how far their prefent Situ- ation may be of Choice or Neceflity; or whe- ther, after their firft Rejection, any fecond MeanS| may in Mercy be offered to convince them of their Reprobacy; or, finally, whether they be Objeds of the divine Compaffion, or not ? But though we cannot be certain what will be their Condition hereafter, yet we are ex- prefsly told, that the ^ IV i eked fiall be turned into Hi'!/, a?id all the Nations that forget God, Thofe Nations have undoubtedly forgot him : but tlie Crime, at firft, was a willful Defertion from him, to the Service of the * Heavens, and worflilpping the created Povv^ers, not only as God, but as O^I^N* Aleim., bound in Covenant for their Salvation — hereby " Jerving the Crea- ' ?i\ ix. 17. * The tZ'^*JSi^ in it's tlireefolJ Condition of Fire, Light and Spirit — ihc material I'rinity — the ruling Agents in Na- ture. ^ Rom. i. 25. ture. and Prmciples of the Quakers. 163 ture^ more than the Cr eater ^ ivho is God hlcffed for ever, Hiis was a dired Breach of the hrfl: Commandment, '^ Thou JJ:a!t not have other (or later Aleim) before me ^. The Sin in wor- fliipping the mechanical Fowers was highly ag- gravated, by woriliipping them as Aleim — It was not only robbing God of that Gkr\\ which he TovV/ not fuffer to be given to another^ but ab- furdly fuppoling a divine hitelligence in them, and that they were capable of entering into Co- venant for them, and fo become proper Objeds of Adoration. V/hereas, though they are in- vefted with an univerfal Empire in Matter, and made the Difpenfers of all earthly Good to Mankind; yet are thofe Powers but mecha- nkal^ nor can they deviate one Tittle from their appointed Rule of Adion : neither can they enter into any Kind of Compad on any Behalf — nor are they entitled to any Homage or Thanks from us, for the Difpenfition of thofe Benefits, they involuntarily impart -j- to all Men. They are intirely fubje6t to his Will — and therefore, to pay divine Honours to them, and fuppofing incontroulable Powers in them, they applied the Name Jehovah, (in Op- ^ Exod. XX. 3. *FIear, Olfrael, Jehovah, our Aleim, is one Jeho- vah. Deut. vi. 4 — :hc fame Yeflerday, to Day, and for ever — Thou art the fame, and rhy Years fhall not fail — With him is no Variablenef^, neither Shadow cf turning, Pf. cii. 27. Jam. i. 17. t He makcth the Spirits his Agent', and a flaming Fire his Pvlinillers. Y*^. civ. 4. . M 2 pofition 164. Remarks o;/ the Tenets pofition to the third Commandment) to creat- ed Matter. As Jehovah Aleim is one and the fame Ef- fence, though with Three Perfojts, fo is the Chri- flian * Covenant, which can fubfift only on the Difplay of ^ Trinity, but one^ and the fame. As but -■ one Lord, fo but one Faith — , notwith- ftanding the Diverfity of the external Exhibiti- on of it, under the different Difpenfations of Religion. This Diverfity of Service was una- voidable, from the Nature of the Covenant it- felf, between the Commencement and Execu- tion whereof, a SuccefTion of Ages v/as to in- tervene : during which, the Memory of the * nVv^ ^he Oath — the Cnrfe, Bann, or Execration, the penal Sanftion t-hcrcof — Hence the facred Perfons are denominated — uD^H/k^ Aleim, thofe who have bound themfelves under the highcft Obligation ; and denounced the tremendous Ale on all, who cither rejedi, or break the Terms that are gracloudy ofrered them thereby — the phy- fical Idea of //// feems to be taken from that noxious A(5li- on of the ///, or the Fluid, (whether Tingle or joint, is too fubtle to be cognizable by our Senfes, and not difcerniblc but by its Effects) whereby both Vegetables and Animals, are Inftantaneoufly (as we may fay') Death-ftruck — which may be better conceived by the Terms commonly ufed for thofe Effects, than by any phyfical Attempts to defcribe them : the Words arc Blaf/ing and Blighting. How ap- plicable is the "Word ni7i^ Aluc — the hlajie done, or aslfaiah calls him, the jviitten of God, to Chrilf, when under the PrefRire of the divine Wrath — whereby the Fluids of his precious Frame were fo excellively agitated, as to perfpire in Drops' of Blood at every Pore, — to fill him with the foreft Amazement, and to make liim exceeding forrowful, even unto Death. y Eph. iv. 5. gracious a7id Principles of tk C^u a kv:rs. 165 gracious Complotment of the facred Perfons — - of the great Atonement, and the future Ad- vent of the MeJJiah, could never have been preferved, nor their Faith kept alive, but by a vifible Reprcfentation of them, by Sacrifice, Type, and Emblem. This, with a fuitable Faith attending it, was their whole Service, which neither did, nor could fubfift in any other fignificant Form. ^' He hath pewcd thee^ O Man^ 'what is ;*" good^ and ichat doth the Lord require of thee, but to -f do Jiifiice, to love J Mercy y and to walk humbly with thy God. This is the'Suhflance of a Chriftian's Duty ftill — there is no other Difference, than in the outward Manner of exprefiing it: They were to fliew their Faith by the Types, we without them. Thus had they a View typical, of their Re- deemer — a daily Earned of what they expedled from him ; in like manner, as we, at this Pe- riod of Time, have a View commemorative, of the fame gracious Perfon, who has fulfilled all thofe Expedations. Bat they knew that Service was to ceafe, and their Obligation to it, would be cancelled at his perfonal Appearance in hu- man Nature. ^ Mich. vl. 8. * ^ID the good Thing — the Revelation of the Cove- nant of Grace. t *Ci:>^'(2 r\WV to typlfv the Objea of Juftice, or Judgment — till he came in the Flefh, v^^hich v/as the B'J- linels of the Law, or Letter — the graphical, or defcrip- tii-e Service, as it literally was. Z *T*Dn the tnerciful one, through whom we receive Mercy, and for whofe Sake, vvc fliould extend it to others. M 7 The i66 Remarks o?t the Tenets The determinate Time, then, being come, wherein, according to Covenant, he was to take Fie(h, the 7'ituat Service which led all to this End, could no longer continue ; but like the Power and Intention of a Reprcjentailve^ muft vanifli at tlie Appearance of the great OriginaL Accordingly he himfelf informs us, viz. "^ Sa^ crijke cmd Offering then ^wciddjl not (i. e. the longer Continuance thereof) then jaid I^ hi I conic to do thy Will I Then did he ftoop from in- expreiiible Glory, to the lowefl Form of hu- man Nature, and therein fuffer the Vengeance due to all Mankind, and made full Satlsfadion for the Sins of the World. This done, ^ there remaineth 'no more Saaijice for Sin, The Duty of a Chriilian under the typical State, was the fame then, as is ours now, viz. to love the Di- vine Perfons for concerting the great Plan of Redemption — to accept the Terms of it with Gratitude, and endeavour, to the utmoft of our Abilities, to perform them — -to bear a charita- ble AtTedion to all Men, as Brethren both by Nature and Grace, and capable of the Mercies of one common Redeemer. Though we can- not, like the (fakers, attain to abfolute Obe- dience, finlefs Perfeclion, and perform all Righ- teoufnefs ; (indeed to attempt this, would be the highefi: Prefumption in ChrilHans, preclud- ing the Ncceffity of the Covenant, and render- ing the Satisfadion of Chrijl abortive) we can yet perform fuch Terms, as will be accepted in- * \^'L xl. 6. ^ Keb. X. 26. flead and Principles of the Qu A k e r s. 167 ftccid thereof. We can believe that they hav^ fworn to lave us, confequently, that we cannot lave ouiielves — that the Satisfadion demanded for the original Offence, was fully paid — that the Vv^rath of God was thereby appeafed, and that the Suffering of our Surety difcharged the Debt incumbent upon us. But the Covenant does not operate on thofe, who do not acknowledge it's Obligation, nor fubmit to the Terms thereof. It's bleffed In- fluence does not extend to Infidels, and Sceptics, to thofe that ileer by no other Rule, than the Light oi Reafon and Nature — who endeavour to juftify themfelves by their cwn Merits, and depend upon Morality and Sincerity^ exclufive of all Belief of the Scriptures, and the only Means of Salvation therein fet forth. This does, in no refpedl, limit the Mercy and Benignity of the Deity : for though that, like every other x^ttribute be infinite, there are Inftances, where it can have no Effect, and Caufes v/hich may fup- prefs it's Influence. The Cafe is parallel be- tween Prince and Sabjedl — All earthly Princes are Aleim in refped: to their own Subjedls : They flipulate in that mutual Contradt between them, to defend, prote6l and fecure them, both in their Perfons and Properties, from the Infults of foreign Enemies, aiid to difpenfe to them the various Blefiings of Government, and . preferve them in the quiet Enjoyment of them. The Subjeds, on their Parts, promife a faithful Allegiance, and chearful Submiffion to his M 4 Com- 3 68 Pv E M AUKS cn the 'Tejicis Commands — a Readinefs to oppofe all that would inlult his Perfon, or the Dignity of his Crown, and iinally, an univerfal Obedience and Conformity to his Laws. Thefe are the reciprocal Conditions of the contracting Parties. No Subjtdt, afier fuch an Engagement, has the Liberty of queftioning his Prince's title, or of dif- puting the Legality of his Orders, or of refufmg a due Obedienee to them. Neither can that be called Obedience, nor will it be accepted as fuch, as is, not only not conformable to the fti- pulated Agreement, but even diredly contrary to it. Neither will it avail them any Thing, to plead Cc?ijae?7ce, or a fuperior Light within them, whereby they may think their Obliga- tions to it may be difpenfed with : nor the Shi- cerity of their Intentions, nor the IJprightnefs of their Anions in refperinklcd, by which we are cleanfed. X u^'-'t'^^'p Vj"^ the holy Place of the holy ones. Perfons. and Principles of the Qu a k e r s. ly^ Perfons, There they ftood in a covenanting Pofture, refpeding the Blood and Incenfe which was fprinkled before their Faces, and which they would accept as a Figure of the great A- tonement. Into this Place went the High- Priefl only, and he but once a Year — which fpeaks fo plainly, as needs no Comment. Thefe Figures were the § Model, Pattern, or Shadow (fo far as fpiritual Things can be reprefented by Matter) of the real Perfons in the Heavens, be- fore which the typical Exhibition was made: and Cbriji was the real High-Priefl, or Inter- ceffor — the || Mi?iijler of the holy ones and of the true tabernacle, of which the Ark was but a 7ype. Hence he is called, by the fame great Apoftle, ^ 'The Mediator of a better Coveiiant^^ faid to obtain a more excellent Miniflry — in this refpevft moft truly fo, inafmuch as his real Blood which he now exhibits in Heaven, and his per- fonal Miniflry is preferable to the typical Blood and Priefl that offered it. And as all thefe Things were but figurative, he fays again, ^ the haw made nothing ferfe5l. It was not the Bu- finefs of the Law to make perfeB — but it was the ^ IntroduBion of the better Hope, Perfedtion and Completion was not the Intention of the legal Service — ^' Chrijl was the End of the Law for Rightecifnefs to them that believe, lie was § TTichAyixanai am^ rccv sTr^ioavL'y, Heb. viii. 5, 11 Tuv dylccv ^^eiTn^yog, lb, 2. ^ Heb. vi. i lb. vii. tg. * 'EjrEuayiiyyi, ^ Rom, x, 4.. iJ \r\ 174 Remarks on the Tenets DD the pcrfeB one — the Subftance of, and m whom all the legal PerfeBions centered. And the Law diredted to him, and was the School- majler^ by which that better Hope was intro- duced. As the T^rinity and Covenant do mutually con- firm each other in the Cherubim — m like Man- ner do the t HeaveJis in their triune Capacity of Fire^ Lights and Spirit, moft fully demon- ftrate the Perfonality in the Godhead, and moft explicitly point out the Adminiftration of the refpeftive Agents therein, in the Covenant of Grace. Thefe have the Dominion throughout this Syftem their Power and Influence is in every Part of the World, and on every Subjed: of Nature. The Evidence therefore and Cer- tainty of our Religion (as the Cherubim and Shemim are) does not reft on the vain Caprice of Difputants — the arbitrary Conftrudion of Words, nor the imaginary Defcriptions raifed thereon : But on that immutable Mi7''rory the Machine^ which will perpetually reflecft the fame Ideas of it's Antitype, wherefoever it's A(!tions are underftood. The Adminiftration in the Covenant of Grace, is reprefented by the Oftice and Operation of the natural Agents, which is defcriptive of the w^hole Oeconomy, t GVt^u!^ the ruling Ap:ents in Nature, the Heavens,' or Names — whereby, as the Pfalmift fays, the Glory of God Is declared, xix. i. One would think this mi^ht af- ford fome Idea of a Trinity, efpecially as the y^pl, the flaid Subllance thereof in Expanfion, fliewech the Opera- tion of his Power, as afid Principles of the Q_u akers. 175 as far as Mutter can hold Refemblance with Spi^ rit. From the different Modifications, and Fun(llions of the Powers and Adions of the Hea^ "06715, are the Ttvms oi Father, So?i, and Holy Spirit borrowed — the Adminiftration of the Covenant worded — and our Faith in the Creeds expreffed in Conformity to it. Though there are Three in the eternal Jehovah that became Aleim, under the conditional Maledi5iion \ yet there are immediately hut "* T^wo, whofe Agen- cy reaches us. And though every A61 of the Divine Perfons (abfl:ra61:edly fpcaking, and with- out refped to the Covenant) may be faid to be the Ad: oi^h^'whole T^rinity, as the Effence is but one, and indiviiible ; yet oeconomically fpeak- ing, is it retrained to one particular Perfon in the Deity. So is it in regard to the Shemim or Heavens, confidered in a three-fold Capacity : Whatfoever particular A6t or Effect may be af- cribed to the Light, or to the Spirit, may ia fome Senfe be laid to be the A6t of the whole Shemim, as the Fluid is but one ; yet relatively fpeaking, and from it's particular Effeds on Matter, mu(l be attributed to 07ie only. And here like wife it is obfervable, that there are but f T'lvo of the natural Agents, the Light and the Spirit, v^hofe immediate hiiiuence is percepti- ble in this Syftem. The fame Refemblance holds alfo in refpeCl to the Co-equality, as we *■ trO.^'^S,*: Ano-els, or Agents, Chrijl and the Holy Cjnolt. t tlKyC^ and HTI two of the material Agents. have 176 REMARKS on the I'enets have juft feen in regard to the Niimhef of the Agents. There is neither Priority ^ nor Subordi-^ vation to be found in the natural^ any more than in the fpiritual: the feeming arifes altogether from the Difference in Adminiftration. The Fire, iht frft Najne, or Power in the material Trinity, fubfifts at the Orb of the Sun, and there only, 2.%fuch — it could not a(5l in quality of Fire throughout the Syilem, as neither we, nor the other Subjedls, could be able to bear it's Power. So neither could we the Wrath of the Father^ of which it is the Type, The Light, ihc fecond Naj?ie ox Power, is the fame in Subftance with the Fire^ but different in refpecl to Condition, or Office — confifting of Atoms fomewhat more adherins; ; of a more benign and placid Influence, the Builder and Cherilher of our Bodies, and of every Thing elfe in Nature. This Na?ne is generated by the Adion oi Fire at the Orb of the Sun, and thence fe?it out by it's violent PreiTure for the Purpofes abovementioned. Thence it ' comes forth, as a * Bride- groom out of his Chamber, Jn them hath he placed a Tab em able for the Light : In that Tabernacle the material Fire ads — as the Di- vine Wrath did in the Tabernacle of Chrijl's Body. The Spirit, the third Name or Power, is the Ghajl, or Breathy proceeding from the former two : It is Hill of the fame Subftance with them, though different in refpedl to Con- i Pf. xix. 6. lb. 5. * \r\rO as a Son, inDH/-) from the place of Generation. dition. and Fri?jclples cf the Quakers. 1 77 dition, or Office — confiding of larger Atoms, (or rather of the fame Atoms adhering in larger Maffes) and therefore the better fuited for the Purpofes of preferving, and comprefiing all natural Bodies. This Name^ in refped: to it*s natural Oeconomyj proceeds immediately from the "* Light, ikiOM^ remotely from the *-j-FiRE, and jointly from both. This IScime^ by that immenfe Preffure of the Expanlion upon the whole Subftance of the Heavens, and upon every Atom of Matter, is returned, from the Confines of the Syftem, to the Orb of the Sun 1, the § grand Focus of Nature • whence . * Chrlji. breathed on them, and they 1-eccived the Koly Ghoft. John XX. 22. t I will pray the Father ^ and he (hall give vou another Comforter. But the Comforter^ whom the Father will fend in my Na?ne. John xiv. 16. 26. This is tht ProceJJior, of the Holy Gholl — not in refpect to EJpnce^ or any Inequa- lity of the Divine Perfons therein ; but altogether to the Manner of acting in the Oeconomy of the Covenant of Grace —and the Idea is taken from the refpective Ojjices^ and Manner of Action in the natural Agents. , X The DlisD, Theca Solis — the Piflrinum, where ttie Mill flands \ the Place v/here the Corn is fent to be ground. § Here is the firfl Spring of Aftion — where ail Heat, Vigour, Motion, and every thing iliortof fjDiritual Li recom- mences. It is the Center, the Heart, throui^h which the Spirit or Halitut pafTes, and becomes the U.ght end Life nf the IVorld. Here is the very ElTence of the Shemim or Hea- vens^ the Trinity of NATURE^—where the Union of Siibjianee is fo il:ri6l and intimate, that the Dijfin^ion of Conditicn is almod loll to our Conception. Here Fire, Light and Spihit, are fo furprizin^fly ccnjunJf, y< t dl' N ^ /iinS}^ 178 Remarks on the ^eneh whence that violent CoUifion, by which thcf Adtion of Fire commences — whereby the MalTes of Spirit ^ or JhrkenU Air^ are ground into Dufl or Atoms of Light, as the Grains in- to Flower of Wheat. This Name^ though third in natural Order or Succeffion, is no ways inferior in Subjiance^ only different in Condition, For the Fire, though Jirjl in the cuftomary Order of Speech, could not be fupported, nor maintain it's Quality asfucby but by the perpe- tual Influx of the Spirit to feed it : and the Emiffion of the Light is the neceflary Confe- quence of that Adion of the Fire. Thus do the three natural Agents exift xhtfame in Subflancey though different in Cojtditicn — They are in con- tinual Circulation, Exchange, and mixing with each other, and in perpetual Ingrefs, Egrefs, and Regrefs : Spirit becoming Fire — Fire ge- nerating Light and Light becoming Spirit again. The Difference in refpecSt to Condition in the natural Agents, is as neceflary for the uniform Prefervation of all the Orders of Beings, and Succeffion of Things in the vilible Syftem of Na- ture — as is the Diflindion of Offtce and Ferfo- Ticdity in the Divine Agents, for the making of the Covenant at firft, and for their ading pur- fuant thereto, in every Thing relating to the in- vifible Syjlejn of Grace, ftnSf^ that (though Matter only) our Senfes are almoil loft in Aftonifiimcut at it. aiid Prmciples of the Quakers. 179 . The Pire could not a6l in that Quality throughout tjie Syftem, nor be every where fuhjiantiallj prefent, without the Deftrudion of the whole. The Light therefore interpofes betwixt it and us — -endures the Severity of it's Adion, and tranf- mits the falutary Effects of it's mediatorial Influ- ence to all Things here below. It has, on this account, moft defervedly, the Rule in this Syftem — not from any accidental Caufe, but from the very Nature of the Agents then^ifelves. For as they fublirt by a conftant and immutable Prejfure on each other this PreJJure has the fame EfFedl on the Oeconomy of their Anions, as the Ale has on the immaterial. Thefe will not vary, on account of the Oath — the other cannot, becaufe of the continual Strefs upon them. Hence is the Light the immediate, neceffary Confequence — effulgent Brightnefs— and, as St. Paul fpeaks under the fame Idea— ^the exprefs Image of his Perfon -, i. e. as Light is of the Fire. It has the ^ Precedence in this Syflem : it's Office is to vifit every Part of the Univerfe — to acl upon and in all Animals and Vegetables— to touch every Atom of Matter — to pals between and in the Interftices of the Atoms j of which the hardefl Solids are con:i- •^ Heb. i. 13. * It is called "^b.^J King, Ruler, Leader, and was wor- fhipped as fucb, by all the Heathen World — -and is often fpoke of in the Holy Scriptures, by this Title, under fe* veral Terminations, as MoUcb Mikam kc, N 2 pofal. i8o Remarks c;2 the Tenets pofed, vifibly between thofe of Diamond and Glafs — to colled: the Atoms, by which the Bo- dies of all Creatures, Trees and Plants, are formed, nouriflied and increafed — by which they are continued of their proper Size, Figure, and Dimenfions, and whereby they have Life, Stability, Strength and Motion. It invigorates every Mufcle — enlivens every Nerve ; and gives that due Tenfion to the whole, by which the animal Faculties are regularly exerted — and fi- nally Vif.on^ the nobleft of the Senfes, material Knowledge, to every Creature. So ^' the IVord of God (defcribed under the Idea of Light)'' is quick arid powerful^ fiarper than any t^vo-edged Sword, piercing even to the dividing a j wider of Scul and Spirit, and of the '^joints and Marrow^ and a Difcerner of the Thoughts and Intents of the Heart, The next Agent in the natural Syftem is the Spirit, or Breath. It's Dominion is univerfal — it's Office is to ^ feparate the proper At6ms for their refpedlive Services, in the various Orders ..of Nature. By this was "^ all the Hofl of He a- 'uen 7nade — By the Breath of God is Fi'oft given * mn* "IJll the Lights the /econd Perfon in the Efience — the Revealer, or Brliiger to Light — whatfoever maketh manifefl, is Light. ^Keb. iv. 12. f Separation is the Office of the created Spirit in Alatter —and is the natural' Idea of Sariulificaticn, Holinefs^ hz. theV/orlc of the uncreated Spirit in Grace,, and Newnels of Life. "^ Pf. xxxiii. 6. Jub xxxvii. ic. and xli. 21. — Coals and Pri?iciples of the Qu a k E r s. 1 8 1 — Coals kindled. It ads from the Extremities of the Syflem — within the Shell of the Earth, and on the great Abyfs of Waters there — thence raifes V^apours, enclofes them in vifcid Matter, carries them into the Air, and caufes them to defcend in Snow, Pvain, Dews, &c. for the Refrefliment of the Earth, and the feveral Animals and Vegetables thereof. It a6ls on all Bodies'by Compreffare binding Solids in the hardcfl Manner, and pervading fuch whofe Pores will admit of it's Paffage i?t all the Tubes of Vegetables, and Bodies of Animals, by conveying Air to the Lungs, from whence arifes Re/piration, whereby the Life, together with all it's Fundions, is preferved. By the Operation of this Agent, is every Thing in Na- ture generated, compreffed, preferved, and by Succeffion renewed, and continued onwards. So by the Holy *' Spirit Jehovah y are our in- telledlual Faculties renewed -^ "" by the waJJjing of Regeneratiojty and by the renewing of the Holy Gholl f. He is the Renewer of our Minds — the SanSifer of our Perfons and Affedions. * TV\TV n^^i the Spirit^ the third Perfon In the Eflencc — the Rf generator, the Renewer of the inner A4an. " Tit. iii. 5. t This Text fufficiently proves the previous Ufe and NecciTity of the external Symbol of Water in Baptifm — as a vifible Sign, and Mean, v^^hereby alone, we have Rea^ C)n to expect the invifible and fanctifying Graces of the Holy Spirit upon our Hearts. N Ephef. i\\ 13, 16. To and Principhs of the Qir akers. 183 To perfifl therefore in a willful Ignorance, a fullen and contemptuous Difregard of the Ho- ly Scriptures, and a total Neglecftof all outward Means-, and yet to pretend to an extraordinary Degree of Infpirationy is a moft abfurd Arro- gance, and impudent Mockery of the Holy Spirit, as well as a prepoflerous Inverfion of the Order both of Nature and Grace. What a ridiculous Prefumption, and confummate Af- furance would it argue in a Parcel of ignorant Subjedts, to defpife and rejefl: the Laws of the Land, and to meet weekly or monthly in a fe pa- rate Place by themfelves, and there wait in pro- found Sile?ice^ perhaps for Months together, and expedl an hnmediate Information from the Prince, without any Means to convey it : And whatfoever they fecretly imagine, under fuch Expectations, to affert fuch to be the Rule of their Prad:ice and Obedience. Suppofe their fecret Suggeflions fliould either be not conform- able, or fhould contradict the Laws of their Prince, and he fhould call them to an Account for their Tranfgreliions- — what would it avail them, to plead an inivard Rule for their Guide — that' they had walked by the Light within them that in all their Adtlons, they had ob- fcrved a ftridt Regard to the Di6cates of Rcafon^ Morality^ Sincerity, Sec, and v/hatfoever plau- fible Superftrudrures may be raifed on that Foun- dation : What is all this to the Purpofe ? I re- quire, fays the Prince, an Obedience to my jlaws : Thefe are the Rule you are to v/alk by- N 4. —Thefe 184 Remarks on the T^enets — Thefe are the Standard of Faith and Pradice to all niy Subjects, and I expedl them to walk by the Dire6lion thereof. * They contain a full and perfect Declaration of my Will, in every Thin?: that concerns them to know — To thefe you are to appeal for Infirudion, and by their Determination to abide. I have given them as a Means, v/hereby you are to regulate your Afiions — you are to confult them for that Parpofc. And if any Thing has prevented your undcrftanding them in their original Lan- guages, there is an Order of Men, fet apart by my Appointment, v/hofe Oflice and Duty it is to expound them to you, and to folve fuch Dif- ficulties as may pre fen t themfelves in the Courfe of your reading. Befides, for the generd Good pf my Subjects, 1 have caufed them to be tranflated into your ov/n vulgar Tongue, where- by they become, by a diligent Confultation of them, a fufficient Diredion to every one, and fuited to every Capacity. And I require no pore of any one, than may be reafonably ex- peded from that particular Station, or Calling, wherein he is placed. You are therefore to ex- pedi x^o immediate Interpofition from m.e/or that I fliould cpndefcend to give you a fre(h In- formation, or fatisfy your importunate Wait- tngs, pn every in:i aginary Occafion. They are lefore you, and you are to ufe them, Oi' neg- kdt tht-'m, at your Option — I lay no Reflraint on any one : But let me inform you, that if you '^efpiic thenij ' it is at the Ey pence of your Alle- fiance. dpJ Frinc'iples of the Qtj akers. 185 glance, and what you muft anfwer hereafter—- for 1 will judge my Sub;ecls by no otbe?' Rule. I have therein declared, that though I would not interpofe, nor iubjedt myfelf to that needlefs Tautology, you perverfeiy and fondly look for, yet I v/ould not be wanting, (though not ap- parently) to give fuch imperceptible AlTiilance to my faithful Subjeds, as is confident with my uritten Diredion, and the Free-Agency of their Wills : For herein lies all the Foundation of their Merit, and of my future Diftribution to them — For if they had not a perfed: Free- dom of Choice, they could have no Pretenfions to my Favour ; neither could I in Juftice pu- nifii for Difobedience, if it were not in their Power to avoid it. All your Pretenfions there- fore to an innjoard Lights and Appeals to that as your Rule^ are not only inconfiftent with my written Law, but what will render you ob- noxious to my heavy Difpleafure — and all your Affurance, built on the imaginary Merit of mere Morality and Integrity, will prove vain and de- lufive 5 for thefe are not the Tefts of your Obe- dience, nor what you will be judged by. Do not miilake me, nor fuppofe, I would difcou- rage the Exercife of thefe Virtues ; by no Means — my written Law abounds with frequent Ex- hortations, and ftrong Inducements thereto : But they are no farther acceptable to me, than as they are performed on this Motive — a pre- vious Faith in, and Love of my Perfon — an Imitation of my great Example, and the bcft Evidence 1 86 Remarks on the Tenets Evidence you can give, of their proceeding fron? that Principle. But abflradledly confidered, and on their own 72aked Account, they are Confi- derations merely of a temporal Concern, and no ways the Objedl of my future Attention : they have already had their due Reward, by anfwer- ing your own tranfitory Purpofes — and the Me- rit of them muft expire, when thofe Confidera- tions have no longer Exigence. They are at jbeft, but negative Qualifications — fuch as would rather prevent my Difpleafure, than procure my Favour. But when they are urged on a diffe- rent Principle, exclufive of the Motive above, nay in Oppofition to it — pleaded as fufficient in their own Nature, from whence they will de- mand my future Rewards : therf be affared, I will refpe(5l them in no indifferent Light, but of a Nature highly offenlive and difguflful. Nei- ther imagine you have a Right either to transfer your Allegiance, or to pay it after your own willful and feparate Manner ; for it is in Effed, a denying my Right of Sovereignty to refufe your Compliance with the prefcript Form of Service — neither fhall I efleem that an accepta- ble Service, that does not run in the Channel I have direfted. Do net delude yourfelves, nor mock me, with a voluntary Hii77iility, nor puff up your carnal Minds with ^n affeded Sanctity — nor arrogate to yourfelves that fond Diftinc- tion of being my peadia-i^ People^ nor a difcin- gulflied Place in my Affedion, on fuch vain and ridiculous Motives, as a' fandimonious Garb, I and md Principles of the Qu A k e r s.' 187 and a morofe and ruftlc Deportment. Think not that I could be captivated by fuch unwor- thy Peculiarities^ and trifling Artifice — or that my Service cannot confift with a decent Ala- crity, and an innocent Freedom of Carriage. But to return. As the natural Body is en^ livened and fupported by the joint Adion of th^ material Light and Spirit j fo whenever thofe Organs, Tubes, Nerves, and other Veflels, in, and by which they ad, are difordered or broken . — the Health, Vigor, and Life (the fenfihle Knowledge, and proper Accomplifhments of that Body) are either interrupted, or totally fupprefled. It is no longer a fit Machine for thoie Agents to perform their Adions upon. It IS become a lifelefs and inanimate Cafe^ where all the feveral Movements are at a Stand. Even fo is it in refped to the fpiritual Man, and the Adions of the immaterial Agents upon him. The Soul is the only Subjed of their Agency — • and on that they will ad, whenfoever it is duly qualified for that blefl^ed Influence. Chrift is the * Life — but there muft be a fit -f* Inftru- ment for him to ad In, The Soul then muft be very aSilvely poflTefTed of intelledual Know- ledge, Faith and fuch other Qualifications, as are acquired by the outward Means, the Scrip- tures, as without which, the divine Light can- not irradiate upon it. It muft alfo be clean, and unpolluted — free from Pride, that curfed Leaven, and burning Leprofy of it: purified * ZcoYi Giver of Life. t niNrj Tb^ca, or Subjed, and l88 Remarks c;/ the Tenets and emptied of all infidel, bafe, and unworthy Affedions, and thus will become a fit hamp for the true Light to adl in. " Know ye not your Gwn [elves ^ that jefus Chrijl is in you, except ye he Reprobates^ But if ye ^x^ Reprobates, he is not in you. But how, or why, is he not in you — Is it through a want of Power in him, or of Capacity in yourfelves ? Dcubtlefs from the latter. For as the Fundiions of the natu- ral Agents in our Bodies, are either totally fuppreffed, or rendered very irregular, through an habitual Immerfion in Intemperance, or Ex- cefs of the Paflions — in like Manner are the Adions of the Divine Agents, and the Influ- ence of their blefled Confederacy, either ut- terly extinguifhedjOr greatly interrupted through the Obliquity of Action, in that immaterial Principle. The Adion upon it mnft needs be in Proportion to it's Qiiaiification to receive it. There mufl be a Capacity in the one to receive, as well as a Power in the other to give. If the Soul does not exert it's Faculties at all, as in the Cafe of Ignorance either unavoidable, or willful — it may then be faid to be inanimate, or incapable of any Adion upon it. If it ex- ert them on a wrong Principle, in Oppofition to the revealed Means, in Support of it's own Ability to acquire future Happinefs — it is then unworthy of that Afiiftance, which by it's own Principle it rejed<^. And thefe Habits of the Soul, are as much the Dcadnefs, and Prevention of any * 2 Cor. xiii, 5. fpi- and Principles of the Qu a K e n s. 1 89 fpiritual Benefit upon it, as the others arc of the Body they are the Vices of it, the Clogs and Impediments of any Influence, and what do, in their own Nature, bring it to it's proper Death. But as the Faculties of the Soul mufl be exerted to the uttermofl; of our Abilities, fo muft they be on fuch Subjed:s and Means, as he himfelf has appointed, whereby to make them effedual upon us. We need not then defpair of his Afliftance — ° For with the pure thou wilt be pure, and with tbeperver/e thou wilt be perijerfe. ^ihc Candle of the Wicked fhallbe put out. ^ Know ye not that ye are the Temple of God ^ and the Spirit of God dwelleth in you? But he will not dwell in a polluted Vefiel, in a Temple unfit for his Reception. But how lliall we know what Temples he will dwell in ? Our Saviour will tell us, in his i\nfwer to him, that lk$ betrayed the Son of Man with a Kifs:_'' If a Man love ?ne^ he will keep 7ny CommanamentSy and my Father will love him^ and we will come unto him^ and make our Abode with him. He that loveth me not will ?iot keep my Sayings: (then will we not come.) This is the Teft whereby we are to know, ^ that he is in the Father ^ we in him^ and he in us. It is by keeping his Sayings^ and following thofe written DireBions he has left us not by a willful and abuird Expedation of an m- inediate Infpiration, and a pretended Obedienc;i to his TVill^ in Oppolltion to his Commands. ° ?i. xviil 26. P Prov. xxiv. 20. ^ ; Cor. iii. i5. I Joh. xiv. 23, 24. ;■ Ibid. 29. ^ In Igd Remarks on the Tenets In regard to bodily Purity, and a ftrider Do- minion over their carnal Affections, could they make good their Pretenfions to fuch extraor- dinary Claims — that would be fome Sort of Qualification for the Refidence of this divine Gueft. Though we are ^ every one to know how to pojjefs his own Vejjel in SaiiUification and Ho?ioury and not in the Lu/ls of Concupifcence-^ Yet is not this the whole ; nor is it to be ima- gined, the Holy Spirit would vouchfafe to dwell in us merely on this Account, but chiefly for the Relation and intimate Connexion that fub- iifts between our Bodies and our Souls— nei- ther can any Adlion of thofe be farther finful, than as our Wills concur in the Allowance, and partake in the Enjoyment of it. It is the Si- tuation and Habit of the Soul — a perverfe Dif- pofition of it's Faculties — an Employment of them on criminal Objeds — an obftinate Blind- nefs to every Thing but it's own Sufficiency: Such a Habit y^^n it's Senfes — flops up all it's Avenues, and prevents the Entrance of fpiri- tual Impreffions upon them — even though they are not grofsly tainted with any fenfual Defile- ments. So that by their departing from the outward Means of Grace ^ they can have but fallacious Hopes of Glory Thus by fuper- feding the Necefllty of the Scriptures by an imaginary Principle within^ and rejeding the pofitive Inftitutions thereof — the Faculties of their Souls are effedually benumbed^ and ren- \ I Their, iv. 4. dered and Principles of the Quakers. 191 dered incapable of the divine Irradiation upon them. Hereby is the Light fuppre fed y and the Spirit quenched — themfelves become "^ AUem from the Commonuoealth oflfraeU Strangers fr 0711 the Covenants of Promf\ having no Hope^ (or an ill grounded one, the fame Thing) and with- cut God in the World. Before we difmifs the Subjeft of the Hea" vens, or * riding Agents in Nature, it may be proper juft to obferve, how the facred T'hree are particularly pointed out by them, and hov/ they and their Types in the \ Cherubim do in- terchangeably reprefent, and are reprefented by^ each other: to the infallible Support, and 11- luftration of thofe momentous Truths, where-* on our Faith and Religion are founded. The firft Perfon, or Father^ is reprefented by theJ J Fire, the firft Name or Power, in the She-- mini : That by the Bidl^ the Emblem of F/;r, or Wrath, the firft living Creature in the C/^f- rubim. The fecond Perfon, or Son, is re- prefented by the (| Light iflaing from the Fire^ and is the fecond Name, or Power in the She- mini: That by the Lion, the fecond living Creature m the Cherubi?n, The third Perfon, ■ Eph. ii. 12. * Cj^^DSi^ the Placers, or Difpofers of every Thing, and Order of Beings both prefent and fucccflive in this Syflcm. -*- C^^"1D the Cherubic Faces, or hieroglyphic Em- blem of tlie Trinity. X t^*>e or r\'2r\ the Fire at the Orb of the Sun. II *>1N* or \V*2^ the Light illuing from the Fire. or 192 Remarks en the Tenets or § Holy Spirit ^ is reprefented by the groffer Mafles or Grains of Air, the third Name^ or Power in the Shanim : That by the Eagle^ the Eniblem of the Spirit, or Air in Motion, the third hving Creature in the Cberubi?n. And thefe Three Names and Emblems in the Heavens and the Cherubim^ became the univerfal Objects of the heathen Worfhip, and the Foundation of their Polytheifm And the infinite Num-^' ber and Variety of Deities annong the Greeks and Romans, were but fo many different At- tributes of the Heavens — and all the heathen Mythology proves it. Apol p. 82. '' Through and by the Clearnefs which that Spirit gives us, he fays, it is that we are beft rid of thofe Difficulties, that occur to us in the reading of the Scriptures: and then Inftances in fome poor illiterate Wretches, that could not read a Letter in their Mother Tongue^ that have yet been able by an in^ward Manifef- tation, to contradidt the Citations, brought by the Adverlaries from the Tranflations, and boldly to affirm the Spirit of God never faid fo — And that he upon Examination of the Originals, has found them to be Errors and Corruptions of the Tranflators/' There never w^as an Affertion made with greater Affurance — neither could it have been uttered, but by one ri vetted to their^.-y? Principle, and deeply funk in Enthufiafm. Could this be proved, § nil or 7^11 the Spirit concreting into Grains or Mifies. there and Pj^hicipJes of the Qjj[, A k e r s . 193 there is, at once, an End to all farther Contro- verfy — nor would the Scriptures be of any Ule or Weight at all, nay, it would be much bet- ter to be without them. For if the Difficul- ties cannot be got over, nor any CertaiiUy be obtained from the reading of them, then is it but an ufelefs Labour, and an unprofitable Drudgery to confult them. And if their Cer- tainty be to be obtained from immediate Infpi' ration^ and no otherwife — they are not only unprofitable, but even ridiculous and hurtful.; as what, by prepoffeffing us with wrong Ap- prehensions, may be a Check to tliat i?iivard Revelation, and keep us in a dangerous Suf- p^nfe, which of the two Guides to follow. But as the Vv^hole Difpute depends upon the Proof of this very AiTertion, he is guilty of an unpar- donable Omifiion, in concealing the Names, Profeflions, and even the moil minute Cir- cumllances relating to fuch remarkable Evi- dence. For by the Difcovery of thefe, and their Numbers, we midit have formed fome Judgment, (hovvfoever faulty) whether this om- nipotent Claim be the infeparable Privilege of ^akerifm^ or not. If it were ofa^^'or twj only, that would not be a fafficient Ground for the like Claim, by every Individual. Neither Ih-ould that be eftablifiied as an univerfal Prin- ciple, which does not reach to every one that needeth it, as he himfelf obferves. It is mnni< felf bv the Strefs he lays upon it, that it is their Prhidpk — though there are few among O them 3 94 Rem A^LKs on the Tenets them to be met vvith,who will afRrm it of therri^ felves) bccaufe the Falfenefs of fuch a Pretence would immediately be detected, by it's being at once, a blafphemous Infringement of the Prerogative of God, and a diredt Affront to the common Reafon of Mankind. Knowledge without Means, is not the Property of mortal Man*-^And it will ever appear the moft pre- fumptuous Pofition, that a Perfon every Way illiterate, and utterly uninformed by any cut- ^Ltard Meam — nay, that is ignorant even in the moft trivial and ordinary Concerns, fhould,at the fame Time, be fo immediately illuminated in fpiritual Matters, as to be able, off-hand, to difcover Errors and Corruptions in the Tran" jlations of thofe Languages, he never could read a Letter of, no not even by the Help of his new Revelation. It is ftrange, that neither a FoXy nor a Milner, nor a Bo-anerges, nor a ISlaikr, nor one fmgle ^ahr by Name, can be brought as an Inftance of this extraordina- ry Poffcffion they fo much boail of, and which fo much concerns them to prove; efpecially as, in this place, one cannot imagine he could well have avoided it, either of one or other of the abovementioned, had he thought them pro- per Examples of it. It is reafonable therefore to conclude, he did not believ^e it of them; nor does he affert it of himfelf, howfoever he argues in fupport of it. But, perhaps, they will fiy, this is not Knowledge without Means: but that the Spirit ufes himfelf as the Means : That a?2d Principles of the Qu A K e r s. 1 9 ^ That this is not true, I truft, I have fufficiently proved already. The Cafe is the fame ftiil — • And if they will abide by this Principle, let them produce a fingle ^akcr throughout the World, that can neither read a Letter, nor has had any outward Means of Knowledge, neither from the Scriptures, nor from perfo- nal Converfation amongfh them — and yet can 2;ive a rational Account of the Chriftian Faith — of the Nature of the original Trefpafs and Forfeiture: the Means of Reftitution, and the Oeconomy of the Covenant whereby we are redeemed -^w^fan^ijied: and all this agreeably to the written Revelation of the Holy Spirit — I am content to renounce Chriftianity, and become a ^aker. And, truly, I know not which to admire moft, his Confidence in afferting fo bold a falfhood, or his pretending to prove it by an Examination of that Language, neither him- felf, nor any other ^aker- ever underftood a Syllable of. But left this Affertion fhould prove too much, viz. that the Scriptures are not neceffary, (as certainly they are not, if there be a fliorter Way of coming at all Knowledge, nay,even that the moft illiterate Creatures are the moft likelv to obtain it) he is ready with a Salvo — '' If it fliould be afked, whether I think hereby to render the Scriptures altogether uncertain^ or ufelefs? I anfwer, not at all: the Propofition declares what Efteem I have for them." (It is well it does, otherwife we (liould have been O 2 , troubled 196 Rem ARKS on the Tenets troubled to find it.) Whether he v/ould herebf render them altogether uncertain — obferve the yefiit ! It is futficient for his Purpofe, could he in any Meafure prove them foj for thea there would be fome Plea for the- Neceflity, at lead Ufefulnefs,of mjnediate Revelation. The Propofition does indeed declare the Efteem he has for them, viz. that they contain a Reve- lation of all the chief Things, (not all the Prin- ciples of the Dodlrine of Chrift) which leaves Room enough for the Iriterpofitlon of immedi- ate Revelation, when, and in what Manner they pleafe; and that provided the Spirit (yiz. of the fakers) has xh^jirjl Place, they are willing to concede to the Scriptures \htfecc72dy i. e. 7ione at alL But there is no Medium in Regard to- their Authority — if they have not the jirjl Place, they have none at all, notwithftanding all his Endeavours to compromife the Matter with them. With what Face could he alledge thofe Railages of St. PauU that make fo di- redlly againft him, were he not Proof againft any Convidlion from them ? "^ Whatfoever Things were written ajcre time, ivere 'vcritten for our hearningj that "we through Fatience and Comfort of the Scriptures might have Hope, This Af- firmative proves the contrary Negative, viz. that, without them, we can have 710 Hope. The Holy Scriptures are able to make thee wife U77to Salvation, through Faith "which is in Jefus Chrift, If fo, what need of any Thing el(e to accom- ^ Ro. XV. 4, 1 . pli^ end Principles of the Qu akers. 197 pliih that end ? ^ All Scripture given by Tnfpi^ ration of God, (here is the Jejhit again — for on their Principle, this would include all the fucceffive ^ahr -prophecies and JVriti?7gs:) he has purpofely left out, /V, which fhould have been before given, (is given) and placed it be- fore profitable, which evidently alters the Senfe to his Purpofe: For though is be not exprejjed in the Greek, it is very plain it is underftood — thus, TsoLfTOL y^oL'ithout any adlud Tranfgreffion, but only on Account of the hereditary Trefpafs, under w^hich they are undoubtedly born — though he has exceeded the Bounds of Charity in that ilffertion. Let us fuppole a Subjedt of the King to commit I'rea- JGUy and fhould forfeit his Life and Efiate for that Crime — Would not the Children be in- volved in the Guilt of the Father? And though they were not aFnially guilty of Treafon them- felves, yet the paternal Trefpafs v-.'ould natu- rally place them in a State of Difaffccftdon with the Prince in which they would uiidoubtedly remain^ unlefs fomething interpofed, whereby they dJ2d Principles of the Quakers. 2 1 r they might be reftored to his Favour. It was the Sacrament of Baptifm that St. Aujiiji fo earneftly afferted the Ncceffity of againft the Heretic Felagius, and,in the Heat of that Con- troverfy, pronounced Children, expiring with- out it, in a State of Damnation. And with- out entering particularly into the future State of Infants unbaptized — or howfoever light the ^laker may make of Baptifm^ (on which Ac- count alone he controverts the Point againft St. Aufliii) I will venture to affure him, it is the only Meam of Admiinon into the Chriflian Re- ligion, and fo indifpenfable a one too, that no one can be a Chriflian v/ithout it, nor will ever be admitted to the EflatCy who willfully perfifts in the Negledt and Contempt of it. If the ^aker can gain Heaven by any Devices of his own, or by an enthufiailic and imagi- nary Sandtity, in Oppofition to' a divine Injii- tution, it will be happy for him ; but, if he mifs of it, there is but one other State that we know of — but that is his own Concern. The Nature of the Fall may, in a compe- tent Degree, be gathered from the foregoing Introduction to it. That he deviated from the firft inftituted Plan of attaining Happinefs, by hftening to the Suggeftions of the Arcb-Rebel^ his own fond Attempt did fufficiendy convince him — and is what moft Perfons are agreed in. But that,by this fatal Experiment, he fuffered any other Lofs, in refpedt to the outward Man, than an Alteration of the 'Tenure — Or that he P 2 utterly 212 Re m a r ic 5 o?i the Tenets utterly loll: the Feilowfliip and Communion of the Deity, through a Dccidneji or Depravation of his natural Faculties, does not appear from Scripture, nor is it'^he Icaft probable — there might as well be fuppofed an Alteration of his Stature. The Manner of God's Converfe with him w^as altered — perhaps, for fome Space of time fufpended — but that does not argue a total Ccjfatlon : nay, the contrary is apparent from the Inftitu'ion of the Cherubim^ which in every refpedl anfwered the Purpofe of a divine Reve- lation to him. The Trejpafs had feparated him from the Favour of his Maker, as originally in- tended him — doomed his guilty Body to a Diflb- Jutlon — to a long Continuance in that feparate State, and a Sufpenfion from the Fruition of his intended Blifs : All this is certain, but not from the Reafon the ^aker affigns; for he previoufly fuppofes this Deachiefsy and Privation of Feeling in the in?2er Man on this Motive^ the Neceffity of admitting immediate Revela- tion to enliven and invigorate him, and rellore again his fpiritual Senfes; which though true and neceffary for that Purpofe, yet is it not fo on his hypothefis: And it was equally poffible for loft Adam to acquire Immortality on the forfeited Plan, as it is for the ^aker to obtain this bleffed Illumination in a prepofterous and uncovenanted Manner, and in willful Exclu- fion of thofe only Means, through which the Holy Spirit has vouchfafed to difpenfe it. That the rational Faculty was any Ways im- paired, or curtailed of it's Powers of Adion, \ through and Principles of the Qu A k e r s. 213 through any Thing confcquential to the Na- ture of the Trefpafs, there is no Reafon to perfuade. Neither is it to be imagined, that the firfl Man polTeffcd it in Nature, cither fa« perior or different^ from, what has been found in many eminent Indances in the fabfequent Ages of the World. For it could never exceed it's own Limits; otherwife it would ceafe to be Reafon^ and pafs on to fomething itfelf, at pre- fent, can afford us no Name for. It's Objeds have always been the fame, and it's Attainments nearly equal — the fame Conclufions have ever followed from the fame given Premifes, and ever will do. It is almoft the fame in all Man- kind — and differs rather in the Merit, than in the Nature of it's Exercife. It operates alike on whatfoever it is employed — and even when in the moft low, unworthy and unbecoming Manner, and on the moft unfuitable Objeds, it cannot fo properly be faid to be depraved, as diflionoured. It's Faculties and Manner of Operation are the uime in Nature, and its Ends, of whatfoever Kind, are attained by fimilar Means, as well on the moft trifling, as on the moft important Concerns. It was not therefore any real Defedl, or In- capacity in the rational Faculty that ren- dered Adam unfit for that original Intercourfe his Tranfgreirion had put an End to that, and not only made the farther Continuance of it improper, but indeed impofffhle. For the Forfeiture oixhtfij}^ caufed the immediate In- P 3 trodudioa 2 1 4 Remarks en the Tenet% troduclion of the fecond 'T'erms. Without that^ the Plan of our Redemption, in Covenant con- icerted, could never have been put in Executi- pn, nor that flupendous Coalition of the divine Attributes, (the Subjed of our prefent and eter- nal Admiration and Love) been ever difplayed. And, fincc his Acceptance of thofe Terms, all his Deicendents are bound by that Ad, and of Neceinty born under th^it "Tmure: And though this be not the adual Trefpafs,yet is it the certain Confequence of that Trefpafs, derivative on all his Fofterity, whereby they are fubjeded to the Obligation of that Tenure J and to which they are no Ways entitled, without the previous Ac- ceptance of it's Conditions, and the Performance of fuch Service as is attendant thereon. This Guilty though not adual in the Individuals, (as proceeding from the Nature of the Tenure only) is yet fuch as every Perfon is unavoidably born under, and therefore equally imputable to In- fants, as to adiili Perfons — yea rather, as being the inevitable Condition o^ Birth. It is indeed x\o adual Crime ip a Child to be born a Copy^ Mi/cfr— but,furely,it is the Duty of thofe who are concerned for that Child, to get him ad- mitted to the Inheritance as foon as may be, and pot to leave him at the Mercy of the Lord: For, undoubtedly, when the ufual Time is elapfcd, and the Guardians have either refufed or negleded ; or the Child at a proper Age, in Yi% own Perfon, ihd\\ refufe to be admitted, the Lord will feize upon the Inheritance, and exclude and Principles of the Qu a k e r s. 215 exclude him from the Pofleflion. Hence is very apparent, both the Propriety of Infant- baptifm, the original Ufe of it, and the Wif- dom of our excellent Church in retaining it. For as the Guilt is involuntary and born Vv'ith them, fo fhould a Remedy be of the fame Na- ture, and almoft as fpeedily applied. Nothing can be fo proportionate to the Difeafe; nor is there any other Purgation — nor will any one be admitted without it where it may be had, much lefs in Defiance of it. This G^^://^, therefore, is^without Controverfy, to be afcribcd to Adam's, Pofterity — It is the ^ Fault, Taint, or Corruption of our Nature, and what every Perfonis born with. The ^ta- ker is right in affirming, that Adam could not communicate to his Pofcerity, what he had not himfelf to give: But he is wrong in affirming it to be in refpedt to Nature, whereas it is of Tenure only. This DiAindion, though utterly unknown to him, is of the greateft Confequence to the right underflanding of this material Point — it intirely alters the State of the Cafe, by ffiewing that we are naturally fubjedt to the Conditions of that Obligation, under which wx ^re unavoidably born, and by the Acceptance whereof, we can only be reftored to Favour, and admitted to the Inheritance. On Vv'hich Ac- count, not only all other Means, than thofe pre- fcribed by the Lord, but even all Attempts, bovvfoever morally or fmcerely purfued, to re- ^ Art. 9. P 4 gala 2 1 6 ^-EMAKKZ on the T^enets gain the PoiTefTion, will not only fail of Suc- cefs, but become highly criminal and prefinr.p- tuous — ^ Not ei'ery one that faith unto me, Lord^ Ltrd, fin II enter into the Kijigdom of Hcanjeny hut he that doth the JVill of my Father ^hich is in Heave?!. There he m.any that fi:iall fay, have we not prophtfed in thy Name, and in thy Name cafi out Devils, and done iLonderfid Works"? This is not the Cafe — fuch Works, or other the mofc extraordinary Powers, are, in them- felves, no ways eftcdual to Salvation : Nor will any Service be acceptable, but fuch as is per- formed on this Principle, viz. an intire Obedi- ence to the revealed Will of God, This redified, it is eafy to fee wherein, what is called the original ^in, or Trefpafs,confifts — • and how^ of Neceffity, not only adult Perfons, but Infants alfo, are concluded under it, as a Cir- cumftance entailed upon the Birth of all Men. And this will alfo enable us to comprehend the more nice and difficult Point, viz. the negative Fart of it aflerted by him, that Jdai7f% Guilt is not afcribed to his Poflerity. We have fhewn how far we are affeded by the ^Trefpaf — now we are to fee how far, and in what refped, that "Trefpafs is not to be imputed to us. And, in order to this, it will be proper to confider a lit- tle the Nature of the Trejpafs itlclf — which con- filled not only in a Difobedience of the exprefs Command of his Maker, but alfo in admitting ^ Matt. vii. 2I5 kc. and Principles of the Qu a k e R s. 2 1 7 a foolilh Imagination into his Mind, that they might obtain Knowledge and Wifdom from that Power in the Heavens, which was repre- fented by the Tree : ^ And ivhen the Woman Jaw that the "Tree was good for Food, and that it was pleajant to the Eyes, and a Tree to ?nake wifCy Jhe tcok^ &c *. Which of the mechanical A- gents is meant by the Tree, is pointed out by a Defcription not to be milfaken. For what in Nature is fo good for the Produdion of Food as the Light, or fo pleajant to the Eyes, or fo de-- frable to make wife, as that glorious Agent, v»' hereby Vifion, which is material Knowledge and Wifdom, is given to all the material Crea- tion ? The outward Adt of eating of the Fruit for Food, was emblematical of the inv/ard Sup- port they expected from the Agent reprefented by it. And the Eating was a dired Renun- ciation of their Allegiance, and a profcfTed Ex- pectation of Knowledge and Wifdom, by other Means than God had appointed, and a lifting themfelves under the Service * of that Power ^ from which they expeded it. And this is the very Bait by which the grand Deceiver has caught all the Heathen World — and, by fome- thing conformable to this, he ftill continues to entrap great Multitudes of the more enlighten- ed Parts thereof 5 alluring them from the Ob- fervance of the appointed Means, and captivating them by imaginary Notions of their own Sin-- ^ Gen. ili. 6. * t)ce the learned Bat(% Eflay on the 3d of Gen, cerity^ 2i8 Remarks on the Tenets cerity^ mere Morality, the Light of Re af on and Nature — and moft eminently in the obftinate Prejudices of this deluded Se61:. Now the Guilt of Adam, (viz. that which was aBual,) moft certainly is not to be imputed to his Po- fteritVj'tili by fome voluntary Ad: they make it their own : For every Individual has, in this refped:, the fame Trial to make, that he had, viz. Whether he will adhere to the revealed Plan, and, by Faith, exped: Support, Know- ledge, Admiifion to the forfeited Eftate, from a cuftomary Compliance with the prefcribed Terms ; or, on the contrary, either to deny the Attainder, to affert the Ufelefnefs of Re- demption, or pretend to claim it of Right, and to make a violent and forcible Entry upon it, in defpite of thofe Terms. This is the Cafe now — and it is in the Option of every Perfoa which to chufe : Otherwife we had not been Free-Agents, but unavoidably involved in the Guilt, and fubjed to the Penalty annexed, with- out either Power or Capacity to merit Rewards on the one Hand, or Punifliments on the other. But though this be true, yet is it not fo on the ^^^fr-Principle, viz. " That we are not *' under any natural Incapacity by Birth'' — but that is a great Miftake, and whereon all his falfe Reafonings are founded. For I have fufficient- ly (hewn, that though this be not an aBuat Trefpafs, yet is it an Attainder we are of Necef- fity born under, and what renders us abfolutely unfit for the divine Favour, 'till we have accept- ed end rrinciples cf the Qu A k e r s. 219 ^d thofe Terms, on which alone we can be ad- mitted to it. And this has led him into that other Miftake, proceeding from this Aflertion, that Adam ccijd not communicate to his PoJlerit)\ 'what he had not himjelf to give. This is true in general, though founded on a wrong Suppofition, whence the Dodrine he infers from it, muft be wrong of courfe; and that is, *' That as he did *' not retain in his Nature any Willy or Lights " capable to give him Knowledge in fpiritual ** Things, then neither can his Poflerity/* The Hypothefis is falfe, and takes for granted what is by no means proved, though the Mat- ter in Queflion turns upon that very Point : For neither we, nor our great Forefather, had ever originally any Will or Light in our Nature capable of doing that — and therefore, he could not be faid, not to retain^ or to lofe what he never had ; for he never had any Knowledge in fpiritual Aftairs, but by Revelation from his Maker. How then could the Tranfgreffion af- fedl his Nature, or make any Alteration in the Faculties or Powers of his Soul ? Neither did it — for as Reafon never helped him to the Dif- jcovery of his Creator, the Knowledge of the Covenant, and all other fpiritual Matters; So neither is this Knowledge wanting through any Deadnefs or Depravation of it, in thofe who are ignorant of it. And as it is not the Pro- perty of this Principle to convey any fuch Knowledge • whatfoever good any Man doth, it doth not proceed from his Nat we ^ as he is 2 D 220 Remarks 07i the Tenets On^ p Son of Adam by Generation, but alto- gether as he is □''H^N p Son of God, of the Covenant, by Rege?2eration ; for it is God that enableth us both ^ /o W// and to do of his good Pleajure, The other Paffage brought in Sup- port of this natural Depravity, viz. '" the Lord Jaw that every Imagination of the Ihctights of his Heart, was only evil continually, is nothing to the Purpofe ; neither has it any Relation to the Imaginations of the Heart, confideredjfw/)/y by thenifelves : But it is fpoken of fuch Ima- ginations, as are oppofed to Revelation^ and fuch, as without any Warrant from God's Inftitution, are fet up for Infpiration, whereby Men would pretend to purify themfelves, and gain Heaven by their own imaginary Devices. That it is not fpoken of the ordinary Imaginations is certain ; for there are many fuch that are, not only not evil, but in their own Nature indifferent -, nay fome that are vtxy pleafmg and delightful. This will appear very plain, if we confider, whofe Imaginations thofe were, and to what End they tended : They were the Imaginations of * Ape- fates, who ftood in Defiance of God's Laws, and purfued their oivn Thoughts to the mod wicked Purpofes — Either totally difregarding their future Happinefs, or determined to ac- complifh it (in Imagination at leaft) by means of their own. The Thoughts therefore of Ji^cb Men, and directed to fich Ends, could be no- ' Phil. ii. 13. *" Gen. vi. 5. * D^VDj Alin falh'n fi om the Vakh, thing and Principles of the Quakers. 221 thing but Evil, and that in the highefl Degree. But it mull: be obfcrved that the -f- Evil here Ipoken of, is not confined to immoral Ads, (thofe perhaps, at the firft, might be the leafh Part of it) but fignifies a ^ivillful Deviation from the appointed Rule of Faith and Pradtice, and following their own Imaginations inftead of it. T^iois was the Crime of the firft Man — This brought the Deluge upon the Earth — and this was the Vice by which the Affair of Babel was begun, and which ftill operates fo powerfully on fo great a Part of Mankind. Thofe other PafTages cited from the Apoftle, and by him from the Pfalms, are of the fame Nature, and defcribe the Condition Mankind are in by following their own Imaginatioin^ and departing from the Revelation of God. This is much worfe than what they call a State of Nature, which, if there were fuch a State, would not neceffarily imply a State of great Wickednejs, but rather of unavoidable Ignorance: Whereas the other implies a State of a6tive Wickednefs, and aggravated Guilt, by rejecting f V*^ in it's primary Senfe fignifies a breaking of Order of -any kind whatfoever. Vv''hen applied to thinj^s inani- mate, as to the Heavens — a Storm, and all the Confufion and terrible Eftecls from thence proceeding, is the hreah- ing of the calm, and eftablifhcd Order of V/eather — ibiind, by the breaking of the Air, whence the Englljh Woid Ring. When applied to Acb of the Mind, a deliberate Deviation, and departing from the eilabliOied OrdcT and Difciplinc injoined us, which is the highefl: Degree oi Evil. the 222 RfiMx-vRKs on the Taieis the divine Appointments, and fetting up their own Tmaginatiorn in Oppofition to them. Thus fays the Pjalmijl^ T^here is none Righteous^ no, not one : (hov/ this will agree with their Doc- trine of Perfe^ion we fhall fee below) There i$ none that under jlandeth^ there is none that feeketh after God. ° They are all gone out of the ^ JVay^ there is none that doth '\ good^ not one, (^c, The % Poifon of Afps is under their % Lips-, there is no Fear of God before their Eyes. This feems to be primarily defcriptive of thofe ori- ginal Apoflates before the Flood, though it will take in alfo all fubfequent ones who (hall op- pofe Rt'vektion, nay, even all the Gentile World : But is by no means defcriptive of fuch, as might be fuppofed to be born under a mere State of Nature^ and never acquainted with any Revelation, And, for the want of underftanding this Di- ftindion, he imagines that other PafTage in the fame Chapter, to confirm his Argument, and that the Apoftle himfelf, and all Mankind, were, in their natural Condition, in fuch a • Pf. xiv. and liii. * The Chriftian Religion is called the Way to Life, from whence thofe Apoftates had departed. t ^*1^ a very comprehenfive Word, fignifying here the whole revealed Law — the good Thing, in Oppofition to J/l the Evil, which thofe Wretches were totally immerfed iii the Practice of. X *lD'nD^ nnn — imagination, the Suggeftion of Sa- tan, is injiead of their Confejfions, i. e. their Acknowledge- ments to Jehovah'AUim, confummate and Principles of the Qjj akers. 223 tonfummate State of Wickednefs. Not at all — for by Nature alone ^ they are only ignorant of the Means of Reftitution, and incapable of Ad- miflion, 'till they have accepted thofe Terms of Initiation^ which under each Difpenlation have been neceffary for that Purpofe, viz. Circum" cifion under the JewiJJj, and Baptifm under the prcfent. p Are ive then better than they, fayS the Apoftle ? No, in no wife, for we have be- fore proved both fews and Gentiles ^ that they are all under Sin, viz. the original Trefpafs, or At- tainder, which affeds every Mortal that comes into the World. It is the willful and perverfe Imagi?iations of their Hearts, whereby they de- fert the Service of God, and betake themfelves to other Objefls of Faith and Worfhip, and depend upon fuch Vanities for Support both here and hereafter, that carries Men into that Situation defcribed by the Pfalmijl, Apol. p. 100. The Objedlion concerning the Gentiles doi?7g by Nature the T^hings con- taijied in the Law, feems to be raifed on Pur-* pofe to make Way for an Anfwer, to introduce the Neceffity of this ^akerly Principle, (it were to be wifhed indeed, this Principle were confined to ^akeri/m) of the Light within. There is not the leaft Foundation, either for the Objection, or the Anfwei to it, being both of them equally erroneous. The Objedion fuppofes a Power in the natural Faculty, or P Ro, iii, Reafon 224 Remarks on the Tenets Reafon of every Man, to find out a fufEcient Kiile of Adion, and to follow the Obligation of that Rule, to all neceffary Purpofes ; and that by the Strength thereof, tboje Gentiles did per- form the Things .of the Law, and were in fuch refped:, a haw unto themfelves. Whereas no- thing is lefs true — -The Apoflle is not fpeaking of thofe Geniiles^ who had fo long apodatized from the Faith, nor at all fuppofing what fuch ignorant abandoned Wretches could do, either by Nature or Tradition^ that fliould refemble the Works of the Law, or be acceptable in the Sight of God. He is fpeaking of thofe who were Gentiles by Nature^ (not that they did by Nature the Thiiigs of the Law) but were then converted to the Faith of Chrifl — He faid, that not the Hearers of the Law are juft before God, but the Doers oj the Law fliall be juftified : And then fliews you who thofe Doers of the Law are — not the few^ who boalled of his Defcent from Abraham after the Flef^ but the converted Gentile^ who was an Ifraelite indeed, of the Faiib of Abraham — who had the Circumcifion of the Heart, in the Spirit, and not in the Letter ; and who had no Coifdence in the FlcJI:^ (the external Works of the Law, then anti- quated) as the outward few had. All tl:oic Errors, as well in Point of Dodirine, as of Opi- nion, into which many great Men have fallen, in refpedl to this Paflage of the Aporde, have taken their Rife from a mifpointing the Words of the Original^ placing the Comma before (puo-si inflead a^id Pri?ic'pies of the QjJ_A K: E r s. 225 indead of after it.— But the true Puncluation, and which relieves the Text from all Embar- raffinents, as well as deliroys that Idol, the Light of Nature, is this, For ^hen the Gentiles, which have not the haw of Nature^ do the ''Things contained in the Lais), &c. This puts the Text in a very different Light, and leaves no room fjr miflaking the Apoftle's Meanine", nor the lead Shadow of an Argument, to b'^ drawn from thence, in favour of the Lnw of Nature. I am intirely beholden to the Reve- rend and in2;enious Mr. JVilkf^ Affize-Sermon p cached at Hrk, Jtih 8. 1744, and to Vx^^ich I refer the Reader for fuller Satisfadion on this Head, for the Subftance of the above Obfer- vations. A^. B. A fecund Edition of this ex- cellent Difcourfe has heeri latelv publifhed (as I fuppofe) by fome worthy Gentlemen of the Un i V er ii ty of Oxford, 1756. But as thofe Gentiles did not do the Things contained in tlie Law, from any Principle, or Light of Nature, (if fo, ail the red of the Hea- then mi^ht have done the fame, and there had been no Difference betv/een Jew and Gentile^ nor need of any Rcvelatio?i) as the Ob)edlion fuppofes; fo neither did they on that Hypo- thefis, which is the Foundation of his Anfwer, viz. from their fpiritiial Nature, which he imagines to be written in the Hearts of Men. And this Paffage he thinks affords a good Proof of the Salvation of the Heathen, by the Light of Chrifl within them — and that when we are ' Q^ preffed 226 Rem arks oii the Tenets preffed with it, we are very much to feek for Anlwer. What concerns the Heathens Know- ledge of Chriji, we fhali referve for the next Propofition ; adding nothing further here than this, If the Gefitiles performed thofe Things from a fpiritual Frinciple^ and the other Hea- thens have a faving Knowledge by an imme^ diate Light ftriking upon their Hearts — then is the Covenant of Redemption, and the inftitut- ed Means of Grace^ rendered altogether fuper- fluous, and the writte7i Revelation of no man- ner of Service ; though if it were fo to them, that would be no Rule to Chriftians. As to the Socinian Diftindion of the Greek Words he here mentions ^vx^y^og and (pva-iyccg animal and natural, it will not ferve their Turn 5 for whatfoever imaginary Difference they may pretend, -srvsvfzccT.u.og is as much op- pofed to the one, as to the ether: And it is by that only that we difcern any thing of a fpiritual Nature, both the animal and the na- tural (if they are to be diftinguifhed) being excluded from that Privilege. §4. p. 103. We come now to the fecond Part of the Propofition, viz. " That Sin is not to be imputed to Infants" — which indeed we have fufficiendy anfwered "^ already, and for the want of the right underftanding whereof, he has been induced to deny the Charge of original Sin, But as he lays great Strefs upon « P. 165, &c, it. and Frinc'ples of the Qjj aket^s. 227 it, We will add fomething alfo to rcdify his Judgment herein. The Apoftle in his Epiflle to the ' Epkcfjarn, informs them of the Irclpafs they were under by Nature'^ and, of courle, that they were under the Dominion of the Pri'fice of the Alr^ that dill rules in the Children cf Difohedieiice^ and that he himftif alfo was heretofore, and by Birth a Child of Wrath. The Qiiaker has jumbled the two Verfes to- gether, and by< breaking the Order of tlie Words, has twifted his Meaning to another Purpcfe; as if they were to be denominated Children of Wrath ^ not from their Natur(\ or Defcent^ but from their Evil ivalkijig alone : But the Apoftle affirms it of himfelf, who never was a Hcathe?!, but always a zealous Obferver of the Law of his Fathers. Doubtlefs, a dis- obedient and irregular Walking w^ould deferv- edly denominate one, a Child of Wrath 5 but the Queftion is, Whether we are not fuch even by our Birth ^ and on that Score Objeds of the divine Wrath, as unavoidably born under the original Attainder -, and from which Taint ^ or Corruption of Nature, there is no poffible Pur- gation, but thofe Terms of Admifjlon^ by Co- venant mercifully offered to us. The Do(f^rine of original Sin, as maintained by our Church, does no way infmuate the Notion of abfolute Predeilination and Eledion, nor that Children,dying unbaptized, are necef- ^ Ch. ii. 2, 3. 0^2 farily 228 Rem ARKS 072 the tenets farily fcntcnced to eternal Damnation : Nor is it at all contrary to this cited Paiiage of the Apoftle, which he fondly imagines to clear Children of every kind of Guilt, viz. ^ Where there is no Law, there is no Tranfgrrffion : And again, lut Stn is not iwpiited^ where there is 710 haw. But what is this to the Purpole, or how does it concern Children'? Not at all — the A- poflle is (hewing the Romans^ that they might become the Children of Ahrcham^ by having the Faith of Ahraharn-'-^^ViA that the Promife was not limited to his Seed through the Law^ as the fews foolifhly imagined, but was exttnd- ed to thofe alfo, wdio flx^uld embrace the Faith of him. For if they only were the Heirs of the Projnife^ then could there have been no Salvation to the Gentiles. And the Apoftle feems to urge their Situation as a particular Cir- camftance to induce them to the Profecution of that Righteoiifnefs which is by Faith ^ in Op- pofition to that which the fews vainly expect- ed from tlie Works of the Law, And, in that refped:, their Condition was then preferable to that of the fews ; for the Law^ fays he, work- eth Wrath', therefore, as they 'were not under that Law, they could not be the Objeds of that Wrath arifing from thence: For zvLre there is not the Law^ there is no "TranfgreJJicn^ i. e. of that Law, That this is the Senfe is evident — ior if the Apofile had fpoken abfolutely of f Ro. \\'. 15. an J V. 13. "Franfgreffons, and Principles office Qjr a k e r s, 229 TranfgrrlJi'jis, without any Relation to the Law of Mofes^ It would not have been true, nor conlillent wirh himfclf in this fame Epiftle, where he fay?, As nnniy as Jm without the Law^ JJ:all perijh njcithout the 'haw. Had he attended to the G'Dtext, he might have feen that thofe Texts had no Relation to Infants: For the Apofde is talking to adult Perfons, to fiich as might be fvvayed by Reafon and Argurnent, and of fjch a Subjed alfo, (viz. of being of the Faith of ylbraham) as Infants could nbt be capable of conceiving. And a^ thefe Paflages are altogether foreign to the l^urpofc, tliofe Arguments he deduces from them muft fall of courfe. The next is that of the Prophet, ^ The Soul that fnmeth^ it jhall die ; the Son Jhall net bear the Iniquity of the Fiither : From whence he infers doubly, " that as Infants cannot fin, therefore fliall they not die for their own fake, neither fiiall they bear their Father's Iniquity." This relates folcly to aclual Tranfgreflions, concerning which there can be no Difpute : And as Infants fliall not be pu- n idled for fuch Crimes of their Parents, he likewife imagines they are not under any na- tural Incapacitv bv Birth : the Fal fen efs of A > y which Suppofition, proceeding from that ne- ceffary Diftindion above, I have already fiiewn. § 5. p. I Of-. He proceeds next to examine thofe P^^eafons that are brought in Support of ^ Ez. xviii. 20. Q 3 original $ 3 Remarks 072 the T'encts criginal Sin — And firft, this PalTage of the Apoflle, wherefore as by one Man Sin entered into the VArld^ and Death by Sin, and fo Death fcijjed upon all Men in that all have finned, &c. As to the diiferent Tranflation of the Article |(p' Z,\ {\\A\ not at all regard it, the Dodrine no Ways depending on the Force of an Article. What is obiervable from the A['Gil:le's reafon^ ing is, that Sin^ or the original Trefpafs, e?2ter' ed into thelVorldby one Man, and Death, as the Confequence of that Sin : And by this he in- tends io fl:iew, that as all Men (i. e. the whole human Nature) are unavoidably fubjedr to Sin and Death through the Offence of one: So, and much more, iljould Grace abound to all Man- kind^ through the Means of him, (the fecond j^darn) of whom the Offender was, in this refped, a Figure. As the Attainder by Sin ex- tended to all without Exception, fo does the Reftoration by Grace^ to all that will qualify ihemfelves to receive it. But this is foon put out of doubt — "" 'Neverthelefs Death reigned from Adam to Mojes, even or er them that hadnotfnned afei- the Similitude ofJdani's 'Tranfgrejfion^ ivho is the Figure of him that is to come. What will the Quaker fay to this? Here is Sin palled upon^// Men, and Death as the Confequence thereof, even pver them that hadnotfmned after the Similitude of Adanis I'ranf^rffjicn, How will he reconcile this ? li Death, i. e. temporal, be the Confequence of Ifhe Sin to ^lii his Pofterity ; (and eternal to thofe ? Ver. 14, who a?7d Principles of the Qu A K b r s. 231 who will not accept of the Grace confer'd by the Ablution) how does it extend to thofe who have not fmncd after the Similitude of Adam's 'Tranf grefion"^ It is certain hijants have not, and great Numbers of Men have not, yet they die. Temporal Death was the inflidted Penalty of the Tre/pafs, and what, at length, he experienced under the new Tenure his Tranfgreffion had fubjeded him to; and it has from thence been the inevitable Condition of all, as born under i\\7!X Tcjjure : And it is figurative alfo of that eternal Death, which thofe, (who have them- felves refufed, and prevented their Children Iikewife from accepting the Terms of Purga- tion) will experience hereafter. So that TfajitSy though not aftual Sinners, (as the Similitude of Adam's Tranfgreffion implies) are yet by the inevitable Condition of Nature, fubjed: to temporal Death, as the Penalty of the Offence*^ and to eternal Death, (i. e. Exclufion from that '^ Inheritance hereafter^ that fadcth not away^ and of which the prefent is a Figure) if their Parents rcfufe to have them admitted, and themfelves fhall perfift in that Rcfufal. And as for others, the greatefl Part of the prefent Heathen, and perhaps for many Ages upwards, have xizvtx finned after the Similitude of Adam' s Trangref/ion : as through many Circumflances and Neceiiities, perhaps to them unavoidable, they never came to the Knowledge of it, and X I Pet. I. 4. Q^ 4 con- 232 Rem ARKS o?t the Teitets conlequentlv could have no Opportunity or Oc- cafion of doing it. And yet are they fubjed: to Deathy as his Defcendents — to the Condition of that Tenure they are neceffiirily born under, though they knov/ it noc. How far their Ig- norance may plead for Favour, or what their Condition may be hereafter, is no Fart of our Enquiry, nor in our Power to determine. They are not within the Pale of that Covenant^ whofe Terms are our only Rule, nor, in any rerpedt, an Example, or Pattern to us that arc. But as I obferved above, as every one has the fame Trial of Faith and Obedience to make, as he had, it is therefore in every one's Option, whether he will fin after the Similitude of his TraTiJ^rrJJioji, or not. But thofe who do not, are neverthe- lefs fubjed; to Death, as the irrevocable Confer quence of the Trefpafs^ and of the Tenure, hu- man Nature has ever fince been under. The next Paliage brought in Proof of this Dodrine, does not, I conlefs, direcStly prove it, though indirediy it does, by the Birth of that Perfon, who came into the World on that Ac- count; ^ Behold 1 was Jhipen in Iniquity, and in Sin did my Mother conceive me I Tlie ^ia- ker's Spirit did not help him to the underfland- ing of this famous I'ext, which has relation to the great Auth.or of our Redemption, and is preiiidive of the Occafion for which he cove- nanted to take human Natuie upon him — Be^ r Pf. li. 7. hold! ciiid Principles of the Qu a k e r s. 233 hold! I ivas papcn pj?D in Iniquity (i. e. on Ac- count of the original Trelpais) and N'OHD Joi% (or on Account ofJSin, (or for a Sin-offering) d':d my Mother conceive me. Here is the pre- dided Ircarnation and the End of it, viz. the Atonement^ or ^ Frcpitiationfor the Sins of the irorld. Here is no Exception of Injants, nei- ther could there ; For as the Sin of the firft Adam afftdted the whole human Nature, fo ahb did the Atonement and Satisfadicn of the fecond extend to all Mankind — though it will be efficacious only on thofe, who are qualified for the Influence of it. For a more particular i-atisfaciicn on this noble Text, I refer the Rea- der to the excellent ExpHcation of this Pfalm, by the learned and incomparable Author, to whom the Chrifiian World will ever be indebt- ed for the important Difcovery *. Concerning the next Text brought to prove his Dodrine, viz. that the images of Sin is Deathy I have already faid enough a little above; though 1 cannot but obferve, he mufl: be pretty much to feck for an Anfwer, that he could furnifh no better. He allows Difeajes and Death to be a Confequence of the Fall, and of Adam's Sin^ yet denies that it neceflarily infers a Guilt in all others that are fubjed to them — This is a Piece of Eogic I own I am at a Lofs to underftand : And himfelf, I believe, mufl be put to his Shifts, ' I Joh. ii. 2. * See Bate\ Suprlemcnt of the Pfalms, 2d Part of the Data p. 345. to 234 Remarks on tSe Tenets to argue fo pitifully as he does, That the whole Creation fliould fufFera Decay, and that Herbs, Earth and Trees (hould be Sinners for the fame Reafon. Becaufe all Mankind are neceflarily involved in the Guilt of the original Trefpafs, therefore Herbs, Earth and Trees are guilty al- fo. But in what refped: does he imagine the inanimate Parts of the Creation to have fuf- ff red a Decay ? It is true, the whole n^y^^ or ^vegetable Mould of which Man was formed, was curfed for the Sin of Adam^ and it under- went it in a moft memorable Manner at the general Deluge: but it was reformed^ re-gene- rated by the Spirit ; again made clean and fruit- ful, and regranted to Noah. So is our old Adam^ by Birth under the Curfe^ and muft be de- luged in the bo.ptjmal Lavcr, and be renewed by the inward Operation of the Holy Spirit, and his fandifying Grace that attends the out- ward h(X in that Sacrament, which is indif- penfibly neceffary to ail Chriitians under the prefent Difpenfation. ^^ What is Man, fays Job, that he Jhoiild he clean ^ or he that is born of a Womany that he jldould be righteous'? * He will not allow Adam's Guilt to be im- puted to all his Pofterity ; notwithftanding he confeffes, that a Seed oif Sin istranfmitted to all Men from him, which Seed is the Occafion of Sin in all, and the Origin of all evil Thoughts and Actions. This, in one lejs illuminated than ' Job XV. i<^. * Apol. p. 10 J, a ^a" I and Frwdples of the CXuakeks. 235 a ^akcr^ would have looked a little like a Contradidion. For what does he mean by this Seed^ and it's being tranfmitted to all Men? He affirms it to be a Principle of Adion, as what gives occafion to Sin That mufl: be ibmething in the Soul; for it is through the Ob- liquity of the rational Faculty only, that we can fin. The Soul is not tranfmitted by Ge- neration, but infufed into us by fucceffive Crea- tion. All that we have ex traduce^ is material^ and concerns the Body only, fuch as Likenefs of Features, Proportion, and Dimenfion of Sta- ture &c. The Body cannot, by any mere Acfl of it's own, be faid to fin : the Sinfulnefs of the A61 commences from the Soul's participating, and concurring, contrary to Command, in the Pleafure of that Ad, with the animal Affecti- ons. How then can a Seed^ or Principle of Sin be tranfmitted, (feeing Sin is an Ad of the Soul,) which is not derived to us by Generation^ This I fhall recommend to their more delibe- rate Confideration — And advife them to be bet- ter informed of the Nature of original Sin^ (which all Mankind are concluded under) be- fore they prefume to deny it's Exiflence, and laugh at it as an imfcriftural Barbari/in: And with this Advice fliall take my Leave of this Propofition, Prop. 236 R E M A R K s ^;2 the Tenets Prop. V and VI. Ccncernhig the unin:crjal and favivg Light, The ^^/A^r has been at much Trouble in re- moving of ahjckite Repi'obation, which would lie as an effedual Bar and Preclulion to this plaufi- ble Tenet of Quakerihn. This Dodrine has in- deed been the Occafion, and ftill is, of fome un- happy Differences an?.ong the Proteflants of the feveral Reformed Churches. And it will ever continue to be fo, 'till the Knowledge of the Chriftian Covenant be more generally compre- hended; whereby alone the differing and con- trad Kftory Opinions of Mankind in this, and other Points, can be rediiied, the various At- tributes of the Deity reconciled, and his Con- duct towards the different States and Conditi- ons of the World juftified. Abfolute Repro- bation, or the eternal and immutable Purpofe of God; for the Damnation of the greateft Part of ?viankind, is in itielf, the mod (hock- ing Pofition, mofl injurious to the holy Na- ture of the Deity, and utterly repugnant to that gracious Plan of Redemption by themfelves concerted, for the univerfal Salvation of the World. But howfoever impious and unv/ar- rantable it be, it has yet taken it's Rife from particular Texts of Scripture, whofe Meaning and Tendency not being fufnciently apprehend- ed, nor thole Things they had Relation to, have led many to embrace fuch a dangerous Opinion. And therefore our excellent Church, which I and Frhicipks of the Qu akers. 237 which is admirable in it's Cautions for the Se- curity of every elTential i\)int of Doiirine, has directed us to the " ^ receiving of God's Pro- mifes in fuch wife, as they be generally fet forth unto us in Holy Scripture." And thofc Pro- mifes cannot be inconfiflent with one another: For they are all div'ytated by the lame Holy Spi- rit, in Purfuance of the Covenant of Redempti- on — of the different Adminidration and Exer- cife of the divine Attributes bv the facrcd Per- fons — and of the diverfe Relations they ftand in to Mankind. On this Foundation only can the Harmony of Revelation be perceived. And the various, and feemingly oppofite, Affertions of the facred Penmen with each other, and with themfelves, will, without this, appear loofe and unconnected to fuperficial Encjuircrs — who either view them in the Light their own Prejudices place them — or elfe with a cri- minal Ignorance, or a confufed Knowledge of the general Drift and Tenor of that Covenant. With this muft every Part of Scripture comport — By this mufi: our Faith be formed and regu- lated On this muft all our Hopes of Mercy, Pardon, &c. depend, and our Obedience and Pradice be conformable to them. It will be vain to plead any Faith, any Hope, or any Charity, that are inconliftent herewith, or any Benia;nity or Compafiion, or other graci(;us At- tribute of the Deity, whereby to expet;]: Salva- l Art. 17, tion. ^38 Re M A R K s ^>2 the Tenets tion, that is foreign to that original Plan — nei- ther will thole Attributes be exerted in Oppo- Ution to thofe covenanted Reilri^ions, under which they have been pleafed to lay then^felves for the Performance of their immutable Coun- fel. In this View, there are Impoffibilities (as we may humbly, and with due Deference, venture to affirm) as do even afFed: the divine Peers themfelvcs, as the Apoflle afTures us, in refped to the Validity of the Covenant; ^ For God willing more abundantly to JJdew to the Heirs of Promife the Im?nut ability of his CouJifel^ con- firmed it by an Oath \ that by two immutable Things^ in which it was im.pojjiblejor God to lye, we might have ajirong Conjolation. Of this we have fpoken pretty fully in the foregoing Propofition, but fliall be obliged to add here. The Covenant was not from Eter- iHty; (though before the Creation of this Sy- ftem) therefore there could be no eternal Pur- pofe^ by which any Part of Mankind could be deftined to Damnation: fo far from it, that it was intended as a Means, whereby loft Man (i. e. all Men) might be reftored to Favour ^'. From this Decree^ or Previfion of the Means^ the Efpoufers of this Dodrine have inferred the inevitable Neceffity of the Fall, and that by the fecret and determinate Counfel of God. But <= Heb. vi. 17, 18. ^■^ Art not thou T^l^l!^^ (from the Original ofthe Cove- nant) Jehovah ^^7^^ Jny Federator^ under the Obligation of the Ale for me? Hab. i. 12. 2 the and Pf^incipks of the Qjjakkrs. 239 the infcrutable Piirpofes of the Ahiiighty are not to be comprehended by the weak Efforts of human Reafon, nor pofitively decided by the analogous Operations of our finite Capaci- ties, on lower Confiderations. The Knowledge of the Deity is intuitively prefent — unmeafura- bly perfetfl 5 without Means or Deductions to us conceivable^ and exifts in an Eternity, where- in is neither paft, prefent, nor to come. And the very Effences of all Beings, are, before their Creation — ^during their Exiftence, and their future Condition, alike prefent to his View, that, at an eternal Inftant, comprehends all Things! ^ who calkth thofe Thiiigs which be noty as though they were. As the animal and vege- table Orders were endued with Capacities and Qualities fuitable to their refpedive Ends, fo alfo were the Intelledual, whofe Ends were feen be- fore their Begin?iings — whofe ^ Subjlances were fcen^ bei?2g yet unpeyfcB^ and in his Book were all their Members written ; which Day by Day were foJJjio fie d^ when as yet there wns none of them. But notwithftanding this eternal Prefci- ence, whereby the Effeds are feen before their Caufes exift, it does not interfere with the Freedom of Man, nor precipitate him into arj unavoidable Neceflky of Adion. It is im.pof- fible to fuppofe the Deity fliould be ignorant of the future Adions of his Creature, to whom he fliould give, not only Faculties and Powers, \ Roci. iv. 17. * Pf. cxxxix. 1 6, 1:7. but 240 Remarks on the Tenets but even Exiftence. And it is equally Impof- fible to imagine he Hioiild interpole between the Freedom of his Will, and the Execu- tion of the A61, when all the Merit the Crea- ture could be capable of, would depend on that very Principle. But the Prefcience (>f the Creator in refped to the Behaviour of the Creature, is, by no Means, the predefiined Caufe of his Adions, nor a determined Force upon his Will: If fo, Mankind muft ad by Freffjre and Violence, and not upon any rational or de- liberate Motive. But thous^h the Covenant w^as concerted for the univerfal Benefit of human Nature, and as a Sovereign Remedy for all the Maladies there- of — Yet God m.uil. know, there would be ma- ny Millions in the facceffive Generations of Men, that would receive no more Advantap-e from it, than if it had never been made. What would this be owing to — any Defe6l in the- Co- venant itfelf, ^ or ai thcugb the Word of God had taken no 'Effecf? Or to any fecret and de- terminate Purpofe of Damnation? Certainly not, but to the Reprobacy and Willfulnefs of thofe who rejedled it ; ^ For they are ?iot all J/rael, ichich are of JfraeL The divine Predejlinaticn cannot be inconfirtent with the Operation of the Covenant^ nor lay a Strefs upon th?tt Liberty which is implanted in the human Will : ^ For ice know that all Things co operate Jcr Good, to f Rom. ix. 6. » Ibid. ^ Rom. viii. 28. . ' them 1 a?2d Pf'wdples of' the Q^A K E R s . 241 fhem that love God *, to the??! that are called ac- cording to his -f* Ptirpcfe \ For whom he did foreknow, he did alfo predeftiiiate &c. Whe- ther the Word prede/li?2ate be a good Renditi- on of •2r^ow^;o-£, I leave to the Determination of Critics — but fare I am, that whatever be the beft Tranllation of it, it is no more than an Effecfl or Confeqiience of the Foreknowledge ; 'and is to be confidered altogether in Relation to yhat, and in no Refpedl reftridive of the human Faculty. And, doubtlefs, God may be fliid to predejii?2ate whom heforehieii\ inafmuch as the Will and the AB^ in refped to him, are thfc fame Thing. On this footing, all thofe Ex- prefTions, of Callings fujUfyiv.g and Glorifying^ are but the natural and fuccceffive Gradations of the divine Purpofe, or Covenant. They were to be, and were called^ by the Proriiul- gation of the Gofpel in the Cherubim^ ori- ginally to Adam after the Fall, afterwards to Noah, and, through him, to all Mankind, after the Flood — They were to be, and will htjuf tified^ by the Acceptance of the Terms thereof, and by Faith in him, who will make thtm jiijl % — They were to be, and will be glorified, by confiding in him, who has the § Glory in him- * And vice versa. t The Covenant. ' Rom. viii. 28. X ^*'^*i the Juji cne^ who alfo has the Power of making others ///f/>. § lUD another Title of Chilfl, the G/;-;-, who alfo has the Pov^er of beflowing, and thereby fuppcrting us to all Eternity. R felf. 242 R E M A R K s o;? ^/^^ Tenets I'elf, and will beftow his Weight on fuch as hum- bly acknowledge their own Lightnefs. All were called^ but all did not obey : As many as obeyed^ are properly the FJeB * ; Thofe that are ele5i^ are jujlificd: Thofe that 2XtjuJlificd, are glori- jied: Thofe who obey not, are reprobate^ danmed — neverthelefs without any Reftraint on the Wills of either Party, who are either jiijlifiedy or accarfed, in purfuance of their own Choice, and the Furpofes of God ftand immutable not- withftanding. Thofe other PafTages like wife in the next Chap- ter, how diredly foever they may feem to point to the Dcdlrine above, muft yet be taken in the fame Senfe : ' "The Elder JJjallferve the Toiwger ; and Jacob have I loved, but Efau have I hated. Was this in Confequence of abfolute Fredejiina- tion &c? By no Means, but an Efifedt of the Fcreknowkdge, ^ Ihey -j- ic&VZ? are the Children of * n^n^I To called from Chrlft, the Elc5i^ through whom alone we become {\ii:\\.Jjrti.4 5i-L-(>s-\s. ' Rom, ix. 12, 13. ^ Ibid. ver. 8, 9, 10, it. f The Do61rine of Election and Reprobation (howfo- cver by the .Efpoufers thereof from hence deduced) fecms jiot to have been the principal Intention of the Apoftle, in his Reafoning with the Judaifing Romans. 7^he Paflages, in the prophetic View, have a much more cxtenfive Mean- ing — The Antithefis between the Children of the Flefl\ and the Childrm of Prcmife^ is very flriking; not only in re- fpcft tojeiu a?idGe??tik^ but holds equally good in every Application to the Alau of Nature^ under every Difpenfa- tion, and by whatfoever Title or Denomination diftinguiili- ed. Whether Quaker, Moralifr, Reafoner, 6:c. matters 2 not, and Principles cf thje Qu A k E r s. 243 of the FIcfl\ tbej'e are not the Children of Gcd; but tloe Children of tlje Fromife are counted for the Seed. For this is the Word of Fromile, at this time ivill I cc?ne^ and Sarah Jl:ail ha\:e a Son. And not o?dy this^ but when Rebecca alfo had cojiceived by one, even by our Father Ifaac, (for the Children being not yd born, neither having do?ie good cr evil., that the Fu7'pofe cf God ac- cording to Fletiion might f and, not f IVorks, hut of him that calleth) it was J aid unto her, the Elder fall ferve the Younger -, as it is written., fa cob have I loved, but Efau have I hated, So that God's Love of the one and Hatred of the other, did not proceed from any determinate Purpofe, that fliould of Neceffity force their Wills, but from his Frefcietice, that it would be lb, that the Covenant according to Flexion might f and. For they were not yet born, neither had done good or evil., to de ferve it. Is there then Vnrighteoufjiefs with God? (that thofe that fall, fliould be reftrained from doing good J) certainly not — but they peridi by their own Wiekednefs, though by the Fore-knowledge of God. In like manner alfo is that other Text con- cerning Pharaoh (whence the Calvinifts fo po- not, If he depart from Revelation, and fct up his own Ught in Oppofition to it. Efau was the Man cf Nature ; and in rcfpe£l to "Jticob, the Elder-, as the Jcvj was to the Gentile by Birth, and became fubfervient in Condition. The Flcjh is prior to, and luileth arrainf}, the Spirit: the firit Ada7n h earthy, the fecond h fpiritual. So diat it is not he of the Flejh, by Generation, but he of the Spirit^ by Regeneration, that is the Child of GwJ. R 2 , fuively 244 Remarks on the Tenets fitively infer this cruel and fearful Doftrine), to be underftood, viz. Even for this fame Pur- pofe have I raifed thee up, that I might (hew my Powder in thee, and that my Name might be declared in all the Earth. * Hence do they not ftick to charge God v^ith the Caufes of Ob- duration — that Being, whofe Mercy is over all his Works ! I have often obferved, that many of thofe controverted Dodrines are founded on fome miftaken PafTages of the Old Tejlame?2t > and upon Examination have found them, to be either foreign to the Purpofe, or not fufficient to eftablilh the Point. That is the Cafe of the prefent — For how can any Chriftian entertain to inhuman an Opinion of the Deity, as to be- | lieve, he would raife up a Man on purpofe to I make him wicked^ and then deftroy him for his Wickednefs? God Almighty had another End in raifing up this mighty and oppreffive Tyrant, than merely to exercife an arbitrary Sovereignty, or to fport with the Life of his Creature. The typical State and Condition of this Prince and his People, and the Relation they flood in to the Ifrael of God^ as well as the Example they were to be to us, on ivhom the E?2ds of the JVorld are comey are altogether overlooked by thofe precipitate and hafty Judg- ments. This King, his Country, and Subjeds^ were typical of the great Opprefibr of Man- kind, and Ills Dominion over them — and it * See Biza^ Lib. de Prsedeft. & Zanchius de Excasca- was and Principles of the Qu akers. 245 was his own wicked Adions, his Pride, and hardened Difpofition of Mind, that rendered him a proper Emblem thereof. Mofes, the meekeft Man, was to extract the People of God (as his Name imports) out of this wretched Si- tuation, and herein be figurative of our fpiri- tual Deliverer^ and Redeemer, as alfo of his Vidlory and Triumph over Satan and Hell. For this Purpofe was he raifed up, that God's Fewer might be fiewn, and that the Conqueft of the Name yehoijahf might be declared through^ out all the Earth, But they v^ill fay, perhaps, that it was God that hardened his Heart, and that he was the predejiinated Subjed: of his Wrath— Be it fo, inafmuch as that, in certain refpefts, he is remotely the Caufe of all Effe<5ts. But this does not come up to the Point, nor prove what they aim at. For it is evident, that,notwithftanding the Hardnefs of his Hearty he was a Free- Agent, under no Reftraint from God, but adted according to the deliberate Choice of his Will, and as particular Circum- ftances, or Confiderations moved him. He did feveral Times depart from that obdurate Situation of Mind, and yielded to the aftonifli- ing Convidion of that ftupendous Evidence, yet his Heart was hardened as often — but how, or by whom ? by refifting thofc Means that were offered for the Determination of that mofl memorable Conteft : And though he was con- vi5led, and acknowledged fehovah to t)e Lord, yet he perfifted in a Pvcfolution not to obey him R 3 as 246 Rem ARKS on the Tenets as fuch,'tiH that fignal Vifitation of God, in the utter De(lru6lion both of himfelf and People. And his hardened Situation of Mind was not lingular, though the Confequence attending iti was fo juftly brought upon him ; the like has befallen others in the fame Condition, and will continue to purfue fuch Wretches to the End of the World, to their unavoidable Ruin. For the Energy and Operation of the divine Influ- ence in the Covenant, is not a dead and inadive Principle, nor will ever reft in a State of Indif- ferency — but as h 'works, for good to them that love Gody and embrace it, fo does it to the 'DefiruBion of thofe, v^'ho perfift in an Abufe, and final Rejedtion of it. So that what is ^' Light and Salvation to the Ifraelites, is at the fame Time Darhicfi and Deftriidion to the Egyp- tians. Apol. p. 117. This premifed, we come to the Confideraticn of the Matter contained in the Propofitions, which is, "That God, out of his infinite Love to Mankind, who delighteth not in the Death of a Sinner, but that all Men fhould live and be faved, hath fent his only begotten Son into the World, that who- foever believeth in him might be faved :" And alfo, '' that Chriji hath taded Death for every Man." That Chriji died for all Men, is a Doctrine mod certain, it being a necefiary ConfL^quence of that Covenant^ v/herein he ^ Exod. xiv. 19, 20. bound and Prhiciples of the Qu A K e R s. 247 bound himiclf fo to do. This is no Difcovery of the ^/akcr's, though he has laboured from fo many Texts of the New T'e/iame?it, to prove it. It was true before the Creation, though the Fa6l was then future, many Ages before thofe Texts had any Exiftence ; and thofe f«veral Diftindions of Mankind he mentions (to whom alfo he fuppofes the Benefit of it to extend) were known in the World. I have fhcwn, from the Exhibition of the Cherubim ^ that the * Gofpel was revealed to Adam^ and in him, to all his Pofterity, which now fubfifts under fo many Denominations, Se6ts and Per- fuafions, as hardly to know they are the De- fcendants of the fame common Parent. And it might have continued among them, had not thofe Apoftates at Bahel fet up the mechanical Powers in the Heavens^ as the Objed of their flilfe Worfliip ; whereby the -f- Unity of Confef- fion and Liturgy was broken, and the Imagina- tio?2S and evil Thoughts of Men's Hearts, were oppofed to Revelation. From this Fountain may all the various and impure Streams, where- with the Heathen Wildernefs has been rather polluted than watered, be deduced ; and by their long continuance of thofe foid Dregs^ are they degenerated into that wretched and ignorant * The Terms of Admillion, Purlficzticn, &:c. of the j-)>^2 — *^^^ KWJ *^I3 ^^ whole Manifcfrat'on, Means of Salvation, Redemption — the Way to the 13^ '11(1 \V.9 Tree of Livc^, or Immortality. -f nr,is* HD'^. Gen. xi. 'i, 6, 7. Pv 4 Condition 248 R E M A R K s ^72 the Temts Condition we, at prefent,find them. Wherein then, does there appear, either a Deficiency in the Covenant itfelf, or a want of Benignity and Mercifulnefs in the great Authors of it ? The Beneht of it wcis intended for the univerfal Re- ftoration and Redemption of human Nature — The Remedy mercifully prepared, before the deadly Diftemper was contracted . The Means whereby that Benefit might have been univer- sally apprehended, v/ere offered to All, and might have extended to Ally had there not been that fatal Interruption above, and for which (poffibly) the Vengeance of God may flill purine them. What room is there then to conclude, that God has either eternally def- tined thofe Wretches to Damnation, or has pur- pofely vvith'held the Means of his faving Know- ledge from them, and the fandifying Grace that attends the proper Ufe thereof? How ab- furd therefore are Arguments drav^n from fuch Pofitions, and Concluiions from Premifes which .did never exifl ? Bat vvhatfocver is the prefent Condition, and may be the future Lot,of thofe eflranged Generations, (whereof we can deter- mine nothing), it is not the Confequence of any irreftjlible Fatality, nor the purpofely with- holding th^ ciitivard Mea72Sy nor an eternal Pre^ dcjlmation of them to the State they are in. The Caufe originally was in themfelves^ — a vo- luntary and deliberate Renunciation of their Duty and Allegiance to Jebovaby who had * co- * Becanie uZ\n7v< ^or their Salvation. ^ccnanted.: and Principles of the Qu akers.' 249 tenanted for their Happinefs, and put them- felves in the neareft Degree of Relation to them, that was poffible between the Creator and the Creature. By this they became ^ Sons — if Sons^ then Heirs, joint Heirs with Chrijl, But if, by any treafonable Adl, they renounce this high Relation, and perfift in that Renunciation, fhall they be intitled to the Inheritance ? Can God, in this Cafe, be faid to difmherit them, or, by any Aft of his Power, to prevent their Enjoy- ment of it ? Now, as there are but two Fathers^ God the Father of Truth, and the Devil the Father of Lyes ; fo neither are there but two Sorts of Children, nor but two Sorts of Eftates. If therefore they forfeit the fpiritual Adoption^ and the bleffed Confequences thereof; fhall they pot defervedly ceafe to be the Children of Gcdy and of courfe become the Children of the Devil? Moreover, the prefent Heathen, confidered upwards to the Preaching of the Gofpel by the Apoftles, may, perhaps, have greatly aggravated their former Wickednefs, by continuing therein, notwithftandingthofe^Z^^7/^/>?^j then publiflied to them, and thereby have fixed the Guilt of their Forefathers upon themfelves, and now be left without Excufe. For with what Propriety can the want of M:'^;?^ be alledged, when it is next to a Certainty, that excepting the American World, they were generally preached to by ^hofe bleffed Inftrum.ents themfelves, or their J Rom. viii. 17. immediate 250 B.EM ARKS on the Tenets immediate Succcffors ? The great Continent of y^.fia, (the Scene of the Creation of Man — the Promulgation of the Jirfl and Jecond Terms — the Birth, 6cc. of the great Redeemer, and of many other fignal Providences) from the Hel- lejpont to India Eaftward, and, probably, to the Sea of "Japan ', from Tartary Northward to E- thiopia Southward, was once illuminated by the glorious Rays of the Gofpel — as was alfo the greateft Part of j^frica, though peopled with the Defcendants of the difinherited Ham. And if we bring down our Enquiry to the prefent Times, there is hardly any Part of the Globe, where the Name of the blelTed Jefus has not been preached. But what is the Confequence of thofe early and fucceflive Rnlightenings ? Or where is the 'Talent committed to their Improve- ment ? So far is it from being improved^ that it is totally kji — They are returned like a Dog to bis Vcmit ; from Light to Darknefs ; from Li- berty to their priftine Slavery — Strangers to the peaceful Enjoyments of Society ; diverted of na- tural AfFedion, and almoft of the Sentiments, and Charaderiilics of Humanity. In Condition Vagabonds ; Vv^andering in queft of Food like the Brutes themfeives, to whom they feem but little fuperior. Their Reafon either ftifled, or perverted to the moil mifchievous and criminal Purpofes — lofc and abandoned to every Thing that is good-^exercifed in every Thing that is evil, profiigate and exceflive in the Commiffion of and Principles oftbcQuAKT.Rs. 251 of it. What fl:iall we fay then — "' Is there U?!- righteculhefs ivith God ? God forbid. Shall they perifli through the v/ant of Means, or through a notorious Abufe of them ? Are they predejti^ nated to the Perpetration of fuch Abominations — to the continual Pradice of Wickednefs, that they may be eternally damned for the fame ? Far from it — the Covenant of Grace was offer- ed to all : Some accepted — and of thofe, even fome returned again to their primitive Paganifm, and have continued therein to this Day. But what fays the Proverb^ Corruptio cptimi fit pef- fima — What fays the Scripture,? i/^ ^/?fr they have efcaped the Fcllittions of the Worlds by the Knowledge of the Lord fefus Chrijl^ they are a- gain entangled and overcome^ the latter End is worfe than the Begin?7i?7g : For it had been better for them^ net to have known the Way of Rightecufnefs^ than, after they have hio%vn ity to turn from the holy Commandment delivered to them : But it is happened unto thein according to the true Proverb^ the Dog is turned to his Vo- mit, and the Sow that is wafhed to her wallowing in the Mire. The Univerfality therefore of Chri/l's Death, may be the better apprehended, from this Re- fledion on the State of the Heathen World, and the Caufe of it. So that it mull: be confidered, rather in refped to the Intetition^ than to the aBublEfc^l it would have upon all Mankind, " Rem. Ix. 14. For ^5^ IR^ EM ARKS on the Tenets For though the Covenant (of which the Death of Chrijl was a Confequence) was intended to t)e of univerfal Benefit; yet would there always be Inftances wherein it could not operate, and Subjeds who would incapacitate thcmfelves for Jt's Influence — And this without any Imputa- tion on the Validity of the Covenant^ or on the Juftice or Mercy of God. And this brings us to the Confideration of the § II. Apol. p. 132. Firfl: Sub-divifion of the Propofition, viz. " That God hath given to every Man, whether "Jew or Gentile^ Turk or Scythian^ Indian or Barbarian^ a certain Day, or Time of Vifitation, during which it is pof- iible for them to be faved, and to partake of the Fruits of Chriji\ Death.*' In what refped this certain Dayf was afforded originally to all Mankind, before any of thofe Denominations fubfifted, by the Exhibition of the Jirji Means ; and, after the Death oi Chrijl y by the Promul^ gation oi ihQ fecondy fince thofe feveral Diftinc- tions, I have already fhewn. But that, fince their refufing to be converted, there has been any inivard^ immediate and powerful Operation — or other Light ^ whereby they have been il- luminatedy fo as by that to be faved, either dif- ferent from, in Oppofition to, or without the Means of,the written Scriptures^ is what I ut- terly deny: x^nd farther, that any ^ew^ Gentile ^ Turky Scythian^ Indian^ or Barbarian^ fo long as they Qoxiliwa^ fuch., an.d in a total Ignorance of the and Prhdples of the Qu akers. 253 the Scriptures, will ever be converted, or touch- ed by 2ifavmg Light. 2dly, " That for this End God has commu- nicated and given unto every Man, a Meafure of the Light of his own Son, a Meafure of Grace, a Meafure of the Spirit." What a confufed Medley of Expreffions, partly of Scripture - Terms, partly of his own, is here jumbled to- gether ! without Connexion, or regular Ten- dency to any particular Point — prepofteroufly urged, and inconliftent with the Oeconomy of the Covenant'^ and therefore already anfwered by what is already explained concerning it. Though I fuppofe, his Corredlion of the Tranf- lation in the laft "^ Text, be of fome Weight in his own Mind, for the Eftablifhment of the Dodlrine of the inward Light — The Go/pel preached to every Creature under Heaven : He renders it, in evejy Creature^ ev -srcca-vi rrt zriasi. But howfoever it were in them, it is manifeft it -was from the outward Preaching, and their Faith was founded on the hearing of Epaphras. idly, " That God in and by this Light and Seed, invites, calls, flrives, and exhorts every Man, in order to fave him : And that this, as it is received, and not refifted, works the Sal- vation of all, even of thofe that are ignorant of the Death and Sufferings of Chrijl, and of the Fall of Man.'* In the former Propofition, con- cerning the State of Man in the Fall, he quar- » Col. i. 23, rels 254 R E M A R K s ^;2 the Tenets rels outright with the very Term of original Shiy as not to be found in Scripture. What fliall we (ay then to moft of his Terms, that are, not only not to be found there, but are even foreign to the very Nature and Tenor of it — deftrudive of the Mea?2s of Grace, and the Harmony of the divine Attributes, and in fliort, nothing but difcordant and ^mkerly Barha- rifms? But can any Man in his S en fes embrace an Opinion fo ablurd and contradictory to it- felf, as this — That this Light, or inward Opera- tion, (or Chrift himfelf, perhaps, for they are not agreed among themfelves in this Point,) fliould work the Salvation of Men, by the Death and Sufferings of that Ferfon, of whom they had, not only no hiftorical Knowledge, but even none by the Information of this energetic and powerful Principle j and yet that it fhould fave them by a Mean altogether unknown, though pretended to he felt by them — and that this Light fliould keep them intirely in the daj^k, as to whom, what, or whereby they are faved ? The Confequences he draws from thefe Pro- pofitions, are fuch as might reafonably be ex- pelled: but as they contain nothing fingular, though numeroufly extended, we fliall pafs them over In general, feeing they are, in Sub- fiance, already anfwered: only, I cannot help obferving, what he fays of the fecond Confe- querice of this Dodrine, viz. "That if it be well weighed, it will be found to be the Foun- dation of Chriflianity, Salvation and Affbrancc.'* That and Principles of the Qu akers. 255 That it is fucb in refpe^l to ^akeriftn^ I rea- dily grant; and,on that Account, think all the foregoing and fubfequent Propofitions to be a laborious and necdlefs Tautology. For if this be once eftabliflied, viz. that there is fomething in every Man, of vvhatfoever Nation or Pro- fefiion, w^hich if duly attended to, and not re- fifted, without any Means, or outward Know- ledge ofChrift's Death, will effedlually work out their Salvation — Then is the covenanted Plan of Redemption, the Terms and Method thereof, and all our Faith and Duty confeouen- tial thereto, rendered ufelefs and invalid. Con- cerning the AJjurance grounded on this Doc- trine, it is indeed greatly aftonifliing — That a Body of Men void of all Learning, nay even of underflanding the Scriptures in their Mother- tongue; not only without it, but even in Con- tempt of it — That they (liould be fo pofitive in the Depth of Ignorance — So illuminated in the Mid ft of Darknefi — So impenetrable to all Convidion — So immoveable in the Poffeffion of v/hat they can give no rational Account of — ahmoft exceeds Belief But if I am not greatly miftaken in the Spirit ivom whence this AJfur- ance proceeds, qmzw this Defcription of itj will ferve to increafe it. For this Obftinacv and Impenetrability of Situation is not peculiar to the Barclays 2X-A Fenns^ and other of the more eminent among them, (whofe Abilities and En- dowments, though in an erroneous Judgment, might raife in them fome rational Affurance,) but 256 'Remarks 072 the Te?2ets but it IS equally perceptible in every true ^z^- ker^ howloever ignorant and illiterate he may be. For there are many among them^ who are fo far from any Thing like Learning, that they neither agree with Barclay , nor would under- ftand him if they could read him; nay, many who have never heard of him. And,indeed,what need that they fhould? when, if they can ac- quire this inward Lights by waiting, and not refifting their imagmary Impulfes, (nay real in- deed, as they are animal) they have no Occa- fion for his Information, nor any one's elfe — and,confequently,all their preaching, exhorting, prophefying, meeting &c. muft be abfurd and ridiculous on their own Hypothefis. The eleventh alfo we Ihail juft fpeak to, fee- ing he fays, " That all the Preachers and Doc- tors of the Chriftian Religio% do alUn EfFed:, confirm this Doftrine, viz. by preaching and exhorting the People, of whatfoever Country, to believe in Chrift, and that by him they may be faved." But,furely,the %jX:tT has loft Sight of his Propofition — Doubtlefs, whatfoever we preach, we fhould perfuade them to embrace this true Dodrine, that he died for all Men, and that by Faith in the Merits of his Deathj^ they may be faved. Yet we are morally fure, that all w^ill not be perfuaded, nor the Benefit of it reach them all : But as we cannot fee into their Hearts, we muft attempt their Convidion by the outward Miniftry, and kave the Event to him that can. Thofe that accept, on them I will and Principles of the Qj^A K e r s. 257 will the Covenant operate — Thofe that rcfufe, on them will it have no Virtue, but they will be given up to a reprobate Mind. But how does this fupport his Propofition ? For if they are reached, this does not fuppote it to be done by the waiting for, and not refiiLing the Lights but by the Mlniilry of the ^liTitten V/orci^ by outward Preaching, Exhortation, and the like, which would be altogether needlefs on their Principle. Apol. p. 135. *^ That, he fays, which every Man is bound to believe, rnufl be true : but every Man is bound to believe that God is mer- ciful to him." This Allamption takes for 2;rant- ed, what fliould be proved. For before we can believe any Thing concerning the Mercy, or other Attributes of God — we muft be fuppofed to have obtained right Apprchenfions of the Deity himfelf — his Nature and Eilence — the State we are in ourfelves, and what Relation we fl:and in towards him — he to us; and where- on that Pvclation is founded — what the conditi- ons and mutual Obligations of thofe Relations are. Thefe Things are previous to any Hx- pedation of Mercy ^ where the Knowledge of that Being, who is pofieffed of it, is fo greatly wanting. And this is the Cafe of the whole heathen World at prefcnt; who are no Ways concerned about the Mcrcw or other Attributes of the Deity, of whom they have no diftincl and rational Knowledge, fo as to produce any well grounded AfTurance concerning th.cir future 6 Con- 253 Remarks on the tenets Condition. Their own natural Faculties (being but Capacities only) can fuggeft to them no Ideas of that Kind : And thofe they have of any fuperior Principle, are fo wild and extravagant — fo debafed and unv/orthy, as can hardly in- duce one to believe they are (what yet in truth they are) the Remains, or rather Dregs, of ori- ginal Truth. But however confufed and difor- derly they are, they ferve to confirm two con- fiderable Points to us, viz. That the Know- ledge oi fpiritual Things does not come to us by Nature or Reafoji^ nor yet that they are im- mediately revealed, without outward Means: And alfo, that the Attributes of the Deity are not reconcileable on the Suppofition oioiie Per- fo72 only in the Godhead, which is a good Proof of the 'Trinity and the Covena72t, For as their Notions of the divine Being, and the Attributes of Mercy and Jufiice are fo confufed, they are driven to the Neceflity of acknowledging two fuperior Principles, to whom they pay Ho- mage and Adoration, (fuch as it is)-, to the one, to avert his Anger; to the other, to procure his Favour. § 12. Apol. p. 136. We come now to his ftating of the Controverfy, whereby v/e fliall fully difcover the Subftance and Tendency of this Point of Doctrine, Zcwand wherein we dif- fer. ** By this Day and Time of Vilitation, which God offers to all Men, he does not un- derhand the whole Courfe of every Man's Life, but fuch a Seafon, at leaft, as fufliciently ex- onerateth and Frinciples of the Qu akers. 259 oner.iteth God of every Man's Condemnation : So that many may outlive this Day, after vv^hich they may be given up to a reprobate Mind.'* Such a general Otter to Mankind| has been tlrrice repeated: fome have accepted, fome re- fufed, and the greater Part flill perfill in their Refufal. So far he agrees with us — The Qnef- tion then in refped: to the prefent Heathen^ oa his own Suppolition,is, whether they may not be thought to have outHved their Day , and whether, by their Adions, they may not be faid, to be given up to a reprobate Mi?i.d^ and fo defervedly rejedted from the Inheritance of that BleJJing^ they have refufed. If fo, hov/ can thev be within the Reach of that favins: Light? I have fhewn they cannot — vv'hile they continue under fuch complicated Circumflances of Ignorance, Wickednefs, &c. and in fuch an eftraAged Situation in refpedl to the Deity, as they undoubtedly are under thofc fevcral De- nominations. So that he has, in effecl:, given up the Point in this Sedion : Or he is under the unavoidable Neceffity of aflirming, that thofe outward Means, they have already had, viz. by the Preaching of the Apoflles, &c. and the Offer of the Gofpel thereby, was not a Day of Viftatio?i, wherein they might have been faved; or elfe, that there is another Method of reach- ing them, of a different and faperior Nature — and that fuch reprobate and hardened JFretches can be inwardly illuminated, notwithftanding their prefent Condition, without any apparent S 2 Con- 56o R E M A R K s 072 the Te?2ets Converficn, nay in Oppofition to it, which is not only contrary to the Covenant of Grace^ but the greatcft Abfurdity imaginable. § 13. Secondly, '' By this Seed, Grace and Word of God, and Light, wherewith, we fay, every one is enlightened, we underftand not the proper Effence and Nature of God, pre- cifely taken: but a fpiritual, heavenly, and in- vifible Prirxiple, in which God, as Father, Son, and Spirit, dwells — a Vehicidum Dei — the fpi- ritual Body of Chrift, the Flefh and Blood of Chrift, which came down from Heaven.'* This is a Definition of a very complex Kind; con- fiding of a confufed and unintelligible Jargon of Words; an arbitrary ranging of disjointed Paf- fages of Scripture together, and a monftrous Coalition of Terms — indeed, in all Refpeds, a mofl improper Foundation for a Lighthoufe to a bewildered, and benighted People. If any ^aker can clearly comprehend the Nature of this leading Frindpk, from fuch a Definition, or if their great Oracle himfelf did, otherwife than in his own Imagination, I am much mif- taken. However, it H^iews him to be utterly ignorant of the Covenant^ with which, not on- ly all Scripture, but all Nature agrees ; on which our whole Religion is founded, and whereby alone all thofe different Terms he has picked up, and forced together, are intelligible. But befides, here is another Piece of Dodrine, viz. the proper Eflence and Nature of God jrecije' ly taken — in which he is heterodox, and of a dif- ferent and Principles of the Qu akers. 261 ferent Judgment from Fenn, and others among them ; who were fo far from being full in their Acknowledgments of the C2itwa7^d Cbri/i, that fome of them have not fcrupled to make a Jeft of it; and to laugh at an imagined Chrift be- yond the Stars, and look only at the Light withiji, I fay, Barclay has not the Concur- rence of all the ^takers in this Point, if he be lincere in the AiTertion 3 though I confefs, the Expreflion, viz. the Ejfence of God precifely taken, favours a little of the Jefuit. For he talks of Chrift formed and railed in the Heart, in the fame Style, as Penn fpiritualizes away the outv/ard Refurred:ion. And he takes Pains throughout the Sedtion, to wipe off that Ca- lumny, wherewith he fays, they are afperfed, though we fay, juftly charged, in refpedl to Chrift's bodily Exiftenceat prefent. And here- in, if he be fincere, either he is in an Error, or they, for their Judgments are widely different from each other. But 'till they come to one uniform Agreement among themfelves, what has now been faid is fufficient. § 14. Thirdly, " We underftand not this Seed, Light, or Grace (noMatter which, for they are all confounded by him) to be an Accidcr.t^ as moft Men do, but a real, fpiritual Sub/Iancc^ which the Soul of Man is capable of feelings &c. That they are fenfible of it by a true and certain Experience (plainly the Animal Af- fedions, wrought upon by melancholy and cn- thufiaftic Impulfe) vvherebv they tafle, fmell, S 3 fee 262 k E M A R K s cn the Henei^ fee and handle the Things of God." In regard to the Soul, I have already fliewn *, that we are as much at a Lofs concerning if s Nature and EfTence, as we are in refpedt to the Deity him- felf ; and v/e may v/ith equal Certainty, pre- tend to (hew ho'w, and in v)hat Manner^ he exifls^ knows^ or any other Thing relating to his EfTence, as by what Means, the Soul receives Jpirltual imprefiions. Thofe that can be felt, are, for that Reafon yuaterlaly and rio\. fpiritnal : and all the Affcflions are very perceptible, as every one experiences, the Brutes as well as our- felves; inafmuch as they fubfift in the Blood and Nerves, and are a Part (or rather the Life) of the ^;2/;;?^/ Machine. Ifthefe Senfatlom avQ the Properties of the immortal Principle, then have the Brutes an immortal Soul, as well as we; for they are as capable of them, and ex- perience them too, in as high a Degree, as our felves — And this plunges them into thofe Diffi- culties already mentioned, and to which I re- fer the Reader. § 15. Fourthly, *' We do not hereby intend any Ways to IcfTen, or derogate from the Atone- ment and Sacrifice of Jeius Chrift." What their Ijitentions are, God and themfelves only can tell— But it is mod certain, this Dodrine^ either totally overthrows it, or, at Icaft, fuper- fcdes any Neceffity of it: For if any are capable of being reached by this Frincrpk exclufively, * ?. SS^ ^' Tcq. then and Principles of the Qu akers. 263 then is the hiftorical Knowledge of it unnecef- fary : And if it be fufficient, as ^fpiritiial Sab- flance, and yet iiot Chriji^ then is his Atone- ment and Sacrifice unnecelTary alio, for they may be faved without it. But there are many other Circumflances, befides direB Defign^ that con- duce to make Men Atheijts^ or Infidels : The worfl: of Purpofes are feldom accomplifiiied at once, but by Degrees, and it more effectually promotes the Interefts of the dark Kingdom — Nay, I much queftion, if Satan himfelf when a glorious Angela at the firft Entrance of Pride and Oppofition to the MeJJiah, and the vain Ima- gination of fucceeding, w^as at all apprehenfive of the Confequence of fuch Imaginations, or that he fhould become a Devil in the End. But what will it avail him now^ or others that pretend to be Setters -up of new DoBrine^ de- ftrudive of the Covenant^ and of that Faith and Service, prefcribed in the written' Revelation — to alledge, they had no fuch Intention^ when their Tenets do fo diredly fet it all afide? Fifthly, '' This brings us, he fays, to another Queftion, viz. Whether Cbrifi be in all Men, or no 3 and how he may be faid to be in all Men, as frequently affirmed in their Meetings^ and generally believed by them ?" Concerning the Manner of Chrifis being in theWy their Af- fertions are fo different, their Exprcfiions fo vague, and purpofely indeterminate, that it is a very difficult thing to fix any thing upon them, in this Point, by which they will abide. How- S 4 .ever, 264. Remarks en the Tenets ever, our Apologift, as a Man of more Subtlety and Cunning than any of the reft, (for which he is obliged to his Jejuitlcal Education, and cojnplexional illumination) has attempted to fend it abroad in a more falhionable Dreis ; and has decked it v/ith fuch a Variety of Ornament^ and fenced it with fo many Diftindions and Enclofures, as might probably induce feme, e- ven of i..earning, to em.brace it, and puzzle thofe, \vho v/ould not, to get clear of it: Or, however, to place it in fo ambiguous a Light, as might render it, neither eafy to be appre- hended, nor refuted. He begins then nega- tively to fhew, '' That Chriji is not in all Men, by way ot Union ^ or Inhabitation ; But as in a Seed\ yea, and that he is never, nor can be fe- parate from that holy, pure Seed and Light that ^/^/.^/fis in all Men.'"^ So that he is not in all Men, by way of Unicn^ it feems ; but that he is ne- ver feparate from that Seed that is in all Men. Does not the latter Part clear up all the Diffi- culties in the former, and render the whole very explicit and intelligible ? His being in the t'eed, but not in the Perfons by way of Union, though the Seed be in the Perfons, is a Diftinc- tion, that does not greatly help to clear it up — for i fuppofe it Vv^ill be almoft as difficult to ihew, (to a dark Underftanding at leaft) hov/ he is /;; the Seedy as in the Per [on : It muft be a ftrong Capacity, to apprehend how he can be in the Seed and the Light, when he is both tiiat Seed and Light himfelf—the Vehicuhim of himfelf and Principles of the QjJ a k: e r s . 265 himfelf — the fpi ritual Flejh and Blood that came down from Heaven. I own this is a hard Doc- trine to our carnal Capacities, and what we cannot well conceive. But the Foundation of their Miftake, is the Acceptation of fome Paf- fages of St. Paul in too ftriA and limited a Senfe, reiling the whole Weight on a fingle Prepofi- tioUy when it is apparent it is of a general Im- port ; as for Inflance, " / will dwell in them and walk in them. If this be literally taken, God muft dwell and walk in them ejfe?itially, as he is in his own Nature ; for here is no mention of any Seed or Light, wherein he is enwrapped. It is a Citation from ° Leviticus ; and therefore the Apoflle muft undoubtedly cite the Words according to their original Senfe and Meaning — and that admits of no manner of doubt. If they would perform fuch and fuch Things, he would he * their God and walk among^ or dwell injhe midjl of them. He did fo by his Prefence in the Cherubi?n^ which was among them, (tho' not in them) fo long as they continued to be his People : But he ceafed to be their Aleim^ though not their God. He is ftill their God, as to Sovereignty, though not their Aleim, as to Salvation. So of the other Place, where the ^aker has artfully applied Iv vf^Tv to Chrijl cru^ cijied, whereas the Apoftle fays, pJ am deter- " 2 Cor. vi. 16. * Ch. xxvi. 12. * LD^n/X'? fo^ y^/i^/w to them, i. e. would perform the Covenant he had ("worn to, for their Salvation. ^ I Cor. ii. 2. mined z66 Rem ARKS on ihe Tenets mined to know nothing \v u^;i', among you, fave jejus Chrijly and him cnicijied : He would have no other Knowledge among them, or concerning them, than what they had learned by his Preaching, and was confirmed by his Epiftles to them. It appears by what follows, what a Difference he makes between this inward Lights and Chrijl, He fays, Chrijl is the Lights and the Light is fometimes taken for Chriji, and is fometimes called Chrif — though by a pretty Diftindion ftill, viz. that in which Chriji is, and from whichj he is never feparate. Howfo- ever intricate, or "Jefuitically inveloped, the Definition of this Do&ine may feem, it is yet their firm and real Belief concerning the Light within : And it is fo held forth, (notwithftand- ing all their Shuffles and Evafions) by all thofe among them, who are unacquainted with Ni- ceties and Argument. If this be the Cafe, in vain do they look for another, § 1 6. Apol. p. 144. Sixthly, '^ We do not underftand this divine Principle to be any Part of Man's Nature, nor yet to be any Reliques of p^ any good, v:\i\z\iAdam loft by his Fall.'*'''' In this Seflion he endeavours to clear himfelf of the Errors of the Scci?iians and Pelagians, by diftinguifhing this Principle from the natural Light of the Soul. But he is the firft Sluaker that ever attempted to iliev/ wherein they dif- fered; the Bulk of them heretofore, as well as now, ever believing it (howfoever affirmed to be divine, yet) to be a Principle which is in every 'and Principles of the Qu A k e r s. 267 every Perfon by Nature ; and which, if they duly attend to it's Motions, and fubmit to it's JVreftlingSy will affuredly lave them. But this is a Point of too fubtle and abftrufe a Nature, for the great Body of them to entertain any diftindl and rational Conceptions of — and therefore if they beheve it in the grofs, it is fufficient ; nor have any of them any other Idea of it, but fuch as have purpofely ftudied thofe controverfial Points. And howfcever this Apologifl: may de- cry Learning in general, yet is it merely by the Help of his acquired Abilities^ and not by the Infufion of any fupci'natural Affiftance, that he has fo largely expatiated on this Subject ; wherein, it is confefled, he has difcovered fo emi- nent a Talent for Scholajiic DiJlinBion^ fecured it by fo many negative and pofitive Supports, as give ample Proof of the rroficiency he made among ih^X j amoiis Order ^ by few of which he has been exceeded, or fcarce by Scotits or Hales themfelves. That it is not the natural Faculty, he afferts, becaufe he would not be of a Party with thofe Heretics above ; and yet by his De- fcription of it, it does not appear, he had any clear and diilindl Idea of it himfelf : For he e- very where confounds the rational with the ani- mal — making no Difference between what we have in common with the Brutes^ and that which fo eminently diftinguifl^es us from that Part of the Creation. The animal Principle is that in them, which paffes under the Term of Injlin^y and enables them infallibly to attain their 2 68 R E M A R K s c;; the Tejtcfs their neceffary Ends, by the Purliiit of fuch Meam^ as are conducible tothofe Purpores, And it is wonderful to obferve how conftant and invariable they are in the Exercife of it, never deviating from their proper Rule of A6tion : Whereas in Mankind, thofe who feem to be led by no higher Principle, are generally obfer- ved to be either very fupine and negligent, or elfe very irregular and diforderly in the Ufe of it. I would not be mifapprehended — nor be underftood to mean the fame Thing, by the Principle and Spring of Adion in Brutes, and that in Man : I am fenfible of the Difference, and wherein they differ. The brutalis iimple and uncompcunded, and moft excellently adapted to their neceffary Ends: Whereas in Man^ who has other and higher Attainments in View, (at lead fliould have) it was not intended as a Guide thereto ; and therefore he feldom performs any A6t by the fole Influence and Diredion of it (if he did, it would be as unerring as the hriital In- fiincf) but with the Concurrence, and in Con- jundion with,that Juperior Faculty implanted in him. So that there is fcarce any Aclion we perform, even of the moft fenfual kind, but proceeds from a Principle of a mixed Nature in us, partly anirnal, partly rational. And it is by an unhappy Interpoiition of this Faculty, and a Conjundion of it with the animal, that thofe Appetites and Propenfities we have in common with the Brutes, and which are fimply, and in their ov/n Nature indifferent, are rendered fin- 'Jul, and Frincipks of the Qu akers. 269 Jul, by plunging us into fuch ExceiTes in the Gratification, that the /;n//<^/ Nature is a Stranger to. And as this Faculty is ever bufy and adive, it will always find Employment for it's Opera- tion, either on fomething laudable, or of crimi- nal Concernment : So that a depraved (or ra- ther diflionourcd) Exercife of it, v/ill give a TinBure to all our Aftions, and not fuffer them to reft in a State of Indifferency. Neither in- deed is itfelf ever indifferent ^ whether v/e re- fpecfl it's Nature, or it's A5lion : But will al- ways take it's Denomination from thofe jdffec tio?is, whether natural ovfpiritual, with which it is conjoined in the Ufe and Diredion of them — and, of Confequence,it muft prove^ either the greateft Bkffmg, or the moft pernicious &nare to Mankind. And whereas, by being employed on Jpiritual and eternal Objects, and proceeding herein by the infpired Light of Re- relation, it becomes truly illiDninaled 2.\\A fancli- jied, and has a clear Difcernment of thofe Things the animal Nature is unacquainted with— So alfo on the contrary, whenfoever it has efpoufed any bafe and immoral Intereft, though it lofe not it's proper Faculty, or Power of Operation, but w^orks after a fimilar manner in Purfiiit of fuch Meafures as lead to Mifery and Defirudion, as of thofe which would terminate in our Ilappi- nefs — it then becomes darkened and polluted (at leaft in refpedl to all Jpiritual Concerns) and involves us in the fatal Conf:^quences of thofe Adticns, 270 Rem ARKS on the Te7iets A6lions, to which it has before unhappily fe- duced us. Thus does it become a Snare to all Free* Thinkers 2ini Me ji of Nature -, to Socinians, Pe- lagians, and fakers-, and to all others whatfo- ever, as prefume to exalt the Sufficiency thereof in refpedl to fuch Things, as are not the Ob- jefts of it's Operation, confidered in it's own iimple, and uiiajfified Capacity. For, other- wife, to what Purpofe did the Deity reveal thofe fublime and important Truths, if Man- kind, by the Exertion of this Faculty only could have comprehended them ? Or if fo, why are they not equally and alike comprehended by all the different Nations of the World ? Why are they not all of the fame Sentiments in regard to the Deity and a future State ? Whatfoever Con- cerns the animal Nature c;?/y, is the fame in e- very Inftance in the World — The fame Paffions and Affedions fubfift in every Conftitution ; but varied in 'Degree, in Proportion to the Differ- ence of Orga?2ization, and of thofe natural Strainers, through which the Blood, and ?2er' voiis juices are fecreted. Why then is there not the fame Knowledge of the fame fpiritiial Things, in the Soul of every Individual in the Univerfe ? Or does the Soul of a Heathen differ in EJjhice from that of a Chrijiian ? Certainly not — but the one has, by Revelation, proper Objcds whereon to exercife it's Faculties, and the divine Illumination attending a due Appli- cation to the injlituted Means, through which I only aftd Principles of the Qr a k e r s. 271 only it is difpenfed : Whereas the otber^ being deftitute of proper Objcdls, cannot exercife them in a proper Manner, nor,confequently,have any divine Illuml72atio7i, for the want of thcje Mean's^ whereby it is conveyed. Their Souls are of the fame Nature and Capacity, as ours 3 but the State they are in, from a willful Degeneracy at the firfl:, confirmed with an impenetrable Ignorance, and a total Immerfion into animal Aitedion?, has inveloped them in fo thick a Darknejs, as prevents all Irradiation of their Faculties, and deprives them of the fit Occafions of acting, and of being aded upon. But,as I obferved before — It, being of fo vo- latile and adive a Nature, will always be bulled about fomething or other: And, if it has not proper Objeds to employ itfclf on, it can be fupplied with Materials of it's own Invention —work them up into a Variety of delufive Ap- pearances, and, at length, grow fo enamoured of it's own ProduSions^ as ftifily to adhere to them, and peremptorily refufe any kind of In- formation, even though it come from God himfelf There are but two Provinces where- in our Reafon can be exercifed — -and thefe are Renjelatioji and Imagination^ The one is given us by God, as a proper Field where this Facul- ty may difplay it's Powers for the Attainment ct fuch Knowledge, therein unfolded, as we could not other wife procure ; and fuch alfo, as if worthily purfued, and faithfully applied, will finally bring us to a (late of immortal Happi- nefs. 272 R E M A R K s c>;2 the Tenets nefs; And thofe Things are, the Knowledge of the Creation of this beautiful Syftem out of nothing — The forming of the Heavens into a regular Machine, by whofe Operation and uni- verfal Influence^ all Nature is fucceflively car- ried onwards : That from the mechanical A- gents and their Adlions^ on our Bodies, as en- livening, fupporting and preferving them — we might form Ideas of the divine Agents and their A(^tions, in the quickening and fupporting of our Souls : From the manner of Adion of the material Agents in the Oeconomy of Nature ; of the manner of Adion of iht fpiritiial Agents in that of Grace : From the lJ?iity of the mate- rial Subftance, and Triplicity of it*s Condition ; the like of the immaterial Effence, and the Trifiity of Perfons therein : From Vifibles; of Invifibles: From Types and Reprefentations; of Things typified by them. The Confequence of all this, Faith, Hope, Charity, — the Sum of Chriftian Knowledge and Pradice ! The other Province, viz. that of Imagination^ is the Suggeftion of Satan ; and commences im- mediately on our departing from the Word of God — there is no Medium in refped to that adive Principle; for the Moment you quit the cne^ you enter on the other. The great Enemy of Mankind lies always in Ambufii, watching the Tendency of every Thought, if haply he may difpofe of it to his own Service. If he catch it but in a Capacity of doubting^ he is very adive in his Endeavours to improve it in- 2 to and Principles of the Qi^a k e r s. 273 to farther Degrees, 'till at length he confirm it into ahfolute Diitelief The Means he makes ule of, are moil artful and dclulivc — fcldom, if ever, beginning with a dired and open Attack, but fuiting them to the Difpofition and Affec- tion of the Party, with whom lie is eno^aged : Permitting in fome, the Ufe of the revealed Meam, as far as they fcrve -, but at the fan:ie Time fuperadding fuch Ejfentials of his own, as f]:iall deftroy their Effedl. To others, of a more free and unbounded hnagination, he fuggcfls the Infufficiency of the niritten Word — it's \jx\- fuitablenefs with the Grandeur of the Deitv-- the Vafniefs of their own Comprehenfions, and the undue Reftraint th'^t fovereign Reafon is laid under by the Shackles of Revelation: To o- thers, of more dark and melancholy Com- plexions, (who are indeed by Nature excellent- ly framed for religious Impreffions, were not this conftitutional Byafs fo unhappily perverted) whofe Afi'edions are violently prefTed forvv^ards towards a more immediate Converfc wltii God — to fuch he fjggefts a much fliorter Method, fetting afide all external Means and Inftitutions, not only as inefi\,^dual in their Uiz^ but even as undoubted Impediments thereto. And in lieu of thofe, wherein the Faith and Duty of a Chri- flian are prefcribed — the Terms of AdmiPnon, and the confequential Service fettled — and the Means and Manner of Redemption by Covenant revealed : Inftead of all this, they are impetu- Gufly driven upon a more concife, though ?W- T ginary 274 Rem ARKS o?2 tie Tenets ginary Courfe ; and, through an eager, and Im- patient Expedation of the End, luperciliouily difregard thole intermediate Means^ whereby alone it can be obtained. So aUb, by a mif- taken Principle of Benevolence and CompalTion, do they lay open the Vineyard of God, and break down thofe Fences, with which that facrcd FecuUar is enclofed: And by an univerfal Extenfion of an imaginary and Jdvi?jg Dii'eBor within them, do they qualify jllicns and Ban- ditti to be Partakers of it's Fruits, expofing them to be devoured by the ^- iJoild Bears of the For eft, and that tbey.ivho go by, may pluck off ker Grapes, Thus does the fubtle Adverfary fuggeft fomc plaufible Caufe or other, to feduce Men from the revealed and eftablifhed Rule; leading them into the boundlefs Field of Imagination^ and precipitating them on to their own Deftruc- tion, by a libertine and perverted Exercife of thofe very Faculties, their bountiful Creator has endowed them with, for the beft of Pur- pofes. He is no ways follicitous about the Zeal, Denmrenefs, or Sincerity of their refpedive Ser- vices, provided he can allure them from the appointed Rule of their Obedience, which is the only Foundation of their Merit and Acceptance : That obtained, he freely permits them the Ex- ercife of many noble and finning Virtues, and even to proceed in a conftant and upright Dif- ^ Pfal. Ixxx. I2j 13. charge and Trine: pies of the Q_u A K k R s. 275 charge of altnoft every Branch of nicral Duty, But, to render them altogether ineffcdual, he rarely fails of fo magnifying their Excellence in their own Eyes, that he eafily induces them to venture their Salvation on the fole Merit of them — not permitting them to con/ider, that though they are truly great and worthy in them- felves, yet they are nothing by themfelves — thus excluding all Relation to that Principle^ from which they fhould proceed, and which alone can fandify them to any real and eifec- tual Worth, Into thefe two Provinces^, has the whole Workl been always divided: There is no intermediate Eflate — but whofoever is not of the one,, is of Neceffity of the other: "" he that is 720t for iis^ is againfi us^ and vice versa. But to recoUedl — Though he makes fuch Deductions in fpeaking of the Faculties of Man's Reafon, as are obvious to every one's Under- ftanding; yet it is manifeil:, he had no diflin^l -Apprehenfion of it, by his calling it the mere animal Principle: And for the Want of fuch Diilinclion, (hitherto indeed, but littleiHttended to) the Limits and peculiar Terminations of the rational Facility^ have not been nicely obferved, but generally confounded with the animal\ and the Suggedions and Perceptions of the one^ of Courfe taken for, and imputed to, the other : Confequently, all Reafonings and Inferences from lo miftaken a Subjedl, mud be c^nfufed ' Mar. ix. 40. T 2 and 276 R E M A R K s c;/ the Tenets and indeterminate. And this has been the Oc- cafion of infinite Errors, falfe Affertions, falfe Dedudions, and fatal Perfuafions: though in none io eminently as in the Se6l under prefent Confidcration, nor among them fo obfervable, as in the Inftance of this fubtle Apologift. This not known, eafily induces a Belief of immedi- ate Injpirations^ and divine Injufioru^ which they mofl peremptorily allert and perfift in — being as perceptible as Honey by it\ Sweetnefsy or the Sim at Noon -day: And they are under the mofl: abfolute Refignation to, and total Acqui- efcence in them, as fiich. And they are the iefs capable of perceiving their Error, as they are furnifhed with fuch effectual Means of Io;no- ranee, and intire Prevention of Knowledge. The very Nature of their Conftitutions fupplies them with continual Prejudices againfl Convic- tion — And if ever there was (uch a Thing as natural Religion in the World, a fmall Infight into the Scieixe of Anatomy would determine it in Favour of ^akerifm. The Heio^ht therefore of animal Attainments being altogether unknown to them, and how far thev may be carried by the mereEorce o{ Com- plexion^ it is not po{r]l)le but they muft remain under the greateft Deluiion imaginable : un- happily miilaking thofe feveral Se??fations and Perceptions for immediate In fpi rat tons of the Holy Spirit, whicli are no more than the PaJ/i- ens and /Iffeclions of the animal I'^rame. The Senfibility of thofe Affections is real and un- doubted} and Prhiciples of the Qjj A K e r s. 277 doubted; and, for the Want of the Knowledge above, confirms them in an obftinate Attach- ment to this Principle of divine lllujuinatlon. That the Soul, or in:imortal Spirit within us, is not 7natcrial, is certain, though what it's Nature is, we are at a Lofs to conceive. That it is within us, is certain, but. we feel it not; nor can we afcertain, whether it lives tlirough every Part of the animal Syftem, or be con- fined to any particlar Region thereof. How it is imprelled, or illuminated by the Holy Spi- rit, is beyond our Conception: but that /i/<:/^ is not feniible, is evident. Communion of Spirit wuth Spirit may be, and undoubtedly is, but fuch Communion cannot be felt. Whatfoever may ht felt is material^ and not [pi ritual: the Paffions and Affedions may htfelt, confequcnt- ly not fpiritual Imprefiions. ApoL p. 145. fie proceeds, in the next Place, to diftinguifli this Light or Seed (or he knov/s not what, but would feign imagine it to be fomething divine, becaufc he v/ould diftin- guifh it from every Thing belonging to Man's Nature) from Man's natural Con/ciejice. This he defines to be, " 1 hat Knowledge which arifeth in Man's Heart, from what agreeth, or contradideth, any Thing believed by him; whereby he becomes confcious to himfelf, that he tranfgrelleth, by doing that, which he is perfuaded he ought not to do?" This is a ve- ry imperfed Definition o{ Confcience ; for where is the given Rule^ whereon fuch Perfuafion is T 3 founded? 278 R E M A R K s c;2 the tenets founded? 7hat makes no Part of the ^aker Definition, though clTential to the very Idea of Cojifcience^ as Vv'ithout which, it does not exift. That it comes from the Latin, con-fcio, is very- true — but he takes in but one Part of the Ety- mology. For Con-fcience is that A61 of the Mind, whereby we refiedt, weigh and compaie Things by fome certain given Hide -, and that which arifeth from fuch Cow-parijon, is the Co?i- fcience, or Knoivledge, the Confequer.ee of that Aft of the Mind, operating on th^ given Rule, But,according to him, it is a Knowledge arifing in the Mind, from fomething agreeing or difa- greeing with what is believed by hiri]. But is not this Belief in the Heart too — hov/ comes it there? If from any outward Mearis^ they are the B.ule, whereon that Belief or Perfuafion is founded: If not from any outward Means, it is not Belief but mere Imagination: There be- ing therefore no Ride to compare by, tliiere can of Courfe be ?20 Con-fcience, There is a falfe Confcience as well as true one, and thofe Ex- amples of a Turk and a Papift prove it well enough ; but that does not at all agree with his own Definition of it : For their Belief arifes from Inferences fairly deduced from certain given Premifes, which they rcipedively make their Fade of comiparing and judging : and their Coiifequences naturally flow from their Pre- mifes, howfoever trifling and ridiculous thofe Premiifes are. There can be no Knowledge without Means', the Quaker has no Means — 2 both and Principles of the QjJ A K e R s. 279 both his Knowledge and his Belief are imwe-: diate, confequently the fame Ihing ; fo that cannot be a Ride whereby to compare itlelf. This proves ^/^/e^r-Knowledge and Confcience to be mere Imagination, And therefore I do intirely agree with him in the clofe of the Pa- ragraph, where he lays, " Some of themfelves have fitly compared the Confcience to a Lan- thorn without a Candle :'* And as they feel and ej^perience what they aflirm, I readily acqui- efce in the Truth of it. And though this can- not properly be faid to illujlrate^ yet it undoubt- edly may to confirm my Obfervation. I would not be fo unjuft to his Argument, as to con- ceal the Reafon of his making it a Lanthorft loithout a Candle^ which is purely to induce a Ncceffity of their imaginary Lights in order to it's being of any Ufe; but if it be of no Ufa without it, then has he defined away the Pro- perty he had before given it, and converted it into a mere dark Lanthorn, Apol. p. 147, 8. Laftly, '' This Light, Seed, &c. appears to be no Power or Faculty of Man's Mind, becaufe he cannot ftir it up and move it when he pleafeth; but it m.oves, blows (itmuft be Spirit then inltead of Light) and flrives with Man, as the Lord fteth fit." What a barba- rous and unfcriptural Jumble of Exprefiions is here! There is nothing nev/ in this Part, nor but what has been in Subftance already anfwer- ed, viz. his inverting the Oeconomy of the Covenant of Grace, and making the Operation T 4 'of 28o Rem Ai^Ks c?2 the Tends of the divine Agents prepofleroufly precede any Endeavours or Capacity of our own to receive it: whereas, though the divine Influence be voluntarily cfrered, and ^ ever ready to make it's Entrance into us, yet will it not actually en- ter, without a previous and proper Qualifica- tion, on our Part, to receive it. And fronn the Nature of the Influence he fpeaks of, fuch as tendering and breaking the Heart, the Principle fo wrought upon, and the Serijihtlity of the Ope- ration— it is nianifefi, the divine Agents and their Adions are intircly out of the Quef- tioD in this Confideration. They do not adt on the i{^u%>7, or any Thing that is material-, but their Types, the natural Agents, do on the he- ^ duly Frame ^ and all it's Affeclions. A^nd from hence we are to conceive an Idea of the Jpiri' tual Aclion on the -njvivixu, or Soul, but not to feel it. That our Sins are frequently fet before us, and we are incited to Repentance, is what every Chriflian ur.doubtedly acknowledges — but that they are prefented by their imaginary Light, is not true : for that is no more than an Attribute or Faculty of tlie animal Principle, viz. the Reniinifcentia or Memory, which feerns as eminently poilefled by other living Crea- tures, as by us. § 17. p. 148. And lailly, *' This leads me to fpeak conceriiing the xVlanner of this Seed, or Light's Operation in the Hearts of all Men, which will (hev/ yet more manifellly, how vaitly we differ from all thofe that exalt a na- tural and Principles of the Qu akers. 281 tural Light or Power in Man ; and how our Principle leads, above all others, to attribute our whole Salvation to the mere Power, Spi- rit, and Grace of God." As to the Pelagians and Arminia^is, and their refpedive Tenets on the Light of Nature, Free- will, 6cc. and how they differ from the fakers herein, they do not concern our prefent En- quiry; though I may venture to affure him, they have erred in thole Points as little as him- feli, and in others far lefs. Our excellent Church has here aUb taught her Sons moft carefully to avoid all thofe heretical Extremes, by adhering clofely to her Dodrine, which, the more it is examined, the more it will be confirmed by holy Scripture. Ajid it has often been matter of great Admiration to me, and a fingular Ar- gument of the Love of God to this Nation — that during fo long a Night of Ignorance and Obfcurity, and amidft fuch a Variety of dif- ferent Opinions among the firft Reformers, fhe fliould emerge out of that State of Darknefs, difcngage herfelf of all thofe Perplexities of Dodrine, and happily fix on the Truth and Purity of the antient Faith! Pie is not content with diflering from their Opinions, but fo af- cribes our whole Salvation to the mere Power and Grace of God, as abfolutely to exclude any Will of our own in the Cafe. He makes the Grace of God folely operative, and but little (liort of irrefjlible and coercive \ and Man altogether paffive and fupine, and only not op- pojing: i 82 Remarks en the Tenets fofmg : hereby deftroying not only the Free- agency of his Will, but any Agency at all. Doubtlefs, it is by the ipecial Grace of God pre- venting us, that he doth put into our Hearts 'good Defires — and that it is through him we are enabled both to will and to do — ^ and that he hath ja^ced us and called us with an holy Call- hig, not according to our Works, but according to his own Purpoje and Grace, which was giv- en us in Chrijl 'jejus^ before the World began : ' By his Mercy he faved us, by the waflnng of Rege- neration^ and the renewing of the Holy Ghoji, Here is the Grace of God, not only preve^it- ing our Wills, but even prior to our Exiftence ——and that in a twofold Manner. Firft, ac- cording to his Purpofe^ w^herein it was cove- nanted to be difpenfed unto us, in and by fe- Jus Chrijl, before the World began: Secondly, iy the wafhing of Regeneration — viz. by the Sa- crament of Baptifn by Water ^ which is em- blematical of the Immerfion and DiiTolution of the old Adam — of the taking off the /ittainder under which we are born — of purifying and cleanfing us from our original Defilement?, and admitting us into the Covena?it of Grace, Then by the re?2ewi?ig of the Holy Ghcfl, where- by the new Man is formed, increafed and pre- ferved — which is the inward and fan B if y ing Grace, attendant on the externa], fymbvlical Ad: And this is alfo prior to our Wills, by which ^ 2 Tim. i. r., « Tit. iii. 5. the and Frinciples of the Qu a k e r s . 283 the Holy Ghoft prevents 21s, And tliough he fuppofcs, that Man cannot move one Step out of his natural Condition, 'till the Grace ot God dots forcibly lay hold upon him — yet will this be found to be a Miflake, proceeding from two Caufes, both peculiar to ^iakcrifn. OiiCy the not apprehending in what refpeCt this Grace viay affed: us, and in what it viay 720t\ and in what Degrees of Relation, we either do^ or do not^ fland in towards it. Though this be a moft ellential Point of Confideration, yet is it not fo much as included in the State of the ^aker-ildXt, It is by Ceo enant alone ^ that it is extended to us — at lead, we have no other Means, nor Reafon, whereby to expect it; and it is a comfortable Inftance of it, that we are born under the Difpenlation of that Covenant^ and in a Capacity to receive it. But I muil obferve, that it is a Capacity only — and does not aBually lay hold upon us, until that Step be taken, whereby we are removed out of the old Condition^ and happily engrafted into the ?2ew. For by Birth we are not Objeds of Grace J but of Wrath — there mufl therefore be fome yl5l done^ through which we are qua- lified to receive it ; and that is, Baptifm by Wa- ter — the other Caufe of their Error. By this Aclf^ the Child, though not of himfelf able, is yetjby the Agency of thofe who are concerned for him, put into a Condition to receive it. This, though no Adl of the Child, yet is it of thofe, who by being v/ithin the Pale of that Covenant^ 284 Remarks on the tenets Covenant^ Iiave thereby a Right to offer him as an ObjeLl of God's Gracc^ which inllantly fol- lows fuch AdmiHion by the outward and vifi- hie Sacra?nent of it. Thus have we the Grace of God pj'e'vcnting — both our Birth and our JVills, And this Grace will always attend the faithful Difcharge of our Duties, and the reli- gious Obfervance of thofe Engagements wc entered into by that Sacrament, This is pro- perly the La-w, the Difpenfation, or Mhiijira- tio7i of the Spirit, under which, all thofe, who are baptized by Water ^ are included — This di- ftinguiihes Chrijlians from fakers \ and fhews, that thofe who are not thus admitted^ are not within the Pale of the Covenant^ nor, confe- quently, within the Reach of that Influence^ the holy Spirit has bound himfelf, through that Mean,X.o difpenfe, and in Succeffion to conti- nue, to all fuch, as fhall be qualified for it's Reception. Apol. p. 149, 50. And therefore his Exam- ples of a difeafed Man, and a Phyfician 5 of Men being flupified in a dark Pit, and their Deliverer— to fhew ho\o their Deliverance is wrought, even by his Importunity and Vio- lence, and without any other Means, than his /^»v//W/^/^ Information : Thefe, I fay, do not hit the Manner of God's working our Saha- iion^ (though^perhap?, it may be appofite enough to a quakerly hnaginatioii) feeing it is altogether foreign to the covenanted Plan of Redemption. And any ?vlan may, with equal Reafon, pre- fume and rn?7ciples of the Qv akers. 285 fume to get to the Er^d of a long Journey he is obliged to take, by h?wgi?!ing, and waitijig for Diredlions, without ever undertaking any of thofe intermediate Steps^ whereby alone it can be accompliflied. But,furely,he was not av/are how exadlly ap- plicable his Simile of the Suns me/ting and bar- dening Power is, to their own Condition. He need not have been at the Trouble of two Sub- jects, viz. the IVax and the Cla)\ to have il- luftrated his Meaning — * the latter is fufficient for his Purpofe. The Light is the Life of the Body; and fo long as it's Organs are pro- perly difpofed, and in due Temperament, it's Adtion is altogether benign and regular~/3r/- ing and difpofmg the digelled Aliment to it's peculiar Ufes and Secretions — fofteniiig zxiA /u,p- pleing the Joints thereof, and enabling it to move with Strength and Vigour — difpenfing it's kindly Influence in Heat and Moi/hire to every Part, and an univerfal Harmony through- cut the whole: The Confequence of fuch an excellent Habit, is Healthy Eafe^ a placid and quiet Enjoyment of all the Happinefs it is ca- pable of But whenfoever thofe Organs be- come greatly indifpofed, either through Age, Sicknefs or Intemperance, it's Adion bccom>es turbulent and irregular — precipitating the crude and indigedcd Matter to improper Services — hardening diud. fiffening the Joints, and inter- * The riD'l.^ Adamah or Red Earth, of which the Body of Man is formed. rupting 2?) 6 R E M A R K s c« the Tt'jjets rupting the Motion of them — injlammatory ^ drying ^nd parching every Part of the Clay, and, finally, defl:ru(5live of the whole Machine ; the Confequence whereof is Death, an End of all it's Happinefs. Hence may wx conceive fome Idea of the divine Influence, and it's Adion upon our Souls — That, if their Faculties are rightly dif- pofed, and under a due Direffion of the re- vealed MeanSy it will ilhiminate our Minds, and fanclify our Faith and Knowledge to their defired Purpofes difpofing them to a Compliance with God's bkfled Will ' making them fufceptible of divine Impreffi- ons, and madding them into a Conformity to the Image of his Son. Such a Difpofition is the Life, Health, Strength, and Vigour of that immortal Principle. Whereas, . if they are wild and irreo^ular — clo2;o;ed with any bafe and dif- orderly Affedtions, and biaiTed with imaginary Principles; it will render them hardened and obdurate — impe?ietrable to Convidlion — blind \.o the true Light — utterly inlhijible^ and , as it \Ntvt,'' feared with a hot Iron. § 1 8. Apol. p. 152. There is nothing in this Sedion that requires any particular Anfwer; only we cannot help obferving, the Strangenefs of this Affertion, of God's hiding himfelf from thofe, (to whom he has given fach a Prevalen- cy of Grace, as to make it impoffible for them \ 2 Tim. Iv. 2. to and Principles of the Q^ a k e r s. 287 to pcriHi) to fliut out all Security and Prefump- tion, and to make them humble. I luppofe they take themTelvesto be generally of that fort — as to their Security and Prefumption, 1 leave it to Mankind to judge, whether there ever was an Inftance of the like to be met with, among the various Seds and Perfuafions in the World ; and whether it does not diredly follow from their own Principles of immediate Revela- tion^ and the faxing Light, And whether it be any great Token of Humility^ to depart from the revealed Meam^ and treat them with that Contempt they have generally done, and fet up an imaginary Guide within them, I leave alfo to the Coniideration of others. But I would caution them againft the delufive Ap- pearance of fuch Virtues^ under which the op- pofite Vices do frequently make their Entrance into their Hearts. And let me affure them, that Pride is never fo malignant and diabolical, as when clothed in the Garb of Humility. And howfoever fpecious their Pvefignation of them- felves and Faculties to the Struggling and Di- reel ion of this inward Light may feem — yet as that is nothing but Imagi?iation and Delufion, the animal Nature was never fa triumphant, v.ov felf fo much exalted, as in this mifguided People. § 19. Apol. p. 153. We come now to his Probation of the Dodtrlne of this Propof tion, viz. *' That God has given to every Man a Day or Time of Vifitation, wherein it is pof- fible 1 288 R E M A R K s ^/2 the Tenets fible for him to be laved." How that has been done, I have abundantly fl^ewn akeady. He inftances in the Cafe of Cain — though without the leaft Knowledge or Refpe6t had to the Ca- pacity he was in. Cain had the 'P7'imogeniture^ and as fuch, had the Right of approaching the Cherubic Facesy and offering, not only his owa, but the Sacrifice of Abel likewife, before them. God had refped: unto the Offering oi Abel^ but had not unto that of Cain. It is evident from hence, that there was fomething highly amifs *", either * Whatfoever were the Immediate Caufe of the rejecl:- ing the Offering of Cain, it is certain the DifFerence of Difpofttion between the two Brothers was very great. This is hinted to us in an Account of their refpe^Live Pro- frffiom — Ahel was a Feeder of Cattle ; hut Cain was a Tiller cfthe Ground. I own, I cannot look upon this Hint with indifference, but as of leading Moment in the Inveftiga- tion of the Nature, (either in Part, or in the whole) of Cairis Offence. And though the following Obfcrvations make no Part of the learned Mr. Bate\ Account of this Affair, in his Ufe and Intent of Prophecy againft Middle- ton ; (for v/hich fee that excellent Performance from p. 33, to p. 42.) yet as I doubt not of the Candour of my very ingenious and worthy Friend in this relpe^t, I fhall ven- ture them to the Confideration of the inquifitive Reader. The Difference of their Prffeffions^ doubtlefs, is not men- tioned for nothing — But wherein was one preferable to the ether? Simply of itfelf not, but for a particular reafon, manifeflly fo. Jhel was a Feeder of Cattle — not only for the Preiervation of the Species, or for his Food \ but be- caufe, as Iroing Creatures., they were proper for Sacrifice^ and fit Types of him, who was to be the great Sacrifice and Atonement for their Sins. This fliews that he had a due Knowledge of the Defign of that facred Imagery^ and of courfe, that he offered in Faith — that as Lif^: Blood., was and Principles of the Qu,A K e r s. 289 either in refpedl: to the Nature of the Offi-riiig 'itfelj\ or to the Dilpolition oiCaitis Heart, or perhaps, of both together ; and this was previ- ous to his wicked Refolution of murdering his Brother. But howfoever that be, it is certain he was rejeded of God, and extruded from the Privilege of officiating before the Face of the was forfeited, it was to be redeemed only by Bloody with^ 6iit Blood there is no Rcmiffion^ Heb. ix. 22. Now, if the Minchah oi Cain confifted only of the Fruits of tioe Ground^ (as feems warrantable from the Text, though it is acknow- ledged, that by ATinehah is frequently included the Sacri- fice alfo) it mufl needs be an Offering, not only defcitute of Fiiith^ but alfo an Acl of the moif daring Prefumption imaginable, to think them a proper and fvfficient Acknov/- ledgment. They had indeed been fo, for ought he, or we could fee to the contrary, had not God appointed a living Creature for that Purpofc — It was the Injiitution only that made the Difference : His Offering therefore was felf^ willed, and his Notion of Salvation impious and imaginary. So that the Reafon of it's not being accepted was, becaufe it was neither agreeable to the Injiitution, nor of a proper Nature to reprefent the Forfeiture. "Well therefore might God fay unto him, as thjU hajl not done well, (by omitting fo material a Part as the Sacrifice^ whereby the Satisfaction was to be exhibited) thy Minchah is not accepted, hut Sift Jiill licth at the Door, Cain brought only an Offering cf the Fruits of the Ground — but Abel brought thofe, and of the Firji lings of his Flock alfo. He is therefore faid by St. Paul, Heb. xi. 4. to have brought ^7\zmcc ^ua'iav, (which argues a Deficiency in Cains) God tcjiifying of his Gifts, and his Acceptance of them, as agreeable to the Injiitution, and the Refult of an humble and obediential P'aith therein. Cain feems to have been of a Latitudinarian Principle — and from his being particularized by the Text, as a Tiller cf the Ground, we may probably infer, that he was a great Cultivator of the ani?nal AffeSlions^ and altogether of a carnal and worldly Difpofition. U Lord. 290 R E M AR K s c);? the Tenets Lord, But that he perifhed everlaftingly for this heinous Crime, is more than the ^aker has Warrant for — For, on the pronouncing his Sentence on him, he faid, ""his Iniquity^ and the Punifiment for it, was magnified beyond "what he could bear. This furely argued a penitent Difpofition of Mind, and Murder might be pardoned upon Repentance. The contrary therefore of his Suppofition is to be inferred ; for God gave him a Sign, that he fhould not be deftroyed by thofe that met him : which, of whatfoever Nature it was, did undoubtedly en- able him to produce fome extraordinary Evi- dence, to thofe that fliould queftion him, of his being pardoned the Murder. But never- thelefs, he was not reftored to the Priefihood — nor was there any one that could ad in that Capacity, till the Birth of Enos the Son of Seth. What has the Cafe of Cain to do with their Notion of the working of the evil Seed within them, any otherwife, than as he was prompted through a wicked Principle, to fo high an ACt of Difobedience to the pofitive Inftitution, and revealed Means of Salvation ? But if it wrought in him, it operates ftill in all thofe, and urges them to Crimes of a like kind, which are of a higher Nature even than that of Murder itfelf, who willfully fuperfede the infiituted Plan of Redemption, and think the voluntarv Offerings of the TS'iTM^ mere Man fufficient. There is no- Gen, iv. 13. thing and Principles of the Qu A K e r s. 291 thing further materiarl in this Sedtion, nor till we come to the § 21. Apol. p. 160. Second Propofition, viz. *' That God hath given to every Man a Mea- fure of faving, fufficient, and fupernatural Light and Grace." Firft, He would prove this from this Paffage of St. John, That was the true Light, that light- eth every Man, that cometh into the World"". On this Text they lay great Strefs, though it makes nothing for them. In him was Life^ and the Life was the Light of Men. In him undoubtedly the t^cari, the living One, the 6'^- ccnd Ferfon of the Effence, \v did exift, as by Covenant he had undertaken^ — -and the Illumi-^ nation from that Eflence in Chriji, is the Light of Men. He will fay then perhaps, we are a- greed ; by no means, for the old Difficulty ftill recurs, viz. in refpedl to the Means : For who- focver rejeds the outward Means, has not the Knowledge, which is the outward Light, of Chrift, and of courfe not the inward Lights which muft arife from thence — he muft lirfl jldine upon the Underftandings of Men by the Knowledge of Revelation, before he will en- lighten their Souls by his fpiritual Influence.' The ^aker knew nothing, why he is called by that Appellation, rather than by any other : And without a competent Idea of the Proper- ties and Qualities of the material Light, and ^ Joh. i. 9. iv. 5, U 2 it's 292 Re m a r k s on the Tenets it's Effcfts on Matter, thev can have no real Knowledge of the immaterial on the Soul ; So the Light may Jl:ine in Darhtejs^ and the Dark- 7icjs comprehend it not. The Solar Light ex- tends it's Influence in fome refpe(fl or other, to every Part of the Univerfe — neverthelefs there are many Subjeds, in which, either through a statural Incapacity, or eUe through a Want of, or Impediment in, the proper Organ, it does not produce the Effe6l of Fijion, In Uke man- ner does the trice Light enlighten every Man that Cometh into the Worlds provided there be no Incapacity^ either natural, or willful, to re- ceive it — but there muft be the proper Organy through which to convey it. For though it a6ls on the Soid of every one, (as it undoubted- ly does, ctherwife it could not be fupported) yet it does not produce the Effe6t of illumina- tion^ but on thofe who are qualified to receive it. That Qualification is Knowledge, and it's Confequence Faith, arifing from his own infii- tilted Means, and is the only proper Organ^ through which it can be conveyed. Whatfo- ever other Ettedt it may have, it is certain it cannot have this, viz. it cannot produce any faving Light, Faith, Knoi^iledge, in fuch Sub- jeds as are either deftitute, or willfully ignorant of thc/e Means, whereby alone it is to be obtain- ed. For further Satir^fadion concerning the Light, I muft refer the Reader back, v^'here the Subjed has been more fully handled *. * ^ec p. ijq, iSo, '' As and Principles of the Qu a k e r s. 293 " As Chift is the Lights he fays, and it is one of the Properties of that Lights to light every Man that comcth into the Worlds fo we are to walk with him in that Lights which he communicates to us, and fo come to have Fel- lowfliip and Communion with him." It is a peremptory Adherence to the precife Conftruc- tion of a Prepofition^ that makes him run mad with fuch imaginary Notions — if we grant them the Force they defire, their Confequences will be abfurd : For they fay, this Light is Chrifl ; and they are to walk /;/ this Light — and fuch walking /;/ fo';;;, is Communion with him. That cannot be Coinrnunion^ but Union -y and this indeed was heretofore the Doctrine of many of them, and ftill is of fuch, as are unacquainted with Refinement and Diftindion. But does he imagine Chriji\ being the Light, to be any new Revelation^ or that he wms never called by that Title before ? He is univerfally called by t%vo 'Names in the Old T^ejlament, both of which fig- nify the Light of Sun — neither is the Expref fionnew\ for the People, even in David's Time, were to ivalk in the Light of his Countenance ^. But the Queftion is, How that was to be done? The ^iaker will hardly allov/ fuch carnal Wretches as the Jews, to walk in the Light of Chrifl^ or rather in Chrifl himfelf — which, if true, will entitle thofe poor outward Creatures to the fame llliunination, they pretend to, as y ?b\. Ixxxix. U 3 well 294 "Rem ARKS o?2 the 'Tenets well as ruin their boafled Afiertion, of the tncre jull Revelatiofi of the Gojpel to the S>uaker-day\ See Apol. p. 131. They were to walk by the Light of Revelation, thofe inflitiitcd Me cms ^ and outward Diredions given them for that Purpofe. And fo are we alfo, in a flricl Obe- dience, and a faithful Application of them in our Hearts—whence will follow the ItTadiaticns of the divine Perfons upon our Souls, The Ex- preffions are all figurative — Chr/Ji is not the Light, though he is reprefented by it ; and by it's Adion on Matter, we are to conceive fome Idea of his Adions on cur Sculs, And if moft of them were tak'^ii perfoyially, inflead of lite- rally, it would prevent thofe grofs Miftakes that have been made for the want of it. Though he is not the material Light, yet is he the Giver both oi that and tho. fpiritual — and the fpiritual is to do that to our Sotds, which the material does to cur Bodies , and after a fimilar manner, but they mufl: be fitted for it's hifluence. He is faid to be the Door alfo, yet not firidly fo— though he be the Perfon that gives Admitta?2ce, He is alfo faid to be the Way, yet not in reali- ty fo — though he be the Perfon that direBs us in the Way. He is indeed the Life of our Soulsi as his Type^ the Light, is of our Bodies. That ejilivens, invigorates, and fupports them, fo long as their Organs (the material Faculties) are qualified for it's Influence. When they are no longer fo, it ceafes to ad in that Capacity — difordcrs, burns, and deflroys them. In like manner. and Principles of the Qji akers. 295 manner does the true Lights quicken and fup- fort our Souls, even thofe of tnc Wicked, and will do fo, fo long as they continue in this Ta- bernacle — otherwife they could not fubfifl, nor have their Probation. But whenever their Fa- culties are improperly exerted, and their Ave- nues flopped up by willful Prejudices, Imagina-- tio?is, &CC. — though he undoubtedly a6t on them in the Support of their Being, yet affuredly he does not in the matter of Illumination, When that EfFv^dl is prevented by the Obftrudlions a- forefaid, it's Adion terminates in Obdurationy Infenjihilit'y\ and impenetrable BUndnefs ; by which Means it is brought to it's proper Deatk^ through the inverted Adion cf the fame Prin- ciple, which, if duly received, would have been it's true and proper Life, Though he be the true Lights and no Man can have any fpiritual Light but by his Means ; yet it does not follow, that every one is enlightened by him, though every one might, were it not his own Fault — there muft be a proper Habit and Difpofition of the Faculties of the Mi?2d, before that gracious Effed: can be produced upon it. And the Light fineth in Darknefs, ajtd the Darknefs comprehendeth it not, , Darknefs is the oppofite Condition to Light, in all refpeds, phyjical and fpiritual. The natural or outer Darhiefs, is of fuch a SpiJJitude^ (like that in E^Q;ypt) as to be totally impenetrable to the pro- fered, though rejeded, Rays of Light. The State of Man by Nature, or Birth^ is imper- U 4. vious 296 Rem A'RKS c?2 1 be Tenets vious to thofe of divine llliwiwation — but that Darbiejs is taken oft by the Laver of Baptijm, and no other ways, which is the Initiation into the Kingdom of Light : "That enters infimedi- ately into the Heart of the unveiled hifant, and ads by a kind and genial (though impercep- tible) Influence, 'till the Faculties of the Soul, being by the ciiHvard Meam^ more expanded, it kindles into farther Degrees, and it's Adion is fupported by Faith and Knowledge, which is as Oil to the Lamp — all Mankind, in refped to their fpiritual Eitate, are divided into two King- doms, the one of Lights the other of Dark- nefs ', and their Condition is ever denominated from the Nature of that Kingdom, to which they refpedively belong. As the Apoftle fays, ^1? li'ere fomeiimes D^rZ'/ziy}, (Subjedls of the dark Kingdom) but now are ye Light (Subjeds of the light Kingdom) in the Lord, But let the ^aker obferve, they were, literally fpeak- ing, neither Light nor Darhiejl itfelf, but un- der the Dominion only of the one or the other. And from the Condition of fome Men, one would be induced to be almofl of Faraceljus'% Opinion, wild as it may feem, that there are certain Stars^ which do of their own Nature, ray out Darkne/s^ as others do Light. "^ As the Eye is the Light of the Body, (though Xv^v^B-y I think, is rather the Lamp^ that in which the Light ads — ) the Organ, or Mean^ through "^ Eph. V. 8. * Matth. vi. 22, 23. which and Principles of the Qv akers. 297 which the Senfation of Vifion is produced, fo is Faith the Eye of the Soul, the Light, or rather Lamp, in which the fpiritual Light irradiates. If the Lamp^ the Mean through which the Body is enlightcnedy be fmple^ viz. pure, free from Obflrudions, then is the Body full of Light : So if the Faith, the Mean through which the fpiritual Light illiLmines, be frnple^ founded oa the revealed Means, unfophifticated with ima- ginary Notions, InjpirationSy &c. then is the Scidfiill oj Light alfo. But if the Eye be ^ov^ot; ivilljully evily the ni^hole Body isjull of Darknefs^ If therefore the Light ^within thee be Darbiefs (the Mean, through which it fhould irradiate, be diftempered) how great is that Darknefs ? Dark?2efsy in refpedt to the different Parts of Mankind, that have been, and fliU are, under the Dominion of it, muft be differently accept- ed. In regard to fome of theprefent Heathen^ it may (poffibly) be in fome Meafure unavoid- able — and therefore, though the true Light did come into the World to lighten every Man, yet their Faculties, being difordered and per- verted, are rendered incapable of it's Adion ; fo they comprehend it not, though \1 fine round about them. In regard to the fews, whom the Text feems particularly to point to, their Dark- nefs v/as of a different Nature — their State v^as truly •2roi/>7^o$', deliberately "wi eked -^ for,furely, no People were ever fo folicitous to be bhnd. So that though the divine Light were placed in an earthly Candle/lick — irradiated from it, and from which 29S Remarks on the Tenets which they might have beheld his Glory by his wonderful Acftions; yet their Situation was fuch, that ^ their Under fi ending ^vL^as darkened — inveloped in the Spirit of Slumber^ which God had given them for their obftinate BHndnefs to all manner of Evidence; ^ Eyes that they JI:ould not fee, and Ears that they JJjoidd fiot hear, unto this Day. Thus they did 720t, (and, as they ftiil continue under the fame judicial BHndnefs^- they yet do not,) comprehend and embrace it. P. 163. While ye have the Light, believe in the Light, that ye ?nay be the Children of Light, He denies this to be fpoken of Chriji — though the fejuit fo plainly appears in the Nature of that Denial. He puts a Query in the Margin — Whether ChrijVs cut^ucard Perjon was the Light'? then fixes his Denial to that. The out" u'ard Per/on of our bleffed Saviour is a horrible Stumbling-block to ^lakerifm, and efpecially in this particular Point of Dodrine, of the Na- ture of the inward and faving Light-, and there- fore mod of them,befides this Apologifl, have fpiritualized it away. But who among us, ever afferted, or took the outward Perfon, the human Body of ChriJl, to be the Light ? But it was the "Tabernacle of the Aoy'^, in which the Zwtj refided, and through which the n^l^ *^^ Light Jehovah aded. This Light may, or may not, be, any thing, negatively and pofitively, they care not what, provided it be not taken for > Rom. viii. i r, f Pfal. Ixix. 23. Chrift's, and Frlnciples of the Qu a k e r s. 299 Chrift's oiitivard Perfon. But that he fpoke of himlelf under that Title, is mod evident — of himfelf as Jehovah incarnatey perfect God and perfeB Man^ and not of the Lights as any Thing diftindl from him. For he is immedi- ately htioxQ fignifying ijchat Death he fiould die^ and that even yet a little "while the Light would be with them: he fliould continue a fmall Space longer with them, before he was ///?/ up — therefore advifes them to walk while they had the Light', for, at his Departure, their Day of Vifitation would be expired, and he would in no Refped: be a Light to them, neither by his written Wordy (for from that Time, Hardnefs of Heart, and Impenetrability of Difpoiition has ever fince remained upon them) nor by any other Means whatfoever. § 22. Apol. p. 166. *' That thisfaving Light and Seed, or a Meafure of it, is given unto all," he would prove from the '^ Parable of the Sower y — the JVord of the Kingdom — the Word of Faith — and the e?2grafted Word. How this Seed was fown, and the Caufes why it has not profpered, I have already fliewn in the Courfe of this Propofitlon: Though I cannot but obferve, that this very Parable is fufticlent to convince him, that the Light and the^Seed are not the fame Thing, nor to be confounded with each other, as he every where doe^\ The Seed is the Gofpel, which by o-^tward f Matt. xili. Rom. x. Jam, i. 'MeanSy^ 300 Re m arks on the ^eneU Means, has been offered unto all Men — the Light is the Principle or Caufe, whether natu- ral or Ipiritualy through which it is to take ef- fedl. On the good Ground, (viz. the Soil pro- perly prepared and tnanured) it takes root, and the Light brings it on to Maturity — on the ftony Ground, (viz. the Soil of too jliffy con- creted^ and obdurate a Nature) though it make fome Shew of Growth, yet wanting the Prin- ciples of vegetative Support, the Light cannot aft on it for it's Licreafe, but for it's Deftruc- Hon. In like manner the Soil whereon the fpiritiial Seed is fown, muft be properly culti" vated and improved with fuch Principles of re^ *vealed Knowledge, efpecially Faiths that the Light may aft thereon, and caufe it to increafe in thofe feveral Degrees fpecified by the Evan^ geliji. Faith is to the fpiritual, what Manure is to the natural Ground — the Principle whereon the divine Injiuence afts, and by which it gives the Increafe. It is not therefore fufficient, that the Soil be, of it's own Nature, apt and well dijpofedy as the S^uaker dreams, and no- thing thrown upon it to hinder the Growth and Increafe — but the Glebe of Man's Nature muft fir ft be diffolved in the Water of Baptijhiy then duly meliorated with proper Principles, before the Seed^ if fown, can grow, or \.\\q^ fpi- ritual Injiuence be admitted. A Man may fow his Corn on good Ground fence it, and de- fend it from Birds, or devouring Beafts, and it may alfo be well expofed to the Sun: But if the and Pi-inciples of the Qu akers. 301 the Art and Labour of the Hufbandman be not properly employed, in the breaking and dijjoh- ing the concreted Maffes — he may wait (though there has been nothing done to prevent the Growth) till the Time of Harveft, which will fully convince him of the Vanity of fuch Ex- pectations. And his Condition will be worfe than the Man's, who had received the one Ta- lent , and returned it ; but this is not only de- prived of the Increa/e, but even of the Seed that was fown, which is burnt up by the fcorching Heat, through the Impeiietr ability of the Soil, whereby the nourifhing Influence fhould have been admitted. I have purpofely pafled over the long Citation from Cyr, Alex, in the former Se^ion, as making nothing to his Purpofe, nor containing nothing different in Subftance from what had been before urged againft him. But I cannot help remarking of this of Fi^. Ajiti- och^ how exaftly conformable it is, to the whole Courfe of my Obfervations on this Point of Doftrine, viz. " That Chrift hath liberally fown the divine Seed of the Word, and pro- pofed it to all, &c. and had done fo far as was his Part, although he was not ignorant, what would become of many." Therefore it is plain, the Seed is not /;? all — nor does the Light en- lighten every one, but fuch as are prepared for it's Influence, though it be propofed to all. See Apol. p. 167. § 23. Apol. p. 169. Thirdly; '' This fav- ing Light is the Gofpel, (before, it was Chrijl^ though 302 Rem ARKS on tbe Tenets though not Chriji's outward Perfon) which is preached in every Creature under Heaven,'' Iv 'srccarri tv KTiasi. The whole of this Argument refts on the imaginary Force of the Greek Pre- pofitton, which is fo far from being confined to the Senfe of /;2, that there are few of the Pre- pofitions that are ufed in a larger Senfe than this. It would be troublefome to cite Inftances,' for the Proof of what is fo well known to the learned Reader^ and therefore fhall onlv refer to a few in the Margin ■*. The Tranflation, as it ftands, is well warranted, and it is but juji to defend the Tranjlation, whenfoever we 77Jay. But befides, the Apoftle*s Affertion is not true in the ^laker Senfe — For though it were offer- ed to all Mankind, and in that Refped:, might be faid to have been preached Iv 'sroitr'n rvi jijia-ei^ amo?7gy or through the whole Creation -, yet there were Multitudes, and are ftill, in whom it can in no Senfe, be faid to be preached. That the Gofpel is not a mere outward Declaration of good Things, but the "" Power of God to Salva- tion to all them that believe^ we know very well, and are as fenfible of the inward Virtue * That It cannot be literally taken in the Senfe of //?, is plain from hence, and they were offended^ iv aiio)^ ifi him. Mart. xlii. 57, And in the next ch. b sfisivco r^ Hal^a, about that Thne. And they reafoned among them/elves^ bv sccuToT^, See Rom. i. for feveral more Inftances — and Scap. Lex.' where the Force of it may be feen at large. * Rom. i. 16. T and and Pri?7ciples of the Qjj ak e rs. 303 and Efficacy of it, as he can pretend to be. But this is as dircB a difclaiming the ufe of it, as can be expedled from one of his Education ; for he would flievv, that the Go/pel indeed is the inward Power and Life (exclufive of that contained in the Evpjigcli/ls) that preacheth glad Tidings in the Hearty offering Salvation, and feeking to redeem them from their Iniqui- ties — and that this ijiivard Power and Life does reach many thoufands of People and fave them, that never heard of the outward Gofpel at all ; that it is preached in them, and if they attend to it, and follow it's Diredions, they will be faved by it. If this i72ward Light be not Chrift^ (notwithflanding he fays Chrijl is never fepa- rated from it) then as he fet forth another Mean of Salvation and Redemption, indepen- dent of, and diftindl from, that of our bleffed Sa- viour, who died upon the Crofs for that Pur- pofe. But he leaves out the latter Part of the Verfe to the Jewfirjl^ ajid to the Greek-, \for the Righteoiifnejs of God is revealed h auTt^^ through it (viz. through the Gof^tX) Jrom Faith to Faith. But why to the Jewjirji, unlefs it were purely in refped: to thofe outward Means j the lively Oracles of God, whereby he had much Advantage every Way ? The Apoftle is preach- ing no 72ew^ or inward Gofpel to the Romans, different from that which was origiijally re- vealed — and they had no Knowledge of that, \ Rom. i. 17, but 304 R E M A R K s ow the Tenets but by the outward Meam^ Hieroglyphics and Emblems before writing, and by both after- wards. The Righteoujhefs ofGcd^ is the whole Subftance of the Covenant y comprehending as well the CojnpaB between themfelves, as the Terms relating to us, whereby we are made righteous: and this has ever been and is ft ill , re- vealed through the Gojpel^ the glad Tidifigs of Chrijiy to the Jew^ (the Believer )y?ry?, and, at the Ceffation of that Oeconomy, to the Gen- tile alfo. So is it properly faid to be revealed fro?n Faith to Faith — viz. from the Faith by the Types^ under o?2e Difpenfation, to the Faith without the Types^ under the other. That this is the meaning of the Expreffion, is plain — for as there never was but one Faith, fo there could be no Revelation from that 072e Faith, to anothtr, nor the Gofpcl of Chrift be different in Subilance, though it were in the outward Exhibition of it. So, he fays, ^ the Wrath of God is revealed againjl fuch as hold the Truth of God in Unrighteoufnefs ; for this Reafon — be- caufe that which may be known of God is ma- iiifeft in them. What may be known of God, is bv Revelation^ and no otherwife — that Revela- tion was(pai/efc\ \v suvroTg manifefted a-mong them^ (by the Methods above defcribed) and always has been, and will be, though the Heathen, as well as the ^aker, have loft the Knowledge of it. ^ For the invif.bk Things of God are e Rom. i. 18, 19, 20, 5cc. clearly and Principles of the Qj;,a k f r s. -^o ^ tkarly feen jrom tie Crcatim of the IVorld ^\ Bt'caufc knowing Gcd [\\z. from the KoTfjL'^ or Machine) they did not glorify him as God, hut became vain in their Imagincticns, and their joolifb Heart ni'as darkened, &c. This was tlie Condition of the Heathen, to whom the Apo- ftle was writing, as is manifeft from all ths Accounts that are extant of them. He is therefore greatly rniflaken in imagining, that thofe the Apoftle is ipeaking of, had no outward Gofpel preached unto them ; for it was originally exhibited to all^ though they departed fron'i it, and became vain in their Imaginaticns. And the KcVu^^ or Macldine, was from xh^frji^ and ever v;illbe, to the £W of all Things, the conflant ftanding Evidence, and unalterable Manifeftation of the eternal Power and Godhead — though it ceafed to be fo to thofe who had at firil: perverted, and vvhofe Defcendants af- tcrv/ards, to the Time of the Apoflle's Writ- ins:, had totally loft the Knowledge of it. For '^ though the ontivard Great i on yh.c fiys, may de- clare the Power of God, yet that which may be known of him, is manifeft ^within.'' This then muft befomewhat diftindlfrom his Power, and peculiar to the: Manifefiation of ^akerifm,, But what is it that is to be hio%i)n from the Creation? Is it not the Power and Godhead both ? Not only the infinite Power of the Creator is * Ncs//rya: ouz:)> HTijEoog KDifxa, heing made irJelligihh fro?n ihe Fabric and Order of the JVorld, X manx- 2o6 Kem AUKS on the Tenets inanlfeft, but what tb^t Pc^tvcr /^>— what the Agents are, in whofe Hands it is vcfted — and in what Manner it is exercifed. So that the Machine not only gives us an Idea of the Power of God, but of the Unity and T^rinity in the Godhead : And from the Adions and EfFeds of the Machine in the Oeconomy of 'Nature^ arife all our ideas of the Chriflian Ccvenant^ and of the Adminiftration in that of Grace. How far the Machine might beget a Perfuafion of fomie eternal Power that made it, I am not certain, though fuch could be no more than Imagination. But as it is fet forth in the revealed Word of God as an Emblem of the Godhead and Perjbnality — Of the Covenant and Means of Redemption, and of the Agency of the divine Perfons in the Oeconomy thereof; we are hereby infallibly allured of the Certainty of our Salvation — Of the refpeftive Offices of our gracious Redeem.ers — Of the Relation they Hand in by Covenant towards us — A.nd of the Nature of our Faith, Service and Obedience. Confequently, as v/e are hence enabled to en- tertain true and worthy Apprehenfions of the great Objed of our Worfhip, and to perform a reafonable Homage to him from his own Di- rcdions — We are not therefore to be led by the E?ithufiajlic Impulfes of the Ani?nal Af- fedlions, nor to depart from the inftituted, and infallible Means, to the Guidance of an ima- ginary Light within. In regard to the Gen- tiles having d^n inward Law, and diliinguifhing thereby a7id Principles of the Qu a k e r s. 307 Ihereby between Good and Evil, and having the Knowledge of God to the Purpoie of Sal- vation, I have already Ipcken concerning that Law^ * — and iliall only oblerve here, that if that inward Law, howfoever they came by it, was effectual to Salvation, it does not therefore follow that the ^laker Light is, nor are the Cafes parallel. The former might retain ma- ny antient Ulages, and religious Cufloms, and erform feveral Things contained in the writ- ten Law (-as v/e are aiTured from all Accounts of them they did) from Tradition : whereas the ^iake7'\ is neither from Iradition^ nor Revela- tion^ but a blind and implicit Belief of a Guide that does not exid. That of the Prophet alio. He hathfbewed thee^ Man^ what doth the Lord require, &:c. hath been before explained. This he brings as a Proof of that inward Manifcf- tation, and that God doth not require, till he hath firft fliewed it unto them. How it has been fliewn to all Men, I have alfo made ap- pear at large, and that it was in a Manner very different from the imaginary Light of ^a- kerifm, Apol p. 170. " But the Apoftle, he fws, opens this Matter, and iliuflrates it more, fay- ing, ^ The V/hrd is 7iigh thee, even in thy Mouthy and in thy Heart, that is, the JVord of Faith which we preach'' Thi^ by no Means, piovei * See above, p. 223, .Sec. * Rom, X. 8, 9. X 2 Ihe 3o8 Rem A RK^ 097 fbe Tc?iets the previous in-being of the Gofpel in thofe Gentiles^ but is only an artful Means of In- ducement, ufed by the Apoftle, towards their Belief: For he had in the foregoing Part of the Epiftle, ihewn them, that they might become the Children of Abraham^ by embracing the Faith of him, though they were not his De- fendants by Birth ; and as the Gofpel was now offered to all without Exception, by the break- ing down the Partition Wall^ they might come to Chrijl by a fhorter Method, than the Rudi- ments of the Law; and that that Method was eafy and plain to every one — the Matter of it *was nigh, even in their Mouth, and in their Heart : But it was neither in their Mouth, nor in their Heart, till they fhould ' confcjs with their Mouth and believe in their Heart, ' the Lord Jefus. Therefore had they had this in- icard Majiijeflation, the Preaching of the Apoftle would have been needlefs, and they would have cot2fej[ed'3ind believed vjiihout it. But that they had no inward Law, whereby they w^ere ena- bled to do this, is evident from thofe beauti- ful Gradations he illuftrates it bv. For after fetting forth the Riches of God's LoVe to all, and annulling the Difference which before fub- filled, he fays, ' Whofocver jhall call on the Name of the Lord, jl:all be faved. But how jJyjuld they call on him, in whom they have net be- lievedh And how Jh all they believe in him, of \ Rom. X. 10, ij, 14, 15, 17, 18. whom etnd Principles of the Qjj a k e r s. 309 ^kom they have not heard? And how Jljall they hear 'without a Preacher? /ind how Jhail they preach except they be fent? Now if there had been an innard ox implanted Lait\ and a Light alfo to have difcovered it, their Faith, Belief and Perception of it had been eftabliflied at once, by Intuition^ without thole feveral Gra- dations the Apoftle thought neceffary for that Purpofe. But Faith cometh by hearings and Hearing by the V/ord of God — What Word of God ? Why the Word which he preached^ and which was written in the Law and the Pro^ phets. So that there could be no Faith, but by thofe intermediate Steps, which all depended on the divine Mz^rn-- confequently, no i?2ward Light which could diredl them to Salvation v/ithout. The Miffion was the Caufe of their Preaching — Hearing was the Effedt of that Preaching — Be!ievi?7g (or obeying) v/as the Re- fult of that Hearing — and Calling upon him (or worfhipping him) was the open Confequence of that Belief. This is the Operation of the Word in the Heart and in the Mouth, But this, be fays, the Apoille anfwers immediately, and affirms it to be that inward Preacher^ which hath founded in the Ears and Hearts of all Men, faying, ^' Have thc\ not heard? Tes^ verily^ their Sound went into all the Earthy and their Words unto the End of the "World. How greatly is this enlightened Apologft in the dark, not knowing ^ Rom. X. 18. ?L xix. X 3 aSyl- 310 R E M A R K s 6?7^ the T^enets a Syllable of that 7hing^ whofe Sound went into all the Earth ^ytd. and the Heavens alfo j Did he know this was a Citation from the Pflxlmifl: ? If fo, furely the Apoftle did not apply it in a Manner contrary to the original Intention and Meaning of it. The Pfalmifc is not fpeaking of any inward Lights or Pvlanifeflation, but direcflly the reverfe. He i» fpeaking of the KoV^.©^, the Fluid of the Heavens, the creat- ed Light and Spirit^ and of their Sounds and Words, (viz. their Power, Afticns and EfFedls) being gone forth from the Center to the Cir- cumference of this Syftem. This is the Book of 'Nature^ which has been always open to all Mankind— wherein they. might read Defcripti- ons of the BeioTTjg, EJJence, and of the cvrnf^ig^ Powcry or Perfonality iffuing therefrom in the Adminiflration of the Covenant^ which, like the Acftions of the material Light and Spirit^ was offered to all the World. The heathen therefore have Z?mr^— both from the firfl Pro- mulgation of the- CheiyMm, and from the Povvcrs and Adions of the .Machine, which fhine in " perpetual Subferviency to thefe im- portant Purpofes, and to the glorious Illuf- tration of. the divine Counfel! And this hear- ing did beget a proper Belief in thofe who obfcrvcd the Jnlliiiitions,^ till their Apoftafy from thenij and the JnSuence that had on fo ^^reat a Part of Mankind. By that, and a long Contliiuance under it. this Book has been Haled ^ ' ' " " to end Prhaples of the Qu A k E R s. 311 to their Underftandings, and the Knowledge of it utterly loft among them. But this inward and powerful Word, he fays, is yet more fully defcribcd in the Epiftle to the Hebrews: ^ For the Word of God i^ quick and fowerfidy andfiarper than any two edged Sword y piercing even to the dividing a [under of Soul and Spirit y and of the Joints a?2d Marrow, and a Difcerner of the Thoughts of the Heart. This is literally true of the material Light, and de- fcriptive of it's Operation and Adion in the na- tural Body, whereby the Life of it is preferv-^ -ed; and finally of the Deftrudion thereof, w^hen the Organs are rendered unfit for the longer Continuance of it's Acftion, by dividing afunder of Sold and Spirit, and by diflblving that intimate Union of the immortal and mortal Prin^- ciples within us: and from hence is the Idea taken, and apply'd to the Adion of the^/r/- tual Light on our Souls, which othervvife we could have no Conceptions of. But of this Text, and the Adions of the Light to illuftrate it, I have already had occafion to fpeak in the Courfeofthis Propofition, which fufficiently anfwers every Thing he infers from it, and to which I refer the Reader *. Thofe other Texts cited by him, viz. "" Ihat he hath not left Man (the Paflage is, he hath not left him- felf) without Witnef, are of the fame Nature, ^ Heb. iv. 12, 13. * See above, p. 133, 134, 135, 136, ^ Ads xiv. 17, X 4 and 312 R E Tvi A R k: s c;; the Tends and prove the contrary of what he brings them for. The Witnefs here fpoken of, is no inward V/if?iefs, as he fondly imagines, but the Ma- chine— -diudi his Providence is there fet forth by thofe conftant and regular Adions, v^-hcreby Rai?i andfrui'ful Seafons aredifpenfcd unto us, and in that refpcc-t, a proper Witnefs of his gra- cious Benevolence to us. And this other alfo, " / will give hiin for a Witnefs of the Pecfle-, the Word here rendered Witnefs^ fignifies an Iiflituticn^ an Ordainef\ an Enjoiner of Faith and Duty — or as St. Paul expreffes it in other Words, ^ the Author and FinifJ^er of our Faith. And again, he is giveny^r a Leader and Com- mander; this is alfo taken from the Adion of his Type in this Fluid, which is the Leader^ Ruler and Diredor in this Syftem. Thofe fe- veral Citations from the Fathers^ as they con- duce nothing to the Proof of his Point, fur- ther than by a Conformity of fome Expreffions, we (Imll purpofely omit. Now then we come to the § 24. Apol. p. 174. Third Propofitlon to be proved, viz. ." That it is by this Light, Seed or Grace, that God works the Salvation of all Men ; and many come to partake of the Bene- fit of Chri/V^ Death, and Salvation purchafed by him," (he fliould have added what follows a little after) ' • who are utterlv ignorant of the PUtward Kiilory of ChrijW This is eafier faid * If. jv, 4, ® Htb, xii. 2. ^nd Hcb. ii, 10. than and Trtncipks of the Q^n a re e r s. 313 than proved, it being impolTihle for him to he certain of the Salvation ot tlie Heathen — For his Affertion is founded upon a Suppofition as injurious to tlie Goodnefs of God, as that of abjohite Reprobation^ viz. that he has rendered the Knowledge of the IJiftory impolhhiejW^hich is not true. For there is no Part of Mankind, whom the Gofpel might not have teached, by Means of the firft and fecond Promulgation of it, had it not been for their own willful Oppo- fition to it. And this puts their Condition in a much lefs favourable Light — and from whence it may iafely be affirmed, that no Heathen, fo long as he remains ///^Z% and without Conver- fion, can come to partake of the Benefits of Chri/l's Death, and Salvation purchafed by him. And therefore our excellent Church is mofl found in this particular Point of Dodrine, viz. *' That they are to be had accurfed that pre- fume to fay, that every Man (hall be faved by the Law or Se(fl which he profcffeth, fo that he be diligent to frame his Life according to that Law, and the Light of Nature; for holy Scripture doth fet forth only the Name of Je- Jus Chn/tj whereby Men muft be faved." Art. 18. There is nothing wherein the deadly Ar- tifice of the great Enemv of Mankind is more vifible, than in alluring Men from the appoint- ed Means of Grace, and putting them upon the falfe Hopes of Mercy and Salvation, to be ob- tained by Methods inconfiftent with the Cove- nanted P/any nay in dired; Defiance of it. He Z cares 314 Remark s on the Tenets cares not how zealous they are \n Purfaitof fuch Imaginations, working en thofe AfFedions he finds them the moil prone to indulge, and im- proving them to their own Deilradion. Thus does he fuggeil to them fpecious, and more en- larged Notions of Bencvolqnce and Compaflion to the heathen World, and raifj in them plau- fible Ideas of Salvation without the hiftorical Knowledge of Cbri/Ts Death — as more fuitable to the Immenfity of the divine Attributes, and to render the Benefit of his Sufferings univer- fally effectual, without any refped had to the Ccve72ant of Redemption. It is equally fubfer- vient to his Parpofes, whether they perifli through an utter Inattention to all Religion, and an exceilive Indulgence in all Manner of Wickednefs; cr by an obdinate Perfeverance in an attempting to gain the End^ though they willfully rejed thofe only Means, whereby it can be accomplilhed. But as his Hypothefis is falfe, viz. that God has rendered the Know- ledge of the Hiftory impofiible; all thofe Con- fequences that he draws from it, muil be falfe like Wife. For howfoever ignorant great Part of Mankind may be therein, it is not owing to any Deficiency in the Means themfelves, or to any Ad of God in rendering them inefi^edual, but to their own Reprobacy, and WJllfulnefs in rejeding them. And therefore the fuppofed NccelTity of this zinivejijhl Principle^ does not pnly fall to the Ground, but is in itfeif a moft impious and unwarrantable Pofition. For it wiU and Pr maples of the Qv a k e r s . 315 will juftly remain a Qneftion with us, whether after their willful Refafal of thofe gracious Of- fers of Acceptance, aiid their obftinate Perfe- verance in that State of Ignorance and Impeni • tency, they are yet Objedts of the divine Favouv or not. However, this may be fafely alKrmed, that they never will be converted, but by the outward Means of Preaching, &c. nor reached by any /aving Light., that is inconfiftent with the covenanted Syftem of Salvation. His Theam then ariiing from this abfurd Hypothefis, has two Parts 3 '' Firfl:, That thole who have the Gofpel, and Chrijl outwardly preached, are not favcd, but by the Working of the Grace and Light in their Hearts." " Secondly, That by the Working and Ope- ration of this, many have been, and fome may be faved, to whom the Gofpel hath never been outwardly preached, and who are utterly igno- rant of the outward Hiftory of Chrijl.'* a a Man's Sentiments are to be knov^n by his Words, the Drift of this cannot be mif- taken, which is evident to depreciate the holy Scriptures, and render them ufelefs in the great Point of Salvation. Who among us ever thought or affirmed, that the mere oiitis:ard Preaching of Cb?Hjl, or any external A61 of P^e- ligion whatfoevcr, without a faitable Faith in pur Heart?, and a proper Influence on our Lives and Converfations, would be effedual to Salvation ? So grofs and ridiculous a Conception, can only be entertained by a Papifl or a ^laker, ' ' But 3 1 6 Rem ARKS 072 the tenets But the Jefuit has fallacioufly ftated the ^eflion — " That we are not faved, but by the Work- ing and Operation of the Grace and Light in our Hearts." He has either willfully omitted, or elfe not fufRciently attended to the Merits of it : That the inward Operation of God's Grace and holy Spirit upon our Hearts, is the Princi- ple by Faith, whereby the Merits of Chrift'% Death and Satisfaction are applied, and our Sal- vation wrought, is paft all Doubt : But the Queftion is, whether ihisfaving Light, and en- ergetic Grace, be obtained, not only without the outward Knowledge and Means of the holy Scriptures, but even in willful Oppofition, and abfolute Defiance of them— -we juftly fay not. The pofitive Affertions of George Fox, &c. in regard to their InfufBciency, and the opprobri- ous Titles they blafphemoufly beftow on them, carry not half the Malignancy in them, as the yefuitical Gulfe, and afFc6ted Salvo of this Apo- logift in their Behalf The Purport of the Se- cond, fufliciently intimates the Regard he had for them, and the Opinion he had of their Vir- tue for the Purpofe above. For if Salvation be attainable without them, and that our Faith and Obedience built on them, be not faving, but by the Operation of their imaginar)^ Light — then is the written Go/pel of no ufe, but the whole of our Salvation muft be attributed to the Efficacy of this i?2ward Principle : And that as it reaches the Heathen, who are utterly igno- rant of ChrijV^ Sufferings, their Condition is in no cind Principles of the Qu A k e r s. 317 no refped, behind oar's, bat in fome, even preferable to it. But how childifh is it to ima- gine, we reft in the mere outward Preaching and Letter, without any Faith arifing from the Virtue and Impreflion of it on our Hearts ? We are abundantly fenfible of the inward Life and Efficacy of the Gofjel, and that it is the Power of God unto Salvation^ to all them that believe : And we render our humble Acknow- ledgments to the divine Goodnefs, that he hath in Mercy difpenfed to us thofe Means, through which alone it is conveyed. Is it not then a moft perverfe Infinuation, that we are either totally without this blelled Influence, or elfe lefs likely to obtain it through the Medium of the Scriptures, than either thofe favage Indians who are ignorant of them, or thefe highjlown PerfeBionifts^ who fo prefumptuoufly depart from their Diredtion ? We will not therefore hefitate to affirm with the Apoftle, that our Faith Cometh by Hearings and that Hearings or Obedience, by the V/ord (the revealed Purpofe in the outward written Oracles) of God— and that we neither have any Faith, nor exped any, but through thofe Means, That Salvation is attainable from the mere outward Preaching, or by a formal and precife Attendance on the public Ordinances, who am.ong us did ever af- lirm or believe ? Yet are we not fo ill informed, as to attempt it by imaginary Devices, or to dif- dain the Mea>is, through which only it is to be cffcded. Apcl 3 1 3 Rem AUKS on fbe I'enefs Apol. p. 175. For the Probation of the firfl Part of his Theam, he goes altogether on the Doctrine of RegcJicration^ which he makes fy- nonymoLis with this inward Working of the Grace and Light in our Hearts, and begins with that of the Evangelilt; "^ Verily^ verily^ I fay unto ycii^ except a Man be born agai?i, be cannot fee the Kingdom of God. Nicodemus did not un- derfland our Saviour from this Aflertion, and therefore he explains his own Meaning in the 5th Verfe, concerning the Manner of this Birth, viz. both by Water and the Spirit, But as this relates to the Sacrament of Baptijni by Water ^ as retained in our Church, we iliali de- fer the Confideration thereof, till we come ia Courfe to treat of that facred Ordinance — only premifing here, that thofe who are not thus baptized., but ftand in contempt of that Sacra- ment, how plaufibly foever they may talk, or write of Regeneration^ are no ways under the Influence of tlie new Birth ^ nor under the Dif- penfation of the Spirit, And all their Reafon- ings on this Head, will terminate in nothing but idle and fruidefs Speculation — of the fame Na- ture with thofe of a Slave on the Subject of L/- berty, who may comprehend perhaps fomething of the Theory^ without ever experiencing the fweet EffccTs of it. His hrft fetting out is founded on a grofs Midake, viz. " That this new Birth cometh not by the outward Preach- ^1 Job. iii. 3. I ing. and Prwclples of the QjJ A k E r s. 319 hig, or Knowledge or hiftorical Faith in Cbrijl ; feeing there are many that have thaty and firmly believe it, who are never renewed,*' The Queftion is not, Whether we are^ bat whether we 7?2ay be^ renewed thereby. Bccaufe the cut'-jL-ard Means are not the 7iciv Birth itfelf, therefore they are no ways ufeful in direding us how to attain to it. But if a careful Attention to the Things therein contained, viz. the State we are in by om natural Birth — the Nature of the original Trefpafs, and how far all Mankind areaffededby it — to the Means of being removed into the new State — to a View of our Condi- tion under the Attainder^ and of that under the E.eJioration — of the gracious Plan, whereby this is io be effeded — a firm Faith in the .great Authors of our Redemption — a perfedt Sub- miffion to the Terms, w^hereby we are qualified to partake of it — and finally, a due Application of thefe Things in our Minds, and a Reliance on the holy Spirit to help our hifirmities — then are they the only Means through which we can at- tain to the 72ew Birth, and fullv aflure us that we do fo ; "■ For wbatfoever yejhall ajk in Prayer^ believifig, ye Jl:all receive — our believing it, ful- fillino; it unto us. He will needs be detradino; from the out- ward Knowledge, and lays hold of every Ap- pearance and Opportunity of traducing it. And the following PafFage of the Apoflle, he thinks, 'Matth- xxl. 22, is 3 2 o Remarks on the Tenets is a fufficicnt Warrant for the laying afide all outward Knowledge, even that of Chrijl him- fclf. ^ Wherefore^ henceforth know we no Man after the FLfj j yea though ine have known Chriji after the Flcjh^ yet noiv henceforth know we no more. 'ThertfcrCy if any Man be in Chrijl^ he is a 72ew Creature -, old things are paffed away, all things are become new. What though the Apoftle be extolling the new Condition with that Fervency of Spirit it fo juftly deferves, and op- pofing it to the old or natural, to which it is as much preferable as Light to Darknefs ; yet it by no means follows, that the outward Knowledge ^ was to be either negleded or defpifed, but ra- ther the contrary: For to whatever height the divine Exftafy might carry this illuftrious and chofen Vefel^ and eftrange him, for the Conti- nuance of it, from the Converfe of all animal /\ffedions — yet is it certain that his outward Attainments, prompted by a moft adive and zealous Difpofition, did not a little contribute to the Increafe of that holy T'ranfport, \o confpi- cuous in this Chapter. The divine Energy muft be proportioned to the Difpofnion of our Faculties, and their Qualification to admit of it's Adtion. Hence are thofe Rhapfodies, and noble Impetuofities of Speech, fo dilcerinble in the Writings of this great Apoftle ! Hence did be become a fit Inflrument to bear the A'ame of Chrijl to the Gentiles, by the octtc^'^oio. ^eicc, di- [ 2 Cor. V. 165 17. "vijie and Pr272cif!cs of the Qj^A K E R s. '^21 ^oine Impidfc co-operating with io magnanimous a Temper, But this does not argue the laying afide the cutvcard Kjio^idcdgc^ nor imply the difule of it, nor does the Text at all luppofc it. It amounts to no more than this — that though he had known Chrijl after the Flefli, yet when he had fuftered, rofe again, and afcended, thereby fulfilling all the Purpofes of his Incar- nation, he was to be known no more after that manner, but fpirituaily^ which is common to all other Chriflians, as well as to the Apoftle. It is manifeft therefore, how mean and un- worthy an Opinion he entertained of the out- ward, hiflorical Knowledge of Chrijl^ by his comparing it to the Rudiments of a Science ; v/hich (granting the Juftnefs of the Comparifon) would yet be very dilingenuous in an Adept to vilify, as they are the only Means, through which that Science is obtained. But the Mat- ter he infers from his Com.parifon, is very un- warrantable, viz. that becaufe we make ufe of the oiitivard Rlements to obtain the imvard Ef-^ fiSl^ therefore we reft in them, and go no far- ther, — and confequently, fliall never obtain the Kingdom of Heaven ; which is a pregnant In- ftancc of the Nature of their /.ytc; Birth, and of the Spirit from whence it proceeds ; as well as a convincing Argument of that peculiar Situa- tion of Mind, the boafted Privileges of this Principle, do fo naturally lead them into. The remaining Part of this Sedion contains nothing new — confifting chiefly of fuch Flights of Ex- Y preffion 322 R E M A R ic s (?;2 the Tenets preflion, as are the genuine Relult of an e^ithu- Jiajiic Imagination: but fuch, as however, have this vilible Tendency, fo far to fpiritualize the outward Hiflory of the Birth, Sufferings, and Refurredlion of Cbrifl, as to make it a matter of no Importance. § 2^. Apol. p. i8i. Secondly, *' By the O- peration of this Light and Seed, fome have been, and may yet be faved, to whom the Gofpel is not outwardly preached, nor the Hi- llory of Chrijl outwardly known.'* If this bc' true, then is the Gofpel, and all outward Mea?2Sy of no manner of Service, as I have already a- bundantly (hewn. But through the whole courfe of this Argument, he has had a particular Re- gard to the Heathen World -y and the Strength of it has moftly depended on that Confideration, which is altogether foreign to the matter in hand. For if it were granted, or could indeed be proved, that the Goodnefs and Mercy of God did equally extend to them — or that they can be reached by any favijig Light or Influ- ence, to us unknown, and inconfiftent with the covenanted Plan of Redemption — this ne- verthelefs, would argue nothing in Diminution of the outward Mcans^ or be any Motive to in- duce us to depart from them, or to expeft to be faved without, or in Oppofition to them. And the moft of the Argument, even in Imagination^ amounts to no more than a fuppofed magnify- ing of the divine Attributes, in a fpecious Ex- tenfion of Charity to thofe efiranged Generations^ who, and Prificipks of the Qu akkrs. 323 who, in fpiritual Concerns, can be no Rule to us, nor to whom, in luch refpeds, we have no Relation. What their future Condirioh may be, is only known to God ; and howfoever compaflionate we may be in our Wilhes for their Salvation, that can avail them nothing, nor be any reafonable Ground to us, to expedl it by fuch Methods, as the fruitful Imagination of this Apologift fuggefts it poflible, nay even probable, for them to obtain it.- But then he argues from the fecond Part of his Pofition ; That thofe, to whom the Gofpel, the Power of God unto Salvation, is manifeft, may be faved, whatever outward Knowledge they may want. But this Gofpel is preached in every Creature^ in which is certainly included many that have not the outward Knowledge: Therefore of thofe, many may he faved. This Argument is founded on the old Miftake, viz. preached in every Creature \ and as he cannot reconcile that with the outward Preaching, and Publication of it, which he fuppofes not fo univerfally dif- fufed — he is on that Account, driven to the Nccefiity of afferting another imvard Gofpely different from it, and by which the Heathens ^ who have never heard of Chrijl according to the Hiftory, may attain unto Salvation — fo fet- ting up other Means, than thofe revealed, in Op- pofition to the exprefs Declaration of the A- poftle, viz. ^ If any preach any other Go/pel unto I Gal. i. 9. Y .2 ycu. 324 R E M A R i< s o;? the Tenets you, than u-hut ye have received^ let him he ac- curjed. Now according to the ^aker Argu- ment it (liould have been, If any preach any other Golpel, than that which is in you-, and if it had been in them, what need had there been of any Preaching at all ? But what did he preach? — even that ilime ^ Faith, which hejore he had perfeciited. This Miftake, concerning the Force of the Particle \v, is above redified ; iind another Inftance of it occurs in the laft Verfe of this very Chapter j and they glorified Gcd Iv IfJiol^ through me, or by ?ny Means — fo Iv wda-rj ycTiG-si, throughcut the u-hok f^Forld, or Creation, as icria-ig properly fignifies. After the fame manner alfo, mull: that Paf- fage of the Apoflle to Titas be taken, which the Quaker fondly imagines to favour his Argu- ment; ""The Grace cf God that bringeth Salva- tion hath appeared unto all Men, &c. To every Individual, doubtlefs, it did not appear, nor bring Salvation, though it might, and was in- tended to have done, becaule their Situation rendered them incapable of perceiving it. And as he thinks the Apoftle to be the beft Com- mentator on himfelf, we will hear him, and abide by him too, in a parallel Expreffion, in a foregoing Epiflle, viz, ''' Ihat by me, the Preaching might be Jidly known, and all the Gentiles might hear. Though this Apoftle did preach to many Nations, almoft to all from Arabia to Spain inclufively, yet were there ' Gal. i. 23. ^ Gal. ii. 11. ^ ^ Tim. iv. 17. many and Principles of the Qjj akers. 325 many more, to whom he did never preach at all, and therefore, all the Heathen did not hear through him — neither could the Preaching (ftridly and literally fpeaking) be J idly known through hint onl)\ feeing all tlie other Apoftles, and their Succeffors, were concerned in that Affair, as well as himfelf. His next In (lance alfo makes nothing to his Purpofe, viz. "^ Therefcre as by the Offence of one^ fudgment came upon aU Men to Condemna- tion ', even fo by the Right eoujnejs of one^ the free Gift came upon all Men, unto Jujlification of Life. The Force of this Argument flands in an intire Ignorance of the Nature of the origi- nal 'Trefpaf^, and wherein all Mankind was un- avoidably affeded by it. The Apoille is all a- long fetting forth the Oppofition between the Firjl and Second Adam — the regenerate and un- regenerate States of Mankind, in the ftrongeft Light > and fl:iewing, that as Condemnation came Opon all Men through the Means of one, and Death through him — fo the Free-gift alfo, and the Grace, whereby we receive it, the Juftification came through the Means of one, and Lite thro* him, upon all Men. So far the Parallel holds exadly, and farther the Apoftle needed it not ; except he had infilled particularly on the Na- ture both of the Trefpafs and the Free-gift, What thofe are, I have already Ihewn at large in the laft Propofition : And therefore it will * Rom. V. 15, ^v'c. Y 3 be 326 Rem ARKS 072 the Tenets be fufficient only to obferve here, that though the yujiijication be as univerfally extended as the Condemnation^ yet herein is a Difference not perceived by the ^laker. Though all Men do not, of Neceffity, fin after the Similitude of Adam's Tranlgrefjion (every one having the fame Trial to make in refped: to the aBiial Sin^ and confequently an Option whether he will, or not) yet as D^afb was the inflided Penalty of that ISin, ana what all Men experience in con- feqiience thereof, w-e are unavoidably born un- der that Tenure to which his Tranjgrefion fub- jedted us. And therefore the Life, though in- tended for the univerfal Benefit of human Na- ture, and proffered by the great Atonement, yet does it not take Effed on thofe, who deny the Attainder, (the Death J and the Caufe of it, and will not put themfelves in a Condition to receive it. Apol. p. 184. And for the w^ant of this Knov/ledge, his Argument, though plaufible of Appearance, does not conclude as he would have it, viz. '' if all Men have received a Lofs from Adam which leads to Condemnation^ then all Men have received a Gift from Chrifi^ which leads to ju/l if cation'' But herein he is mif- takcn. For the Lofs received from Adam, is in feme refped, different from the Gift re- ceived from Chrif. The Condemnation unto Death is paiTed upon all, and we are unavoid- ably under it, w^hether we will or not — where- as the fif if cation unto Life, though proffered to and Prifidples of the Qu akers. 327 to all, is yet efficacious only on fuch, as qualify themfclves for it, by acknowledging the Death ; for that cannot be received as a Gift by thofe who acknowledge no Lofs ; nor is it eafy to conceive, how thofe, who are fenfible of no Cojidemnation, can pretend to be of any Jujlifi'- cation. It is impoffible to have clear and di- flindl Apprehenfions of this important Article, without taking in the whole of Man's State, from his Creation, to his Entrance on Eternity, and the various Scenes of Adion relating to this ftupendous Drama, The Terms are all relative ; and the very mention of one Sort, does naturally fuppofe their Oppofites, The Theatre of Adion, is this World — the Time, Dife temporal — the Adors, Mankind — what is fet before them, Good and Evil — the Place of Retribution, the next World — the Reward of their Aftions, in the two oppofite States, Hap- pinefs in Heaven, and Mifery in Hell — the Con- tinuance thereof, in Life or Death eternal — • Satan^ or the Deftroyers, in League for their DeJiruBion — the Aleim^ or Saviours, in Cove- nant for their Salvation — the Forfeiture or Lofs, accompliflied by Satan in the Firjl Man, in human Nature — the Redemption or Recovery, in the Secojid, in human Nature alfo. Th." great Scene of Adion in the Covenant between the divine Perfons, was finiflied by Chrifl, the Executor thereof, on the Crofs — Satisfadion was paid for the Offence — the Redemption wrought by his Death, and the Benefits thereof, Y 4 were 328 Remarks^;/ the Tenets were extended to all Mankind, who would qua- lity thennlcivcs to receive them. The real Terms of Acceptance — Quahfication — Removal out of the Old State — Initiation into the New — the Means of Knowledge, Faith, Duty, in order thereto, exhibited and infelHcly recorded, by Types, Emblems, Hieroglyphics, in the Holy Scriptures, by the Spirit of Truth. The imaginary Terms, viz. Light of Nature, — mere Morality — faving Light — immediate Pvcvelation i — Knowledge w^ithout Means — Denial of the Forfeiture — Self-fufficiency, and whatever other Means of Salvation, inconfirtent with the Co- venant, fuggefled in Oppofition, by Satan the Father of Lies, Hence this latitudinarian Principle oi^aker- ifm (common to the Chubb ifts and others alfo) the Salvation of the Heathen, as fuch, without Converfion ; by following an iniaginary Rule within, and ading up to it's Didtates, whether k be Confcience, Reafon, Light of Nature, or within, matters not, if contrary to the cove- nanted Plan. For though Ch^jl were given for a Light to lighten the Gentiles, yet is not the ialutary Influence thereof unavoidably operative on them, unlefs thev are in a Capacity to re- ceive it. That he might reiich them by iiis Po'uer, which is infinite, is not denied— but that he does, m Oppofition to his immutable Purpofe, is not to be proved. Trnth is, as it w^ere, the fundamental Attribute of the Deity, at lead, in reipect to that Relation he ftands in towards aitd Principles of the Qu akers. 329 towards us : And hovvfoever infinite his Pciccr may be conceived to be, his Truth is not lefs fo — nor is it to be fuppofed the di-vijie Peers will adl inconfiftently with thofe ReJlriElio7iSy under which by Oath they have bound them- felves. Though he is Lord^ in refpe^t to So- 'vereigjity, over all the World, yet is he not Aleiin, in refped to Salvaticii, but to thofe, who are under the Terms of that Covenant^ and confequently capable of the Benefits thereof. Therefore his Maxim, a non effe, ad no?i pojjey mn datiir fequela^ will not hold here. For in refpedl to the Covenant^ and the fettled Plan of Redemption therein laid down, the Obligation and Operation thereof, is, like the great Au- thors of it, immutable, "^ 'with ithcm is no Va- riablejicfs^ neither Shadoiv of turning. And whatfoever has not been, nor is, a Means of Knovi'ledge, Faith, and Salvation, in that gra- cious Eftablifhment, fo neither will it, nor can be. We may therefore fafely aflirm with the * Apoftle, and our Church from him,y That . there is none other Name under Heaven^ whereby Sahaticn is attainable, but only the Name cj Je^ Jus Chrifl, But before w^e ipeak to this, we flialljuft obferve. that this Principle of Sluaker- ifm, as well as of all other loofe Thinkers, flands on this delufive Foundation, viz. 2i jupereroga- tory Extenfion of Compaflion to thofe Apoftate Generations, and imaginary Conceptions of f Jam. i. 17. y Art. 18. God's 530 Remarks on the TemU God's Mercy and Goodnefs, without Excep- tion, or the leaft refpedl to the covenanted Means of difpenfing it. They think it a great Arraignment of thofe Attributes, that fo great a Portion of Mankind fhould mifcarry hereafter, without confidering, either the Caufes of their Situation, or how fmall a Figure the Ifrael of God has ever made, in Proportion to the ^ Aliens from that Com7f207iwealtb, and thofe that are Strangers to the Covenants of Promife. That none can ht faved^ but by the Name of Jefus^ he allows to be a great Objedion, and undertakes to folve it by the weakeft and moil abfurd Anfwer imaginable, viz. " Though they know it not cutwardly^ yet if they know it /;2- ward/y, by feeling the Virtue and Power of it in their Hearts, they may be faved : and, (to take it together) how many are injured by Adanis Fall (which by the Way, is hardly con- fiftent with his Dodrine in the laft Article, where he fays, Adam's Guilt is not to be im- puted to his Pofterity, till by the like Ads of Difobedience they make it their own) that know nothing of there ever being fuch a Man in the World : why then may they not be fav- ed by the Gift and Grace of Chrijl in them^ though they know not how that was purchafed unto them, by his Death 2Xferufalem\ efpeci- ally fince God has made that Knowledge Am- ply impoffible to them?" That is not true, as I have already fhewn — and his Exprefllon, their » Eph. ii. 12. not and Prhiciples of the Qu akers. 331 not knowing dijlin5ily hou\ favours ftrongly of the "Jefuit again : it is a begging the Queftion, and fuppofcs the Knowledge of the Fadt^ though not the dijlinB Manner of it. But I would defire to be informed, of the diftinft Manner of this inward Feelings and yet at the fame time, to be utterly ignorant of the out- ward Knowledge? Is it poffible for any to feel the Power ofjefus in their Hearts, and yet be ignorant, that there ever was any fuch Perfon, whofe Power they pretend to feel? — Can the Virtue be in the Heart, and not the Knowledge? But Salvation, he fays, lieth, not in the literal^ but in the experimental Knowledge j and becaufe we have the literal^ and abide by it, he therefore dreams, or perverfely fuppofes, we exped: Salvation from the mere Hijiory^ without any inward 3.nd faithful Application of it in our Hearts. But we deny, that any ex- perimenfal is to be obtained without the literal — or that any Heathen, who never had the lat- ter, has xht former. It is not to be doubted, that Porphyry and Celfus had the literal Know- ledge of the Scriptures, as well as this Apo- logft, though they were not faved by them — yet it mufl: be acknowledged, they adled far lefs in Difguife concerning them, than thofe, who under Colour of Efleem, deftroy their Authority, and like ^ Judas ^ betray the Son of Man with a Kfs, § 26. Apol. p. 185. '' If this outward Know- * Luke xxil. 48, ledge 332 Remarks on tbe ^€?7efs ledge were abiblutely necelTary, then could none be faved without it, which he fays, is contrary to our own Dodtrine, in refpedt to Infants, and deaf FcrfonsT This has been part- ly anfwered above, under the fourth Propoli- tion. But what an ungenerous Way of arguing is here, to draw a general Conclufion from Pre- mifles manlleiily particular and accidental? Deaf Ferfcm may undoubtedly, in great Meafure, be made fenffole of the outward Knowledge; and fo far as they comprehend it, it is a Rule to them. But though they could not be within the Reach of any oiitivard Means^ that would not affed our Doctrine, nor be Proof of the Ne- ceffity of their imaginary Principle, the Light ivithin: But granting that fuch particular in- ftances, do at length, attain to Salvation, tho' not by Means of any cutwaj'd Affiftance, nor by the Exercife and Co-operation of any ratio- 7ial Faculties — yet it would not follow, that they attain it by Virtue of an inward Lights but merely through the merciful Acceptance of their Creator, who would not expecft the Per- formance of Duties, wherefoever the Means and Abilities of doing them, were withheld. In regard to Children, I had before alledged what was neceflary for that Purpofe ; and (hall only add here the Judgment of St. Paul, direct- ly to the Point in hand, though indeed it be merely his fudgment, and not by In/piration. He fays, ^ the Children^ even where one of the ** I Cor. vii. 14. Parties and Pri?jdples of the Qu a k e r s. 333 Parties is an Unbeliever, are holy. How much more then, where they are iotb fo, and in a Refolution to have admitted them into the Con- gregation of the Faithful /jy Bapli/m, had they lived long; enouo;h to have received it? And though they cannot tranlmit Grace to their Children ; yet as their Intention was to have ini- tiated them into the vifible Church, it is not to be doubted, but that in fuch Cales, the JVi/l is accepted for the Deed — and that thofe Chil- dren will be favourably received, who have died, not through any NegleB or Contempt of that holy Sacrament, in the Parents, but through an unavoidable Neceffity, or the immediate Hand of Providence in removing them. Apol. p. 186. In regard to fuch being in the Bofom of the Church, who are viiibly no Mem- bers of it — it is ftill harping on the old String, a mifplaced Compaffion for the Heathen : and this makes him fuppofe a Chine fe or Indian^ as much excufable for not hearing the oitt'ward Go- [pel (through an imagined Impoffibility) as a deaf Perfon that cannot hear. Of their Cafe, I have largely fpoken already, thougii it is in- tirely foreign to the prefent Difpute. But whatfoever may be their future Condition — or what Means they at prefent have — or how far their Situation may be excufable, or not — it is all of no Manner of Account to us, who have the lively Oracles of God for our Direction. Secondly, he fays, that it is not effentlal, appears plainly by that laying of St. Peter, viz. Of 334 Rem ARKS 072 f/je Tenets ^ OJ a Truth I perceive that God is ?io RefpeBer of Perfons', kit in every Nation, he that je are th bim^ and ivorketh Righteoufnefsy is accepted of him. The Apoftle is here opening his Speech in regard to the Cafe oiCornelius — And this the ^aker fuppofes to be a fufficient Proof of the UniverfaHty of their inward Lights without the out'ward Means, But this does not prove it — For though he were not a ^ew by Nation, nor a Profelyte (however not outwardly -,) yet is it evident, he was no Stranger to their Reli- gion, fince both '^ himfelf and his whole Houfe feared God, gave Alms, fajied, and obferved the Jet Hours of Prayer^ and performed fuch reli- gious Duties, as were evidently fet forth in the Laiv. Is it not therefore, from this exprefs Con- formity, far more probable, that he obtained the Knowledge of his Duty, from his Converfe and Enquiries among them, than from any im- mediate and i?iward Light ? This intirely al- ters the Cafe, and makes the outward lOiow- ledge previous, and the Caufe of that excellent Difpofition of Mind, which qualified him for fo extraordinary an Inftance of the divine Fa- vour. And it was from hence that the Fear of God, and his working of Righteoufnefs fprung, and capacitated him for fo peculiar a Difpenfa- tion. But if he were not a Profelyte to the ex- ternal and ceremonial Part of the Law, fo as to be circumcifed, &c. yet it is plain he was to I Ads X. 34. * Ibid. 2, 30. 3 the and Principles of the QiJ akers. 335 the Faith of it ; for he was a "" juji Man, and of good Report among all the 'Nation of the Jeias, which, had he been looked upon merely in the Light of a Roman, or Heathen, he had ne- ver obtained among them. And therefore as the Ceremonial Apparatus was now at an End, and the Partition-^wall broken down ; the Be- nefits of the Gofpel were hereby univerfally offered to all without Exception and this devout Centurion became a fit Objeft of the di- vine Favour, and an early Inftance of Accep- tance, without the ufual, and now antiquated Means 'y and at the fame time alfo, an indubi- table Evidence, ^ that through his Name^ whofo- ever believeth in him, fiall receive Remijjion of Sins, whether Jew or Gentile. This was, as well to open the Eyes of Peter himfelf, as th© reft of the Jews — to difengage him from that Prejudice and Bigottry, which this Example and the Vifion were found neceffary to remove. But this is far from Proof of an inward Light ^ as the efficient Caufe of his Acceptance; for had that been the Cafe, he had by that Means, been fufficiently illuminated without any Af- fiftance, or even the Preaching of Peter himfelf — and his being baptized with V/ater (though he had received the Holy Ghoji before, which let the S^uaker obferve) had been altogether fu- perfluous. He next inftances in tlie Cafe of Job, a per- I A^s X. 22. TAas X. 43. >? 336 Rem A RKS on the Te?iets fcEi and upright Man, one that feared * God^ ami efcheiced EviL But from what Scripture^ he lays, did Joi learn this excellent Knowledge ? This is built on a Suppolition, that there was no Law, nor outward Means of Knowledge be- fore the Time of Mofes, which others have imagined belides himfelf, and from whence the moft abfurd Reafonings, and injurious Confe- quences have been deduced. The Scripture he learned it from, was the fame as y^dam, and all the fucccffive Patriarchs and Fathers, had from the Fall, to the Promulgation of the writteji Law, and during the Continuance of the Mo -die Difpe7iJation—2J^A that was the 'Cherithim, as we find by Satan's coming before, and going ^ cut from, the Prefence of the Lord. And that the true Religion v^as in Ufe there is plain, notwithflandlng their Neighbours around them, might perhaps, be generally Apoflates ; for fob and his Family, and as many as were in Communion with him, are called by a Name exprefilve of their religious Situation, CD'H /K OID, Sons of God — regenerate Perfons, fuch as were within the Pale of the Covenant; in Oppo- fition to the Apoftate Race, who were only OIK ^:i!!l — So72s of Man by Nature only. That there was a Church-Service alfo, is apparent, both from this DiftinBion, and the Words of the Text ; Nozid there was a Day, C2Vn ^'^^^ — * In the Original CD^H/NS To knew him to be in Cove- nant for him. 2 Job i. 12. I and €ind Principles of the Qu a k r: R s. 3^7 and the Day came, the fan:ie as the cr:*,!?^ J'p'J — the appointed T^ime, or Revolution^ originally oblerved by Cain and Abel at the firft Injiitution, And y^/^i himfelf was Prieft— ^ He fandlijied tl:e?n, and rofe ip early in the Mcrning, and of^ fered Bur ?2t -offer in gs Jor the Numker of them all. And in the laft Chapter, God coiinnands his Friends, to take Bullocks and Rams, and carry them to yolfy to be offered by him, and he was to be Inte?xffor for them, and God would accept them through him. The {^vno fated Time is repeated again in the Beginning of the fecond Chapter. Surely nothing but the groff- eft Prejudice and Bigottry to this imaginary Principle, could make him overlook fuch plain Teftimonies to the contrary, and argue fo falfely as he does. Apol. p. 188. And as he finds no mention of this illuftrious Perfonage in Mojes's Story, from the Creation, to the giving of the Law, he therefore concludes him to have been a Hea- then ; and that fuch, by an inward Light and Grace in the Heart, might, and did attain to all necelTary Knowledge thereby, though with- out the Pale of the vifible Church, and any outward Means, and thinks this Ii! (lance a po- iitive Proof of it. But it does not follow, that though the Church of God, were generally con- fined to the Nation of the Jews, that it was fo, ahfolutely and Jlri5tl)\ exclufively of any parti- \ Verfe 8. Z cular 338 Remarks on the Tenets cular Tribes, or Families elfe where — or that all the reft of Mankind, without Exception, were Unbelievers of Courfe. For doubtleis, there were very many fcattered among the Apoftate Nations, who were never con Tenting to the Revolt, but continued ifedfaft in the true Faith and Wcjldip from the firft. ' Abimelcch^ Kir.g of Gerar, was not only a Believer himfelf, tho* one of ihe Canaanitijh Kings, but, as he tells Bs, his vDbole Nation aljo was righteous. Such was, probably, the Cafe of jcl? — and though we are not exprefsly informed of the Time wherein this holy Man lived, yet all Circum- ftances induce a Belief that it muft be very early ; and fome make it more than probable, that it was before the Exodus of the Ifraelites from Egypt, viz:, his total Silence in refpedt to that ftupendous Tranfadlion ; the Report w^hereof, one would think, could not but have reached his Country j and in all likelihood, the Appearance of fuch an unufual Pilkr of Fire muft have been vifible alfo, as he lived in that Country,, afterwards called Arabia., from the Settlement of that mixed multitude, that followed the Camp of Ifrael^ therein. Neither is it to bs iinagined that the firft Apoftacy, howfoever ge- neral, did yet include every individual Perfon, or Family in it- — nor that even the mixed Mid- titude, or the Egyptians^ who faw thofe won- derful Works, v/ere all to a Man, Apojlates,. ' Gen. XX. But, i dnd Principles of the Qu; A k e n s. 339 But, what is far more probable, that they did, many of tl:iem, retain tlie true Cotifejjion and Service^ and performed it on a rigiu Motive alfo ', though their particular Circumflances, might ecliple the outward Profeffion of it, and render the particular Hillory ot them unnecef- fary. Who was the Author of this Book, is not certain ; that it was not Jol? hi?nfe!f] is evident^ becaufe JVfiting was not then revealed ; nor probably, is it more antient than Mofes (who is by many learned Men thought to be the Au-» thor) becaufe to him Writing was revealed^ But be that as it will, it is manifeft, both that there were lome among the Fleathen Nations, who adhered to the true Faith and Woriliipj and alfo, that they had not their Knowledge and Diredtions from any immediate and Juper- natural Principle ; whicli intirely deftroys the Sluaker Hypothecs m this Example. So that his Argument from hence, viz, of the Heathe?is doing the Things contained in the Law, by Na^ tare, and being accepted thereby, falls at once to the Ground, and is in this Inflance, a beggino; of the Qaeftion. Concerning tliofe Gentiles, &c. the Apoftle fpeaks of, Rom. ii. I have already fpoken, Whether the Patriarchs and Fathers before Mops, had a dillindi Knowledge of the Fa/l by Adam, and of the Sahation by Chrijl, he makes a Qncflion— and alfo, whether Mofes did not rather write his Hiftory of thofe Times, by Z 2 Ke^cclation^ 34^ R E M A R K s (5;2 the Tenets Revelation^ than Tradition. But to any one in- formed from Mofei's Account (from whence only we can be certain) there can be no doubt of thefe Matters ; for the very Proof of the Cherubim alone, does of Neceiiity, fuppofe aU the reft — Fire, Sacrifice, Prieft, and every Thing relating to an external Service^ and the End, to which it led. But though Mofes could not have wrote of the Creation, and Formation of the Heavens into a Machifte, and of their Power and EfFeds on Matter, in the manner he has done, without an immediate Revelation — • yet concerning thofe other things he mentions, viz. the Fall of Man — the Incarnation of Chriji^ and Redemption thereby — and the Adions of thofe Patriarchs before him, he might by Tra- dition only^ feeing there were fo few Hands for it to have paffed through, from Adam to him- felf, viz. From Adam to Lamech — to Noah — to Terah — to Abraham — to Jacob — to Levi — to Amram — to Mofes. But in order to render the outward hiftorical Knowledge of no \J>{Zy he inftances in thofe 'Jews who crucified our Saviour, and how little they knew of him, e- ven after all the Prophecies were completed — without confiderins; the hardened Situation of thofe Wretches, and the Blindnejs and Objiina^ cy of their Hearts, that were the Caufe of it. "That they and their ^Rilcrs did if through Igno- rance ; and had they known it^ would not have crucified the Lord of Glory \ we are informed \ Ads hi. 17. I Cor. ii. 8. 2 by end Principles of the Q^ A k e r s. 341 by the Apoflles. But what was the Caufe of that Ignorance, was it not, as above ? Or does he imagine it to have proceeded from any Defi- ciency in the outward Mean<: ? Far from it — they had fo long been deaf to the Voices and Calls of Scripture, that the Patience and Long- fuffering of God was quite w^orn out — the Book of Knov/ledge fealed to their Underftandings — and a Spirit of Slumber and judicial Blindnefs infiided on them, under which they apparent- ly remain to this Day. And as to the Apofiles themfelves, who were in fomx refped offended at his Dodrine, concerning his Death and Re- furreolion, they v/ere fully fatisfied afterwards in thofe Points from the Scriptures, (though of his explaining) and before they received their CommitTion, and the Holy Ghofl from him. § 27. Apol. p. 191. That the Heathens were fenfible of the Lofs by Adam^ he would feign prove by fome Scraps, even of the latter among them, though they are not worth contending about, feeing all thofe ExprefTions of an innate Lights a Spirit^ &cc. are confeiT- edly Attributes of the Fleavens, their God, the Sol, Ccelum^ Spiritus^ Anima Muyidi^ of which they thought their Souis were Parts, and were to be mixed v/ith it hereafter. They had, doubtlefs, fome confufed Notions of a fupreme, eternal Principle, they called God, which was the Hea^cem — and if fome of the more antient among them have feemingly hit upon Thoughts and Exprefiions of a fuperior Nature, and fuch Z 3 as 542 R E M A R K s c,^ the Tenets as bear a Refemblance to the Truth itfclf, and which fome of the Fathers have rniftaken for it, they are llill to be confidered in the fame Light. Plato's Trinity^ for Inftance, which many Perfons almcfl run mad after, was no- thing but the rude Chaotic Mafs, or firft Pro- dudtion of elementary Principles by Almighty Power, and thence fubfifting in the Triime Mo- dification of Ftre^ Light, and Spirit, though he was at the fame Time utterly ignorant of v/hat was reprefented by them *, But though we * Since the Writing of thefe Sheets, has come to my Hands an excellent Treatifc, intitled, A full Anfwer to the Efiky on Spiti:, by the Reverend Mr. Jonesy v/hich, though I had long heard fome Account of, yet I never till lately, had the Satisfaction cf pcrufing. The vi^orthy and ingenious x^uthor, in the moll clear and unexceptionable Refutation of the pernicious Errors of that audacious Piece, has given us a very judicious and elaborate Dilucidation (though he is pleafed modeftly io call them Hints only) of the Hermetic, Pythagorean, arid PlatcnicTrinities. Many have been the Attempts of the Learned, to inveftigate the Meaning of that dark, ahftnife, and fu^er-imintcUigihle /Enigma, and all of them equally fruiilefs. The Enemies of this fundamental DoiSlrine of the Chriftian Religion, would perfuade us, that it took it's Rife from the fuppofed Conjeuiurcs of thofe antient Heathen : But that is utterly falfe — the DocJlrine itfelf was once univerfal ; and the Traces of it are Hill to be found in the Hieroglyphic Mo- numents and Records of all the Nations vi^e have any Ac- counts of, and the Tradition of it prefervcd in the Writ- ings of thofe antient Greeks. So far w^as it from being the Fruit of their own Imagination and Conjecture, that it is evident almofl: to Demonftration, from the Drynefs of their Accounts, and the Intricacy of their Defcriptions, that thai had Jic Shaic in the Cornpofitionc The Truth is, they wer§ and Principles of the Qu ak e r s. 343 we fliould grant, even more than can be proved, that Pythagoras, Plato, Ploti?2iis, Sccraies, &c. had been in the right in many particular Points, it would by no means have proved, that they came to the Knowledge of them by virtue of any inward Lights nor of any peculiar Excel- lency, or Strength of their rational Faculties ; but by their Neighbourhood to that Land, which was the Scene of fo many fignal Difpenfations of Providence ; the Fame whereof could not but have reached thofe curious Enquirers, be- fides the general Information they might have gathered by tradition, and the immediate Co72^ njerfe of fome of the Jewljh Nation. Hence, probably, thofe Expreffions to be met with in thofe antient Authors, which feem to be Allu- fions to the original Fall of Man — of his Soul were pinned down by the Force of a Tradition, which, howfoever they might labour with all their Power to ex- plain, they could not emerge from that Obfcurity they were involved in, concerning it. As all their Accounts are but confufed Emanations from the original Fountain of Re- velation, they are all, as to the general Purport of them, reducible to that Point, and can be rendered intelligible by no other mean, than the Knowledge of the Mofaic Pri?2- cipia, as this ingenious Gentleman has happily ihewn in the Treatife above mentioned, and to which, with great Pleafure I refer the Reader. See p. i8o, h feqq. He has my fincere Acknowledgments for it — as have alfo thofe o- thcr learned Gentlemen, Dr. Hodgrs, the worthy Provofl of Oriel^ and the Reverend Mr. Horne^ Fellow of Mag^ dalen College, and others of that Univerfity, who have lately fhewn thcmfclves fuch able, as well as zealous Ad- vocates for the Chriilian Revelation — and may God prof- per iheir Labours I being 344 Remarks on the Tenets being fallen into a deep 'Ditch — Man's wandering 771 this Wcrld as a Stranger^ bantfied from the Prefe77ce of God — oi the Soul's being like a Cyn- der^ or dead Coal ^ and of tfs Wings being clip- ped, Jo that it canmt jly unto God, Whatfoever they might particularly mean by them, it is far more probable, they were the confufed Remains of the original Truth, handed down by Tradi- tion, (though fo encumbered by Time, and various Circiimftances, as to afford them little Certainty) than the Effed: of any invcard Lights or the Refult, either of their own Reafon, or Imagination. The innate Light of Cicero^ howfocver ap- prehended by LaBantitis, is undoubtedly under- . flood by him, as by our modern Deif^s, Scci- niayis^ and Reafoners^ \\z. an inward Principlcy implanted in all, whether Reafon, Ccnfcience, or whatever other Nam.e, matters not, where- by they pretend to find out a Rule of A^liou^ and an Obligation to follow that Rule\ and which is indeed the fame as the Sluakcr-light^ though under a diilerent Appellation : For not- withf1:anding the Heathens and Reafoners n^ake it a natural Principle within them, yet they afTcrt it to be conftant and eternal, the fame in all Mankind, and fufHcient to diredt them in all their Purpofes, temporal and eternal. Where- in then is theirs difl^erent ? in Name only : For though they will not allow it to be either Rea- fon^ or Confcience, nor any natural Faculty in Man — yet it is alike in all Men, the Gift of God to and PrifW'ples of tbe Qjjaket.s. 345 to all, fubfervicnt to the dime Ends, and of the fame Tendency as this fafliionable Principle of Dei/in 'y viz. the Subverfion of the Neceffity, and Authority of Revelation — fetting afide the Atonement and Merits of Chrijiy and fubflitut- ing their own Works, Sufficiency, &c. to ob- tain eternal Happinefs, in Defiance of the in- ftituted Method, the covenanted Plan of Re- demption. As to the Opinions of yujlin Martyr^ Cle- mens, Augujiin, &c. that Socrates, HeradituSy and others among the Greek Philofophers, were Chriftians, I envy not thofe antient Heathem any Happinefs, nor thofe /;-/;;;///i;^ Fathers their Opinions — but fliall content myfelf in this Place, with faying, the)' were no more. In regard in- deed to that famous Arabic-Book, and that wonderful Man, Hai-Eon Tockdan, who with- out any Converfe with Man, attained to fuch a profound Pitch of Knowledge — having not the Pleafure of the ^' learned Profejfor^ Acquaint- ance, I own, it is at prcfent beyond me ; and therefore muft defer any particular Anf/vcr to it, till the Book is become more familiar a- mongft us. The next Seflion contains nothing new, or materia! — only we. (liall juft take Notice oi Bu- chanan's Teft-mony of the Light, which yet is nothing to our Adveifary's Purpofe : For v/hat- foever he might underhand by that '' Lights * Dr. H /, Heb. and Arab, PrvfelTur in Oxford. which. ^"46 Remarks on the Tenets which, he fays, is fet before the Mind, where- by to difcern bet wen Things that are vile, and Things that are horn ft ;'' yet it does not ap- pear, he thought that Light came without Means, as the Sluaker' dreams; becaufe he there fpeaks of a Compend of the Law, which in few Words, comprehends the whole, and which, according to their Dodtrine of the Light j would be altogether fuperfluous. Thus at length, have we gone through the Confideration of this famous Point of Dodrine ; in a manner, I confefs — feemingly prolix, and what fome perhaps, may think beyond what the Nature of the Subjert may require. But ic being fo remarkable a Part of the Controverfy, as well as fo effential an Article and Pillar of ^akerijin — we have given a minute Attention to every Thing that carried the leaft Appear- ance of an Argument in it's Favour : And have fo far done Juflice to our Adverfary, as well as (I hope) to our own Caufe, as not willfully to have omitted or flighted any thing he might judge worthy to be advanced on the one Hand, or we to be proper to be anfwered on the other. Upon the whole, I doubt not but it will ap- pear to every impartial and fober Chriftian, not only how^ falfe this delufive Dodrine is in itfelf, but how inconfiftent alfo with the Covenant of Grace — the Terms of Admiffion into it, as well as with the Means and Manner of Redemp- tion : And finally, hew deftrudive of the Au- thority of the Scriptures, and of the Death and 2 Satisfadion and Principles of the Qjj a k e r s. 3 47 Satisfa6lion of Chrijl therein fet forth — as well as of the Order, Harmony, and Beauty of the eftablifhed Plan, and of the invariable Exercife of the divine Attributes therein, to render it ef- fedual to our eternal Salvation. In like man- ner is it of thofe various Diflindlions of Man- kind, which, in refpcdt to religious Matters, their different Situations will always make un- avoidable — Thus laying open the facred Peculiar of God, and expofing the Fruits of the Vine- yardy to the prophane and unqualified Ap- proach of thofe unclean Swine^ Barbarians^ Scy- tb;a7is, hidians^ and Hottentots. Wherefore let them ceafc from fuch arro- gant and prefuiPptuods Boading of a more holy and illuminated Difpenfatidn, and of being the peculiar People of God ; and be cautioned ta walk with greater Moderation on that privi- leged Ground^ into which they fo boldly in- trude, without thofe previous Salifications y which are abfolutely necefiary thereto. Let them firfl liften to the outward Calls of our bleffed Lord in Scripture, before they pretend to an inward and experimental Feeling of it m themfelves. Let them learn the Rudiments of thcfe lively Oracles^ before they prepofteroufly pretend to obtain a PerfelTiiGn in that moft wonderful and fublime Science ! I fear, the Sipirit is but too evident, by Vv^hieh they are a6ted in fuch unwarrantable and extravagant Affumptions. Sureiy it mufl argue an Excefs of Infatuation, to pretend an immediate Com- miffion 348 Remarks ^;z the Tenet s^ &g. miffion to fummons all Mankind, without any rational Grounds of AflTurance themfelves, or a being able to demonftrate it to others : For thofe Methods they take for this Purpofe, are fo far from proving the Truth of their Affer- tion, that they prove the dired: contrary; viz. the certain 'Experience^ and Palpability of them ; for they are, for that very Reafon, not Jpiritual ImpreJJions, but animal Sen fat ions. How abfurd alfo, to fay no worfe, are their Pretenfions of being Evajigelijls and Teachers^ to diredl the Faith of others, when themfelves are invelop- ed in a moft impenetrable State of Ignorance, inOppoiition to the eftabliflied, revealed Means, as well as in Defiance to the common Senfe and Reafon of Mankind ! F I N I S. ERRATUM. Eage-JL2*JLm^-^pem-4he-Bettonv^-th€-Oi^acle-^ Staidaj^^ ©£-aU~Xmth,- -r-^