Papists affirm,
1.
THat all men have Grace sufficient to salvation given them; the Pelagians before them did assert the same, as Bellarmine shews, Bellarm. l. 2. de Grat. &c. c. 3. & c. 5. and both they and himself urge for it, John 1.9. which he explaining, saith, it must be understood of the light of Grace, which no man at all doth want. Bayly the Jesuite in his Catechisme affirms, That Grace is not wanting to any man, but man is wanting to that Grace; that is doth not minde it, obey it; in which he is opposed by learned Rivet. Rivet Cath. Oath. Tract. 4. Qu. 5. Concil. Trid. Sess. 6. Can. 17. The Council of Trent smites them with an Anathema, who say, only the Predestinate have Grace. And if you would know what the Papists mean by this Grace, Davenant will inform you, that they mean, That within them which enlightens their minde, checks them from sin, Davenant Determin. Quest. 49. and moves them to some good actions. In this the Papists are opposed by the Reformed Churches in their Writings against them.
2.
That this is true. The Council of Trent saith, Can il. Trid. Sess. 6. Can. 18. if any man say that the Commandments of God are impossible to be observed by a justified man, who is in the state of Grace, let him be Anathema. The Text 1 John 3.9. is urged by Bellarmine, and he infers, Bellarm. de justif. l. 4. c. 11. Rhem. Annotat. in Luc. 1.6. Baily ubi supra. That if he sin not, then he keeps the Law. The examples of Noah, Job, Zechariah, Elizabeth, are urged by the Rhemists, Bellarmine, L. B. in his Right Religion evinced, the Jesuite Baily in his Catechisme. They all urge, That Precepts and Exhortations to persection were vain, if men could not be perfect here: That God commands nothing impo [...]ble to men: Bellarm. l. 2. de justif. c. 7. and Bellarmine expresy saith, If faith be not perfect in this life, it can never be perfect.
3.
That this is their Churches Doctrine and Truth, Bellarmine saith, Bellarm. l. 2. de justif. c. 15. in this ALL the Catholique Doctors agree, That the righteousness whereby we are justified, is a real inherent righteousness within us, and not Christ's without us imputed to us; and the words of the Roman Catechisme, Catec. Rom. Tract. de Bapitsmo made by appointment of the Council of Trent, are exceedingly observable; which saith, The Grace we have is not only that by which God remits sin, [Page 4]but it's a Divine Quality inherent in the soul, and (as it were) a certain splendour and light, which blots out all the spots of the soul, and makes it clear and beautiful. So Baily, The formal cause of our Justification, is that righteousness which God creates in us, Ba [...]y Catec. c. de justif. by which we are renewed in Spirit, and purified from all sin: And this (saith he) dwells in us, and is given unto us freely. And going on, Rivet Cath. Orthod. Tra. 4. Q. 1. & 2. he scoffs at Calvin's and the Protestants (as the Quakers do) Philosophy, That sin doth dwell in our souls, yet God imputes unto us the righteousness of his Son, and for that accounts us just. His whole answer is well worth reading, but too large to be here transcribed. The Council of Trent decrees, If any man say that men are justified either by imputation only, or only by remission of sin, excluding Grace and Love, which is shed abroad in our hearts by the holy Ghost, and is inherent in them; Let him be accursed. And its worth observing, upon what ground they reject imputed righteousness; Bellarm. de justif. lib. 2. cap. 7. Take it from Bellarmine; If we can prove Faith, Hope and Charity in this life to be perfect, then there will be no need of an imputed righteousness.
4.
The same is affirmed by the Papists, wherein they are opposed by the Protestant Churches. Bellarmine urgeth divers Texts to prove it, Bellarm. de justif. l. 3. c. 14. as Ezck. 18. and Heb. 6. and divers instances, as of Satan, Saul, Solomon Simon Magus, and Judas, which shew (saith he) that some that were truly good, may so fall from their righteousness, that they may be rationally believed to become reprobate. And the Council of Trent, Concil. Trid. Sess. 6. Can. 23. If any shall say, That a man once justified cannot fall again, or lose Grace; and that he that thus falls, was never truly justified, let him be Anathema.
5.
The Papists say, If a Pagan do what he can, if he use the light of Nature aright, or less evilly, God will reveal to him Christ, Divenant Determin. Q. 49 1. Bellarm. de Grat. & lib. Arb. lib. 1. c. 11. and will give him grace and faith, and all other things necessary to salvation. Bellarmine urgeth it as the Doctrine of the Council of Trent, That they that live justly and soberly, may attain a proficiency; because God leaves not men, till he be left by them. See Molin. de Elect. ex Fide praevisa, pag. 329.
6.
The same they affirm. See the Citation of Bellarmine under the fourth head: Rivet Cath. Orthod. Tract. 4. Q 9 Rivet bringeth in these denying the absolute Decree; Joannes a Bononia, Hicronimus Osorius, Henricus Gandavensis, Aureolus, and other Schoolmen.
7.
Bellarmine saith, The principal end of Scripture, Bellarm. de Verbo De [...], l. 4. c. 12. is not to be a Rule of Faith, but by giving us examples, &c. to help us in our pilgrimage; and he shews they are not necessary.
8.
The Papists affirm the same. Bellarm. de Verb. Dei, l. 4 c. 9. Canus la Com. l. 3. c. 3. Greg. de Valent. Anal. Fid. l. l. 5. c. 3. Bellarmine speaking of Traditions which are no where written, brings in the Baptism of Infants as one instance; the same is charged upon others, and opposed by Dauenant, Willet, Philpot, and Protestants generally, in their vindication of the Sufficiency of Scriptures. M. Baxter against Tombs, pag. 238. brings in our Whitaker against Stapleton; and Willet brings in the Churches of Bohemia, Helvetia, England, to which he might have added others. Willets Synops. Contr. 12. Q. 5.
9.
The Papists say; That is is a meer Tradition of the Church. So say the Rhemists. Rhem. in Math. 15.9. Bellarm. de Verb. Dei, l. 4. c. 7. Bellarmine pleading for Unwritten Traditions, saith of the Lords day, That it is not found commanded in the Scriptures; and doth make it Typical, as the Quakers do. Bellarm. de cultu Sanct. lib. 3. c. 11.
10.
The Papists are of the same judgement. Rhem. in 1 Cor. 11 2 [...] v. 27. on v. 24. iidem in cap. 10.21. The Rhemists call it our profane Bread and Wine; a piece of Bread, and a cup of Wine; nothing but bare Bread and Wine; profane, naked, and natural Elements; void of Sacrament, and all Grace; a vain and detestable Table, and indeed a very Sacrifice, or a Table and Cup of Divels, wherein the Divel is properly served, and Christ's honour defiled; and therefore all Catholique men, if they look to have fellowship with Christ, Rhem. in John 4.20. must deem of it as of Idolatry or Superstition, and abstain from it, and from all soc [...]ty of the same. It's Calvin's Supper, [Page 6]and his Bread and Wine is like at length to come to the Sacrifice of Ceres and Bacchus. All which words I wish our Quakers would read, and see what the Protestants answer to them.
11.
Papists say the same, give our Ministers as bad language: How doth Harding inveigh against Learned Jewel, Willets first pillar of Papistry. and the Reformed Ministry? Take the Collection of his Invectives by Willet. Who ever saw so impudent a man? What shall I say to this fellow? Fie for shame man, a Minister of Fables, a Minister of lies; so ignorant, so witless, leud wretches, Jewish, heathenish, shameless, blasphemous Villains, false Ministers, false Harlots, ye lye falsly, yea ye lye for advantage, ye are impudent lyers, &c. You are errant slanderers, lyers. How seems not this wicked generation to spring of the Divel; ye falsly and wickedly lead the people; ye are Apostates, ye are Heretiques, ye are impudent and rebellious children, your Church is no other but the malignant Church, and Synagogue of Satan; ye are light Preachers, wicked Vow-breakers. leud lecherous Lurdens, detestable blasphemers; such is your divelish rabble, backbiters, slanderers, accusers of the Brethren: when were ever such thieves in the Church of God as ye are? Yea Calvin, Beza, and Verone, are call'd by them Reprobates. What more ordinary then to ask us where our Church was before Luther? And do not they allow women to administer Baptisme, which Christ reserved to his Ministers as their work, with the preaching of the Gospel, as the Protestant Churches plead, being backt with Scripture, which commands a woman not to speak in the Church.
12.
They assert the same. See Bellarm. lib. 4. de Rom. Pontif. cap. 4.
Quakers affirm,
1.
THat all men have a light within them sufficient to convince of sin, and to lead men to repentance and salvation, if it be obeyed. This is their Master-doctrine, asserted in most, if not all their books, and in their teachings. For it they urge Joh.1.9. They frequently bid men minde the light within them, and say, That Christ hath lighted every man with that light, which is sufficient. See Nailors Salutation to the Seed of God, pag. 15, 16.
2.
That there is a perfection attainable in this life, whereby they are freed from all sin, and from the body of death, urging 1 Joh. 3.9. and the examples of Noah, Job, Zechary, Elizabeth, as having attained to this perfection; and telling us, that if we are not perfect in this life, we can never be perfect; and that God requires not of man what he hath not power to do.
3.
That we are justified by a righteousness wrought within us, and by obedience, Jam. 2.24, 26. were lately urged by some of them for justification in the sight of God by obedience. An eminent speaker amongst them in the hearing [Page 4]of multitudes, asserted, That that righteousness that was wrought by the power of God in the hearts of the Gentiles, mentioned Rom. 2.14, 15. is a righteousness whereby they were justified in the sight of God: And Nailor opposeth the walking and working of God to that faith the Protestants teach, and complains, that now to witness good works is counted Popery. Sal. p, 5. and the doctrine of faith is the work of the Divel. And G. Fox p. 12. of Sauls errand, saith, Every believer is born of God, and he that is born of God, is justified by Christ alone without imputation, this is charged upon them by the Ministers of Newcastle, called The perfect Pharisee, &c.
4.
That the Saints that have true Grace, may fall away finally, as Judas did, who was a godly man, till Christ gave him the sop, and the Divel thereupon entred into him. They urge Heb. 6. in it. and Ezek. 18. This was affirmed to me by divers of them in discourse, & also in a writing of theirs which I have by me.
5.
That Pagans and Turks living justly and honestly, may be justified and saved, this was lately asserted by divers of them.
6.
That there is no absolute Decree of Election and Reprobation from Eternity. See a late Confession of Faith by Burroughs.
7.
That the Scriptures are not the Rule. This is charged on them by the Ministers of Newcastle.
8.
That the Baptism of Infants cannot be proved by Scripture.
9.
That one day of seven, which we call the Lords day, is no more then any other day, and that it is without Divine Authority. See a late Confession of Faith, by Burroughs.
10.
That the Lord's Supper, as administred in our Churches, is common, nothing but a bit of Bread and Wine: They speak very scornfully and contemptibly of it.
11.
That the Protestant Ministers are not the Ministers of Christ Jesus; They use the vilest language they can invent against us; deny our Call, say we came from Rome, Had no Church before Henry the eighth, that others may do the work of the Ministry as well as we, even women.
12.
That some have the same Spirit of infallibility that the Apostles had.
Thus I have done with their Doctrine, and come to parallel their Practises; and shall reduce them to ten heads, and trace them by the rules and practises of Popish Monks, in whose Discipline our new Monks seem to be admirably instructed, as will plainly appear by the following Parallel.
Monks practises.
1.
The Monks did the same, according to the Rules of their Orders: Cassian de Instit. Monach. l. 1. c. 5 It's evident (saith Cassian) that those poor Hermites are admirers of poverty, in that their austere life could not use any other then plain and mean apparel; and in imitation of the Ninivites and John Baptist, they used sackcloth, saith Gazeus; Gaz. in Cas. 14. c. 5 Cass. l. 1. c. 2 and this was according to the Orders given them. Thus Saint Bennet in the Rules of his Order gives direction, that their habit be vile, and not costly; Let the Monks garment be only such as covers the body, and hides the nakedness, and keeps out cold, without vain trimmings. The Council of Trent also appoints, Gaz in Cass. de Instit. That these Regulars shall have such apparel as is sutable to a state of poverty they profess; Cass. de Inst. l 4. c. 5 and that there be nothing in them superfluous; and it's directed and enjoyned concerning those who are admitted into their Society, that when they are received, they must cast off their former apparel, and put on such plain apparel as is sutable to the Order, that they may evidence, that having laid away all worldly pride, they have now embraced the poverty of Jesus Christ: D [...]ony. Areo. Eccles. Hierarch. l. 6 And the counterfeit Dionysius gives this reason of the change; it signifies (saith he) our removal from the common li [...]e of worldly men, unto perfection. I might tell you of Francis Borgias General of the Jesuites, Schot. l. 2. de vit. Borg who (to shew his humility) when as whole and new Breeches were offered to him, he rather chose to wear his own, which were patcht and torn. This is reported by a Jesuite in his commendation.
2.
So did the Monks. Cass. de Instit. l. 2. c. 10 When they are about their Solemnity, there is so much silence amongst them, that unless it be one that stands up, though there be a multitude, you would think there were none at all; and further, when they sit at meat, Cass. & Gaz. Instit. l. 4. c. 17 this Discipline of Silence is strictly observed, and they sit so covered, that they see nothing but the meat they have before them; and if they want any thing, speak not, but make a mummering noise; and this was according to Saint Bennets Rule, who saith, Let there be a deep silence at meat; Which Rule was confirmed by Pope Innocent 3. and directions given for the special times or places of this silence; amongst which, meal-time was one: And all this was in order to the attainment of Divine knowledge. Thus [Page 8]the Abbot in Cassian; Cass Collat. 14. c. 9 Let this (saith he) be first observed in order to Divine knowledge, that thou impose a deep silence upon thy mouth, for this is the first entrance into knowledge. And de Turrecremata gives ten reasons of it, which are mentioned by Gazeus in his Comment. See Azor. Instit. Moral. lib. 12. c. 19. Q. 1.
3.
So did the Monks. Willets Syn. Papis. p. 351 Moses a certain Abbot did so afflict his body with fasting and watching, that for two or three days together (many times) he had no appetite at all to his meat, neither could sleep. Saint Bennet gives this in his rules, That the Fraternity shall keep up the custom of Fasting, in which they were oft times extraordinary. Hi [...]r. Porter in vit. Gedr. p. 477. Godrick the Hermit sometime would have continued fasting for the space of three whole days together, and somtimes more.
4.
Ignatius Loyola, Ra [...]idin. Jes. de vita Ignatii, l. 3 c. 2. the grand father of the Jesuites, and the Founder of their Order, used to go somtimes naked, besmeared with filth, making himself a scoff to the beholders, as is reported of him by a Jesuite. For the obtainment of tranquility of minde, (saith the Abbot in Cassian) we must use fasting, Cass. Collat. 1. c. 7 watching, and nakedness of the body; and he tells us That divers came to Abbot Anthony, Coll. 2. c. 2 to enquire how to attain perfection; and in discourse, some prescribed fasting; and others placed it in nakedness. Sutably to those Jesuites who make that practise of Loyola a choice and singular example of perfection: Cass. Instit. 1. 7. c. 25 So in the same Cassian it is said, The Reins of Desire cannot be moderated and ruled but by the vertue of Nakedness. Hence is that paradox, A Naked Monk is Lord of the whole world. Willets Syn. Pap. p. 351 It was the practise of the Monks called Flagellantes, that they went barefoot in linnen shirts: And thus in the lives of English Saints, we read of divers going naked, as to some parts of their bodies, if not wholly naked.
5.
Cassian tells, Cass. Collat. 18. c. 5. That because of their disclaiming their Parents, therefore they were called Monks. Abbot Abraham presses a mortification of affections, especially towards parents and kinsfolk; and Johannes Buzeus the Jesuite, shews at large of this kinde of mortification: [Page 9]And Gazeus urgeth the example of Mechetes the Monk, Caz. in Cass. C [...]ll. 24. c. 2 who having received Letters from his friends, did not only refuse to read and answer them, but immediately burnt them.
6.
So did the Monks. Others were but Seducets, men of the world; they are so frequently called Perfect in Cassian, that I shall not mention any place, only if any desire to know how its perfection, and what kinde of perfection, See Coll. 1. c. 7. Gaz. Annot.
7.
Monks and Nuns do the same. See abundance of their Visions and Revelations in their lives, Hierom Forter in life of Engl. Saints p. 363. written by Hierom Porter, and in the Golden Legend: As also their being whipt, beaten for not hearkning to the motions they had; particularly see this in the life of Elphegus, a Benedictive Monk, and in the life of Dunstan, Life of Dunstan, p. 461. where one not carrying towards him as was expected, was struck with an horrible trembling over all his limbs. A young Monk bellowed out fearful exclamations, dreadfully fuming and foaming at the mouth. But the Stories are many, and too long to transcribe.
8.
So did the Monks. Cass. Consul. A [...]t. 25. in fine. Cassander makes a sad complaint of them, that they had turned Religion into a meer outward shew, without substance; and that these outward formalities have so much eaten Religion out of many of them, that there is hardly to be found any where men of more licentiousness and wantonness then they are. Cass. Coll. 4. c. 20. & 21. with Gaz. Annot. So that as Cassian and Gazeus shew, though they changed their habit, yet they retained their manners.
9.
The Monks did so. Their way was a profession of poverty, contempt of the world they inveighed against mens pursuit after the world, and the love of it yet made the Profession of it a means unto higher preforment; herein seigning himself dead with the Fox, Mort. Prot. App. p. 591. that hereby he may more easily catch the pity; as Bishop Morton [Page 10]speaks. I have somtimes smil'd in comparing our Quaking Teachers and the Mendicant Friers, to see how they imitate one the other. These Mendicants were not to have Lands, or Glebes, or Tythes, for these (saith Azorius) were Mendicants, Azor. Inst. Mon. l. 12. c. 23. who were maintained by uncertain beggery: How then got they wealth? I shall shew this by some questions and answers out of the said Azorius; Might they not have possessions? Yes, If the Pope would but tacitely consent to it; i.e. permit it, their Consciences would allow it. But were not these to beg from door to door for what they had? Azorius saith, No; It's enough if they live of what is put in their po [...]kets, or begg'd for them by others. But if Estates be left them, may they not possess them? Azorius saith No; they cannot keep them: but they may sell them, and keep the money. But how can the poor Franciscans do, who are tyed by their Order not so much as to touch, much less to receive money either by themselves or others. Azorius again answers, The Pope saith they may not have them to keep in their own hands, but another may keep their moneys; yet not in their name, but in the name of those who gave it for them. Notable subtilty, and learned exactly by our English Monks, who have their stock of money, as the Jesuites in England have theirs, for the maintenance of both their Popish Priests.
10.
The Monks (saith Gazeus) many of them, through their ignorance and simplicity being drawn, and through the Sophistry of Heretiques and Philosophers seduced, fell into grievous errors, and drew others into them, caused great confusions in the Church, and sad Tragedies. From whom sprang the Euchaitae, Originistae, Eustathiani, Massaliani, Anthropomorphitae, Joviniani, Eutichiani, Severiani, and many others, whose doctrines are some of them to be found amongst our English Monks.
Quakers practises.
1.
They lay much stress upon Mean and plain Apparel.
2.
They practised Silence, especially at some times, and laid much of their Religion upon it.
3.
They practise fasting much in their entrance upon this way, and afterwards as a special means of spiritual knowledge, &c. James Parnel in Colchester Goal.
4.
They run up and down Naked, though not constantly, yet at some times.
5.
They cast off respect due to their Parents and Relations: witness the complaints I have had of some of their parents against them. One told [Page 9]Mr. W. of this Town, that he came to him to disclaim that Brotherly relation he once had to him.
6.
They ascribe great perfection to themselves in their way, calling all others, The men of the world, carnal, and fleshly, but they themselves are perfect.
7.
Quakers lay claim to Visions and Revelations, boast of more inward spiritual discoveries then other men. A Letter was sent to M. Ar. reporting a Vision from one of them: Are sometimes grievously dealt with by evil spirits, witness John Gilpin, and George Baily, the later of whom retains to this day, some of that Satanical abuse while he was a Quaker.
8.
They place their Religion in meer circumstances and formalities leaving off Hatbands, Ribands, Lace, keeping on the Hat, Thouing persons, &c. but are wanting in the esteem of the true practise of Religion.
9.
They carry a shew of selfdenyal, abnegation of the world contempt of riches, inveigh against the Ministers of Christ for having maintenance, as if themselves and [Page 10]their Teachers had nothing yet thrive fast, pay their debts make Purchases, get good Estates, wear of late rich clothes, ride on high prized Horses, who before were mean enough to hold anothers stirrop; and have their stocks of monies, out of which they receive (when they have a mind to travel, which I suppose they do when they want or would have money) somtimes great and large sums.
10.
They are a seduced people, & active in seducing others, being ignorant, unlearned, yet an importunate unwearied people, compassing sea and land to make a proselyte, yet not for themselves, but for those Scphisters of Rome, whose Factors they are.
I have now (I hope) made it evident, that the hand of a Jesuite is in the Quakers Religion: How could they else be so well versed in their most absurd Doctrines? How could they answer so exactly their Monkish Rules and Practises? They could not learn them without a Teacher.
I will conclude with a re-inforcement of my Disswasive of you from their Doctrines and Practises. They are from Antichrist, therefore avoid them. This it self will (I hope) prevail with you; yet I shall add a few considerable Reasons to it, to imprint a deeper hatred in you against their way.
1. They are miserably divided amongst themselves about their Principles; differing not only one from other, but from himself. On the thirteenth day of this moneth, five of them coming to me, asserted; 1. That the Scriptures were not Gods Word, nor a Rule. 2. That all men have a light within them, which if they be obedient to, is sufficient to convince of sin, and bring men to salvation. 3. That there is no Election from Eternity. 4. That we are justified by obedience. 5. That Turks and Pagans living justly and honestly, may be justified and saved. 6. That God requires no more of man then he hath power to perform. 7. That man may in this life attain to perfection. 8. That the Saints may fall away finally from Grace. 9. That they have the same Spirit of infallibility with the Apostles. 10. That the Baptism of Infants is not in Scripture. In a Paper sent me this week, the third, fourth, and eighth are expresly denyed; others of them neither owned nor disclaimed: In a Conference on Tuesday last, the fourth was again owned with advantage, and this contradiction uttered by one of them, That every man is not spiritually enlightned with the knowledge of God; yet that every man is lighted with true light, which (say they) is Christ.
2. Those Doctrines they broach with confidence amongst their silly credulous followers, they will not, dare not own before others; you are many of you witnesses, that at our Conference, they would not assert that all men have a light within them sufficient &c. though they were much urged to declare it, if they believed it true; and all of you know they affirm it in private.
3. They are not only opposers of some Ministers (against whose Doctrine or lives they have yet no exception) but of all the Protestant Churches, and the very Protestant cause; so that what hath been vainly attempted by Antichrist, is their very designe; which if accomplish'd, do but think how the Papists would rejoyce in it, and what advantage that Church would have by it.
4. They never yet (that I have heard of) did oppose any of those Fundamental [Page 12]Truths we have preached to you, so as to tell us, that in this, or the other point we taught you false; but have been forced somtimes to confess, that what we Preach is Truth. And therefore stick to the Truths and Churches of Christ, and be not drawn away from your stedfastness.