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or churches, or are deemed so now, intirely agree in principle and practice, upon the fubjects of church rates, tithes, and the Militia bill? Do those who are reckoned the most faithful and strenuous, deny them to have the Spirit, or declare them to be no Quakers, and separate from them accordingly, at their church meetings, who directly, or indirectly, by their subftitutes, pay, according to the demands of the acts of parliament concerning these articles, without giving the collectors the trouble of distraining * ?

Did the Quakers agree, at one of their meetings in London, to approve and countenance, as a body, Mr. Purver's translation of the Bible? Were there not fome for it, and some against it? Were not most of the latter opinion ?

But, to say no more upon this head, we only defire any reader to hear several preachers, in different places and times, and to converse freely with various members of their societies, and he will be convinced, as I have been, that they have a diversity of opinions in religion on some doctrines or practices.

It may be added, if this internal, immediate reve6 lation” be necessary to every man's falvation, as Meff. Barclay and Phipps represent, they can surely, by foine means and arguments or other, demonstrate to us, that we have or may have it. We are not conscious of it: We pretend not to it: We presume not to have any religious knowledge, but that which We have received by ineans of an external revelation,

* Mr. Penn, in his preface to Fox's journal, has these words, P. 54. "For being quickered by it," (the life and light of Christ within) “ in our inward man, we could easily difcern the dif* ference of things, and feel what was right, and what was wrong, “ and what was fit, and what was not, both in reference to reli

gion and civil concerns.” And he declares afterwards, that this infallible direction was the ground of the first Quaker-saints fellowThip. I here mention this, to juftify the propriety of our asking those queftions, which we have introduced in the paragraph preSeeding

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and in the proper use and improvement of what is thus revealed : We expect the Spirit, to whom we daily pray,

in no other way to inlighten and save us. We further infift, that, if the Quakers notion he true, they ought to produce some instances of persons being taught the knowledge of the incarnation, miracles, sufferings, and resurrection, of Jesus, the Son of God, who never obtained any information about it from books or men.

Moreover, it must be observed, that if the Quakers were able, by facts, a unity among themselves, prophecy, niracles, or any other means, to convince us, that we and all others certainly have or may have this “ internal, immediate revelation, we will, at once, adopt the creed of “the author of Christianity not founded on argument,” which is as follows, Edit. 3rd. P. 60, 61. “ I believe, that the New Testament is a “ system of empty notions, of mere manuscript au“ thorities and paper revelations, that every copy .“ and representation of the first original, detracts in

a great degree from its divine authority—that it 6 must neceffarily be the work of man, and therefore

not proper to be the foundation of our faith-that “ it is a dead letter, a low historical report and dry “ unaffecting theory, not addrefsed to the principle “ of intelligence God has given us, and never inten“ ded to be the only rule of faith and conduct" that faith is not a belief on evidence, but a mys“ tical sensation, or an inexplicable effort of the

will—P. 112. that God saves not men by the “ knowledge of New Testament truth, but by a “ constant and particular revelation, imparted se“ parately and supernaturally to every individual“ that the Spirit thus irradiates our souls, at once, “ with a thorough conviction, and performis more, by one fecrct whisper, than it ever does, by a “ thousand preachments of truths revealed in the “ Bible--that this is the grand principle of faith

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* and salvation, the general uniting principle, and

a standing miracle, in every man's breaft-there« fore a written revelation is absolutely useless and << of no manner of account" *.

It may be submitted now to the impartial judgment of every reader, whether the forementioned opposer of the Old and New Testament revelation, could ever have written that artful and sophistical libel upon the religion of Jesus, if he had not read Barclay's Apology, or the performances of other enthusiasts.

May I not also venture to appeal to the sense and experience of every man of honour, honesty, and understanding, among the Quakers, and demand of thein, whether they can produce any one religious truth, which they have received by “ immediate, internal “ revelation” alone? Let them, if they can, tell us, of the vision, trance, or revelation to their senses, immediately from heaven, or immediate suggestion to their mind-sitting-walking— sleeping or waking, by which was discovered to them, some truth of religion, which they had not read or heard of before, or else deduced by their reasoning powers from ideas already received, in this common and ordinary way of information. We are not afraid of being convinced by well attested facts.

* The reader may see what a likeness there is between Mr. Barclay's sentiments, and the above creed, if he'll look at Prop 11. Page 26.

“ The sum then of what is said amoun s to this : That “ where the true inward knowledge of God is, through the revela“ tion of his Spirit, there is all ; neither is there an absolute ne

cessity of any other. But where the best, highes, and most profound knowledge is, without this, there is nothing, as to the “ obtaining the great end of salvation." This paragraph may be taken in a very good meaning, I acknowledge, but as Barclay intends it, it sets aside, we apprehend, the absolute necessity of the knowledge and belief of that Gospel, described in the New Teliament, which, we shall hereafter thew, is very different from that of Barclay's. Besides this, it expresses, according to the general sense of the apology, the insufficiency of the knowledge of what the Apostles and Evangelists have written, without a particular, and " immediate revelation" to every individual.

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If every man was inspired, we further add, with the knowledge of religion, in a way of “ immediate, “ internal revelation, it could not poffibly have happened, that most of mankind, in all ages, should have been involved in darkness and error, and have fallen into gross ignorance of true religion, and into the most absurd superstitions and idolatries. That it was possible for every man thus to be inspired, no one can doubt; but that it has ever taken place, no unprejudiced person can believe, without discrediting all the authentic histories we have of mankind.

Infallible, “ immediate revelation,” God can, and we doubt not, has given to mankind, but we do in. fift, it must either be given to every particular indi. vidual, or to some person or persons, to be by them communicated to mankind, with proper testimonials in his name. Which of these has taken place in the world, must be determined by facts: That the fore mer has not taken place, I know by my own experience, and the testimony of vaft numbers of

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fellow creatures,

For these reasons then, and others which may be produced, let fuch most seriously consider, what they are following, who imagine to themselves, that they are under the direction of the “ immediate revelation" of the Holy Ghost, Let them be as laborious as they may, in forming out of the Scriptures, by inanifeft perversions, their system, and polish it, all they can, it will prove a false mirror to thein, in the things of God. They may see their own image in it, and idon lize that, as the Divinity within them, but if, they are mistaken, with all their peculiarity of speech, formality of behaviour, and severity of manners, they are dreadfully exposing their own souls, to the indignation of the Almighty, when attributing to the immediate suggestion of the Spirit of God, what is only the conceit of their own felf-inspired imaginations,

CHAP

CH A P. VI.

1. The Light-within, and its operations confidered, with

fome animadverfions on Mr. Phipps's obfervations. 2. The Quaker's Gospel examined. 3. The Apostles Gospel Rated from their own writings, and foown to be

different from Barclay's, and his defender's. "TI

HE Light-within confidered, with fome remarks on Mr. Phipps's observations.

« The Light of Christ within, as God's gift for e man's salvation," is called by Mr. Penn, in his pres face to George Fox's journal, P. 18. “ their funda“ mental principle, which is as the corner stone of " their fabric; and to speak eminently and properly," says he, “ their characteristic or main distinguishing « point or principle."

It is thus described by Barclay:~" But we underu stand a spiritual, heavenly, and invisible principle, « in which God, as Father, Son, and Spirit, dwells ; “ a measure of which divine, and glorious life, is in « all men, as a seed, which of its own nature draws,

invites, and inclines to God; and this fome call, the vehiculum Dei, or the spiritual body of Christ,

the flesh and blood of Christ, which came down « from heaven, of which all the saints do feed, and s are thereby nourished unto eternal life.” Apol. Sect. 13. P. 138. And further on he writes, Sect. 14. “We understand not this seed, light, or grace, to be

an accident, as most men ignorantly do, but a real « spiritual substance, which the foul of man is capable

to feel and apprehend.”

He calls it allo, P. 194. That little small thing " that reproves men in their hearts," and afferts like, wise, “ that it is not any part of man's nature, but

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