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• To the Right Honourable the Lord Pagett.
• The Independent Whig.
• Number Lv.: of Blasphemy.
• Number Lvi.: of Mutual Charity and Forbearance.
• Number Lvii.: the Vanity As Well As Wickedness of Persecution.
• Number Lviii.: a Dialogue Between Monsieur Jurieu, and a Burgomaster of Rotterdam.
• Number Lix.: Dialogue Between Mr. Jurieu, and a Burgomaster, Continued.
• Number Lx.: Conclusion of the Dialogue Between Mr. Jurieu and a Burgomaster.
• Number Lxi.: Force and Fraud, How Opposite to the Spirit of Religion. the Very Different Effects of Religious Liberty, and False Zeal.
• Number Lxii.: Power and Imposition, In Matters of Religion, Tend Rather to Abolish Religion, Than to Improve It. the Light of Nature, and the Practice of Heathens, Furnish Reproof to Persecuting Christians.
• Number Lxiii.: the Consuming Nature of Persecution. Persecutors Generally Religious Mad-men. Their Egregious Want of Shame, and Utter Unfitness to Make Converts.
• Number Lxiv.: Mutual Bitterness and Persecution Amongst Christians, How Repugnant to the Gospel, and How Shocking to a Rational Pagan.
• Number Lxv.: of the Strange Force of Education, Especially In Matters of Religion.
• Number Lxvi.: the Extravagant Notions and Practice of Penance, How Generally Prevailing As a Necessary Part of Religion, Even Amongst Such As Know Not, Or Neglect, All the Other and Real Penalties.
• Number Lxvii.: the Principle and Practice of Penance; Its Extravagance and Ill Tendency Further Considered.
• Number Lxviii.: the Teachers of All Sects ( Who Lay Claim to Power and Submission ) How Apt to Reproach, Yet How Much Resembling Each Other.
• Number Lxix.: the Hierarchy of Rome, How Like That of Japan. the Obvious Danger to a State From Popish Missionaries.
• Number Lxx.: Dialogue Between a Country Clergyman and a Quaker.
• Number Lxxi.: Dialogue Between a Country Clergyman and a Quaker Continued.
• Number Lxxii.: Dialogue Between a Country Clergyman and a Quaker Continued.
• Number Lxxiii.: Dialogue Between a Country Clergyman and a Quaker, Continued.
• Number Lxxiv.: of the Character and Capacity of the Fathers of the Church.
• A Letter to the Lord Archbishop of Canterbury; Proving, That His Grace Cannot Be the Author of the Letter to an Eminent Presbyterian Clergyman In Switzerland; In Which Letter the Present State of Religion In England Is Blackened and Exposed.
• An Examination of the Facts and Reasonings In the Lord Bishop of Chichester ’ S Sermon, Preached Before the House of Lords, On the 30 Th of Jan. 1731. Humbly Addressed to His Lordship.
• A Sermon Preached Before the Learned Society of Lincoln’s-inn, On Jan. 30. 1732. From Job XXXIV. 30. That the Hypocrite Reign Not, Lest the People Be Ensnared.
• A Supplement to the Sermon Preached At Lincoln’s-inn, On Jan. 30, 1732. By a Layman. Addressed to a Very Important and Most Solemn Churchman, Solicitor-general For Causes Ecclesiastical.

Number LXXI.

Dialogue between a Country Clergyman and a Quaker continued.

Clergyman.

OF all People, I think the Quakers have the least Pretence to glory in their Poverty.

Quaker.

Thou seemest in this to aim at being severe, but I feel it not. Our moderate Wealth is the Effect of our honest Industry, and we are not ashamed of it.

Cler.

As well you might, if you got it by your Preaching.

Qua.

I do not find that thou art ashamed, and yet thy Income is great this Way.

Cler.

Then you make Comparisons?

Qua.

Assuredly, no; thy Motives and ours are not akin.

Cler.

I warrant you preach by the Spirit.

Qua.

How preachest thou? by the Sheet?

Cler.

I read my Sermons, to avoid Incoherences.

Qua.

Thou needest not, hadst thou the Spirit; it would help thy Infirmities.

Cler.

Does the Spirit help you to your low Language, and your silly Repetitions?

Qua.

If Repetitions are silly, why shuttest not thou thy Common-Prayer Book, which aboundeth therein? And as to your Language, if the Spirit were a Dealer in Style, why doth Paul write such bad Greek, as the Learned say? But I can tell thee, we have many Men amongst us, who preach in as decent Language, and as free from Tautologies, as any that thou canst read out of thy Note-book. I could mention the different Efficacy too, and the manifest Disinterestedness of our Preachers; but I spare thee.

Cler.

Spare me! I fear you not.

Qua.

Why, truly, nor I thee, since thou defiest me. I have found thee no terrible Adversary, which may not be the Fault of the Man. Thy Bishop would not do better, tho’ his Pay is greater.

Cler.

It is too true, he could not: Reason is thrown away upon you, and such as you.

Qua.

To deal freely with thee, as I am not the richer, so neither art thou the poorer, for any Reason thou hast thrown away upon me.

Cler.

Where Men pretend to the Spirit, it is vain to argue with them.

Qua.

Then why dost thou? But especially why floutest thou the Spirit?

Cler.

I hope there is a wide Difference between the Spirit of God and the Spirit of Enthusiasm.

Qua.

Doubtless there is; but I would be glad to hear thee explain the Difference.

Cler.

The same Difference as between a good Understanding, and a wild hot Imagination.

Qua.

Thy Words sound well, but thy Reaoning is naught. Is not the Gospel above the best Understanding? and was it not to the Greek Philosophers Foolishness? They had as much Sense as thou or thy Bishop, and knew their own Language better; but could not comprehend the Incarnation and Crucifixion of Christ the Lord, nor original Sin, and the Resurrection. The Light of the Spirit hath therefore no Analogy with the natural Understanding; as you yourselves contend, when you would confute or punish People for following their Reason, and departing from your Systems. I must tell thee too, that the Spirit warmeth both the Heart and the Imagination; for which Cause Festus reckoned Paul mad, and the first Christians sought Martyrdom. And if———

Cler.

Be shorter; we see you can preach.

Qua.

If I do, ’tis Truth without Tythes, and can but half offend thee.

Cler.

Mighty witty! I just mentioned Preaching, and presently Tythes must be brought in for Company.

Qua.

Why, dost thou like them asunder?

Cler.

Fiddle-faddle! what has all this to do with Enthusiasm.

Qua.

Nothing; and wherefore didst thou begin it? I have shewn thee thy weak Reasoning about Enthusiasm: What sayest thou in Answer?

Cler.

That the Quakers are Enthusiasts.

Qua.

And givest no Reason. Is it thus thou convincest Gainsayers, and edifiest thy Flock?

Cler.

My Flock won’t come to you for Edification.

Qua.

It is well for thee that they do not. But to keep thee to the Point, if I can: I tell thee, that we are no Enthusiasts, and I will give thee a Reason: We pretend to no more of the Spirit than influences our Actions, and our Actions are sober and rational. Hast thou found in me the Speech and wild Behaviour of an Enthusiast?

Cler.

You have no ill Knack at Prating.

Qua.

Friend, my Prating costeth no Man any thing.

Cler.

Though ’tis enriched with the Spirit.

Qua.

I thank thee; thou givest a Reason why it should cost nothing. The Spirit is not bought nor sold, nor are the Works of the Spirit: Wherefore he neither receives Fees, nor claimeth Dues. Simon Magus, who traded in Conjuration and Spells, was profanely for making a Commodity of the Holy Ghost, and offered Money from him, doubtless with a Design to make more. Thou knowest his Doom; and yet, Friend, there are many Simon Magus’s in the World; yea, worse than Simon Magus. There be many who raise great Revenues out of the Spirit; yea, and have him not.

Cler.

Who goes from the Point now?

Qua.

I do not. I feared thou would’st think me too much in the Point. We were speaking of the Spirit.

Cler.

Which you think you have. How do you know it?

Qua.

There is but one Way. I feel him.

Cler.

But how shall I be satisfied of that?

Qua.

The same Way; thou must first feel him too.

Cler.

So say all the Enthusiasts in the World.

Qua.

Friend, are all who have the Spirit Enthusiasts?

Cler.

No.

Qua.

How dost thee distinguish?

Cler.

By their Works.

Qua.

Thou sayest well. Now by what Work of ours do we appear to be Enthusiasts? We are sober in Society, sober in our Families: We fear God, and have an awful Reverence for his Name and Power, and for this we continually read the Scriptures which testify of him; insomuch that, for this our Low to the Bible, some of thy Brethren laugh us to Scorn, and scoffingly say, that we are Bible-mad. We fast and we play in private, and preach and pray in our religious Assemblies, and we have universal Charity. We open our Purses chearfully for the Support of the Public; we are dutiful Subjects, and meddle not in Factions; we maintain all our own Poor, and contribute not the less to thine; and even the Clergy have Part of our Substance. Seest thou in this true Character the Marks of Enthusiasm?

Cler.

You indeed maintain a fair Outside.

Qua.

Canst thou see farther?

Cler.

I can see your ghostly Hummings and Hawings.

Qua.

Is it not as easy for thee to call them Sighs and Groans, which cannot be uttered; whereof thou must have read, but seemest not to understand?

Cler.

Why, who can understand the Use of your Silent Meetings?

Qua.

We do, and thou mayest. Friend, our Devotion and holy Exercises are not taken out of a Book, but begin first at the Heart; and when the Heart dictateth not, we speak not. Our Godliness is not performed like a Play, by Rehearsal.

Cler.

This is a villainous Reflection upon the Common-Prayer.

Qua.

Thou makest it then. I am only defending the Religious Worship of the People called Quakers; and I have defended it. I do not revile thy Church-exercise: Why revilest thou me?

Cler.

Who are they that perform their Devotion by Rehearsal, like a Play?

Qua.

We do not: And is it not lawful to say, We do not? Knowest thou any that do?

Cler.

We have a Form of Prayers, the best that ever was composed, and find great Devotion in it.

Qua.

I rejoice in it; I like all Devotion that is paid to God, and warranted by the Scriptures. I find no Fault with thine; only it is not meet for me, who find more Fervency in my own, and more Edification. And what is the End of Devotion but Edification?

Cler.

Yes, the Glory of God.

Qua.

God is not glorified, where Men are not edified. Hence every Man must glorify God his own Way.

Cler.

What, in an erroneous Way?

Qua.

Those are Words. No Man errs who pleases God; who is, doubtless, pleased with our best Endeavours to please him: Knowest thou any better Rule?

Cler.

Yes, the Rule of Certainty.

Qua.

This is Certainty. Other Certainty than this is not found amongst Men, who must all answer for themselves; and therefore must all worship God, as each thinks best.

Cler.

Which would introduce a thorough Anarchy in Worship.

Qua.

So there is in Faces, and what Harm ensueth? God made Faces different; canst thou make them uniform?

Cler.

No; but Minds are different from Faces. The Mind may be altered by Reasoning.

Qua.

Sometimes for the worse, as well as the better; and so may Faces be altered by good or bad Keeping. But thou mayest depend upon it, Minds will always vary as infinitely as Faces; and for ought I know, more, as their Substance is more delicate and quick, and knoweth no particular Figure and Dimensions.

Cler.

There is, however, no Harm in reasoning with them.

Qua.

I concur with thee, if that Reasoning be free from Deceit, the next worst Thing to Violence, which ought never to be employed about the Mind, which it can never change.

Cler.

But in case of Obstinacy and Disobedience, what Remedy is there?

Qua.

None. God only can judge the Heart; which he only can see. Thou mayest think me obstinate: But I declare sincerely, I am not; and thou in Charity oughtest to believe me. If thou dost not, thou art not a good Christian; and if thou would’st punish me, thou art no Christian. I do not think that thou art obstinate, and adherest to Opinions which thou dislikest; and I would not hurt a Hair of thy Head, no, not though I thought thee obstinate.

Cler.

This is plausibly said: But God keep me out of thy Power!

Qua.

I desire not to have thee in my Power: I know the Frailty of human Nature, and the Deceitfulness of Power, which perhaps I might abuse. Wherefore I would neither have thee in mine, nor be myself subject unto thine.

Cler.

Ay, but you are only a private Man.

Qua.

Friend, all Christians, as Christians, are private Men. There is neither High nor Low in Christianity, but in the Degrees of Christian Perfections; and to found Dominion in Grace, is indeed Fanaticism, as the Clergy, in their Disputes with the Presbyterians, have justly called it.

Cler.

Ay, but they meant Civil Power.

Qua.

Knowest thou any Power in Society but Civil Power?

Cler.

Yes, certainly, Power Ecclesiastical.

Qua.

What to do?

Cler.

To coerce and punish Offenders against the Laws of the Church.

Qua.

What, in their Bodies and Property?

Cler.

Without Doubt.

Qua.

And is not this manifest Civil Power?

Cler.

Yes, in its Effect.

Qua.

Then it is in Effect, and in Truth, and intirely, Civil Power, which Christianity is a Stranger unto; and which is an Enemy to Christianity, when it meddleth therewith.

Cler.

How! are we not all subject to the Laws of the Church?

Qua.

To the Laws of Christ, if thou pleasest; my Conscience knoweth no other Master: Doth thine?

Cler.

No: But my Conscience tells me, that there ought to be spiritual Governors in the Church.

Qua.

Governors are Masters; and the Conscience cannot be mastered.

Cler.

What, not directed?

Qua.

If by Direction thou meanest Instruction, this hath no Relation to Government. And all Men that can instruct, ought to instruct.

Cler.

What, without a Call?

Qua.

To be able, is a sufficient Call; and no Call sufficient without Ability.

Cler.

But who shall judge of that Call?

Qua.

He who hath it, and they to whom he ministreth.

Cler.

The common People are rare Judges!

Qua.

The commonest Man is a good Judge, whether he be edified by his Preacher, or not.

Cler.

Perhaps they are both Enthusiasts.

Qua.

They may be pious Christians for all that: If their Affections be good toward God, they will certainly be saved.

Cler.

Nay, I don’t wonder at your Charity for Enthusiasts: It is but natural.

Qua.

I have Charity for all Men, as every true Christian hath, even for thee. Art thou an Enthusiast?

Cler.

No: I am a Member of the Church of Christ.

Qua.

Shew it by thy Charity. Thou hast neither Charity nor Understanding, if thou wouldest exclude all Enthusiasts from Christ’s Church.

Cler.

They exclude themselves.

Qua.

Thy Censure is passionate and cruel. No Man chooseth to be an Enthusiast, nor knows that he is. Wouldest thou damn him for invincible Weakness?

Cler.

What shall I do with him, if he will not be reclaimed?

Qua.

That is Part of his Weakness, and thou hast nothing to do with him. What wouldest thou have to do, where thou canst do nothing? Those who have Conscience, know that it is not to be commanded nor plied.

Cler.

A Whipping-post has sometimes worked great Cures that way.

Qua.

Upon Hypocrites. Dost thou reckon Conscience an Evil? and would a Whippingpost cure thee of thine?

Cler.

You are an unmannerly Fellow.

Qua.

Would that were the worst I could say of thee!

Cler.

Sir, what can you say of me?

Qua.

What I will not say. I do not like thy Example so well as to follow it; nor will I fulfil the Character that thou givest of me. I will only assure thee, that thou art not qualified to rebuke unmannerly Language; and that for myself, I would rather want Breeding than Charity.

Cler.

I perceive my Censure of your Brethren, the Enthusiasts, touches you.

Qua.

With Compassion for thee, who art the greatest Enthusiast that I ever met with.

Cler.

Hey day! Mr. Pert; what, is your Head turned?

Qua.

I am going to shew thee that thine is: For Reasoning hath no Manner of Effect upon thee; and thou reckonest every Man who is out of thy Favour, to be moreover out of the Favour of God. All which is manifest Enthusiasm, and the worst Part of Enthusiasm, the Enthusiasm of Monks and Dervises, of Bigots and Persecutors of all Sides and Sorts.

Cler.

Thou art a very merry Fellow.

Qua.

I am not merry: Thou makest me melancholy to see such an Antichristian Spirit in thee.

Cler.

Are you really in earnest, when you charge me with Enthusiasm?

Qua.

Thou chargest thyself, by declaring for Persecution; a Crime against the very Essence of Christianity. If thou art not an Enthusiast, thou art worse.

Cler.

Why, I tell you, I am an Enemy to Enthusiasts.

Qua.

In that very Thing thou art one. Thou art an Enthusiast against Enthusiasm. If Enthusiasts hurt not thee, why shouldest thou be their Enemy?

Cler.

I am sure you talk like a wild Enthusiast.

Qua.

So thou sayest, but thou provest nothing. I talk against Persecution.

Cler.

To punish Disobedience to our Spiritual Governors, is, forsooth, Persecution!

Qua.

I thought I had already shewn thee the Vanity of thy Language about Spiritual Governors, which Words contradict each other. None but God can govern the Spirit of Man. All Government amongst Men is human Government, which meddleth only with the Peace and Property of Society: When it would controul the Consciences of Men, it invadeth the Jurisdiction, and usurps the Prerogative of the Almighty, and is guilty of Persecution.

Cler.

But don’t you disturb the Peace of the Church, which is Part of the Government?

Qua.

We ourselves are Part of the Church of Christ, and give no Disturbance to the rest; and if thy Pride be disturbed at our Christian Liberty, the Scripture condemneth thee. We cannot, as we are Christians, sacrifice our Conscience to any Man’s Ambition. Can a peaceable Compliance with private Conscience disturb any Man, who hath the Spirit of Christ? The Business of Religion is to find a Way to Heaven: Art thou disturbed, because I choose that which appears the shortest, and which to me is the only comfortable Way?

Cler.

But if you be in a wrong Way, and I would compel you into the right Way; I do you no Injury, but real Service.

Qua.

Friend, hast thou ever been there? And have not I the same written Directions from the inspired Men of God as thou hast, about the Length and Difficulty of the Road? If thou wouldest take my divine Rules for Travelling out of my Hand, or force thyself upon me for a Guide, and drive me into a Road which I do not find in my Book, and make me pay for all this; I shall suspect thee for mine Enemy, and for a Freebooter, who wouldest carry me out of the Way into a Wilderness, to rob me. Let me ask thee a Question: Wouldest thou be compelled to accompany me in my Journey Heavenward?

Cler.

No, faith, for two unanswerable Reasons: First, you are not going thither.

Qua.

I dare neither think nor say the like of thee: Only thy Road is not my Road.

Cler.

Secondly, you have no Warrant to compel me.

Qua.

Thou speakest Truth: No Man hath a Warrant to force Faith, or to carry another Man’s Conscience.