He asketh Why I cite Ephes 4.11 Answer To shew that Christ appointed Ministers to be in his Church and here is touched the principal and publick Officers given to his Church whereof the three first were extraordinary and but temporary and the three last ordinary and perpetual For should these cease as the former Then Christ might come under that imputation of not being faithful to his promise who gave them to continue till we all come in the unity of the faith unto a perfect man He addeth That it is owned by them that the Ministry is not common yet that hinders not but that any of them may speake when the saints are met together according to 1. Cor. 14.31 Answer I would aske how he can make out that the prophesying mentioned in that place is an ordinary Office And if it be extraordinary then it can be no foundation for Quakers to build an ordinary practise upon Besides when it is said ye may all prophesie one by one it is not to be understood of all the members of the Church indifferently for some are forbidden expresly to speak in the Church verse 34. And therefore that all must be referred to the Prophets all the Prophets may prophesie and the same Apostle saith all are not Prophets 1. Cor. 12.29 He alledgeth it is not proved that some are called to the Ministry īmediatly without the intervention of men and some mediatly by men authorized for that purpose Answer Were not the Prophets and Apostles called immediatly The Lord sent them by his own immediat command Amos. 7.15 Matth. 16.1.6.7 was nor Timothy set a part to the work mediatly by the laying on of the hands of the Presbytery 1. Timothy 4.14 And it was given him in charge to lay hands suddainly on no man 1. Tim. 5.22 we deny not but such recorded in Scripture as had a mediat outward Call to the Ministry had also an inward Call that is competent qualifications gifts and abilities for the work but it must be observed that the inward call and immediat call are not the same thing In Scripture the one is opposed to the other Paul who was immediatly called to be an Apostle opposeth himself 1. To false Apostles who were called by the meer authority of men 2. He opposes himself to ordinary Ministers who might have an inward call from GOD and an outward call from men appointed by GOD for this work see Gal. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ. He addeth That they who come preaching the Gospel not in speach onely but also in power and in the Holy Ghost and in the evidence and demonstration of the spirit give sufficient proof that they are called of GOD. Answer Methinks then he should have more favourable thoughts of PROTESTANT MINISTERS who have been and are powerful Preachers of the Gospel being able to give as evidences of their mission from GOD besides their competent qualifications and ordination to the Ministry the success of and some dayly assistance of the Spirit in their Labours and yet the Quaker in the heat and anger of their spirits do not spare such But stepping up to the Throne of Judgement they impiously censure them as deceivers hypocrites and children of the Devil He maketh much ado page 58. as if we were falling in with Papists in pleading for miracles when as it is known we do not pretend to the doing of miracles onely if men be so bold as to assert an immediat call which the Quakers do such as the Apostles had we think it meet that they shew the signs of their Apostoleship and the tokens of their immediat call which hath been alwayes accompanyed either with the working of miracles foretelling of things to come or some other extraordinary thing Ionah foretold the destruction which within fourty dayes was to come upon Nineveh Iohns call was attended with extraordinary things at his conception and birth and there were singular predictions concerning him Object So there are special predictions concerning the Lords pouring forth of his Spirit upon many in these latter dayes to prophesie Answer I suppose the special prediction which he aimes at is Joel 2.28 now this prediction was accomplished in the extraordinary pouring forth of the Spirit upon the Apostles when they were filled with the Holy Ghost and began to speak with tongues the Apostle urgeth this as the accomplishment of that promise in Joel see Act. 2.15.16.17 When Quakers can manifest that Scripture predictions of preparing the way of the Lord are applyed to them by Angels and confirmed by the testimony of Christ as they were to Iohn we shal then look upon them as called as he was but not till then He saith that Tit. 1.5 Act. 14.23 Prove not that those Elders had not the Call of the Spirit of GOD in themselves Answer What ever inward call they might have yet they had not an immediat call which is by the immed at voice and command of GOD without the intervention of men and therefore in that Moses consecrated Aaron it followeth that his call was not immediat but rather an extraordinary mediat call and yet he was called of GOD being set a part in that way which the Lord had prescribed and appointed SECT II. Proving the continuance of the MINISTRIE He addeth that my proof from Ephes 4.12.13 is altogether impertinent because we are against the perfection of the Sa nts in this life Answer This is a pregnant and pertinent proof to bold forth the continuance of the Ministry the terme whereof is the day of judgement For this Ministry must cōtinue till all the Elect come meet in that compleat unity not onely of opinion but also of he art and affection which is called the unity of the faith and it is that which the Saints shal attaine unto being come to the state and degree of perfection in the life to come which state is here called a perfect man Neither can it be gathered from verse 14. that this perfection is on earth where the Apostle onely sheweth that the Ministry of the word is a meane ordained by God to preserve keep his People from the poyson of dangerous errours and from the snares of subtile crafty seducers It is true the Ministry is given for perfecting of the Saints and hereby as a meane they are brought to perfection in parts and pressed to seek after an absolute full perfection even in degrees Now in casting of the Ministry that we plead for namely a Ministry according to the order delivered by the Apostles and prescribed in the word Quakers manifest themselves to be enemies to the Ministry of Christ and injurious to their own souls XIII HEAD Concerning the SABBATH SECT I. The observation of the SABBATH is warranted by the fourth Command He addeth page 59. That as the fourth Command requireth the observation of one day of seven so it expresly instanceth that day to be the seventh Ans Though the
to the contrary and whether he seeth it not fit to have his people while in this world exercised with relicts of sin to be as pricks and thorns in their sides and to keep them humble lest they should be exalted above measure And though the Saints do fear and dread to adventure upon sin yet through the strength of remaining corruption and violence of temptation they may to their hearts sorrow and grief be drawn to it which will be evident by reading over the seventh chapter to the Romans He asketh page 46. Whether such as have lived in the sense of Gods favour would have pleaded for continuance in sin and doth not continuance in sin take away and ecclipse the sense of Gods favour An. There are conscience wasting sins and falling or continuing in them will greatly ecclipse the sense of divine favour but there are sins of daily incursion which people may be guilty of and yet enjoy the favour of GOD. The godly dare not plead for allowing themselves in the lest sin approving of any sin will marr our peace and let in a sensible damp upon the soul The persons mentioned by me in the Dialogue as having such notable enioymēts of cōmunion with GOD were far from Quakerisme they would have look'd upon your opinions as monstrous and to be abominated with the greatest detestation VIII HEAD Proving the Quakers to be guilty of Equivocating He saith page 47. That it is a false challenge and a calumny to charge them as denying Baptism and the Lords Supper for they do owne these things in the substance and reality and in the true acceptation Answer They are utterly against Baptism with water and the Lords Supper as instituted by Christ in giving and receiving Bread and Wine Now in this sense Baptisme and the Lords Supper are commonly understood and do not Quakers dissemble and equivocate when they speak one thing and meane another When they speak plaine words that other men use saying they are for Baptisme and the Lords Supper but it is with a reserved sense and not in that sense wherein the words are usualy taken what is this but to speak lies in hypocrisy As the Apostle charges upon the Seducers and false teachers in his time 1. Tim. 4.2 It is a slander to say that we place the shadow for the substance the huske for the kernel Do we not make a difference between the outward signs and the things signified Pressing people no to rest satisfied with the one without the other and to seek not onely the bread of the Lord but that bread which is the Lord. We know and believe that outward priviledges will not serve the turne there must be reality and truth of grace in the heart otherwise GOD will punish the circumcised with the uncircumcised Ierem. 9.25 IX HEAD Wherein the Quakers Objections against our singing of Psalms are answered Page 48. He confesses that singing of Psalms was used by the Saints that it is a part of GODS worship when performed by his spirit and still may warrantably be performed and it is not unusual among Quakers yea Davids words may also be used as they sute the condition of the party Answ It is good that he grants and yet it is no more then he should the lawfulness of singing Davids Psalms yet truly I suspect his words have not so honest a meaning as they have a look for if Quakers be for singing Psalms How cometh it to pass that the exercise of this duty is not keept up among them at their meetings Though they have been meeting in this place for about eight or nine years yet none for ought I can understand have been witnessess to their practise in this thing But happily the singing that the Gentle-man pleads for is of the same nature with that of some of his friends who leading the horse of I. Nayler in his enterance to Bristol and singing with one bare before him holy holy the holy one of Israel which they applyed to the said Nayler and he for his part professed that he might not refuse any thing that is moved of the Lord and that he thought the Father did command them to do it A woman Quaker said that she witnessed the holy of holies was risen which moved her so to do See Naylers Tryal pag. 4.5 However my arguments for singing of Psalms remaine untouched yet he moveth two objections against our way of singing Object 1. Though singing of Psams in the true sense of them be allowable yet as used by us is abominable because the persons using it are a mixed multitude Answer He hath not proved it unlawful to joyne in singing with a mixed multitude hath GOD any where forbidden their singing We find in Scripture that all the creatures are called upon to sing praises to GOD Psalm 148.11.12.13 Kings of the earth and all people both young men and maidens old men and children let them praise the Lord. Psalm 96.1 O sing unto the Lord a new song sing unto the Lord all the earth As for that Scripture 1. Cor. 14.15 it doth not onely speak of singing with the understanding but also praying with the understanding And if hereby he would inferre that the mixed multitude should forbear singing he may as well urge them to forbear praying yea according to his way of reasoning I know no spiritual duty that they should be employed in because they are dead in their sins and it is the living that serve God spiritually and not the dead 2. Object All lying is abomination but many times it falls out that by singing of Psalms the people come to lie in the presence of God Answ This objection saith nothing when we sing Psalms that sute our condition then we are not guilty of lying and the truth is there is such plenty and variety of spiritual matter in Davids Psalms matter of such general and comprehensive concernment that they readily offer matter to us to present our own case to GOD. But suppose that the Psalme do not sute with our condition yet we do not lie in singing it why should the singing of these words my heart is not haughty and I water my couch with teares be accounted a lie more then the reading of them May we not sing these words as expressing the condition of former Saints And withal secretly wishing that the frame of our hearts were like unto theirs is this to lie in the presence of GOD X. HEAD Concerning Baptism SECT I. There is no Substantial difference between IOHNS Baptism and CHRISTS Page 49. He acknowledges that Iohns Baptism was with water and that his Baptism and Christs Baptism agreed in the Authour but he saith as to the matter they are not one for Iohn himself distinguisheth them Mark 1.8 Answer In this place Iohn maketh no difference between the matter of his Baptism and Christs Baptism he onely sheweth a difference between his office and work and the office and work of Christ all that Iohn could
fourth Command instance in the seventh day that is for number yet it speaketh not precisely of the seventh day in order from the creation It is said six dayes shalt thou labour but the seventh is the Sabbath mark the seventh is the Sabbath the Lord saith not the seventh from the creation It is likewise worthy special observation to consider the preceptive and the benedictive part of the fourth Command or the beginning and conclusion of it In the beginning it is said Remember the Sabbath day to keep it holy In the conclusion it is said Wherefore the Lord blessed the Sabbath day and hallowed it observe the phrase not seventh day but Sabbath day is blessed so that the fourth Command neither begins nor ends with that terme the seventh day but with that of the Sabbath day which is an evidence that the designe of this Command is not to bind the Church to a precise keeping of the seventh day from the creation for there is no express mention of that day in all the fourth Command the maine intendment therefore of the fourth Command is to prescribe a seventh day to be keept holy after six dayes labour which GOD appointeth And this to the People of GOD under the Old Testament was the seventh day of the week it being appointed by GOD in the first institution of the Sabbath Gen. 2 3. but to us it is the first day of the week the Sabbath being translated and changed to this day by divine authority as will afterwards appear 1. Object The keeping of one day of the week for a Sabbath is not perpetual but abolished Coloss 2.16.17 let no man judge you in meat or drink or in respect of a holy day or new Moon or of the Sabbath dayes Answer Here the Apostle opposeth ceremonial ordinances but not Gospel institutions Indeed the Old Anabaptists and Familists with whom Quakers go along they urged this text against all difference of dayes under the Gospel though the Apostles onely designe be to decry the several sorts of dayes which were in use among the Jews of which he gives an observable enumeratiō proceeding from their yearlie holy dayes to their monethlie new Moons and from them to their weeklie Sabbaths so that granting the weekly Sabbath to be here taken in yet it maketh nothing against the Christian Sabbath but against the old seventh day Sabbath 2. Object Rom. 14.6 plainlie holdeth forth all dayes to be alike Answer What was said before serveth to clear this Scripture it speaketh of ceremonial daies of such dayes as are in the rank with ceremonial meats and therefore opposeth not the moral weekly Sabbath 3. Object Gal. 4.10.11 Ye observe daies and moneths times and years I am affraid of you Ans There is a twofold observation of dayes moral and ceremonial now the Apostle speaketh not against the former but the latter he would not have Jewish times such a their Sabbatical yeares their annual feasts their monethlie feasts called new Moons their weeklie seventh day which is probably thought to be included in that clause ye observe dayes to be observed which the Jewish false teachers cryed up but he was far from crying down the fourth Command which is no less binding then the rest of the Decalogue it being delivered in the same majestick manner pressed with the same severitie and written by the same finger of GOD and put into the same Ark with the rest He that said Thou shalt not commit adulterie Thou shalt not steal said likewise Remember the Sabbath day keep it holy and therefore if persons take upon them to sacrifice this Command to their wild fancies they need not spare the other Commands And in very deed the Commands of GOD are little beholden either to Papists or Quakers for Papists reject the second Command and Quakers give the same usage to the fourth And this puts me in mind of a Story I have heard concerning an Honest Countrey-man who travelling on the rod there were two who denyed the Sabbath came up to him upon a designe to try his knowledge the question they propounded was concerning the number of the Commands the well meaning man knew the persons and shapt an answer sutable to their principles telling them there were eight Cōmands whereupon the Querists made sport and upbraided the poor man with his profession and his ignorance but he gravely replyed that the scripture indeed spake of ten Commands Deut. 4.13 but they had taken away one Command and the Papists another so that between them they had brought the Commands from ten to eight In his answer to Matth. 24.20 where Christ intimats the continuance of a Sabbath He saith that Sabbath is neither here nor else where said to be the first day of the week Answer Though there be no express mention in this place of the first day of the week yet in that it proves the continuance of a Sabbath it overthrowes the Quakers opinion who would be levelling all dayes making them alike And it is to be remarked that Christ was come into the world relateth the sad things which were to befal his Disciples after he was ascended to the Father and yet even then a Sabbath was in being He addeth page 60. That as the outward Jew ma◠not be put to fly on his outward Sabbath so the inward Jew desireth much more that he may keep hi◠Sabbath which is his spiritual rest in Christ Heb 4.9 Answer The Apostle in this chapter speaketh of a rest which Believers onely enter into And sheweth 1. That this rest is not the rest of the Sabbath verse 4. 2. That it is not the rest of the Land of Canaan verse 8. If Jesus that is Joshua had given them rest then would he not have spoken o◠another rest It followeth then that the rest which Believers onely shall enter into is the rest of Heaven verse 9. there remains therefore a rest for the people of GOD. Now because there is an eternal rest promised to the Believing obedient people of GOD saith this any thing why they should not observe one day of seven as a Sabbath unto the Lord Oh the conscientious keeping of the Sabbath is a comfortable evidence of those that shal be admitted to this rest SECT II. The first day of the Week is set a part for the Service of GOD by Divine Authority He addeth If we have the same authority for keeping the first day of the week as the Jews had for keeping their day then let it be produced Answer It was produced before but he would not see it however for the sake of others we shal cōsider again that Scripture Rev. 1.10 I was in the Spirit on the Lords day Now that by the Lords day is meant the first day of the week will be clear if we advert that there are peculiar grounds why this day is singularly to be called the Lords day beyond other dayes Because 1. on this day our Lord arose and ceased from the work
of Redemption Mark 16.1.2 2. On this day our Lord graciously and frequently appeared unto his Disciples Ioh. 20.19 3. On this day our Lord declared himself to be the Son of GOD with Power Rom. 1.4 4. On this day our Lord plentifully poured his Spirit upon his Apostles for Penticost or the fifthtieth day from the Passover is computed to have fallen out that year on this day Act. 2.1.2 Thus it is apparent that the first day of the week may beyond other dayes be peculiarly termed the Lords day To this may be subjoyned the observation of famous Beza who observes out of an ancient Greek Manuscript wherein the first day of the week is expresly called the Lords day Now this day being called the Lords it imports that the Lord is the authour and instituter of it this tittle as I remember the Lords is in the New Testament attributed but to two things namely to the Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the Supper is called the Lords because he did institute and appoint it and so the day is called the Lords because Christ is the authour and appointer of it and therefore in keeping this day we walk obediently to the fourth Command which requires on day to be observed as a Sabbath which the Lord appointeth we then keep this day because it is a day instituted and appointed by the Lord. Neither must those two expressions the day of the Lord and the Lords day be confounded for all dayes wherein GOD executeth judgement upon sinners are dayes of the Lord Amos 5.18.20 But the Lords day mentioned Revel 1. is but one which at that time was known to the Churches to be the first day of the week Ignatius who lived in Iohns time speaking of this day saith Omnis Christi amator Dominicum celebret diem Reginam Principem dierum omnium that is let every one that loveth Christ keep holy the Lords day which is the Queen and Empress of all dayes Whereas page 61. 62. he insinuats that every day even all the dayes of our life are to be given up unto the Lord and spent in his service Answer It is true we ought daily to be employed in the worship and service of GOD But as this will not inferre that every day is to be keeps as a sabbath which must be wholly consecrated to the service of GOD so it makes nothing against the keeping of a weekly sabbath for the Jews before Christ were bound every day to serve GOD and yet they were tyed to the observance of a weekly Sabbath Thus my former charge is still made good against Quakers that it is for the inventions of men but the ordinances of Jesus Christ which they disowne HEAD XIV Concerning Original Sin which Quakers deny He affirmeth page 62. That the thing which we intend by original sin is not expressed in scripture Ans Is it not expressed in Scripture that there is corruptiō and sin in us from our conception and birth And this is that which we intend by original sin for this the Scripture is plaine Ioh. 3.6 that which is born of the flesh is flesh intimating that men by their natural birth are corrupt and fleshly Job speaking of mans birth uttereth these words who can bring a clean thing out of an unclean Job 14.4 David acknowledged that corruption and sin wherewith he was defiled from his conception Psalm 51.5 He saith the thing that we intend by original sin is that all infants are sinners before GOD onely for Adams sin Answer It seemeth he is not well acquainted with our Doctrine about original sin It is true we assert and with good warrand that Infants are guilty of Adams sin for in Adam all die and therefore in him all have sinned 1. Cor. 15.22 And though Adams first sin may be called original sin yet we distinguish of original sin it being either imputed or inherent Original sin imputed is the disobedience of Adam which is imputed to his posterity Rom. 5.19 by one mans disobedience many were made sinners Original sin inherent is that hereditary inbred corruption which we brought with us into the world and this is conveyed and derived to Infants from their immediat Parents in sin did my mother conceive me Page 63. He denyeth that the guilt of Adams first sin lyes at the door of Infants who never actually sinned Answer The Apostle confutes the Quaker Rom. 5.12 Where first he sheweth that by one man namely Adam sin came into the world Secondly That death entered the world by sin Thirdly That death i. e. lyableness to death passed upon all Fourthly The reason why death which came by the sin of one man passed upon all for that all have sinned so that Infants are not exempted from the guilt of that one mans sin which will be further clear if it be considered that the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil bear in whom thus it is varied on the margin of our books and so Beza renders it and they who are well skilled in the Greek think this the best reading Now it is onely one of three things that can be alledged for the antecedent of this relative in whom either sin or death or that one man but it is not sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred sin cannot answere the Greek relative because they are of different genders neither is it death as the Quakers pretend for what sense is it to say in which death all have sinned This is an improper speach It was long since observed that in peccato moriuntur homines non in morte peccant men dye in sin they are not said to sin in death and therefore this in whom hath reference to that one man namely Adam in him all without exception of Infants have sinned Object It is plaine that sin is not imputed to Infants for the Apostle saith Rom. 5.13 sin is not imputed where there is no Law now Infants are not capable of a Law Answer Infants may be considered in respect of their own persons or in respect of their representative now though Infants as to their owne proper persons be not capable of a law for they cannot discerne between their right hand and their left yet their representative was capable of a law Yea to Adam the representative of all mankind a law was actually given and this will serve to answer the Quakers two other Objections 1. Object Why should Infants be guilty of Adams sin and not of the sin of their other forefathers Answer The reason is because Adam is to be lookt upon not as a single individual person but as a publick universall person Now that Adam was a publick person representing mankind is evident from the miserable event of his sin which made not onely himself obnoxious to death but likewise his Posterity descending from him in an ordinary way Rom. 5.12 Yea such of his Posterity have come under death as never actually sinned in their
and the spirits of the Prophets are subject to the Prophets The Quakers themselves have not many speakers for at times they sit dumbe as if silence could promote their mutual edification Was this the Churches way Or the custome of the Apostles and primitive Christians Certainly this hemlock or invention hath sprung up since their late apostacy from the Truth Secondly They will not have the Scriptures called their Masters letter no forsooth their Masters letter is written in their hearts and there they are to find it neither is their Master seperated from them as those who use to write letters to servants to set them on work But is not Christ as much seperate from Quakers as from the seven Churches of Asia Or was he not as near those Famous Churches as them And yet they had letters sent to them from their great LORD and Master to direct them in their duty Revel 1.11 I am Alpha and Omega and what thou seest write in a book and send it unto the seven Churches which are in Asia Now will ye observe how much these persons bend their strength to evacuate the authority of the Scriptures For they say GOD requires us to do all our work by immediat counsel and direction as if by the outward command contained in the Scriptures GOD did not require any work of them yea they will not allow the Scripture precepts the name of Commands but call them the outward testimony and signification of the Command which as they say they regaird in its place that is onely when they have an inward command and so while this inward command is wanting through their neligence in waiting all that time the Scripture loseth its authority and is of no use to them Is this to regard the Scriptures Doth it not tend to forward and confirme negligent Atheists in their contemptuous slighting and undervaluing of the Scriptures Oh! that all such would read and tremble at the reading of Ioh. 12.48 he that receiveth not my words hath one that judgeth him the word that I have spoken the same shal judge him at the last day Thirdly They preferre their silent waiting to the reading of the Scriptures as if we must first come to this ere we can know the Scriptures aright Now they should prove which is not so much as touched upon that their way of waiting is a meane appointed by GOD for right understanding of the Scriptures or profitable speaking concerning them Waiting in their notion is Apocriphal not warranted by any Scripture Some of them have defined it to be a silent posture of the heart without thinking good or evil It seemeth to me no better then mispēt time to be employed in seeking such a posture of heart the heart is such a stirring working thing that if it be not upon good it will be busie enough in evil as may be found in our daily experience According to Scripture faith patience and hope must be exercised in waiting Psal 40.1 Lam. 3.26 and can we be in the exercise of these graces without thinking good or evil What an odd conceit is this Fourthly Lest they should seeme to be too great enemies to the Scriptures they confess it to be their desire to try Doctrines by the Scriptures Ans If this be their desire indeed how is it then that one of the Quakers seeing a Religious woman in this Town with a Bible in her hand told her she might as well read a Latine book as that Book And why is it that they do not desire their hearers to bring their Bibles that so they may the better discerne whether the doctrines taught at their meetings be answerable to the Scriptures But happily they think not this convenient lest their juglings should be found out And I must tell the Gentle-man that though he charge us with jugling that the Quakers have been suspected from their first rise as notable juglers which R. Farmer in his Mystery of ungodlyness sheweth by this instance saith he it is usual for Quakers to say they owne the Scriptures yea we confirme and establish the Scriptures and witness the Scriptures Now saith he an honest-man that means plainly would think they believed the Scriptures to be the written Word of GOD and the rule of a Christian to walk by in things to be believed and practised But saith he these persons play the deceivers not using words in that sense they are usually understood they meane otherwise they say in express words else where the Scriptures are not the Saints rule of knowing God and living to him And indeed these are the words of one C. Atkinson a Quaker see his book called the sword of the Lord furbished in answere to the Ministers first principle and a little after he insinuats that to affirme the Scriptures to be the rule is to put darkness for light and light for darkness Now let all unbyassed persons judge whether these men put the Scriptures in their true place SECT II. Proving the Scriptures to be the Word of GOD. He addeth page 26. That every declaration of a mans mind is not his word for signs may be a declaration of his mind Ans Though a dumb man may declare his mind by signs yet this maketh nothing against the Scriptures being the word of God which are such a declaration of Gods mind as he uttered and spake If any thing can be accounted the proper word of one that must be it which he utters and speaks Now the Truths the Commands and Precepts contained in the Scriptures were uttered and spoken by God Exod. 20.1 And God spake all these words c. He saith people usually distinguish between a mans word and his write Ans True For they call the one verbum dictum a word spoken and the other verbum scriptum a word written but can it be inferred from this that the Scriptures are not the Word of GOD which he hath committed to writting for the good of his Church and People He saith the Word of GOD is like unto himself spiritual yea spirit and life and therefore cannot be read with the external senses Ans The Word of GOD is twofold 1. There is the coessential coeternal word namely JESUS CHRIST who is one with the Father this Word properly cannot be read though we may and do read of it 2. There is the Spiritual Word the temporal expressed Word or the Word written in time now the external senses may be employed in reading this Word He saith that these scriptures Hos 1.1 Joel 1.1 Esay 38.4 are understood of that word from which the scriptures were given forth Ans It is not denyed that the Lord spake by the Prophets and was the authour of giving forth the scriptures but yet that word of the Lord which came to the Prophets is not mean'd of the Word made flesh as Quakers would have it but of the mind and message of the Lord contained in Scripture Ieremiah 14.1 the word of the Lord that came to
say they have no sin they are but liars and the truth is not in them 1. Ioh. 1.8 It is remarkable to consider whom the Apostle speaketh of if we saith he what we look to verse 1. we that have heard and seen and handled the word of life verse third we who have fellowship with the Father and with his Son Jesus Christ verse 7 we who by our Justification are cleansed from the guilt of all sin yet it we say we have no sin we are not sincere but hypocrites deceiving both our selves and others Object This Scripture 1. Iob. 1.8 is conditional otherwise it would contradict what followes verse 9. and chapter 2.4 and chapter 3.9 Answer There is no contradiction but sweet agreement between these Scriptures for verse 9. speaketh of forgivness of sin which consisteth in freedom from the guilt of sin and this may be where sin is nor utterly abolished And 1. Ioh. 2.4 is understood of a sincere nor absolutlie perfect keeping of the Commands of GOD. And as for 1. Ioh. 3.9 it was formerly opened and may be further cleared by comparing it with chapter 5.16 where the Apostle speaketh of a sin unto death which they that are born of GOD cannot commit verse 18. we know that whosoever is born of GOD sinneth not but he that is begotten of GOD keepeth himself and the wicked one toucheth him not That is so as to draw him to that unpardonable sin the Child of GOD is secured from this sin HEAD XVII Wherein Truth is cleared of Calumnies Page 72. He cometh to examine whether their or our principles will be most acceptable to the wicked And first he saith wicked men and hypocrites love well to hear that they can never be free from their sins in this life Answer Some wicked men are so well conceited of the honesty and integrity of their hearts that it is a hard thing to get convictions of sin fastened upon them and as for mortification of sin which we urge as necessary to Salvation there is nothing more distastful to the wicked then this Secondly He saith they love well to hear to be justified by Christ without them Answer How is it then that so many wicked men scoff at justification by Christs righteousness without them Calling in contempt this imputed righteousness an imaginary putative righteousness Is it not natural for persons to seek to be justified by something within them Thirdly He saith they love well to hear that the words without them are the onely rule Answer Doubtless there are many wicked persons who could wish there were no such rule Hath it not been the attempt of the wicked to destroy the Scriptures In the tenth Persecution the books of the holy Scriptures were ordered to be burnt and to this day there is a secret enmity in the hearts of thousands of sinners against the Scriptures Fourthly He saith they love well to hear that they may use the customes and fashions of this world and that they may use sports games and playes and weare laces ribbons c. Answer They hear from none of us any thing to encourage them in following sinful customes and fashions these we oppose yea we think that people should be sparing even as to lawful games and recreations As for wearing ribbons laces gold-rings c. we judge it not simply unlawful and yet persons sin when in this they exceed their degree and rank which is the thing condemned by the Apostle 1. Tim. 2.9 Fifthly He saith they love well to hear that men must not expect to hear GOD immediatly Ans Some of them know not what is intended by GODS immediate speaking and others have no liking to hear GOD mediatly by the Ministry of his Word this is a burdensome stone that they would faine be rid of Sixthly He saith they love well to hear that water Baptism and giving of Bread and Wine are the Ordinances of Christ for then they think they are Christians if they partake of these outward things Answer Our endeavour is to take them off from their groundless thoughts telling them that outward priviledges must not be rested on and that who ever build their hopes of Heaven meerly upon these they build upon the sand a foundation which will faile them in the day of their straite Seventhly He saith that none plead more for the observation of the Sabbath then profane light men Answer The contrary is abundantly known for none are greater enemies then they to the true observation of the Sabbath which must be devoted entirely to GOD and spent in the publick and private exercises of his worship and service Are not the wicked brought in saying when shal the Sabbath be gone Amos 8.5 Eightly He saith they love well to hear that they may be members of a Church though they have no infallible evidence of holiness Answer Have all the members of the Quakers Church infallible evidences of grace and holiness I must be free to tell you that your raw conceity Proselyts are so ignorant and yet so confident that sober men suspect them to be in a fools paradise Ninthly He saith they love well to hear of our Doctrine of Election and Reprobation Answer I have heard diverse of them Pelagians mocked at predestination wrangle against this doctrine and herein Quakers joyne with them but the truth will stand firme against them both Tenthly He saith they love our Doctrine of once in grace and ever in grace Answer What ground can graceless persons have to like this they being alienated from the life of GOD the promise of persevering in grace doth not belong to them and we do not plead for a wild perseverance the Saints who have had most perswasions of their perseverance have been most closs and circumspect in their walk with GOD. Thus it is evident that our principles do not gratifie the wicked nor give them the lest allowance in licentiousness and loosness and if any of us be looss and licentious as a lace there be too many it is our principle that the wrath of GOD will come upon such children of disobedience HEAD XVIII The Quakers tenents are pleasing to the Wicked The Quakers religion is exceeding suitable to carnal hearts First They love well to hear that a sufficient light is in them that Christ and saving grace is in them Secondly They love well to hear that all dayes are alike and that men may work and plough on the Sabbath as well as on any other day Thirdly They love well to hear that Family Prayer is but a forme Fourthly They love well to hear that they must not pray in secret but when they have an inward drawing and motion to it Fifthly They love well to hear outward teaching cryed down and mind the light within here is your teacher and this light is not a chapter without you in a book Sixthly They love well to hear the holiest Ministers spoken against as hirelings and Baals Priests Seventhly They love well to hear the LORDS Ordinances vilified and reproached carnal Bread and Wine is lovely language to them Eightly They love well to hear that Adams sin is not theirs and that the evil seed doth not make them guilty of sin before GOD untill they close with it Ninthly They love well to hear that they may sit down to eate and drink and rise up againe without a word of thanksgiving or prayer to GOD. But I am tyred with raking in this Dung hill I leave it to unbyassed persons to judge whether these principles will not sure with carnal hearts Will not the wicked be glade to hear these things cryed down which they themselves live down and cannot be brought up to the practise of them He shuts up his book charging me with a notorious lie Ans Wherein am I guilty of lying The Dialogue supposed A Conference between an enemy to a Lover of the Truth and might I not without a lie testify so much love to mens Souls as to express pity toward the seduced wishing GOD to reclaime them and to confirme his people in his wayes What is it that some will not carp at Epecially the persons that I have to do with of whom a pious Minister in England giveth this testimony saith he We have a strange generation of men abroad whose very Religion consists in railing reviling reproaching the Servants of the living GOD not the best men nor the best Ministers under Heaven can escape them Then he sets down a letter wherein the Quakers gave the Ministers of Christ these following names Conjurers Theeves Robbers Anti-Christs Witches Blind-guides Devils Lyars Dissemblers Baals Priests a Vipeâ—ous and Serpentiâ—â— Generation Bloody Herodians Blasphemers Scarlet coloured Beasts Babilons Merchants Busie-Bodies Whited walls Painted Sepulchres reavening Wolves Persecutors Tyrants greedie Dogs Pharisees Then he gives good advice Christians saith he when ye hear this language learne to conforme your selves to Christ go ye first to GOD with the LORDS own plea. Zach. 3.2 Now the LORD rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee See Ambrose his looking unto Jesus pag. 1006. FINIS