assured of it not only from their own Witness of themselves but from the Witness of God in my own Breast They do believe all things that are written in the Law and the Prophets so that those which do so clamorously charge them cannot prove the things whereof they so much accuse them But then it hath been replyed viz. They own the Scriptures indeed but 't is in their own Way they believe them as they do a moral History just barely giving credit to them owning that they are Truth but they do not believe they are the Word of God and the Rule of Faith and Life As to this I Answer They do believe the Scriptures so far as Scripture itself requires Faith in it self that is that they are able to make wise unto Salvation through Faith which is in Christ Jesus being given by Inspiration of God according to that of the Apostle 2 Tim. 3. 15 16. And they do also believe That this same Jesus here spoken of who is said to be the Messenger of the Covenant Mal. 3. 1. the same and not another did Inspire his Prophets and Apostles in writing of the Scriptures But still he is the Word as well as the Wisdom of the Father and I ask Where do the Scriptures themselves declare any other Where do they say that they are the Word of God or the Rule of Faith and Life Though I have heard it said that The Prophets Isaiah Jeremiah Ezekiel c. often call their Prophecys by the Name of the Word of the Lord which say some is all one if we say the Word of God Now such I would advise to take a second view of the Text and then they may find that the Prophets did not call their Prophecies and Writings The Word of the Lord for they were the Lord's Words he being The Word of the Lord who revealed their Prophecyes unto them as for instance Ezek. 29. 1. says the Prophet there In the tenth year in the tenth moneth in the twelfth day of the moneth came the Word of the Lord unto me saying c. So then it was the Word of the Lord that came and said unto him the Prophecy was that which he said So in Ieremiah Chap. 7. v. 1 c. old Translation 't is said The Words that came to Jeremiah from the Lord saying Stand in the Gate of the Lord's House and proclaim there this Word and say Hear the Word of the Lord all ye of Judah Mark The Prophet was to make Proclamation of the Word of the Lord that the Men of Iudah might hear what he said as it followeth Thus saith the Lord Amend your ways and your doings and I will cause you to dwell in this place c. And this was he as I said before who is the Messenger of the Covenant appointed by the Father to reveal his Secrets unto his Servants the Prophets who came to Ieremiah with this Prophecy so that it was not what he said but he himself whose Name is called The Word of God Revelat. 19. 13. And this is that Word which came unto Abraham in a Vision Gen. 15. 1. saying Fear not Abraham I am thy Shield and thy exceeding great Reward Unto whom in the very next verse Abraham gives the Titles of Lord and God which proves the Word to be Eternal and Divine but so are not the Scriptures Eternal for we know they had their Beginning in time and though they are Words and Declarations of divine Things yet must we distinguish between the Declaration and that which is Declared of so as not to call them both by one Name Those written words for Scripture signifies a Writing they are Publications in Testimony of that Creating Word of Power by which the Worlds were framed see Heb. 11. 3. yet they do not declare that the World was made by them but by that Eternal Word which was in the beginning as it s recorded Iohn 1. 1. the same is that which liveth and abideth forever 1 Pet. 1. 23. which Word is quick and powerful and sharper then any two edged Sword piercing even to the dividing assunder of Soul and Spirit and of the Joynts and Marrow and is a Discerner of the Thoughts and Intents of the Heart neither is there any Creature that is not manifest in his Sight but all things are naked and opened unto the Eyes of him with whom we have to do even as 't is written Hebr. 4.11 13. This is that Word to whom the Scriptures direct us as a Light unto our feet and a Lanthorn unto our Paths to guide our feet into the Way of Peace the very entrance of which giveth Light yea it giveth Vnderstanding to the Simple So that the Scriptures themselves say not of themselves that they are the Word of God but that they bear witness of him And this is he who said to those great Scripturians namely the Iews of old who so greatly exalted the Scriptures but had not the Living Word abiding in them Search the Scriptures for in them ye think ye have Eternal Life and they are they which testifie of me saith Christ but ye will not come to me that ye might have Life John 5. 38 39 40. So here it may be seen there is good Reason to distinguish between the Written Words the Writing or Letter and the Living Word which is a Quickening Spirit But now as to the other part of the Change which is That this People of whom I am now writing do not own the Scriptures to be the Rule of Faith and Life In their behalf I Answer They do own the Scriptures to be a Rule as they direct unto him to wit Christ who is the Object of our Faith and Lord of Light and Life They do also believe that the Scriptures are profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be throughly furnished unto every good Work as saith the Apostle 2 Tim. 3. 16 17. But yet still it is in Christ Jesus whom his People do believe and he is the Rule by which they live according to the Example of the Apostle who saith The Life that I now live in the flesh I live by the Faith of the Son of God Gal. 2 20. He must needs be his Peoples Rule for he is the Way the Truth and the Life no man cometh to the Father but by him John 14.6 And 't is his Spirit that leads into all Truth Joh. 16. 13. even that Spirit which searcheth all things yea the deep things of God as saith the Apostle 1 Cor. 2. 10. which Spirit teacheth them of all things and bringeth all things to their Remembrance according to Christ's Promise Iohn 4. 26. Therefore the Spirit of Christ is the Rule of his Peoples Faith and the Guide of their Life yet doth not this detract from the Scriptures nor the Estemation of this People called Quakers concerning them for I know they do believe that whatsoever
things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope as 't is recorded Rom. 15. 4. So that it appears the Scriptures are owned of them and are believed by them and are practiced amongst them but they dare not ascribe them that Glory which is due to God nor exalt them above his Son Christ Jesus nor prefer them in his Spirit 's stead neither yet is it any Derogation from the Scriptures to exalt Christ and his Spirit more than they for Scriptures themselves exalt Christ and the Spirit above themselves so that it is not in any slight or disrespect they have to those holy Writings wherefore they do not call them the Word and the Rule of Faith and Life but as they have declared 'T is from that reverend regard they owe and ought to bear to Christ Jesus the great and eminent Word of God to whose Spirit all Scripture Directions in Matters of Salvation refer us as to an Infallible Rule and Guide They direct us thereunto that we may not live in them but in him who is the Author and Dispenser of them Thus though the Scriptures are granted to be a Righteous Rule and of Divine Dispensation for the Prophecy came not in old time by the will of man but holy men of God spoke as they were moved by the holy Ghost even as the Apostle testified 2 Pet. 1. 21. and my Soul praises the Lord that he hath preserved the Records of so many Prophecies and Testimonies of his primitive Servants through so many Contingencies unto this present Age yet can I not think that the God of infinite Wisdom and Grace whose Mercy is over all his Works would leave Mankind in so great a Concern whereon their Eternal Salvation is depending to such a Rule alone for Guidance therein as is subject to concealing Mis-translation Mis-interpretation False Application as we find the Scriptures have been by Corrupters of them Muchless can I believe that he would suffer the greatest part of the World to live without them as they do were there no other means appointed for their Salvation Yea moreover I am very sensible that where the Scriptures are many occurrances may fall out in the course of our Lives about which the Scripture gives no particular Advice and yet it is necessary we should have a Guide near in all our Affairs But I well know many Cases there are where Scripture is altogether silent in the matter Admit then here that the Creature in such a streight not knowing what to do betake it self to inquire of the Lord by Prayer alas what will that avail unless it receive an Answer which is already granted not to be found in Scripture neither can it now he had by the meer Literal Priesthood nor by their pretended Vrim and Thummim and say they who cry up solely Scripture to be the Rule of Faith and Life Neither must we expect Answer by Dream nor yet by Vision no nor by Revelation nor Inspiration for these say they are craft many Ages past Whom I ask What way then can the Creature come by Advice which till they can resolve me in I shall still retain my Opinion viz. That that inward Oracle which is a Measure of God's Spirit whereby we obtain access to him with Answer and Direction from him in all our Concerns about which we inquire of him undeniably is of greater Authority both to beget living Faith and order us therein and a more perfect Rule to guide our Lives than the outward Writings of the Scriptures which in many things leave us without either Counsel or Instruction And here I shall leave this Point which is in answer to an Accusation which is That we deny the Scriptures a thing often charged upon but never proved against the People called Quakers CHAP. II. Concerning the Humanity of Christ c. A Second Charge which I have heard brought in against the Quakers is That they deny the Humanity of Christ Iesus and the Obedience that he yielded in the dayes of his Flesh by his Sufferings Death Buriel Resurrection from the Dead together with all the benefits that thereby accrue unto Believers as also Iustification by Faith and the imputed Righteousness of Christ. Now that this hath been as falsly charged upon them as the former I shall undertake to prove by Scripture But first let me mind the Reader this I have observed viz. That there are many that have born false Witness against them yet they do not seem to accord in their Witness For first comes out a learned Doctor and he declares publickly though somewhat ambiguously that this People deny that Christ which dyed at Ierusalem to be God equal with the Father But when this was refuted so as not to be believed then comes out another and he would give the World to know as if they only deny the Son of God to have assumed Humane or man's Nature Thus their accusers contradict one another for both seem to grant we own a Christ which well they may do since they differ in Principles amongst themselves how ever they agree thus far like Herod and Pilate to unite against Jesus so have they against his Followers but I need not enlarge upon particulars since rather then they will want a Host to go out against the Quakers look but into the Muster and thou mayst see One and Twenty Divines as they give themselves the Stile enter the Lift together of whom I shall say no more here lest it should be taken for a Digression from the Answer 1 st Therefore to clear Truth from Slander both on the one hand and the other I do in the first place affirm and that upon certain Grounds viz. That all who may be rightly denominated Quakers such as Tremble at the Word of God they are of the Faith of one Substance which the ancient Christians so earnestly contented for and suffered such hard things in maintaining to wit that Christ the blessed Son of God as to his Divinity was of the same Eternal substance with the Father as may be read at large in George Bishop's Looking glass for the Times pag. 85 86. 2 dly I affirm they faithfully own the Scriptures And therefore what Iohn the Divine saw in his Revelations concerning him as 't is Recorded chap. 13.8 That he to wit Christ was the Lamb slain from the Foundation of the World And what the Apostle said of him Phil. 2. 6. Who being in the Form of God thought it no Robbery to be equal with God Likewise Iohn the Evangelist in his first chapter 1.2 3. saith concerning Christ In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God all things were made by him and without him was not any thing made that was made for by him were all things created that are in Heaven and that are in Earth Visible and
speaking to the Corinthiaens in his first Epistle chap. 6. 11. saith But ye are washed but ye are sanctified but ye are justified in the Name of our Lord Iesus and by the Spirit of our God But more of this in another place 5. Adoption as 't is written Ephes. 1. 5. Having predestinated us unto the Adoption of Children by Iesus Christ to himself according to the good Pleasure of his Will To the like purpose is that in Rom. 8. 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Son that he might be the First-born among many Brethren To which accords Iohn 1. 12. To as many as received him to them gave he Power to become the Sons of God even to as many as believe in his Name 6. A sixth Benefit is Forgiveness of and Redemption from all Sin as saith the Scripture Ephes. 1. 7. In whom we have Redemption through his Blood the Forgiveness of Sins according to the Riches of his Grace So Titus 2. 13 14. Looking for that blessed Hope and Glorious Appearing of the great God and our Saviour Iesus Christ who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar People zealous of good Works And 1 Iohn 3. 8 5. 't is said For this purpose the Son of God was manifested that he might destroy the Works of the Devil and ye know that he was manifested to take away our Sin 7. Victory over Satan Forasmuch as the Children are Partakers of Flesh and Blood he also took part of the same that through Death he might destroy him that had the power of Death that is the Devil see Hebr. 7. 14. So that his strength being broken and his power destroyed by the Captain of our Salvation if we resist him stedfast in the Faith he will flee from us as 't is written Iames 4. 7. 8. Another Benefit is Access to God by Faith as saith the Apostle Ephes. 3. 12. In whom we have Boldness and Access with Confidence by the Faith of him And as we have Access to God by him so likewise we find Acceptance with God in and through him 9. Through him we receive A sure Hope of Eternal Life as 't is recorded Hebr. 9. 15. And for this Cause he is the Mediator of the New Testament that by means of Death for the Redemptions of the Transgressions that were under the first Testament they which are called might receive the Promise of the Eternal Inheritance Thus 't is confest that in Christ Jesus we are Elected Called Reconciled to God Sanctified Justified Adopted by him we obtain Pardon and Redemption from all Sin through Faith in his Name we find Access to God and Acceptance with him in him we are made Victors over Satan and Heirs of Life Eternal Now Reader thou may'st see how falsly the Quakers have been accused in laying to their Charge They deny that Christ which came in the flesh with the Obedience he thereon performed by his Sufferings Death Resurrection from the Dead 〈◊〉 〈◊〉 also the Benefits that thereby are obtained which things never were by them denyed for they know that the Son of God is come and hath given them an Understanding that they know him that is true and they are in him that is true even in his Son Jesus Christ this is the true God and eternal Life see 1 Iohn 5. 20. But for further satisfaction concerning their Faith herein if any do desire it they may see a Book put sorth by George Whitehead intitilled The Divinity of Christ and Vnity of the Three that hear Record in Heaven with the blessed End and Effects of Christ's Appearance Coming in the Flesh Suffering and Sacrifice for Sinners Confessed and Vindicated Now concerning Iustification by Faith in Jesus Christ and the Imputation of his Righteousness to Believe's Here also it may be seen how grosly this People have been abused how greatly their Principle hath been misrepresented For Justification by Faith they own as hath publickly been confessed by them according to these Scriptures By the deeds of the Law shall no Flesh be justified in his sight wherefore the Law was our School-Master to bring us unto Christ that we might be justified by Faith To declare I say at this time his Righteousness that he might be just and the justifier of him which believeth in Iesus For by Grace are ye saved through Faith and that not of our selves it is the Gift of God not of Works lest any man should boast for we are his Wormanship created in Christ Iesus unto good Works not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour that being justified by Grace we should be made Heirs according to the hope of Eternal Life But then it must be a living Faith according to the definition of the Apostle Iames in the second Chapter of his Epistle And it must be such a Faith as purifies the Heart and is held in a pure Conscience and is manifest in the Life by Works of love and gives Victory over the World For in Christ Iesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by Love saith Paul Gal. 5. 6. And this is the Victory whereby we overcome the World even our Faith saith Iohn 1 Joh. 5. 4. Therefore say I without this real Faith 't is impossible we should please God or be justified in his sight Yet now because these my Friends have distinguished between Faith and Fancy therefore they have been calumniated and their Principle traduced by many So likewise as to the imputed Righteousness of Jesus Christ this they own according to the Scriptures even as David describeth the Blessedness of the man whose Transgression is forgiven and whose Sin is covered saying Blessed is the man unto whom the Lord imputeth not Iniquity and in whose Spirit there is no Guile Psal. 32. 1 2. And Abraham being justified by Faith 't is said he received the sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised that he might be the Father of all them that believe though they be not Circumcised that Righteousness might be imputed to them also Rom. 4. 11. Wherefore this People believe acceptance with the Father is only in Christ and by his Righteousness made ours or imputed unto us by the inward Work and applicatory act of God's Gift of Grace whereby he is made unto the Soul Wisdom Righteousness Sanctification and Redemption but because they deny the Righteousness of Christ to be imputed where it is not imparted and distinguish between Imagination and Imputation between reckoning or imputing that is real and reckoning or imputation that is not real but a fancy and dare not own the point in the
the Washing of Regeneration or Renewing of the holy Ghost and being born again of Water or being born again of the Spirit are Terms Synonimous or Expressions to the same purpose all pointing at that One Baptism of the Spirit so faithfully believed and experimentally witnessed by the Quakers who are said to deny Baptism to be an Ordinance But how is it they deny it let their Cause be examined or there can no true Judgment be given whether they ought to be acquitted or condemned Infant-Baptism or Sprinkling of Infants this they do utterly deny as a thing by men imposed never by God or Christ instituted neither is there ony Scripture-Precept or President for it Indeed how should there since it was not taken up nor invocated for about 200 Years after Christ dyed and then it was first brought in by one Fidus a Roman-Priest in the Year 248. which was assented to by Cyprian Bishop of Carthage and first preach't up by Agustine then decreed by the Melivitan Council last of all ratified and confirmed by Pope Innocent the third which was not done till the Year 402. Yet we grant the Baptism of those that were adult or come to Age and had Faith to Entitle them unto it this was the Baptism of Iohn who was a fore-runner of Jesus Christ but this was not permanent and continuing but to pass away that Christ's might take place for he must increase but I must decrease saith Iohn himself John 3. 30. For Iohn's Baptism was but a Figure of Christ's Baptism but that he should be made manifest to Israel therefore am I come Baptizing with Water saith Iohn Chap. 1. 31. However where any now have believed it simply their Duty to be baptized as thinking it either for the Furtherance of the Gospel or Tryal of their Faith the Quakers are tender of judging them in that Case but if they stick in the Shadow and reject the higher Ministration then they are more Reproveable But there is a third Scripture I am yet to speak to and that has reference to Noah's Ark which was a Figure I have heard some of your selves say of our Ark Christ The like figure whereunto saith the Text even Baptism doth now save us it must be a baptizing into Christ then for the Apostle saith 'T is not the putting away the filth of the flesh so then 't is not Water Baptism for that can but purifie the outward man that that is External cannot cleanse the Spirit that is Internal and give the answer of a good Conscience towards God as it followeth in the next words wherefore saith Beza a Man whose Memory ye pretend to honour The Baptism which answered to Noah's Ark was not Material Water but the Power of Christ within which preserves us cleansed and enables us to call on God with a good Conscience But then the last clause of the Verse ought to be considered which having Co-herence with the foregoing words saith by the Resurrection of Jesus Christ. Lo here is the true Baptism indeed the which I am now pleading for and of which the Apostle speaks Col. 2. 12. Buried with him in Baptism wherein also ye are risen with him through the Faith of the Operation of God who hath raised him from the dead And now Reader since there is but One Lord One Faith One Baptism as saith the Apostle Ephes. 4. 5. whether this Baptism be the Sprinkling of Infants or outward Washing of grown Persons or the inward Cleansing by the holy Ghost I 'll leave the Witness of God in thy own conscience of judge and then to determin whether the Quakers are not greatly wronged in being charg'd with denying Baptism Now I come to speak concerning the Sacrament so called of the Lord's Supper In answer to which in the first place I must needs say I find not the Word Sacrament in all the Scripture but if by Sacrament ye mean a Sign then can it not be of necessity to continue longer then till the thing signified is come and clearly discovered so that granting it to be a Practice enioyned it was to last but its Day and Time that was till Christ who i the Bread of God that cometh down from Heaven which Bread is his Flesh that he gave for the Life of the World should come according to his own Intention see Ioh. 6. 33 35. Indeed the whole Chapter speaks of Christ's being the true Bread wherewith the Saints are nourished and that he would come again after his Departure see his Promise to his Disciples Iohn 14. 18. I will not leave you Comfortless I will come to you and that he meant an inward coming see Vers. 20. of the same Chapter At that Day ye shall know that I am in my Father and ye in Me and I in You saith Christ. And therefore saith the Apostle I speak as to Wise men judge ye what I say the Cup of Blessing which we bless is it not the Communion of the Body of Christ c. for we being many are One Bread and One Body for we all are Partakers of that One Bread I Cor. 10. 15 16 17 And indeed I do believe that herein is the Communion of Saints namely in eating of the Flesh and drinking of the Blood of Jesus Christ not Carnally as the Iews thought when they murmered at him saying How can this man give us his Flesh to eat John 6. 52. But spiritually wherein conflicts the true Brotherhood and Fellowship of that Church which is in God as with one another so with the Father and the Son by the holy Spirit at the Spiritual Table of the Lord. Now if any in proof of the outward Supper shall produce that saying in Matthew 26. 26 27 28. And as they were eating Iesus took Bread blessed it and brake it and gave to the Disciples and said Take eat this is my Body and he took the Cup and gave Thanks and gave it to them and said Drink ye all of it for this is my Blood of the New Testament which is shed for many for the Remission of Sins I Answer That that Figuratively pointed to the true Bread I think is very clear so likewise that the Wine there figured out that Spiritual Wine which was to come from him will not be hard to make appear For in the very next Verse faith Christ I will not drink of this Fruit of the Vine untill that Day when I drink it new with you in my Fathers Kingdom And that he did not mean they should stay for this Wine till they came to Heaven as some understand by the Word Kingdom see what himself saith in Matthew 16. 28. Luke 17. 20 21. Verily I say unto you there be some standing here that shall not taste of Death till they see the Son of man coming in his Kingdom And when he was demanded of the Pharisees when the Kingdom of God should come he answered them and said The Kingdom of God cometh not with
in Chap. 3. Vers. 17. of this Epistle the Apostle gives Caution to whom he wrote saying Ye therefore beloved seeing ye know these Things beware lest ye also being led away with the Error of the Wicked fall from your own stedfastness For 't is threatned by the Lord That when the Righteous man turneth away from his Righteousness and commits Iniquities and dyeth in them Mark here is included a Total Fall for his Iniquity that he hath done he shall Dye Ezek. 18. 26. and 33. 13. Wherefore we are exhorted to continue in the Grace of God and to keep our selves in the Love of God because of the danger that there is of falling from this Grace for 't is those that endure to the End that shall be saved these are Christ's own words in Mat. 16. 26. Mark 13. 13. 'T is to those that are faithful unto Death to whom is promised a Crown of Life Rev. 2. 10. Such as are implanted into Christ and abide in him they shall inherit the Kingdom For if a man abide not in me saith Christ he is cast forth as a Branch and is withered John 15. 6. And in vers 10. he tells them If ye keep my Commandments ye shall abide in my Love even as I have kept my Father's Commandments and abide in his Love Thereby signifying that if we keep not his Commandments neither shall we abide in his Love so then if we abide not in that which keeps us in the Love of God we cannot abide in God for God is Love 1 John 4. 16. See Reader here is a whole Cloud of Witnesses bearing Testimony that'tis Possible if there be not a diligent watching for People to fail of or rather fall from that measure of the true Grace of God which was once given to them Therefore what the Quakers hold in this Point is no New Doctrine For if this could not possibly be how could any do Despight unto the Spirit of Grace or Resist the holy Ghost Yet do this People believe A Christian may come to such a growth and standing in the Grace that is in Christ Jesus from which he cannot fall away according to that Promise in Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God and the Name of the City of my God which is New Jerusalem which cometh down from Heaven from my God and will write upon him my New Name And they also believe That such a one may come to be assured that he is in such a state even as the Apostle was who said for I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord Rom. 8. 38 39. CHAP. IX Concerning Perfection VVHich Doctrine though it be firmly founded in Scripture yet is it rejected and set at naught because 't is believed by the Quakers notwithstanding which they freely confess that a perfect Principle they plead for and press the necessity and benefit of man's believing and conformity to it Therefore I ask their Adversaries Is it any Crime to be Perfect To which if they shall answer as in effect they have said This is to be accounted Vile To such my Reply is I hope that the Lord will inable his People to become and be contented to be counted more Vile For to this Abraham was commanded by God under the Old Testament as 't is written Gen. 17. 1. The Lord appeared unto Abraham saying I am the Almighty God walk before me and be thou perfect And to this we are commanded by Christ under the New whose words are thus Recorded Mat. 5. 48. Be ye therefore Perfect as your Father which is in Heaven is Perfect Nor is it only commanded but also promised see Rom. 6. 14. For Sin shall not have Dominion over you And in 22. 23. verses there we find it experienced for the Apostle speaks of such as were made free from Sin and become Servants to God and had their Fruit unto Holiness and the end Everlasting Life For the wages of Sin is Death but the gift of God is eternal Life through Iesus Christ our Lord And in Rom. 8. 2. there Paul speaks his own experience For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death saith he And therefore he exhorts the Corinthians Having these Promises dearly beloved let us cleanse our selves from all filthiness of Flesh and Spirit perfecting Holiness in the fear of God 2 Cor. 7. 1. And in 1 Cor. 2. 6. 'T is said the Apostle spake Wisdom among them that were Perfect and in 2 Cor. 12. 9. the Apostle wishes their Perfection and thus he concludes his Epistle to them in the 11th verse of the same Chapter Finally Brethren farewell be perfect c. And this was it the Apostle Iames desired viz. that those to whom he wrote might be perfect and intire lacking nothing Iames 1. 5. For it was the end of the Apostles Ministry that they might present every man Perfect in Christ Jesus labouring servently in Prayer for them that they might stand perfect and compleat in all the will of God And in behalf of the Thessalonians Paul prayeth That the very God of Peace would sanctifie them wholly that their whole Spirit Soul and Body might be preserved blameless unto the coming of our Lord Iesus Christ 1 Thessal 5. 23. And we find the Apostle Peter making the same Supplication even that the God of all Grace would make them perfect 1 Pet. 5.10 This being the very end for which God appointed Teachers in his Church as 't is written Ephes. 4. 11 12 13. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ till we all come in the Vnity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. Yea this seems to be the end of Christs giving himself for his Church that he might sanctifie and cleanse it that he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be Holy and without Blame see Ephes. 5. 26 27. Therefore those that deny Perfection to be attainable by the Lords People do in effect deny Christ the one Offering For by one Offering he hath perfected forever them that are Sanctified as faith the Apostle Heb. 10. 14. Wherefore saith Iohn Whoso is Born of God doth not commit Sin for his Seed remaineth in him and he cannot Sin because he is born of God 1 John
3. 9. These and many more Scriptures which I might have quoted do abundantly speak forth a Man of God or a truly Godly man to be Perfect or Compleat in Christ Therefore Perfection must needs be attainable even in this Life and to shew that it is not altogether unfeasible to be attained I shall bring in Instances of some which have attained it Noah was a Iust man Perfect in his Generation Gen. 6. 9. Job was a Perfect and an Vpright Man one that feared God and eschewed Evil Job 1. 8. Nathaniel was an Israelite indeed in whom was no Guile John 1. 47. Zacherias and Elizabeth were both Righteous before God walking in all the Commandments and Ordinances of the Lord blameless Luke 1. 1 2. Indeed this is the one thing needful for Circumcision is nothing and Vncircumcision is nothing but keeping the Commandments of God 1 Cor. 7. 19. This is that hath the Blessing and gives right to partake thereof for 't is written Blessed are they that do his Commandments that they may have right to the Tree of Life and may enter in through the Gates into the City Revelat 22. 14. And this is the Perfection the Quakers plead for viz. That people may conform unto and come to be guided by that perfect Principle of God placed not only in their Consciences but in the Consciences of all men which as they yield Obedience to they will be inabled to keep the Commandments of the Lord and so come to witness in themselves the fulfilling of his Determination which is To finish Transgression and to make an End of Sin and to bring in Everlasting Righteousness as was seen in Daniel's Vision Chap. 9. Vers. 24. CHAP. X. Concerning Infallibility ONE Charge more I have heard brought in against the Quakers and that is They own Infallibility and this say some there is none own but the Papists and them therefore we know not how to distinguish them I Answer Because the Papists say Their Church is infallible which ye your selves affirm to be no true Church so not the Spouse of Christ but the Mother of Harlots and all Abominations of the Earth and because the Papists say Their Councils are Infallible whom we know do miserably thwart and contradict one another and because they say The Iudgment of the Pope that 's Infallible though he speak never so much besides the Matter And now because the Quakers say The Spirit of the Lord that is infallible which teaches to deny all Ungodliness and Worldly Lusts and is alwayes at Unity with its blessed self and is the Christians Oracle for Advice in all Concerns will there admit of no distinction between these Certainly they want Reason as well as Faith who cannot judge how these may be distinguished They place Infallibility in Persons we in the Holy Spirit and its Teachings But further to clear the Matter and wipe off this Scandal of the Quakers being counted Concealed Papists I think George Whitehead and William Penn their Declarations before the Parliament at their Sessions held in the first Moneth Anno 1678. together with the Test containing several Articles shewing the Doctrinal Differences between the Quakers and the Roman-Catholicks which was subscribed to by several Hands of such as are well known in this City and then given in to a Committee of Parliament requiring the same and the Case was afterwards moved in the House so that as I said before I think sure the Knowledge of this publick Discrimination may very well serve any that are but willing to be undeceived both to rectifie their Mistakes concerning the People called Quakers and to give them satisfaction For I must confess it went far with we in my own serious Thoughts about them although then I was far from them yet I could not but conclude there was a Hand of Providence had wrought wonderfully for them in giving them an Opportunity of clearing both themselves and their Principle of that unjust Censure which had so long lain upon them But to conclude this Point Though I have heard it said The Quakers hold Themselves Infallible I see now it is not so they hold not themselves Infallible as they are Men but only as they are guided by the infallible Spirit namely the Spirit of the Lord a Measure of which he hath placed in all men and this never failed any who were led by the same yet whatever can be said to evince the Truth of the Quakers Principle whereby the Innocent may be vindicated 't is no wonder to have their Sayings wrong reported and their Sence quite perverte And now my former acquaintance to whom I present this small Treatise will you not yield your selves Mistaken in the Reports you have received I freely acknowledge to you for my part I am willing so to do and that with Shame taken to my self herein my Lot having been cast so near this Land of Goshen that it may well be wondred at why I did not discern my Mistakes long ere this time Now though it cannot be so said of you that the Light has shone so clear about you yet know this every one of you the Light hath shined in you and that I am sure as it is heeded will make manifest to you how falsly the People called Quakers have been accused They have been looked upon like the Apostles in days past as Setters forth of strange Gods they have been counted as unknown and yet well known they have been reckoned as Deceivers and yet true for Truth don't use to suffer under its own Name but when men can fasten the name of Heresie upon its Principle then they think they have Pretence enough to punish its Proselytes and so it is with these as it was with the Christians of old their Adversaries put Bear-Skins upon them and then set Dogs to bait them There were such 't is known that were counted the Filth of the World and as the Off-scouring of all things who wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented of whom the World was not worthy And what if I shall say such there are now yet are they Slighted Contemned Derided Reproached Reviled Defamed Slandered Traduced Malign'd Vilified and set at nought as if the worst term that could be given them were even good enough One while they are branded for Illiterate Novâ—ces another while counted so profoundly Learned that they must needs be Iesuits though that Order can boast of Antiquity whilst these are looked upon as a Novelty yet are they found in the same ancient Faith with Righteous Abel in the beginning But 't is no new thing for Truth to be called an Vpstart and then prosecuted under the Name of Novillism Thus having shewn in several Particulars how grosly people have abused the Principle of the Quakers I should nextly come to speak concerning their Practices to see if they find any more Favour but remembring my Promise was not only to rectifie Peoples Mistakes concerning but