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
Ieremiah Now what word was this surely none else but the message which the Prophet was to deliver from GOD to the persons therein concerned having reference to that dearth which should make Judah mourne and languish verse 2. The same may be said of the other scriptures He addeth What the Scripture saith and GOD saith may be said that they are one because of their agreement Ans This is to advance humane writings and to equal them with the scriptures when their sayings agree with what God saith He saith every one that reads and heares the scriptures read heareth not God immediatly Answer GOD himself speaketh in the Scriptures to them that have eares to hear him Rev. 3.6 And though all that read and hear the Scriptures Read hear not GOD immediatly as the Prophtts who had truths revealed to them by immediat inspiration yet when we read the Scriptures GOD speaks to us mediatly by his written Word and believers so hear his voice that at the reading and hearing of the Scriptures they are forced to say the voice of GOD and not the voice of man Page 27. He saith in answering 1. Thes 2.13 that the word which they heard of the Apostles was the living word Answ The word which they heard of Paul and received as the word of GOD was the Scripture or written word which speaketh of the essential and living word or it was the doctrine he preacht concerning Chtist grounded on and warranted by the Scriptures compare 1. Thess 2.13 with Act. 26.22 He saith that the Pharisees in striking at the first Command did consequently strike at the living word which gave it forth Ans The Pharisees without doubt were enemies to Christ and struck at him many wayes but yet the word which they sought to make void Mark 7. is plainly held forth to be that written precept honour thy father and thy mother compare verse 13. with verse 10. He concludeth the matter saying that the reason why they may not call the scriptures the word of God is that people may be directed to that inward living word Ans If they believe the Scriptures to be true they may and ought to call them the word of GOD for the Scriptures call themselves the word of GOD Ephes 6.17 the sword of the spirit which is the word of GOD this sword of the spirit is not a carnal but a spiritual weapon even the holy Scriptures which are mighty through GOD for repelling the temper and cutting assunder temptations this was the sword which Christ made use of in his conflict with Satan it s written and againe it is written Matth. 4. Luke 4. By calling the Scriptures the word of God which is a name due to them this will make their testimony concerning Christ to be more regarded and therefore the more effectual means to our closing with the living word It seemeth Quakers have strange thoughts of the Scriptures as if they were set up as an Idol instead of that from whence they came If we profess love to the Scriptures and desire to obey them this is not to Idolize them and we are far from putting the Scriptures in Christs stead Did they ever hear any of us call the Scripture the eternal Son of God that Saviour who dyed and suffered thereby paying a ransome for sinners Redemption Do we not say that though the Scriptures be the word of God yet there is a vast difference between them and Christ he being the essential eternal word and the Scriptures onely the word written in time Why then should it be insinuate that we call Christ the Scripture and put the Scripture in his stead is not this unworthy dealing We distinguish between Christ the word and the word of Christ and though the Scripture be not that word which is Christ yet it is the word of that word Colos 3.16 Let the word of Christ dwell in you richly SECT II. Clearing the Scriptures to be the Rule He addeth that it rests to be proved that the Law and Testimony mentioned Esay 8.20 was not the inward law Ans The proof of this will not be difficult for here the Prophet opposes what is written as being no light if it agree not to the law and testimony Let people pretend what they will to a law and word within yet if they accord not with the Scripture law or scripture word there is no light of truth in them It is undenyable that the outward law gets the name of testimony this name was given unto the law written in the two Tables in regard whereof the Ark was called the Ark of the testimony because those Tables were laid up in the Ark Exod. 25.16 1. King 8.9 My intent in bringing that scripture Ioh. 7.49 was onely to prove the acceptation of the word law for the outward law left upon record in the Scriptures though the Quaker maliciously glosses on it as if in speaking for the law we were crucifying Christ afresh therein comparng us to the Pharisees whereas the comparison will fit the Quakers a great deal better then us their knowne rash censuring abundantly declares their conformity to Pharisees for they can freely pronounce men damned and cursed who will not take their gate of it and this was the way of the Pharisees this people said they who know not the law are cursed Neither is it probable that Christ checkt the Lawyer Luk. 10.26 in saying how readest thou But rather would have men in matters of Religion to consult the scriptures and therefore in convincing ignorant and erroneous persons of their ignorance and errours He alleadged the Scriptures against them Matth. 22.31.32 When a question arose about devorcement Christ had present recourse to the Scripture Matth. 19.4 have ye not read that he that made them at the beginning made them male and female So when the Pharisees accused Christs Disciples for breach of the Sabbath Christ said unto them have ye not read what David did when he was an hungred and they that were with him Matth. 12.3 Christ then would have the scriptures the rule to walk by and matters of Religion to be tryed by them for he refers us to the scriptures for direction and it s his will that we resort to them in controversies and doubts for resolution He saith page 28. That we seeme to lay much stresse upon this that it cannot be made out to a Jew or Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture Answ We lay so much stress on it that we think Quakers can never prove this fundamental truth referring them to the light within for they pretend following of their light in opposing Christ as much as Quakers do at this day in opposing the precious ordinances and truths of Christ And if Pauls course was commendable so must ours if against the Jews we should alledge scripture in demonstrating Christ to be the Messiah for the Jews profess a belief of the scriptures of the Old
that they will rather confirme them in their deceit Now according to us scripture is the rule which lyes patent open to both parties And therfore a Papist of great note is faine to acknowledge that Scripturis nihil est certius nihil est notius i. e. nothing is more certaine and more evident then the Scriptures And this is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for conviction and as was said though the Scriptures do not actually convince the stubborn and stiff-heretick yet there is so much in them as may satisfy an inquisitive adversary who is willing to know right from wrong and truth from errour Appollos mightily convinced the Jews by the Scriptures It is inconsequential to argue that the Scripture or written word is not the rule to us to whom GOD hath set down his mind in write because it was not a rule to them who lived when the Scripture or written word was not As for the Prophets the event of what they foretold was that whereby they were to be tryed Deut. 18.22 When a Prophet speaketh in the Name ef the LORD if the thing follow not that is the thing which the LORD hath not spoken but the Prophet hath spoken presumptuously thou shalt not be affraid of him Ierem. 28.9 The Prophet which prophesieth of peace when the word of the LORD shal come to passe then shal the Prophet be known that the Lord hath sent him But because GOD for the tryall of his people may sometimes suffer such things to fall out as false-prophets fortell Deut. 13.2 Therefore when men pretend themselves to be prophets sent of GOD their doctrine must be brought to the rule and touch-stone of GODS written word and thereby examined Esay 8.20 He saith page 31. that we disjoyne the word and the spirit because many preach and read the scriptures and talk of them without the joyn'd concurrence of the spirit which they ought not to do Answer He hath not offered to prove that the Scriptures should not be read or spoken of without the concurrence of the spirit unless that be his proof we say they ought not to do but upon what ground do ye say so 1. The command for reading and speaking of the Scriptures hath not this condition annexed to it that we should read and speak of the scriptures onely when we have a concurrence of the spirit and never but then where is there such a condition mentioned 2. What shal be the carriage of wicked persons who are strangers to the drawings and motion of the spirit must the Bible be to them as an Almanack out of date Shal it be to them as a book useless to look into 3. When the Saints want the concurrence of the spirit may they not read and talk of the Scriptures as a mean of good to their souls Hovv many cold hearts have been rubbed and chaffed into spiritual heat by reading and talking of the Scriptures In so doing the Lord hath met vvith them and made their hearts to burne within them Now though the scriptures may be read and spoken of without the concurrence of the spirit Yet to affirme this is not to disjoyne the Scriptures and the spirit separating the one from the other for still the Scriptures remaine to be the endytment of the spirit being spoken and breathed forth by the spirit Act. 28.25 Well spake the Holy Ghost by Isaias the prophet unto our fathers Act. 1.16 this scripture must needs have been fulfilled which the holy Ghost spake by the mouth of David Marke the Scriptures which Dav d and others of the Prophets penned they are the breathings forth of the Holy Ghost himself Why doth the Quaker complaine so much for my improving Esay 59.21 as if it made so much against me whereas it is directly to that purpose which it was alledged for namely that GODS Spirit and word go together and doth not the Lord here promise that the Spirit and Word should continue with his Church and People to direct and instruct them in all necessaries throughout all ages sucessivly even unto the end of the world He asketh cannot dead things kill if men feed upon them Answ There is no doubt of it yet the Scripture or that part of Scripture which is called the law is said to be killing in such a way as dead things are not And therefore this killing Letter is spoken of as being the ministration of death and the ministration of condemnation For the Law threatens death against the sinner and curseth every one that abideth not in all things that are written therein 2. Cor. 6.7.9 Now are the dead things which the Quaker reckons up thus killing It shal not be denyed but feeding upon sand gravel stones c. will prove deadly and destructive to the body even as the drinking in of the lifeless poysonous opinions of Quakers will prove hurtful and destructive to the soul SECT V. Quakers have learned their Language about the Scriptures from Papists Now any may perceive a Popish designe in all the Quakers reasonings against the Scriptures for both Papists and they joyne in studing to disgrace them Herein they very much resemble one another Ye may hear how Quakers lisp after the Papists and concurre with them in speaking the language of Ashdod Do not Papists call the Scriptures Do not Quakers say of them 1. A nose of wax or a rule of lead which may be bowed every way as men please If the delusion be strong in the heart will it not twine the Scriptures without to cause the scriptures to seem for it 2. Papists call the Scriptures inky Divinity paper and parchment Quakers speake of the Scriptures as a dead letter 3. Papists blaime the Scriptures the reading of them by the Laity as that which causeth controversies multiplyeth both Heresies and Sects Quakers say ye that set up the Scriptures as a rule what Sects what jangling and contesting is among you 4. Papists preferre the Church before the Scripture Quakers prefer the light within hence they say that it is by the inward dispensation that the outward dispensation of the Gospel is serviceable without which it hath no service at all 5. Papists contemne and vilify the Scriptures Quakers will not have the Scriptures to be so much as a copy to thē but the Spirit is both their teacher and their copy and if they walk according to this by looking upon it and eyeing it they shal be good scholars and proficients they need not go forth for a copy 6. Papists say the church was judge before the Scriptures were written Quakers say there was a rule before the Scriptures were written 7. Papists deny the Scriptures to be the principal compleat rule of faith And Quakers do the same So true is that of Tertullian CHRIST is alwayes crucified between two theives He denyeth That that more sure word of prophesie 2. Pet. 1.19 is the scripture Answer Had it not been meet not onely to have denyed this but
proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings III. HEAD Shewing that the Quakers departure from us is not to be justified by our departing from Papists He confesseth that when they walked with us the Lord begat a measure of honesty and integrity in diverse of them turning the bent of their hearts towards him Answer By what meanes was this honestie and integritie of heart wrought in them Was it not in the use of these very Ordinances which now they cry down their consciences cannot but force some of them to an acknowledgement of this Now when the Lord first wrought this integrity in them what was it that he countenanced for begetting of it It could not be any antecedaneous measure of integritie for they had not integrity before it was wrought and therefore doubtless GOD hath regaird to his own appointments blessing and making them effectual May not some of the Quakers remember that even in their walke with us by such a Sermon and the opening of such a Scripture the bent of their hearts was drawn Heaven-wards and GOD wards Which though they should refuse yet there are many living Witnessess who have found this effect of Preaching and do remember it to their unspeakable comfort He addeth page 13. That the Lord visited some while they lived among Papists and at times refreshed them Ans The question is whether these persons were visited in a way of conversion by Popish inventions and traditions Among Papists themselves the Scriptures are to be found and God hath blessed to some in times of Popery the reading of the Scriptures for their Reformation and illumination in the knowledge of the truth When Luther betooke himself to the Augustine Monks Colledge there he met with a copy of the Latine Bible which he read with great attention and admiration and thereafter spent his time in searching the Prophetical and Apostolical writtings seeking thence to informe himself in the knowledge of Gods minde and will It is known that in the darkest times of Poperie the Lord wanted not his witnesses who stood up in defence of the truth whom the Papists when they could get their hands on them cruelly butchered and murthered and the labour of these servants of God was nor in vaine but attended with great success Now it remaineth for him to prove that such as were converted among Papists were converted by Popery that is by their invented corruptions And yet if the primest of Quakers were ever savingly wrought upon as I cannot but think thus it is with some of them the work was begun by the Lords blessing and countenancing these self-same ordinances which they reject as our Traditions He thinketh it meet to pass by that objection calling it weak from Solomons sacrificing at Gibeon Answer No wonder if it be weak coming from a feeble person and yet an Apostle among the Quakers namely P. L. in a Letter of his which no doubt he will justify as the immediat endytment of the Spirit of God to the People of ABERDENE IV. HEAD Concerning the Light and their Union with CHRIST that have Saving Grace and Light in them He quarrels at me for calling the Light in us our Light Ans Though it be Efficiently and Originally the Light of Christ yet is it nor Subjectively ours Is it disingenuity to say that we are the persons in whom this Light is He saith page 14. 15. That sometimes the being of Christ in men signifieth the existence of Christ in them to prepare for union with him and that Christ must needs be in men before thy have union with Christ Ans We grant that Christ may be and is in men in respect of his general presence and as to common operations before they be in Union with him But it is incumbent for him to prove that Chrst is in men as to saving grace and light which is the Quakers principle and that men who are thus savingly inlightened are without Union to Christ As for those spoken of John 1.5.10 the other Scriptures shal afterwards be examined in that they knew not Christ this sheweth that saving grace was not their priviledge The Scripture abundantly testifyeth that persons truely gracious and savingly inlightened are in a state of union with Christ and therefore Christ is said to be in them Rom. 8.10 to dwel in them 2. Cor. 6.16 and they are said to abide in Christ 1. John 4.16 and to dwell in Him Joh. 6.56 All which expressions clearly import an Union between Christ and those that have saving Grace and Light in them He subjoyneth if it be thought strange that Christ should be in the Heathen and they not know him Was it not as strange that he should be among the Jews who had the Letter that did bear a testimony of him and they not know him Answere It is not so much for men to have the Scriptures among them and miracles wrought before them as to have Saving Light and Grace in them though some that enjoyed the former did sadly mistake Christ yet such as had Christ in them by his saving Light they cordially owned Christ and had the Mysteries of his Incarnation Passion and Resurrection revealed to them see Ioh. 1.14 Act. 1 3. Page 16. He saith Christ doth reveal himself in some measure unto all in whom he beares witness against iniquity Answere If it be a Revelation of Christ to persons in that they have a testimony in them against sin then we must yeeld that the Americans have Christ revealed to them Yea more the very Devils have this Revelation of Christ for they have that in them which witnesseth against iniquity and sin And therefore notwithstanding all the Quakers pleadings for Heathens as having saving Light in them he doth them but smal favour in putting them in the same case with Devils SECT I. The Danger of Asserting Saving and Sufficient Light to be in all He calleth it difingenuity for saying that the opinion of all mens having sufficient Light in them tendeth to put Christians in the same condition with Pagans Ans This Doctrine of Saving sufficient Light in all naturally tends to it for if Pagans have saving Light their state should be as safe as the state of of Real Christians Where saving illumination is there is also saving Faith there being a concatination between these Graces of the Spirit That Scripture while ye have the Light believe in the Light is understood of the Person of Christ Ioh. 8.12 Ioh. 12.46 which the Jews then had among them and not of subjective inherent light wrought in the soul by Christ for this being a created thing is not to be believed in If the Pagans light be sufficient then there is no Spiritual benefit let the Quaker call it as he will whether the raising of the seed in them or refreshing of them the seed being raised necessary to Salvation that accrues to Christians by the Scriptures and the Gospel
Testament Though the inward testimony of the spirit be of great use to perswade and assure us of the divine authority of the scripture yet it is false to affirme that this can be proved no other way but by the spirits inward testimony there are other arguments whereby the authority of the scripture may be convincingly and solidly proved against Turks and Pagans and all Anti-scripturists whatsoever Let me crave leave to put Quakers in minde of one argument which is excellently improved by that judicious servant of GOD Mr. Baxter in his book of the Saints rest page 239. Where he thus reasoneth if the Scriptures be neither the invention of Devils nor of men then they can be from none but GOD he takes it for granted that good Angels could not be guilty of forging the scriptures now he proves at length it would be needless to set down here the full proof of this argument because the book is common and in the hands of many that the Scripture is not the invention of Devils that no meer men were the inventers of Scripture it was neither devised by good men nor by bad men then sure by no man and consequently must of necessity proceed from GOD. When the Ancient Fathers had to do with Pagans who were strangers to the inward testimony of the spirit they made use of other arguments in proving the Scriptures Divinity such as the Heavenliness of the matter the Majestie of the style the efficacy of the Doctrine the verity of the predictions and by these and such like arguments they confounded the learnedst Pagans And JOHN CALVIN lib. 1. cap. 7. of his Instit plainly supposeth that there are other arguments besids the testimony of the spirit to prove the divine authority of the Scriptures saith he verum quidem est si argumentis agere libeat multa posse in medium preferri quae facile evincant siquis est in Coelo DEUS Legem Prophetias Evangelium ab eo manasse i. e. True indeed it is that if we pleased to deale by arguments many things might be produced that may easily prove that if there be a GOD in Heaven that the Law the Prophets and the Gospel came from him Now seeing the Quakers have cited CALVIN I would advise them to look to the 9. chapter wherein be fully sheweth that fanatical men who forsaking scripture betake themselves unto revelation do overturne all principles of godliness He saith that Ioh. 5.39 may be translated ye search the scriptures as Pasor translateth the words Ans The same Pasor speaking of that scripture the kingdom of God is within you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rendereth the words in medio vestro in sinu gentis vestrae that is in the midst of you in the bosome of your nation and yet the Quakers will not admit of this translation It is confessed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by some even PROTESTANT Writters in the indicative mood though by that which followes it appears to be imperative rather then indicative for the great controversie at that time was whether Christ was the Son of GOD and the true Messiah now Christ remits them to the scriptures which the Jews deservedly had in high esteeme as bearing witnesse unto him search the scriptures and they are they which testify of me As who would say peruse them frequently search them diligentlie digging for these heavenly treasures as men do for gold who break every clod that they may find the golden oare Neither doth Christ check them when he saith in them ye think to have eternal life this was a true thought as to the scriptures pointing out the way to Eternal life 2. Tim. 1.10 Seeing the Quaker page 29. granteth that the scriptures are profitable for doctrine correction reproof instruction in righteousness why then doth he not acknowledge them to be a perfect rule of faith and manners VVhat more can be requisite to prove their perfection then their teaching truth confuting errour reproving sin and discovering duty There is enough said and delivered in the Scripture to direct us in things to be believed and practised and if the Scriptures do not actually profit us for this end the blaime is to be laid at the door of our ignorance and perversnesse Now the scriptures are thus profitabe that the man of God may be perfect i. e. That the Minister of Jesus Christ may be compleate and every way fitted for the work of his Calling for though any man led by the spirit of GOD may in a general sense be called the man of God yet the Lord honours his Ministers with this tittle and peculiarly attributs it to them 1. Sam. 2.27 and 9.6 1. King 17.18 SECT III. Shewing that the Spirit within is not the Rule In stead of answering my argument proving that the Spirit within is not the rule he saith did these Jews receive Christ who had the scriptures Did they not reject him and why Because they hearkned not to the inward voice and testimony of the Father concerning him and this was the testimony which he said was greater then that of John Ans Look into the place where Christ speaks of this testimony and it will be found that it is no inward voice of the Father there spoken of See Ioh. 5.36 I have a greater witness then that of John for the works which the Father hath given me to finish the same works that I do bear witness of me That is his works in doing miracles these were a more convincing witness of Christs being the promised Messiah then that of John And therefore when Iohns Disciples askt saying art thou he that shal come or do we look for another Jesus answered go and shew John these things which ye do hear and see the blind receive their sight c. As for that testimony which the Father gave concerning Christ verse 37. it was not an inward voice and testimony but an outward audible voice from Heaven Matth. 3.17 compared with 2. Pet. 1.17.18 And Christ reproveth the unbelieving Jews in that they were ignorant of the Father though they gloried so much of him as being the people whose Progenitors had heard the voice of GOD Deut. 4.12 Now Christ sheweth that all this was nothing to them for they were strangers to such manifestations of GOD and they looked not like that people whose Ancestors had heard so much of GOD ye have neither heard his voice nor seen his shape He saith there is not any word 1. Ioh. 4.1 of trying the spirits by the scriptures Answer It is sufficient if there be warrand in other places though no express mention of it in this for trying the spirits by the scripture Now seeing every spirit is not to be believed that is every doctrine propounded as received by inspiration from Gods spirit false teachers will be as ready as any to boast of the spirit and therefore we must try from what spirit their doctrine cometh And what surer and
the light wherewith Christ inlightens every man that cometh into the world Ans That being a created work of light it is not the object of faith we are no where warranted to believe in a creature but threatned with a curse if we do it 3. He saith that we deny that men are to know their justification or that they are in a justified estate by the immediate testimony of the spirit and so do Papists Ans It is by us lookt upon as an errour in Papists that they are against the certaine knowledge and assurance of Justification and do so much cry up doubtings but though Papists should oppose the knowledge of justification by an immediat testimony of the spirit this will not prove it to be Popery Every thing that Papists mantaine is not Popery for it is known they hold some truths in common with the Orthodox Popery is their super added inventions and corrupt additions to the truth amongst which is their and your doctrine of justification by inherent righteousness SECT III. We are not justified by good and Gracious Works wrought in us He saith that Rom. 3.28 Gal. 2.16 The works of the law are excluded but not the works of Christ in us Ans Either the works of the law which in these scriptures are excluded from justification must be evil and sinful works or else good and gracious works they are not evil and sinful for here the Apostle confutes such among the Romans and Galatians as had corrupted the doctrine of justification but it would be irrational to think that their opinion was that sinful works did justify could they imagine that to be the cause of justification which deserveth and bringeth on condemnation And therefore the Apostle excludeth from justifition good and gracious works and consequently the works of Christ in us as not being the meritorious cause of justification Further we shal find that works simply and in general are excluded from justification and this is notably proved in the case of Abraham who though a gracious and godly man yet was not justified by works Rom. 4.2.3.4.5 For if Abraham were justified by works he hath whereof to glory but what saith the scripture Abraham believed GOD and it was counted to him for righteousness now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness Likewise works without that limitation of the law are excluded Tit. 3.5 which scripture was cited by me in opposition to justification by works as the meritorious cause thereof verse 7. that being justified by his grace we should be made heires according to the hope of eternal life and indeed works in us and done by us neither merit justification nor salvation though they be the qualification of the persons that are justified and shal be saved for all such are regenerate and renewed by the Holy Ghost It is a known saying good works are the way to the Kingdome and not the cause of reigning and we onely deny them to be meritorious causes of blessedness in this respect the Apostle excludes works generally And therefore the Gentle-man might have kept in his insulting triumphing words why should he be at so much paines to make to himself a man of straw and then take pleasure to undress him There is no hazard to exclude the merit of works in justification and yet to affirme them necessarily requisite in the subject justified He telleth us page 38. That they justly cast off the accusation of Popery having express testimony of scripture that we are justified by workes Jam. 2.24 Answer Papists alledge the same scripture for justification by vvorks and therefore one ansvvere shal serve you both vve must distinguish betvveen justification before GOD and justification before men if vve speake of GOD and being justified in his sight and before his Tribunal then vvorks cannot serve the turne Job 9.2.3 But how should man be just with GOD if he will contend with him he cannot answere him one of a thousand Yet vvorks are useful in respect of men to declare and clear our Justification as to them thus Abraham was justified by works Jam. 2.21 that is declared to be just hereby he was approved as just and righteous in his own conscience and before the World He saith that good works are not ours in that signification as where it is said Hebrews 4 10. he that hath entered to his rest hath ceased from his own works Answer None of us do affirme that that good and gracious works are ours in that way that sinful works are and therefore his answere is but a shift he cannot deny good works of Christ in us to be called ours for though we be enabled to them by Christ and so efficiently his yet they are subjectivly our own our own faith and our own repentance it is not Christ but we who repent and believe Hence it is evident that if justification be by good works of Christ in us then our good works justify us for these are ours in respect of subject and inherency He addeth that faith may be excluded from justification if it were granted to be imperfect Answer This is his groundless assertion for the matter and substance of our justification is not faith but the perfect righteousness of Christ apprehended by faith and upon the account of this object of faith to wit Christs perfect righteousness Which faith applyeth therefore faith is said to be accounted for righteousness Rom. 4.5 He saith that little faith is perfect in the measure of it and though the Disciples had doubting yet the faith was not doubting Answer According to this he might as well say that light in the Aire at the very first breaking in and dawning of the day is perfect light for though the Aire then be partly light and partly dark yet the light is not darkness yea he might call gold attended and mingled with a great deale of dross perfect gold because the gold is not dross And page 39. he reasoneth no better alledging that though we know but in part yet our knowledge is not imperfect we may know a thing in part and that which we know of it we may know perfectly Ans It is needful to enquire what is meant by imperfection is not that imperfection when there is not that degree of grace in us which ought to be Now when our faith is but little and our knowledge in part have we all that faith and knowledge that we ought to have Or rather have we not cause to complaine that we come short of the command Who can say they know GOD believe in him and love him in the highest degree that they are bound to do if not then these graceâ— must be imperfect Object It is said of Abraham that his faith was perfected by works Jam. 2.22 Answer This comes to no more but that his faith was made known and
such as are keept by the power of GOD it is through faith but as they abide not in that power through faith but wander from it they fall and cannot but fall Answer A goodly reply forsooth which is as if he had said if the Saints fall from faith they must fall and cannot but fall Remonstrants grant that a Believer quatalis as a Believer cannot fall away but qui talis est he that is a Believer may fall away Now the designe of that Scripture 1. Pet. 1.5 is to shew that there are two things concurring to prevent the Saints total and final fall namely faith and the power of GOD both work together to keep the Saints unto Salvation that Lord who gives faith unto his people helps them to persevere in it for he is not onely the authour but the finisher of their faith Heb. 12.2 In answering Ierem. 32.40 He saith it should be translated thus I will put my fear in their hearts that they may not depart from me Answer The words in the Hebrew are lebilti sur megnalai which will as well carry shal not as may not depart from me But granting that the words were translated according to his own desire yet they are full enough to prove the Saints perseverance the Lord putting his fear into them for this end GODS love will not suffer him to depart from the Saints and fear will not let them depart from GOD GOD principles their hearts with such a measure of his dread and fear as stayes them from an utter departur from him He maketh short work with these other Scriptures Ioh. 10.27.28 Ioh. 13.1.1 Ioh. 2.19 saying that they speak of those who were to come to a through regeneration Answer This is a bare affirmation without any proof There is no mention in the texts themselves of a through regeneration and if it be onely throughly regenerate or perfectly sanctified persons that shal persevere then perseverance is the priviledge onely of Saints in Heaven whose attainment this perfection is and not of Saints on earth who groan under their imperfections Now seeing that Saints who have true and saving grace are the Regeneat Children of GOD when by faith they receive Christ GOD ownes them for his children and they are truely regenerat Gal. 3.26 Ioh. 1.12.13 On the other hand graceless persons are branded as being the children of the Devil Ioh. 8.44 Is it not then manifest that to mantain the total and final Apostasy of the Saints from grace will inferre that they who are the children of GOD by true regeneration this day may the next day become the children of the Devil Because the grace that they have now they may utterly lose it erre to morrow He asketh whether I look upon the Quakers as having fallen away Answer His book containing nor onely his privat sentiments but the common opinions of Quakers is a sufficient proof that they have apostatized and fallen from the truth and such of them as have felt a gracious operation on their hearts but in this houre of temptation are under a sad snare I trust the Lord will convince them and grant them repentance to the acknowledgement of the truth that by their rysing againe they may edify and rejoice those Souls whom they have wounded and stumbled by their fall HEAD XVI Concerning the hazard and danger of Quakerism SECT I. It tends to the neglect of that Worship which is due to GOD. He saith page 67. That they deny not true worship but onely our Idolatrous worship Answer If our Worship were Idolatrous they had reason to deny it but it is unreasonable to call our Worship Idolatrous when they have not a shadow of reason to prove it to be so unless the Gentle-man think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quakers naked affirmation is a sufficient reason Now it is manifest that Quakers refuse GOD the worship which is due to him in the use of the creatures in that they can and do adventure to use these without seeking GODS Blessing upon them which hath been by former Saints accounted a profane custome utterly unfit to be heard of among Christians professing the knowledge and fear of GOD Are we not commanded to eat and drink to the glory of GOD 1. Cor. 10.31 And must we not then look up to GOD and desire his help to improve the creatures to his glory Besids the creatures of themselves cannot nourish us if GOD deny his blessing our eating and drinking can do us no good and therefore we have need to address our selves to GOD by prayer for by this means the blessing is obtained and the creatures come to be sanctified to us 1. Tim. 4.4 Object To receive the benefits and gifts of GOD with thanksgiving and to witness it sanctified to us by the word and prayer is owned by us Answer Do Quakers witness the creatures sanctified to them by prayer when yet they do not pray for the sanctified use of them Pray observe the way that Christ tooke his example is worth our imitation at the receiving of the creatures he lookt up to Heaven for a blessing Mark 6.14 and gave thanks Matth. 15.36 and this appeares to have been his ordinary practise he was knowne of his Disciples in breaking bread it being his ordinary manner to bless the bread in some special way which he break whereby he was discerned and differenced from others Luk. 24.30.31 Object It is usual among us when we sit down to waite upon the Lord for sometime that we may know our selves stated in his fear and as there we stand outward expressions may be uttered by us Answer When they are not thus stated in GODS fear yet they have liberty and freedom to fall to meat so it would seeme though they will not pray without fear yet they can eate without fear which is the character of wicked persons Jude verse 12. As for their waiting its but an engine to overthrow Scripture precepts seeing it hath reference to a new inward command without which they do not hold themselves obliged to express their desire in words but as they are thus required of them He addeth page 68. That to say that a man cannot nor ought not to pray without an impulse the spirits drawing and motion hath no bad tendency because all such prayers as are performed without the help of the spirit are abomination not true prayers but hypocritical and deceitful Answer We grant these things First That the spirit teacheth and helpeth the Saints to pray sometimes they are so stirred and moved to prayer that they cannot be at quiet but they must to some secret corner and there poure out their complaints before the LORD Gal. 4.6 Secondly That the season when the spirit moveth to duty should be laid hold on Psal 27.8 when thou saidst seek ye my face my heart said unto thee thy face I will seek Thirdly When the spirit moveth the wâ—ek is sweetest then the Christian is cheerful in the exercise
likewise confuted what was said proving it to be so Is not the Apostle more to be believed then any Quaker who expounds that more sure word of prophesie calling it verse 20 not the word in the heart but the prophesie rf Scripture or Scripture prophesie which is said to more 〈◊〉 sure then a voice froÌ„ heaven not as if there could be any uncertainty of the Lords voice speaking from Heaven this is sure enough in it self but yet Scripture prophesie is more sure quoad nos as to us because a transâ—ient voice is more easily mistaken or forgotten then a standing record VI. HEAD Concerning Iustification SECT I. Wherein is cleared the Quakers agreement with Papists in the Doctrine of Iustification Page 32. He raiseth a great storme against me as displaying the banner of disingenuity venting filthy imaginations discovering vanity and malice extending my self in a foolish and vaine excursion Ans I wish the Gentle-man would reflect how much his pen spirit hath been dipt in the gall of Asps and remember that causa firma est semper querula I have not leasure to answere his bitter revilings and railings and therefore passing them I shal endeavour to trace him according to the method he hath proposed in giving as he pretends an honest and plaine and true account of their belief in the matter of Justification He saith page 33. That we are justified by Iesus Christ both as he appeared and was manifest in the flesh at Ierusalem and also as he is made manifest and revealed in us and thus Christ and his righteousness without are not divided from his righteousness within but we do receive him wholly and undivided the Lord our righteousness in the sight of God and which ought not nor cannot be divided Ans Here he insinuats that our opinion is to divide the the righteousness of Chirst without from his righteousness within which is the calumny of Papists against us as if we held that because Christs righteousness is imputed to men there needed no other righteousness When as we mantaine that inherent righteousness and imputed are inseparably annexed so that every one that is justified hath holiness and righteousness wrought in him We may not confound Justification and Sanctification seeing the Scripture distinguisheth them and yet we must not divide them Now that the Quakers fraud and cheatry which I supect he is guilty of in this thing may be discovered it will be necessary to enquire how the word justifie in the present affaire namely as it imports the sinners Justification before God is used in scripture and in this PROTESTANTS and Papists are at variance Papists say that it signifies to make inherently just and righteous as calefaction signifies to make inherently hot on the other hand PROTESTANTS affirme that it signifies not the making of a man just by infused inherent righteousness but to absolve account and pronounce a man righteous Prov. 17.15 he that justifies the wicked and he that condemneth the just even they both are abomination to the Lord. Marke to justify is not to make inherently just and holy for this would not be abominable but acceptable to God but it is to absolve and pronounce a man righteous as to condemne is to declare a man guilty and accordingly sentence him to punishment Now in that he saith that they are justified by Christ revealed in them by which he understands grace and holiness wrought in them by Christ for he afterwards explains it to be that which in scripture is called Christ formed within Here he falls in with the Popish sense of Justification by righteousness infused And his more full agreement with Papists will appear even in that wherein page 34. 35. he saith that they greatly differ from them To make good this I shal do two things 1. Set down the words of G. Keith in his paper to me which Mr. Barclay acknowledges to be in substance the same with that which he hath written Saith he I perceive that by the righteousness of Jesus Christ imputed by which thou queries if we be justified thou understandest not his work of righteousness he worketh in his Saints but his obedience and sufferings even unto death in the flesh not excluding but including his souls sufferings at Jerusalem To which I thus Reply that we are even iustified by the righteousness of his obedience and sufferings in that Vessel or Man-hood not formally but causally forasmuch as by his obedience and sufferings therein he was the procuring cause of that grace and power of his revealed in us which produceth a work of righteousness wrought in us by which we are formally as the School-men speake righteous and this inward righteousnesse wrought by him in us is truely and properly his Righteousnesse and that on a twofold account 1. For that by his obedience and sufferings he procured an enterance to mens hearts to become a Prince and a Saviour in them Secondly In that he is not onely the remote procuring cause in the manner aforesaid but the immediat worker of it in us by his immediate Arme and Power so that he is well called the LORD our righteousness Now that there is no inconsistency between these two to be justified by the obedience of Jesus Christ in the flesh at Jerusalem as the remote procuring cause and to be justified by the work of Righteousness wrought by him in us as the formal cause is manifest being causes of different kinds vvhich do not repugne one to another but sweetly concurre to the producing their effect Thus far G. Keith Second thing to be done is to shew wherein PROTESTANTS differ from Papists in the matter of Justification which will be notably seen by the answer both of PROTESTANTS and Papists to this important and weighty question viz. what is that very thing which causeth a poor believing sinner stand pardoned and so just before GOD and for which he is pronounced righteous or absolved from the accusation and condemnation of the law and accepted unto eternal life Now the Papists in answering this question have recourse to infused inherent righteousness asse ting this to be the thing whereby they are justified in the sight of GOD. But PROTESTANTS though they look upon a principle of Grace within as an excellent gift of GOD yet they cannot leane to that for Justification but think their onely refuge to be the imputed righteousness of CHRIST namely the satisfaction and merit of his Death Passion and Obedience in fulfilling the law judging this to be the very thing by which Believers may appeare before GOD and in the confidence whereof they may live and die And for which they are accounted righteous absolved from death and accepted unto eternal life Now let us hear the Quakers answere to the aforementioned question and it will be found that as Papists make the formal cause of Justification to be an inherent righteousness wrought in us and inspired into us by the Spirit of GOD so the Quakers do
discovered by his works like that expression where GODS strength is said ro be perfected in our weakness 2. Cor. 12.9 In answering that place Eccl. 7.20 he brings scriptures to prove that there are righteous men who do good But this was not the thing denyed he should have proved that righteous men on earth do good so purely that there is not the least fault or blemish cleaving thereunto As for that scripture 1. Ioh. 3.9 he that is born of GOD sinneth not it doth not prove an absolute freedom from sin for this is contrary to the experiences of the Regenerat and Saints in all Ages who have bitterly bewailed and ruefully mourned under the sense of their sins the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he maketh not sin sin is not his trade Now a man makes a trade of sin when in sinning he is in his Element where he would be there is no work so pleasing to him as the work of sin But this is not the disposition of a Regenerate Person He addeth that the Prophet Isaiah 64.6 saith not all our righteousness which is of thy working in us who are Saints is as filthy rags Answ Neither doth the Prophet say as the Quaker brings him in speaking all our righteousness which we even the best of the Saints can performe of and from themselves are as filthy rags The Prophet speaketh in general and plurally of righteousnessess and that in the person of the whole Church and not relating onely to the wicked and ungodly therefore he useth the word all and our righteousness To affirme the Saints righteousness to be filthy rags is no just ground to make us ashamed for we do not reflect on the holy Spirit of GOD as if filthiness did proceed from him he is good in giving us the least degree of grace not being bound to give us any his work of grace and holiness in us is a special ornament to the soul making it in beauty to resemble GOD but in respect of us imperfection cleaveth to this grace in that it is not all the grace which the Law of GOD requireth of us being commanded to love GOD with all our hearts souls and minds Matth. 22.37 The best action and works done and performed by us as instruments have something of the taint of sin adhering to them where is the soul that is carried out in prayer and other spiritual duties with that love and delight with that purity and fervency of spirit which the spiritualness of the law doth call for Now it is the sin which cleaveth to the Saints good works which is to be throwne away this indeed is not an ornament but a deformity for which we should be humbled and ashamed in the sight of God He saith page 40. 41. that the Saints are subordinate coworkers with Christ but yet it followeth not that his works in them and by them are defiled and though it be said who can bring a clean thing out of an unclean this hinders not but that the Lord can and doth make clean those who have been unclean and so out of them who are made clean can bring forth clean things Answere 1. We grant that there are thousands in Heaven whom the Lord hath made perfectly clean and their actings have not the least impurity in them Heb. 12.23 Revel 21.27 2. We grant that there be many on Earth who are sanctified and cleansed yet their cleansing and sanctification is but in part they are not throughly cleansed and perfectly sanctified there is yet an unclean part in them they have in them flesh as well as spirit and however this unclean part viz. the flesh should be chained and kept down Yet GODS People to their smart and grief find the stirrings and rysings of it and the resistance and opposition it makes whereby they are hindred from doing good perfectly Gal. 5.17 the flesh lasteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Rom. 7.19 the good that I would I do not but the evil which I would not that I do Now men being but in part holy and in part carnal therefore the works which proceed from them have some filth and taint of sin cleaving to them there is sin in the best men to undo them if GOD should deale with them in rigour Psalm 130.3 If thou Lord shouldst marke iniquity O Lord who shal stand 1. King 8.46 for there is no man that sinneth not And yet we deny not but by degrees the clean part encreaseth and the unclean is diminished yea and at last all the uncleanness shal be wrought out there is a happy time coming when the children of GOD shal not have spot or wrinkle or any such thing but this priviledge is reserved for them till they come to Heaven for there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 Intimating that the just mans doing good is attended with sin sinfulness cleaveth to his good actions as was formerly cleared by that similitude which the Quaker hath not in the lest weakened of clean water passing through an unclean pipe and thereby receiving a tincture of uncleanness The Gentleman that supposeth himself so well skilled in the outward creation should have instructed me what that outward water is which is not capable of defilment And having first done this he might then the more freely have come to his supercilious application SECT IV. Iustification is not by inherent Righteousness but by the imputed Righteousness of IESUS CHRIST He addeth that justification is taken for the making a man righteous and then it is all one with sanctification Answer Is not this to confound what the scripture distinguisheth Now justification and sanctification in scripture are alwayes spoken of as distinct benefits 1. Cor. 6.11 But ye are sanctified but ye are justified Rom. 8.30 whom he called namely to a conformity to the Image of his Son them he also justified And it is to be observed that we need not contest with Quakers or Papists whether the word justifie signify to make righteous or no Onely we say that the righteousness which doth make a man just or justifyeth him is not inherent in him And to assert justification to be the making of a man righteous by infused inherent righteousness or righteousness wrought in him is to confound what GOD distinguisheth and to alter the scripture sense of the word justify He addeth page 42. that admitting the Apostle Phil. 3.9 speaketh not of his righteousness whilest he was a Pharisee yet he was stil to deny the work and righteousness which was to proceed from his own will and spirit Answere The Apostle in the preceeding verses disclaimed righteousness proceeding from his own will and spirit but verses 8.9 he ryseth higher and goeth a step further even to the present time I account all things intending the present graces