do was to administer the outward Element but Christ could give the spirit by means of the outward Baptism so that Iohn here depresseth himself advanceth Christ it being Christ alone who bestoweth what the outward Baptism signifieth I indeed have baptized you with water but he shal baptize you with the Holy Ghost He saith they agree not in the end for the end of Iohns Baptism was but to point and shew forth the other as the end of the shadow is to point to the substance Ans The Scripture speaking of Iohns Baptism calleth it the Baptism of repentance for the remission of sins Mark 1.4 intimating that its end was to signify and seale remission of sin which likewise is the end of Christs Baptism Act. 2.38 Now Iohns Baptism and Christs agreeing not onely in the Authour but also in the matter and end this proveth thar there is no substantial difference between them Object They differ in substance for it is written Act. 19 2.3.4.5 that there were of the Baptism of Iohn who had not so much as heard of the Holy Ghost Answer The meaning is not that they heard not of the person of the Holy Ghost being Disciples and Believers they could not be totally ignorant of this doubtless they were acquainted with the Scriptures and from thence they could not but know that there was a Holy Ghost But the thing they were ignorant of was the visible miraculous and extraordinary gifts of the Holy Ghost which then flourished in the Church and yet were not common to all that were Baptized Act. 8.15.16 they prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them onely they were baptized in the Name of the LORD JESUS The Apostle did not anew baptize those persons that had been baptized with the Baptism of Iohn onely he gave a right explanation of Iohns Baptism and then laid hands on them upon which followed the gifts of the Holy Ghost viz speaking with tongues and prophesying verse 6. SECT II. Shewing that Baptism with Water is an Ordinance of CHRIST and to be continued in the Church He addeth That where Christ commands his Disciples to baptize Matth. 28. there is no command to baptize with water Answ The subsequent practise of the Apostles may satisfy sober persons that Christs command had reference to baptizing with water Can there be a better comment upon the command then Apostolical practise And it is observable that when Philip had preacht Christ to the Eunuch and it would seeme had informed him of the ordinance of Baptism however it is sure the knowledge of it he had immediatly upon the sight of water he desired to be baptized Act. 8.37 see here is water what doth hinder me to be baptized And that command of Christs Matth. 28. to his Apostles as it doth not expresly speake of Baptism with water so neither of Baptism with the spirit and therefore if the Quaker exclude the one he may likewise exclude the other Object It is said baptize into the Name of the Father Son and Holy Ghost and this is Baptism with the spirit Answ This is affirmed but without proof The Name of GOD hath various acceptations and how doth he make good that it is taken here in his sense and not any other way If by baptizing into the Name of GOD he meane regenerating of men making them just and holy like GOD Then I say this was commanded before when our Lord said go teach or disciple all nations doth not this imply an endeavour to make them holy and righteous And therefore if Baptizing them into the Name of GOD import the same thing this would inferre a needless tautology in the command of Christ which the GOD of wisdom will not owne in so short a summe of words He addeth page 50. That Peters words in baptizing Cornelius after he had received the spirit imply no command Ans Is it not totidem verbis in plaine terms said he commanded them to be baptized in the Name of the LORD Act 10.48 and the Scripture phrase of doing a thing in the Name of the LORD is as much as doing it at his command and by authority and warrand from him Matth. 18.20 Where two or three are gathered together in my Name that is in obedience to my command there am I in the midst of them Object That the Apostles received no commission to baptize with water is clear from that of Paul where he saith I thank GOD I baptized none of you but Crispus and Gaius and the houshold of Stephanus for I was not sent to baptize but to preach the Gospel 1. Cor. 1. Answer If the Apostle had no commission to baptize with water how was it then that he thus baptized some He would not have done this of his own head and self-will Paul should have sinned in baptizing any at all without commission and therefore we gather that he was sent indeed to Baptize but his principal mission was to Preach and this is not an adding to Scripture but the true meaning of it which will be further cleare by comparing it with Hos 6.6 for I desired mercy and not sacrifice Now it is certaine that sacrifice was a thing that GOD required but mercy was the principal thing it was not so much sacrifice as mercy that GOD called for Even so Christ sent Paul not so much to Baptize as to Preach he sent him principally to Preach as being a more principal work The Quakers instance about worshipping of Images is altogether impertinent the Religious worshipping of them more or less is absolutly forbidden But Paul had not such an absolute prohibition as to baptizing with water otherwise he had not adventured upon the baptizing of any He saith That Scripture Matth. 28.19 relateth to the Baptism of the Spirit and not to Baptism with Water Arsw Because this is the maine Scripture that the continuance of VVater Baptism is grounded upon it will be needful to clear that by Baptism here is intended not the Baptism of the spirit but Baptism with water For making out of which two things are to be remarked 1. That the Baptism here mentioned is held forth to be the action of the Apostles hence Christ said to them go and teach all Nations Baptizing them Now to baptize with the Spirit is spoken of as the peculiar action of Christ to ascribe to men a power of Baptizing with the Spirit is to attribute to them what is peculiar to Christ Matth. 3.11 he that cometh after me is mightyer then I he shal baptize with the Holy Ghost 2. The Baptism of the spirit is a sanctifying renewing operation of the spirit in and upon the heart Now if this Baptism were here intended then the duty commanded should be confounded with the promise for the promise is I will be with you that is by the assistance presence and powerful operation of my spirit accompanying your labours making them effectual upon
He asketh Why I cite Ephes 4.11 Answer To shew that Christ appointed Ministers to be in his Church and here is touched the principal and publick Officers given to his Church whereof the three first were extraordinary and but temporary and the three last ordinary and perpetual For should these cease as the former Then Christ might come under that imputation of not being faithful to his promise who gave them to continue till we all come in the unity of the faith unto a perfect man He addeth That it is owned by them that the Ministry is not common yet that hinders not but that any of them may speake when the saints are met together according to 1. Cor. 14.31 Answer I would aske how he can make out that the prophesying mentioned in that place is an ordinary Office And if it be extraordinary then it can be no foundation for Quakers to build an ordinary practise upon Besides when it is said ye may all prophesie one by one it is not to be understood of all the members of the Church indifferently for some are forbidden expresly to speak in the Church verse 34. And therefore that all must be referred to the Prophets all the Prophets may prophesie and the same Apostle saith all are not Prophets 1. Cor. 12.29 He alledgeth it is not proved that some are called to the Ministry īmediatly without the intervention of men and some mediatly by men authorized for that purpose Answer Were not the Prophets and Apostles called immediatly The Lord sent them by his own immediat command Amos. 7.15 Matth. 16.1.6.7 was nor Timothy set a part to the work mediatly by the laying on of the hands of the Presbytery 1. Timothy 4.14 And it was given him in charge to lay hands suddainly on no man 1. Tim. 5.22 we deny not but such recorded in Scripture as had a mediat outward Call to the Ministry had also an inward Call that is competent qualifications gifts and abilities for the work but it must be observed that the inward call and immediat call are not the same thing In Scripture the one is opposed to the other Paul who was immediatly called to be an Apostle opposeth himself 1. To false Apostles who were called by the meer authority of men 2. He opposes himself to ordinary Ministers who might have an inward call from GOD and an outward call from men appointed by GOD for this work see Gal. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ. He addeth That they who come preaching the Gospel not in speach onely but also in power and in the Holy Ghost and in the evidence and demonstration of the spirit give sufficient proof that they are called of GOD. Answer Methinks then he should have more favourable thoughts of PROTESTANT MINISTERS who have been and are powerful Preachers of the Gospel being able to give as evidences of their mission from GOD besides their competent qualifications and ordination to the Ministry the success of and some dayly assistance of the Spirit in their Labours and yet the Quaker in the heat and anger of their spirits do not spare such But stepping up to the Throne of Judgement they impiously censure them as deceivers hypocrites and children of the Devil He maketh much ado page 58. as if we were falling in with Papists in pleading for miracles when as it is known we do not pretend to the doing of miracles onely if men be so bold as to assert an immediat call which the Quakers do such as the Apostles had we think it meet that they shew the signs of their Apostoleship and the tokens of their immediat call which hath been alwayes accompanyed either with the working of miracles foretelling of things to come or some other extraordinary thing Ionah foretold the destruction which within fourty dayes was to come upon Nineveh Iohns call was attended with extraordinary things at his conception and birth and there were singular predictions concerning him Object So there are special predictions concerning the Lords pouring forth of his Spirit upon many in these latter dayes to prophesie Answer I suppose the special prediction which he aimes at is Joel 2.28 now this prediction was accomplished in the extraordinary pouring forth of the Spirit upon the Apostles when they were filled with the Holy Ghost and began to speak with tongues the Apostle urgeth this as the accomplishment of that promise in Joel see Act. 2.15.16.17 When Quakers can manifest that Scripture predictions of preparing the way of the Lord are applyed to them by Angels and confirmed by the testimony of Christ as they were to Iohn we shal then look upon them as called as he was but not till then He saith that Tit. 1.5 Act. 14.23 Prove not that those Elders had not the Call of the Spirit of GOD in themselves Answer What ever inward call they might have yet they had not an immediat call which is by the immed at voice and command of GOD without the intervention of men and therefore in that Moses consecrated Aaron it followeth that his call was not immediat but rather an extraordinary mediat call and yet he was called of GOD being set a part in that way which the Lord had prescribed and appointed SECT II. Proving the continuance of the MINISTRIE He addeth that my proof from Ephes 4.12.13 is altogether impertinent because we are against the perfection of the Sa nts in this life Answer This is a pregnant and pertinent proof to bold forth the continuance of the Ministry the terme whereof is the day of judgement For this Ministry must cōtinue till all the Elect come meet in that compleat unity not onely of opinion but also of he art and affection which is called the unity of the faith and it is that which the Saints shal attaine unto being come to the state and degree of perfection in the life to come which state is here called a perfect man Neither can it be gathered from verse 14. that this perfection is on earth where the Apostle onely sheweth that the Ministry of the word is a meane ordained by God to preserve keep his People from the poyson of dangerous errours and from the snares of subtile crafty seducers It is true the Ministry is given for perfecting of the Saints and hereby as a meane they are brought to perfection in parts and pressed to seek after an absolute full perfection even in degrees Now in casting of the Ministry that we plead for namely a Ministry according to the order delivered by the Apostles and prescribed in the word Quakers manifest themselves to be enemies to the Ministry of Christ and injurious to their own souls XIII HEAD Concerning the SABBATH SECT I. The observation of the SABBATH is warranted by the fourth Command He addeth page 59. That as the fourth Command requireth the observation of one day of seven so it expresly instanceth that day to be the seventh Ans Though the
safer way can there be of trying then that for which the Beraeans are commended even in trying the Apostles themselves They searched the Scriptures whether these things were so Act. 17.11 and Christ appealed to the Scriptures Ioh. 5.39 He saith cannot the spirits be tryed by the Spirit of God How tryed Peter the spirit of Ananias and Saphirah And is not the tryal and discerning of spirits the priviledge of the Saints now Ans We are speaking about the trying of Doctrines now Ananias and Saphirah their failing was not in a matter of Doctrine but of Fact by lying in keeping back paâ—â— of the price of the possession which Peter knew extraordinarily as appears by the miraculous effect that attended his reproving of this sin which was their suddaine death and present giving up of the Ghost Act. 5.5 As for discerning of spirits if thereby he either intend the knowledge of the secret conceptions and inward thoughts of mens spirits or a certaine infallible knowledge who be truely spiritual and who not It is not the priviledge of the Saints now neither was it ever a priviledge common to all the Saints 1. Cor. 12.10 to another is given the working of miracles to anothter discerning of spirits Though the Saints have that anointing in them which teacheth them all things yet as hereby external teaching is not excluded for Iohn himself was now teaching in writting this very Epistle to them so is not trying of the spirits by an external rule the anointings teaching may well consist with bringing Doctrines to the Touch-stone of the Word doth not the anointing or the spirit direct us to the law and testimony And if they speak not according to this word it is because there is no light in them He saith were there any more strongly deluded then the Pharisees yet how much did they lay claime to the scriptures how came they to be deluded who were so skilled in the scriptures according to the letter of them Ans That the Pharisees were deluded the Scripture is not to be blamed for this the fault was in their blindness hence they are so often called blind guids Matth. 23.16.24.26 It is granted that deluded souls such as are unlearned and unstable may and do wrest the scriptures unto their own destruction 2. Pet. 3.16 But yet there is enough said in the Scriptures by which delusions might be discovered and controversies ended If men would be humble and studious in the use of helps and means bringing not discutiendi acumen a disputing head but discendi pietatem a pious heart desirous to be instructed And for further clearing of our mind in this it is to be considered that albeit we look upon the scriptures as a rule for finding out truth and deciding controversies yet that we may be right discerners we judge a work of the spirit necessary for removing our natural depravedness perversness and ignorance so that though the scripture be sufficient for discovering delusions and ending differences in genere objecti yet the spirit is necessary in genere causae effectivae He addeth page 30. Though the same deluding spirit who deceived first may deceive over againe that makes nothing against the insufficiency of the spirit to discover the delusion Answer We blaime not the spirit for mens falling into delusion at first or for their continuance in delusions Who can charge the spirit with insufficiency as if he could not discover the tricks and deceits of Satan Yet persons who reject the Scripture refussing it to be the rule pretending onely to an inward rule they provoke the spirit to give them up to delusions and open a gap for a deluding spirit to enter in May not the History of I. Galpen once a Quaker be an admonition and warning to all that Sect who by casting off external teaching and hearkning to a voice within was put upon mischievous and detestable practises Sometimes he was led to the Fidlers house and being told it was such a mans house he answered be it whose house it will Christ led me hither and hither I must go Then was his hand forced to knock at the dore and a voice bad him say behold Christ stands at the dore and knocks Otherwhile he was carried upon his hands and knees out of the dores into the street and when his wife would have stopt him he said he must not be stopt he must forsake wife children and all to follow Christ Sometimes he was forced to take up a knife and to put it to his throat and the voice said open a hole there and I will give eternal life But in the end the Lord was pleased to give him repentance whereupon he published a narration of those things to discover the danger of these wayes and to be for caution of others to take heed how they go out of Gods wayes and forsake his ordinances lest falling into the errour of the wicked they decline from their former stedfastnesse and lest not receiving the love of the truth that they might be saved God give them over to strong delusions to believe a lie See this History set down largly by Mr. Samuel Clark in his book called the Mirrour for Saints and sinners SECT IV. The Quakers way is ineffectual to convince an Opposer Quakers in their way cannot convince a Gainsayer for what they call truth others differing from them call delusion and errour and how can they produce any evidence that they are not deluded for the conviction of an unbeliever who knoweth not the testimony of the spirit in them And himself hath not the spirit being in the number of those who are without GOD and without the Spirit Suppose one say that he hath a testimony of the spirit to assure him of his gracious state I would ask whether the testimony of the spirit be any otherwise then according to the Word of GOD It is like Quakers will confesse that every testimony speaking peace being contrary to the word that testimony is not the voice of the spirit of the Lord but the voice of the spirit of delusion Now I would ask if tryal by the word be neglected how is it possible to know whether this testimony speake according to the word or whether it speake contrary to the word If Quakers say that they are assured by the same spirit that gives the testimony that it is according to the word and other evidence they need not look after the voice of the spirit that speaks in them is that beyond which there needs no enquiry Then I aske again how can Quakers convince deluded persons who pretend to the testimony of the spirit in reference to their gracious state For they perswade themselves that it is the voice of the spirit that speaks peace to them and other evidence they will not look after the testimony of the spirit is that beyond which there must be no enquity Now will not Quakers according to their principles be so far from convincing such of their mistake
their statliness and pride He denyeth that the Apostle 1. Cor. 11. recommended the practise of this ordinance by way of command Answer What clearer command can there be then that verse 28. let a man examine himself and so let him eate of that bread and drink of that cup. Mark the Apostle doth not onely hold forth that they were or might be in the use of this ordinance but that they ought and should be in the use of it plainly enjoyning this by way of precept withal discovering the necessity of previous examination before their partaking of this so solemne an ordinance It is further to be observed that the Corinthians were to be often in the use of this ordinance as oft as ye eate this bread and drink this cup. Now these ordinances which were abolished by the coming of Christ and yet for a season were practised they were nor often used by the Apostles and primitive Christians Let me clear this by instancing in circumcision which is the instance very much talked of by Quakers we read indeed that Paul circumcised Timothy but whom other did he circumcise He refused to circumcise Titus Gal. 2.3 and the reason of Timothies circumcision was to prevent the scandal of weak brethren Act. 16.3 Now where doth the Apostle when he warrands Christians to be often in the use of this ordinance of the Supper give this as a reason Namely that it was for the sake of the weak who could nor suddainly be weaned from it let the Quaker shew this from Scripture if he can The Apostle had a higher rise he saw divine authority stampt upon this Ordinance that saith he which I received of the Lord have I delivered unto you 1. Cor. 11.23 SECT I. The Ordinance of the SVPPER is not abolished but to be continued till the coming of CHRIST Page 54. He letteth of his great gun smal shot will not serve his turne thinking to give this Ordinance deadly wound But really he maketh a noyse without doing the least spoyle Let us examine the Scripture which he brings for the abolishing and ending of the LORDS SUPPER it is 1. Cor. 10.15.16.17 I speake as unto wise men judge ye what I say the bread which we break is it not the communion of the Body of Christ Then saith he the Apostle proceeds to shew what that bread was for we being many are one bread and one body for we are partakers of that one bread Answer There is not a word here concerning the abolishing of the the Lords Supper This Scripture affords a notable argument to promote union and onness among the professing people of GOD The drift of it being to shew that as many graines of Wheat make up one loaf so many members make up one Body of Christ and partaking of that one bread thereby they profess union in love towards one another He asketh What is that one Bread is it the outward or the inward Ans It is both the outward and the inward and yet it is but one Bread in regard of the Sacramental union which if between the signe and the thing signified and by vertue of this union the signe sometimes gets the name of the thing signified as when Christ took the bread saying this is my Body Now by this answer our intent onely is to shew how truely the bread may be called one bread and that this ordinance is to be continued we shal prove another way and therefore it is a pitiful evasion for him to say that we might as well plead for the continuance of all the sacrifices and offerings c. Any one may see a non sequitur in his reasoning He addeth page 55. That the Apostles and primitive Christians who had a large measure of the spirit did use this ordinance but it was not by necessity of command Answer It cannot be denyed but once there was a command to be in the use of this ordinance Christ said do this in rememberance of me Now there is no repeale of this command neither in express terms nor by due consequence from scripture unless he can make a formal or virtual appeal hereof to appear we have reason to think that the primitive Christians set about this ordinance by vertue of a command and that still we are obliged to do the same He addeth That we have no ground to say that Christ enjoyns the observance of this ordinance till his outward coming so many hundred years after Answer The Scripture is plaine that the duration and continuance of this ordinance must be till Christ come 1. Cor. 11.26 Now this coming of Christ is not to be understood of an internal coming in a spiritual inward way of appearance in the hearts of his people We deny not but Christ promised thus to come to them and hath made his promise good by a plentiful infusion of the graces of his spirit into their hearts after this manner he came to the Corinthians who were called to be Saints 1. Cor. 11.2 and had the Spirit of GOD dwelling in them 1. Cor. 3.16 and were washed justified sanctified in the name of the Lord Jesus 1. Cor. 11.6 and enriched in all knowledge 1. Cor. 1.5 But notwithstanding this inward coming they continued in the practise of this ordinance and that as hath been cleared necessitate praecepti in regard of a command and therefore that coming untill which this ordinance must be continued what other can it be but even Christs coming to judgement Spoken of by the Angel at his alcention when he shal come in like maner as he was seen go to Heaven Act. 1.11 Now surely Quakers must needs be great enemies to their own souls who oppose this ordinance which the primitive Saints who had the substance more then any of them conscientiously practised and the Lord expresly commanded and plainly intimats his mind that it should be perpetuated for the good and benefit of his Church until his second coming to judge the World It is meeter to pass by the Gentle-mans empty words which fill up page 56. then to make a repetition of or any reply unto them Onely it is to be considered that the difference between Quakers and us is not about the qualification of persons who should be admitted to the Lords Supper but they rase the very ordinance it self HEAD XII Concerning the MINISTRY SECT I. Quakers are against a Mediate Call to the MINISTRIE And an immediate Call they have not He addeth page 57. That it cannot be asserted in opposition to Quakers who grant the same that the Ministry of the word is an ordinance of Christ Ans In the Dialogue I pointed at a Ministry mediatly called and are Quakers for a mediate call to the Ministry At when men are set a part and ordained to that Office by fasting prayer and laying on of hands It this be their mind why do they speak against those who are thus ordained As not being the Ministers of Christ but having their Ministry from men
of duty The joy that is in a little hearty praying is beyond all the joyes that the world can afford Isaiah 56.7 Fourthly Persons cannot pray aright without the spirit and therefore the prayers of the wicked are said to be an abomination unto the Lord. Prov. 15.8 But it must be observed that though prayer without the spirit be an abomination to GOD yet omission of prayer is double abomination the reason is because to pray without the spirit is a sin for the manner but to neglect prayer is a sin both as to matter and manner He addeth whosoever can pray to the Lord indeed let him pray but that any can pray without the spirit that we deny Answer May he not according to this way of reasoning take men off from eating If they can eate to the glory of GOD indeed then let them eate but that they can eate to the glory of GOD without the spirit that 's denyed Likewise he may take men off from the works of their calling for as the praying so the plowing of the wicked is sin Prov. 21.4 A motion of the spirit is an encouragement to but it is not our alone warrant for prayer GOD in his word hath commanded prayer 1. Thess 5.17 pray without ceasing in obedience to this command we ought to set to the duty And if it be alledged that we should pray when we have the spirit without ceasing but not otherwise it may as well be said that children should honour their Parents and husbands love their wives when they have a motion of the spirit to it but in the absence of this motion they may omit these duties He asketh what ground I have to believe that some Quakers for the space of a whole yeare have not so much as once bowed a knee to call upon GOD in their families Answer There is too much ground for the belief of it their infrequency in family prayer is too palpable One of them confessed whom I forbear to name that now he was come to that pitch that he prayed alwayes and though heretofore he was wont to call his family together and pray with them yet he had not done so for a twelve moneth past Is this a lovly Religion which takes men off from family prayer It is a miserable shift to tell that friends of truth who have any whom they can joyne with do meet waite and pray together Now grant that persons in Quakers families were enemies to truth would it not be a work of charity and demonstration of love and tenderness to their souls to pray with them and for them Must not Abraham keep up Religion in his familie because an Ishmael was in it Nor David because of the presence of Absolom Page 69. He looketh upon me as one wholly unacquainted with the wayes and motions of the spirit for supposing that an impulse of the spirit may be denyed for many yeares Answer Is there not ground to suppose that men may turne loose negligent and defective in waiting even for several yeares If so then the motions of the spirit may be denyed to them which he acknowledges are frequent but to those that waite for them and therefore all that time that they who neglect to waite want the motions of the spirit they must not adventure upon prayer yea they must not pray though they were at the gates of death and in danger of present drowning It is true he conceives that at such a season the breathings of the spirit will not be wanting to the Saints but what shal the wicked do in this case Must they keep silent Shal it not be lawful for them to follow the advice which the Apostle gave to Simon Magus Act. 8.22 pray GOD if perhaps the thoughts of thy heart may be forgiven thee The Quakers principle is that men should not pray without a motion of the spirit Now suppose that persons contract guilt by their not waiting hereby provoking the Lord to withhold the motions of his Spirit from them then these motions being with-held their not praying is not sin and therefore they need not to be troubled for their omission of prayer Now doth not this tend to lull people asleep in security and to keep them from charging themselves with that sin which without repentance GOD will charge upon them for he will call sinners to an account for their omissions as well as for their commissions SECT II. Quakerisme tends to render Mortification of sin useless He asketh page 70. Whether mortification of sin be useless where the end of it which is perfection is attained Answer There is a twofold perfection namely comparative and absolute the Apostle speaketh of both these kinds of perfection Philipp 3. and denyeth to himself an absolute compleate perfection verse 12. not as though I had already attained either were already perfect Yet he out-stripped many others in holiness and so had a comparative perfection verse 13. let us therefore as many as be perfect be thus minded Now when there is an absolute compleate perfection which is the thing the Quaker pleads for without the least indwelling corruption and sin to such there is no use for mortification Persons need not to be taken up in killing sin which is the importance of the word mortifie that have not sin in them to be killed He quarrels at my saying the opinion of a sinless perfection in this life wounds the very vitals of Religion and here the Quaker triumphs but it is before the victory Asking Whether the vitals of Religion consist in sinning or not sinning Answer The vitals of Religion consist in the means appointed by GOD and diligent improvment thereof for subduing and bearing down sin such as prayer repentance mortification believing application of the Blood of Christ And though the Quakers grant that these things are needful for attaining unto perfection yet supposing a sinles perfection to be actually attained unto by men in this world what need is there then to pray for pardon of sin to repent of sin apply Christs blood for cleansing from sin Seeing there is no sin to be pardoned repented of or cleansed from And therefore the Gentle-man not denying that such consequences do flow from his principle he is faine to shift saying that they who come to perfection witness the true use of these things but in the meane time he should remember that under a pretence of perfection he takes them off from the practise and use of the aforementioned duties and means and so Christianity in the vitals of it is struck at He accuses me of confusion and contradiction because as he saith I would inferre a sinless man to be a sinning man Answer Is it either confusion or a contradiction to affirme one of the Quakers conceitedly sinless men to be sinful who pretending to be without sin yet discover much sin by their pride passion bitterness censuring and condemning others and vilifying them by opprobrious termes and railing accusations if such
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
but Pagans may have the same by their light else their Light is not sufficient Now is not the tendency of this opinion to make the Gospel a vaine and needless thing and mens labour in Preaching the Gospel wholly unnecessary Yea it tends to make men impiously proud as if they needed not to be beholden to GOD for more light And therefore if any of the Quakers judgdement had been over-hearing David when be prayed Open mine eyes that I may understand the wonderful things of the law give me understanding that I may keep thy precepts They might have been bold to correct David saying look to the Light within thee that 's sufficient what needest thou pray for more Whereas he saith page 17. That men are said to be brutish in their knowledge and to have no understanding because they turn their backs upon the light and will not follow it Answere This is but petitio principis a begging of the question which yet must not be given upon alms without solid proof taking it for granted that persons who are bruitish in their knowledge having no understanding yet have saving Light in them which they refuse to follow Before the Quaker speake of mens being in darkness because of their opposition to the Light It would concerne him first to prove that the wicked who in Scripture are called darkness have saving Grace and Light in them Can dead men have this saving Light And is not every man by Nature Spiritually dead Ephes 2.1 To assert that persons Spiritually dead have saving grace and light in them looks like a contradiction for then they should be spiritually dead and not spiritually dead And though according to Scripture they be children of darkness yet according to Quakers they should be children of light for to be a child of light is as much as to be one in whom there is saving grace and light sufficient to guide him to please GOD Luk. 16.8 If it may well be supposed as he saith that the light in some is darkness then the Quaker would do well in exhorting his Disciples to bid them take heed of their light and not to it This was Christs way of exhortation Luke 11.35 And as I remember that phrase take heed to the light of GOD within which is so common among Quakers is not to be found in all the Scripture Neither can saving light which is from Christ in any sense be called darkness as the Quaker insinuateth calling it darkness to them that reject it in that it giveth them not comfort and joy c. VVe owne that a disconsolate state wherein men walk without comfort is called darkness but this name is no where given to Christs saving light which he setteh up in the soul and though comfort and joy be the result of the souls assurance and confidence of being in a state of light yet this joy and comfort is not the proper effect of that light which proceedeth from Christ but of that Lord who gave the light who is therefore stiled the God of all Comfort 2. Cor. 1.4 He denyeth that having of saving light and grace presupposes Conversion which he illustrateth by the similitude of a wound and plaister the being healed of a wound presupposes the plaister but the applicatioÌ„ of the plaister presupposeth not the being healed Ans What is this to the purpose For when a man has saving light grace he is in part healed cured of the dominion and reigning power of sin And ths supposeth an application of healing grace which is conveyed into the soul by the converting and sanctifying Power of the Spirit of GOD and to make a difference between having of saving Grace and being in a state of Grace is but the figment of the Quakers own braine It s true the wicked do not stand in grace For how can they stand in that which they have not He addeth page 18. That there may be a sufficient light in men who may be said after a certaine manner not to have the Spirit as wicked persons have not the Spirit bringing forth the fruits thereof in them to wit love meekness goodness faith c. Answere Can that person be said to have sufficient light who is destitute of goodness and wants faith which units to Christ in whom the Christians strength and sufficiency lyes Philp. 4.13 And without whom we can do nothing Ioh. 15.5 Besids having the spirit implyes the souls receiving of the spirit and this phrase notes the implantation of the Graces of the spirit in the soul at its Conversion and Regeneration VVhere the spirit of the LORD is there is liberty 2. Cor. 3.17 this spirit is a spirit of faith 2. Cor. 4.13 and though the spirit reprove and convince the wicked and by his motions call upon them and strive with them yet it will not follow that they have sufficient light or saving light for men may have reproofes strivings convictions that are far from saving grace And unless the Quaker can make out that the Spirit calls upon every man and strives with every man in order to his conversion then he cannot conclude that all have the Spirit even according to his own notion of mens having the Spirit and if all have not the spirit then all have not sufficient light as for that place Ioh. 16.8 it rests for him to prove that the word world which is homonymous is there taken for all and every one throughout the world SECT II. The necessity of the Knowledge of Christs outward Crucifixion He telleth us page 19. 20. That the Apostle 1. Cor. 2.2 Speaketh not of Christ as crucified outwardly but of him as he was inwardly crucified in the Corinthians as the word imports being rightly translated out of the Greek I determined no to know any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in you Answere Here he hath no ground to except against our Translation the words being solidly and soundly enough translated for by an ordinary Enallage which particularly is called Protheseon Parallaga which is the putting of one preposition for another in is rendered among and this is consonant to the Hebrew and Greek see Genes 34.30 ye have made me to stink Bejoshev haaretz in incollâ—s terâ—ae and yet it s translated among the inhabitants of the Earth Then Acts 6.8 Stephen did great wonders and miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo and yet who justly quarrel if it be said that the wonders and miracles were wrought among the people Then Luke 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedicta tu in mulieribus but yet it must be rendered for making it good sense blessed art thou inter mulieres among women 1. Cor. 2.6 we speak wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perfectis in the perfect and yet the skilfullest Translators render it inter perfectos among the perfect Paul in delivering his message was not in them though they wanted not inward fruits of that Gospel which he Preacht to and among them That it
wicked is common but in the Godly is saving and so Christ is in the one as to a common but in the other in respect of a saving operation of light Now when he saith that Christ is in all men if his meaning be that as God he is in all men then we do not control him for thus Christ is every where If his meaning be that as man he is in all men then the Scripture controls him which holdeth forth his Man-hood must continue in Heaven untill the time of the restitution of all things If his meaning be that Christ is in all men to enlighten them that they may believe then his proof is not sufficient which is Ioh. 1.9 compared with 7. for this seventh verse speaketh expresly of Iohn the Baptist the fore-runner of Christ as is evident by looking back to the preceeding verse There was a man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Here the Evangelist holdeth forth Iohns calling and the end of it which was to bear testimony concerning Christ This was the special scop of Iohns Ministry to point out Christ in his excellencies and usefulness to lost men and to whom the offer of Christ comes in the Ministry of the word they are called upon to believe in Christ none being excluded SECT V. There is a Consistency between Mans Lapsed State and the Remainders of the IMAGE of GOD in him He asketh how it is consistent to affirme that some remainders of knowledge and principles of good remaine in man after the ruins of Gods Image in him with what we say to wit that there is no good thing at all in men unconverted and that man fell wholly from God as to all things that are good Ans Who of us do say so without adding any limitation And yet there is no inconsistency between these things even as set down by you if rightly understood for though men unconverted have not any saving good yet it followeth not ergo they are destitute of all good The unconverted have precious Souls in them which are of great excellency and worth and there still remains in them some similitude of GOD their Souls being Spiritual and Immortal It is true man by the fall was bereaved of saving graces in so much that true holiness and saving knowlegde he hath not yet he is not denuded of all knowledge In him there are certaine notions concerning good and evil which though they cannot direct to Salvation and Eternal happiness yet if we live not up to them they serve to leave us unexcusable Now it may be demanded whether it be inconsistent to say that a City is wholly demolished whereas there is some rubbish and some foundations of houses still remaining If this be not inconsistent why should it be thought an inconsistency To say that though men be fallen off from GOD yet he retains some fragments and Relicts of the Image of GOD As in very deed he doth for the Image of GOD is the conformity of the creature to the Creatour and the Soul of man is conformable to GOD in its nature as it is a Spiritual and Immortal Substance Likewise man hath not lost all his dominion over the creatures And it is to be observed that though there be light in the consciences of men that are corrupt yet this light is not the corruption of the conscience but it is derived from Christ and cometh from him as a bountiful Creatour and in this respect the light of knowledge reason and understanding that is in man since the fall may be called the light of Jesus Christ for he is that true light that thus enlighneth every man that cometh into the world V. HEAD Concerning the Scriptures SECT I. Shewing how the Quakers vilify the Scriptures Look to page 24.25 And we may easily perceive the Quakers dis-esteeme of the Scriptures though in speaking to people they would beare them in hand to the contrary For 1. They grant that they meet not to read the Scriptures but to waite on the Lord and they meet to worship GOD whose worship is to be performed in Spirit and in Truth and not in External Reading Now do not these mens endeavours tend to disgrace the Scriptures in that they make an opposition between reading the Scriptures and waiting on GOD and Spiritual worshipping of him as if the Lord could not be waited on in the use of reading his Word Was not the Eunuch in the duty of waiting when sitting in his chariot he read the Prophet Isaias This work was so well pleasing to GOD that the Lord encouraged him in it helping him to understand what before he knew not Act. 8.28 Did not the Saints under the Old Testament worship GOD in Spirit and in Truth Surely the Lord required of them sincere Spirit worship which they performed lifting up their Souls to GOD and did not satisfy themselves with the bare outside and carcase of duty Lament 3.41 And yet they were not enemies to external Reading of the Scriptures Act 15.21 Moses of old time hath in every City them that Preacht him being Read in the Synagogue every Sabbath-day And although Reading the Scriptures was a duty done under the Law it doth not cease to be a duty under the Gospel because it is no where repealed but on the contrary as it was commanded in the Old Testament so it is confirmed in the New this being a special means of having the Word of GOD to dwel richly in us Coloss 3.16 It is most agreeable to the Scriptures for a Minister to take the Bible and read a part of it opening and applying it see Nehem. 8.5.8 And Ezra opened the book in the sight of all the people so they read in the book of the Law of GOD distinctly and gave the sense and caused them to understand the reading Christ himself took a text and applyed it Luke 4.18.21 And albeit Christ did this in the synagogue Quid inde What then did he not likewise Preach in the synagogue And yet Preaching continues to be the Ministers duty 2. Tim. 4.2 As for that Scripture 1. Cor. 14.29.30.31 it conduceth nothing to keep up the successive talking of Quakers For the Prophesying here mentioned was the act of Prophets and it is restrained to them all the Prophets who prophesie Now the Gentle-man will have much ado to prove all his brethren who at their meetings take upon them to Preach or rather to use his owne terme prate one after another to be Prophets especially to prove their women preachers to be in the number of them for their preaching is expresly prohibited verses 34.35 Let your women keep silence in the Church for it is not permitted unto them to speake it is a shame for women to speake in the Church Neither doth the afore-cited Scripture make any thing against our way for Ministers amongst us sometimes speak two or three
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
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
the same for G. Keiths expresse vvords are that we are justified by a work of righteousness wrought by Christ in us as the formal cause And therefore when in their Printed book they say that they rely on Christ himself revealed in them indwelling in them as the ground and foundation of their Justification What can their meaning be though they blind the eyes of the simple by using words inoffensive in themselvs but as G. Keith explaineth it to wit that Christ by his obedience and suffering 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 righteous Now is not this a manifest coincidency with Papists For even they make the obedience and sufferings of Christ the procuring cause of that grace and righteousness wrought in them which they own as the formal cause of their first Justification So that both Papists and Quakers deny the imputed righteousness of Christ to be the very thing by which a Believer stands pardoned so just before God for which he is pronounced righteous or absolved from the cōdemnation of the law and accepted unto eternal life which is look'd upon as carrying with it such danger that some PROTESTANTS are of opinion that hereby the Church of Rome doth rase the very foundation And upon this ground Mr. Samuel Hammond undertakes to demonstrate the impossibility of Salvation in and by the principles of Quakers in his book called The Quakers house built upon the sand SECT II. That Works are not Meritorious of Iustification He addeth that he may not deny Justification by works but plead for it according to the true sense and mind of the spirit Answ Let him hold there and we shall go along with him for we readily yeeld that by works a man is declared and manifested to be a justified person so that good works justify our justification being notable evidences thereof and signs of that faith whereby we are justified for we are not justified by a barren faith but by a faith which is fruitful in good works and this is that which the Apostle drives at Iam. 2. But justification by works such as the Quakers plead for is not according to the true sense and mind of the spirit Is it the mind of the spirit that good works are the meritorious cause of Justification Which Sam. Fisher one of the Quakers ring-leaders plainly asserts exercit 1. page 84. and page 88. he saith there are good works which in different respects are called truely enough both Christs and ours viz. ours as done in and by our persons Christs as done only by his Power in us and by these call them as ye will Christs or ours is the justification of all that ever were or shal be justified both deserved and effected Object We understand it not any other way then thus that all their merit or worth is from Christ Ans Where doth the scriptures say that works wrought in us have merit in them from Christ to deserve justification This is a Doctrine of your owne forging and not of Christs teaching Though good works shall not want a reward yet they do not merit It is false to say that reward and merit inferre one another PROTESTANTS use to distinguish between a reward of merit and a reward of grace which distinction is grounded on scripture compare the original words in Matth. 5.46 with Luk. 6.32 and in that you affirme the reward to be of grace then it is not merited by works the Apostle opposeth these two making them incompatible Rom. 11.6 And if by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work We acknowledge that God of his rich mercy and goodness hath promised to reward good works and being faithful he will not deny himself 2. Tim. 2.13 But a reward given by promise doth not import merit and desert the reward proceedeth from the bountie of the Giver and not from the merit of the receiver Now the Quakers wisdome is much to be observed in that they refuse to owne the grossest sort of Papists for then their draught would be found out and their tendency sufficiently known but they under the specious name of new lights can creep towards the moderate sort of them who say that works are not meritorious but as they proceed from grace and by vertue of Gods promise when as indeed if works be of and flow from the free grace of God this inferrs that they are not meritorious for that which doth merit must not be done by the strength of another especially his at whose hands we look to merit It is evident that the Gentle-man is of a higher straine then to be onely for a reward or merit as he phraseth it of free grace and upon the account of the promise Else how shal he be able to reconcile himself to his brother Sam. Fisher who exerc 1. page 90. maketh use of this Popish argument namely evil works are the meritorious cause of our condemnation therfore good works are the meritorious cause of our justification insinuating that there is a meritorious dignity in good works even as there is a meritorious indignity and sinfulness in evil works this argument hath been often answered by a denyal of the consequence because our evil works are perfectly evil but our good works are but imperfectly good And giving but not granting that our works were perfectly good yet all the requisits to make a work meritorious would not agree to them He addeth that the works that Papists seek to be justified by are such as they believe none can be justified by Ans Though they do not go along with Papists in some of their practises yet they owne their principle as hath been abundantly cleared and therefore their correspondence with Rome being manifest we must conclude that in stead of coming out of Babylon they are rather running to it His next work page 36. Is to make people believe that we are near a kin to Papists But none who know what Popery is are like to give him credit yet if any be of such an easie faith as to take upon trust what he saith then no wonder if the blind leading the blind both fall into the ditch We shal consider wherein he chargeth us as guilty of Popery which he brancheth forth into several particulars 1. Because we deny that we are justified by Christ dwelling in us Ans We affirme that we are justified by the righteousness of Christ and when this righteousness is believingly applyed and laid hold on then Christ dwels in us is this Popery Or can any that know the difference between Papists and us think that we agree with them in the matter of our Justification 2. He saith according to us the way to attaine to a state of Justification is not by believing in
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
fourth Command instance in the seventh day that is for number yet it speaketh not precisely of the seventh day in order from the creation It is said six dayes shalt thou labour but the seventh is the Sabbath mark the seventh is the Sabbath the Lord saith not the seventh from the creation It is likewise worthy special observation to consider the preceptive and the benedictive part of the fourth Command or the beginning and conclusion of it In the beginning it is said Remember the Sabbath day to keep it holy In the conclusion it is said Wherefore the Lord blessed the Sabbath day and hallowed it observe the phrase not seventh day but Sabbath day is blessed so that the fourth Command neither begins nor ends with that terme the seventh day but with that of the Sabbath day which is an evidence that the designe of this Command is not to bind the Church to a precise keeping of the seventh day from the creation for there is no express mention of that day in all the fourth Command the maine intendment therefore of the fourth Command is to prescribe a seventh day to be keept holy after six dayes labour which GOD appointeth And this to the People of GOD under the Old Testament was the seventh day of the week it being appointed by GOD in the first institution of the Sabbath Gen. 2 3. but to us it is the first day of the week the Sabbath being translated and changed to this day by divine authority as will afterwards appear 1. Object The keeping of one day of the week for a Sabbath is not perpetual but abolished Coloss 2.16.17 let no man judge you in meat or drink or in respect of a holy day or new Moon or of the Sabbath dayes Answer Here the Apostle opposeth ceremonial ordinances but not Gospel institutions Indeed the Old Anabaptists and Familists with whom Quakers go along they urged this text against all difference of dayes under the Gospel though the Apostles onely designe be to decry the several sorts of dayes which were in use among the Jews of which he gives an observable enumeratiō proceeding from their yearlie holy dayes to their monethlie new Moons and from them to their weeklie Sabbaths so that granting the weekly Sabbath to be here taken in yet it maketh nothing against the Christian Sabbath but against the old seventh day Sabbath 2. Object Rom. 14.6 plainlie holdeth forth all dayes to be alike Answer What was said before serveth to clear this Scripture it speaketh of ceremonial daies of such dayes as are in the rank with ceremonial meats and therefore opposeth not the moral weekly Sabbath 3. Object Gal. 4.10.11 Ye observe daies and moneths times and years I am affraid of you Ans There is a twofold observation of dayes moral and ceremonial now the Apostle speaketh not against the former but the latter he would not have Jewish times such a their Sabbatical yeares their annual feasts their monethlie feasts called new Moons their weeklie seventh day which is probably thought to be included in that clause ye observe dayes to be observed which the Jewish false teachers cryed up but he was far from crying down the fourth Command which is no less binding then the rest of the Decalogue it being delivered in the same majestick manner pressed with the same severitie and written by the same finger of GOD and put into the same Ark with the rest He that said Thou shalt not commit adulterie Thou shalt not steal said likewise Remember the Sabbath day keep it holy and therefore if persons take upon them to sacrifice this Command to their wild fancies they need not spare the other Commands And in very deed the Commands of GOD are little beholden either to Papists or Quakers for Papists reject the second Command and Quakers give the same usage to the fourth And this puts me in mind of a Story I have heard concerning an Honest Countrey-man who travelling on the rod there were two who denyed the Sabbath came up to him upon a designe to try his knowledge the question they propounded was concerning the number of the Commands the well meaning man knew the persons and shapt an answer sutable to their principles telling them there were eight Cōmands whereupon the Querists made sport and upbraided the poor man with his profession and his ignorance but he gravely replyed that the scripture indeed spake of ten Commands Deut. 4.13 but they had taken away one Command and the Papists another so that between them they had brought the Commands from ten to eight In his answer to Matth. 24.20 where Christ intimats the continuance of a Sabbath He saith that Sabbath is neither here nor else where said to be the first day of the week Answer Though there be no express mention in this place of the first day of the week yet in that it proves the continuance of a Sabbath it overthrowes the Quakers opinion who would be levelling all dayes making them alike And it is to be remarked that Christ was come into the world relateth the sad things which were to befal his Disciples after he was ascended to the Father and yet even then a Sabbath was in being He addeth page 60. That as the outward Jew ma◠not be put to fly on his outward Sabbath so the inward Jew desireth much more that he may keep hi◠Sabbath which is his spiritual rest in Christ Heb 4.9 Answer The Apostle in this chapter speaketh of a rest which Believers onely enter into And sheweth 1. That this rest is not the rest of the Sabbath verse 4. 2. That it is not the rest of the Land of Canaan verse 8. If Jesus that is Joshua had given them rest then would he not have spoken o◠another rest It followeth then that the rest which Believers onely shall enter into is the rest of Heaven verse 9. there remains therefore a rest for the people of GOD. Now because there is an eternal rest promised to the Believing obedient people of GOD saith this any thing why they should not observe one day of seven as a Sabbath unto the Lord Oh the conscientious keeping of the Sabbath is a comfortable evidence of those that shal be admitted to this rest SECT II. The first day of the Week is set a part for the Service of GOD by Divine Authority He addeth If we have the same authority for keeping the first day of the week as the Jews had for keeping their day then let it be produced Answer It was produced before but he would not see it however for the sake of others we shal cōsider again that Scripture Rev. 1.10 I was in the Spirit on the Lords day Now that by the Lords day is meant the first day of the week will be clear if we advert that there are peculiar grounds why this day is singularly to be called the Lords day beyond other dayes Because 1. on this day our Lord arose and ceased from the work
of Redemption Mark 16.1.2 2. On this day our Lord graciously and frequently appeared unto his Disciples Ioh. 20.19 3. On this day our Lord declared himself to be the Son of GOD with Power Rom. 1.4 4. On this day our Lord plentifully poured his Spirit upon his Apostles for Penticost or the fifthtieth day from the Passover is computed to have fallen out that year on this day Act. 2.1.2 Thus it is apparent that the first day of the week may beyond other dayes be peculiarly termed the Lords day To this may be subjoyned the observation of famous Beza who observes out of an ancient Greek Manuscript wherein the first day of the week is expresly called the Lords day Now this day being called the Lords it imports that the Lord is the authour and instituter of it this tittle as I remember the Lords is in the New Testament attributed but to two things namely to the Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the Supper is called the Lords because he did institute and appoint it and so the day is called the Lords because Christ is the authour and appointer of it and therefore in keeping this day we walk obediently to the fourth Command which requires on day to be observed as a Sabbath which the Lord appointeth we then keep this day because it is a day instituted and appointed by the Lord. Neither must those two expressions the day of the Lord and the Lords day be confounded for all dayes wherein GOD executeth judgement upon sinners are dayes of the Lord Amos 5.18.20 But the Lords day mentioned Revel 1. is but one which at that time was known to the Churches to be the first day of the week Ignatius who lived in Iohns time speaking of this day saith Omnis Christi amator Dominicum celebret diem Reginam Principem dierum omnium that is let every one that loveth Christ keep holy the Lords day which is the Queen and Empress of all dayes Whereas page 61. 62. he insinuats that every day even all the dayes of our life are to be given up unto the Lord and spent in his service Answer It is true we ought daily to be employed in the worship and service of GOD But as this will not inferre that every day is to be keeps as a sabbath which must be wholly consecrated to the service of GOD so it makes nothing against the keeping of a weekly sabbath for the Jews before Christ were bound every day to serve GOD and yet they were tyed to the observance of a weekly Sabbath Thus my former charge is still made good against Quakers that it is for the inventions of men but the ordinances of Jesus Christ which they disowne HEAD XIV Concerning Original Sin which Quakers deny He affirmeth page 62. That the thing which we intend by original sin is not expressed in scripture Ans Is it not expressed in Scripture that there is corruptiō and sin in us from our conception and birth And this is that which we intend by original sin for this the Scripture is plaine Ioh. 3.6 that which is born of the flesh is flesh intimating that men by their natural birth are corrupt and fleshly Job speaking of mans birth uttereth these words who can bring a clean thing out of an unclean Job 14.4 David acknowledged that corruption and sin wherewith he was defiled from his conception Psalm 51.5 He saith the thing that we intend by original sin is that all infants are sinners before GOD onely for Adams sin Answer It seemeth he is not well acquainted with our Doctrine about original sin It is true we assert and with good warrand that Infants are guilty of Adams sin for in Adam all die and therefore in him all have sinned 1. Cor. 15.22 And though Adams first sin may be called original sin yet we distinguish of original sin it being either imputed or inherent Original sin imputed is the disobedience of Adam which is imputed to his posterity Rom. 5.19 by one mans disobedience many were made sinners Original sin inherent is that hereditary inbred corruption which we brought with us into the world and this is conveyed and derived to Infants from their immediat Parents in sin did my mother conceive me Page 63. He denyeth that the guilt of Adams first sin lyes at the door of Infants who never actually sinned Answer The Apostle confutes the Quaker Rom. 5.12 Where first he sheweth that by one man namely Adam sin came into the world Secondly That death entered the world by sin Thirdly That death i. e. lyableness to death passed upon all Fourthly The reason why death which came by the sin of one man passed upon all for that all have sinned so that Infants are not exempted from the guilt of that one mans sin which will be further clear if it be considered that the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil bear in whom thus it is varied on the margin of our books and so Beza renders it and they who are well skilled in the Greek think this the best reading Now it is onely one of three things that can be alledged for the antecedent of this relative in whom either sin or death or that one man but it is not sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred sin cannot answere the Greek relative because they are of different genders neither is it death as the Quakers pretend for what sense is it to say in which death all have sinned This is an improper speach It was long since observed that in peccato moriuntur homines non in morte peccant men dye in sin they are not said to sin in death and therefore this in whom hath reference to that one man namely Adam in him all without exception of Infants have sinned Object It is plaine that sin is not imputed to Infants for the Apostle saith Rom. 5.13 sin is not imputed where there is no Law now Infants are not capable of a Law Answer Infants may be considered in respect of their own persons or in respect of their representative now though Infants as to their owne proper persons be not capable of a law for they cannot discerne between their right hand and their left yet their representative was capable of a law Yea to Adam the representative of all mankind a law was actually given and this will serve to answer the Quakers two other Objections 1. Object Why should Infants be guilty of Adams sin and not of the sin of their other forefathers Answer The reason is because Adam is to be lookt upon not as a single individual person but as a publick universall person Now that Adam was a publick person representing mankind is evident from the miserable event of his sin which made not onely himself obnoxious to death but likewise his Posterity descending from him in an ordinary way Rom. 5.12 Yea such of his Posterity have come under death as never actually sinned in their
own persons verse 14. death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is over Infants who sinned not actually as Adam did in their own persons yet they were subject to death as well as others 2. Object It is said Ezek. 18.20 the soul that sinneth it shal die the son shal not bear the iniquity of the father Answer What if the son be a partaker of the fathers iniquity will not GOD then visit the iniquity of the fathers upon the children Exod. 20.5 Now though Infants partake not of Adams sin by imitation yet they partake of his sin in so far as Adam was the root of Mankind and sinned as a publick person representing them the root dying all the branches dyed in it and with it 1. Cor. 15.22 He saith page 64. That Infants are subject to diseases and death this proves them not to be sinners Ans The Scripture gives ground to believe that if man had not sinned he should not have dyed because death is onely threatned in case of mans sinning Gen. 2.17 and upon his sinning GOD told him not till then that he should returne to the dust Gen. 3.19 It is true the inanimat creatures suffer for the sin of man But it followeth not that therefore all of Mankind who suffer death are not sinners especialy seeing the Apostle plainly affirmes that death entered by sin and death hath passed upon all for that all have sinned so that he concludes all persons who are lyable to death to be under the guilt of sin and consequently sinners Christ indeed though innocent was a man of sorrowes because our sins were laid upon him He pleadeth for the salvation of all Infants who die in their infancy alledging that Scripture Mark. 10.14 suffer little children to come unto me for of such is the Kingdom of GOD. Answer The Kingdom of GOD is taken either for the Kingdom of Grace or for the Kingdom of Glory and such Infants as are subjects of his Kingdom of Grace upon whom the Lord exerciseth a gracious government in regenerating and sanctifying them all such Infants shal be admitted to the Kingdom of Glory But how will the Quaker prove that all Infants who die in their infancy have such s gracious operation in and upon them Now the Scripture is plaine that there is that in Infants which makes them lyable to destruction Ephes 2.3 by nature we are children of wrath that is from the very first receiving of our natures and beings we receive withal a lyableness to the wrath of GOD. And that some Infants do perish may be gathered from that which befell Sodom and Gomorrha none of the inhabitants were spared no not the Infants and Sucklings and they were not onely consumed with fire and brimston but it is expresly said that they suffer the vengeance of eternal fire Jude verse 7. He saith page 65. That Christ is a Saviour not onely to save from sin but also from the consequences of sin not onely from the fruits and branches of it but from the seed Answer Christ indeed is a perfect Saviour and will compleatly save his people from every sin and evil but whom he thus saveth it supposeth that they had sin in them to be saved from but if the Quaker speak truth Infants have not sin in them to be saved from for he saith they are not guilty of Adams sin and the seed doth not make them guilty of sin before GOD because they do not close with it now actual sin they have not so that Christ is not a Saviour to save them from their sin and consequently they are shut out from being in the number of Christs people I cannot but take notice of the Gentle-mans impudence or else ignorance in bringing that Scripture Matth. 1.21 as making so much against us as if we were for a salvation in our sins whenas nothing can more unjustly be charged upon us We assert that whom the Lord saveth he workes in them a detestation of sin and a purpose to come off from all their sins and delivers them in this life from sin in part compare Rom. 6.6 with Rom. 7.20.24 and at death he gives them a total riddance of sin Heb. 4.10 To say that Infāts are saved frō sin because they are not suffered to fall into it it might be as well said that Christ died to save the Elect holy Angels frō sin because they are not suffered to fall into sin This looks like the old evasion of the Pelagians viz. that Infants need Christ not to save them from sin but to bring them to the Kingdom of Heaven against whom Augustin urged that they divided these two names of our Saviour Jesus and Christ making him a Christ where he was not a Jesus HEAD XV. Concerning the perseverance of the Saints which Quakers are against He addeth That they hold no such matter as falling away from Regeneration and that these that fell away never attained to regeneration Ans Here he seeks to hide himself but may easily be discovered For is not this the doctrine of Quakers that Saints may fall totally and finally away from true and saving grace G. Keith in his answer to my Queries sticks not to say that this is clear both from experience and abundant testimonies of Scripture Now are not Saints regenerat What is Regeneration but to be brought into such a state wherein we are made like GOD in righteousness and holiness And this being the state of Saints then it followeth that if Saints may fall away totally and finally which Quakers grant then there may be a total and final falling away from Regeneration It is in vaine to assert a total and final falling away from saving grace because it is said some who believed afterwards fell away and some make shipwrack of the faith and some who tasted the good word of GOD and the powers of the world to come fell away Seeing it is known that we use to distinguish between seeming counterfeit grace and sound saving grace between the common gifts of the Spirit and the saving graces of the Spirit Now it is incumbent for the Gentle-man to prove that they who believed made shipwrack of their faith or others who finally fell away had the sound and saving graces of the spirit which is the thing that we deny He saith That Philipp 1.6 is to be understood no otherwise then as the condition is made good on their part as Heb. 3.14 we are made partakers of Christ if we hold fast unto the end Answer The condition which the Lord requires on his peoples part he promiseth to enable them to make good Ierem. 32.29 I will give them one heart that they may fear me for ever Here is a promise that GODS People shal persevere in cleaving to him and the promise of GOD cannot faile it is more sure then Heaven and Earth Mark 13.31 Page 66. in answering 1. Pet. 1.5 He saith
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