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
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
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
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
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
and the spirits of the Prophets are subject to the Prophets The Quakers themselves have not many speakers for at times they sit dumbe as if silence could promote their mutual edification Was this the Churches way Or the custome of the Apostles and primitive Christians Certainly this hemlock or invention hath sprung up since their late apostacy from the Truth Secondly They will not have the Scriptures called their Masters letter no forsooth their Masters letter is written in their hearts and there they are to find it neither is their Master seperated from them as those who use to write letters to servants to set them on work But is not Christ as much seperate from Quakers as from the seven Churches of Asia Or was he not as near those Famous Churches as them And yet they had letters sent to them from their great LORD and Master to direct them in their duty Revel 1.11 I am Alpha and Omega and what thou seest write in a book and send it unto the seven Churches which are in Asia Now will ye observe how much these persons bend their strength to evacuate the authority of the Scriptures For they say GOD requires us to do all our work by immediat counsel and direction as if by the outward command contained in the Scriptures GOD did not require any work of them yea they will not allow the Scripture precepts the name of Commands but call them the outward testimony and signification of the Command which as they say they regaird in its place that is onely when they have an inward command and so while this inward command is wanting through their neligence in waiting all that time the Scripture loseth its authority and is of no use to them Is this to regard the Scriptures Doth it not tend to forward and confirme negligent Atheists in their contemptuous slighting and undervaluing of the Scriptures Oh! that all such would read and tremble at the reading of Ioh. 12.48 he that receiveth not my words hath one that judgeth him the word that I have spoken the same shal judge him at the last day Thirdly They preferre their silent waiting to the reading of the Scriptures as if we must first come to this ere we can know the Scriptures aright Now they should prove which is not so much as touched upon that their way of waiting is a meane appointed by GOD for right understanding of the Scriptures or profitable speaking concerning them Waiting in their notion is Apocriphal not warranted by any Scripture Some of them have defined it to be a silent posture of the heart without thinking good or evil It seemeth to me no better then mispēt time to be employed in seeking such a posture of heart the heart is such a stirring working thing that if it be not upon good it will be busie enough in evil as may be found in our daily experience According to Scripture faith patience and hope must be exercised in waiting Psal 40.1 Lam. 3.26 and can we be in the exercise of these graces without thinking good or evil What an odd conceit is this Fourthly Lest they should seeme to be too great enemies to the Scriptures they confess it to be their desire to try Doctrines by the Scriptures Ans If this be their desire indeed how is it then that one of the Quakers seeing a Religious woman in this Town with a Bible in her hand told her she might as well read a Latine book as that Book And why is it that they do not desire their hearers to bring their Bibles that so they may the better discerne whether the doctrines taught at their meetings be answerable to the Scriptures But happily they think not this convenient lest their juglings should be found out And I must tell the Gentle-man that though he charge us with jugling that the Quakers have been suspected from their first rise as notable juglers which R. Farmer in his Mystery of ungodlyness sheweth by this instance saith he it is usual for Quakers to say they owne the Scriptures yea we confirme and establish the Scriptures and witness the Scriptures Now saith he an honest-man that means plainly would think they believed the Scriptures to be the written Word of GOD and the rule of a Christian to walk by in things to be believed and practised But saith he these persons play the deceivers not using words in that sense they are usually understood they meane otherwise they say in express words else where the Scriptures are not the Saints rule of knowing God and living to him And indeed these are the words of one C. Atkinson a Quaker see his book called the sword of the Lord furbished in answere to the Ministers first principle and a little after he insinuats that to affirme the Scriptures to be the rule is to put darkness for light and light for darkness Now let all unbyassed persons judge whether these men put the Scriptures in their true place SECT II. Proving the Scriptures to be the Word of GOD. He addeth page 26. That every declaration of a mans mind is not his word for signs may be a declaration of his mind Ans Though a dumb man may declare his mind by signs yet this maketh nothing against the Scriptures being the word of God which are such a declaration of Gods mind as he uttered and spake If any thing can be accounted the proper word of one that must be it which he utters and speaks Now the Truths the Commands and Precepts contained in the Scriptures were uttered and spoken by God Exod. 20.1 And God spake all these words c. He saith people usually distinguish between a mans word and his write Ans True For they call the one verbum dictum a word spoken and the other verbum scriptum a word written but can it be inferred from this that the Scriptures are not the Word of GOD which he hath committed to writting for the good of his Church and People He saith the Word of GOD is like unto himself spiritual yea spirit and life and therefore cannot be read with the external senses Ans The Word of GOD is twofold 1. There is the coessential coeternal word namely JESUS CHRIST who is one with the Father this Word properly cannot be read though we may and do read of it 2. There is the Spiritual Word the temporal expressed Word or the Word written in time now the external senses may be employed in reading this Word He saith that these scriptures Hos 1.1 Joel 1.1 Esay 38.4 are understood of that word from which the scriptures were given forth Ans It is not denyed that the Lord spake by the Prophets and was the authour of giving forth the scriptures but yet that word of the Lord which came to the Prophets is not mean'd of the Word made flesh as Quakers would have it but of the mind and message of the Lord contained in Scripture Ieremiah 14.1 the word of the Lord that came to
Ieremiah Now what word was this surely none else but the message which the Prophet was to deliver from GOD to the persons therein concerned having reference to that dearth which should make Judah mourne and languish verse 2. The same may be said of the other scriptures He addeth What the Scripture saith and GOD saith may be said that they are one because of their agreement Ans This is to advance humane writings and to equal them with the scriptures when their sayings agree with what God saith He saith every one that reads and heares the scriptures read heareth not God immediatly Answer GOD himself speaketh in the Scriptures to them that have eares to hear him Rev. 3.6 And though all that read and hear the Scriptures Read hear not GOD immediatly as the Prophtts who had truths revealed to them by immediat inspiration yet when we read the Scriptures GOD speaks to us mediatly by his written Word and believers so hear his voice that at the reading and hearing of the Scriptures they are forced to say the voice of GOD and not the voice of man Page 27. He saith in answering 1. Thes 2.13 that the word which they heard of the Apostles was the living word Answ The word which they heard of Paul and received as the word of GOD was the Scripture or written word which speaketh of the essential and living word or it was the doctrine he preacht concerning Chtist grounded on and warranted by the Scriptures compare 1. Thess 2.13 with Act. 26.22 He saith that the Pharisees in striking at the first Command did consequently strike at the living word which gave it forth Ans The Pharisees without doubt were enemies to Christ and struck at him many wayes but yet the word which they sought to make void Mark 7. is plainly held forth to be that written precept honour thy father and thy mother compare verse 13. with verse 10. He concludeth the matter saying that the reason why they may not call the scriptures the word of God is that people may be directed to that inward living word Ans If they believe the Scriptures to be true they may and ought to call them the word of GOD for the Scriptures call themselves the word of GOD Ephes 6.17 the sword of the spirit which is the word of GOD this sword of the spirit is not a carnal but a spiritual weapon even the holy Scriptures which are mighty through GOD for repelling the temper and cutting assunder temptations this was the sword which Christ made use of in his conflict with Satan it s written and againe it is written Matth. 4. Luke 4. By calling the Scriptures the word of God which is a name due to them this will make their testimony concerning Christ to be more regarded and therefore the more effectual means to our closing with the living word It seemeth Quakers have strange thoughts of the Scriptures as if they were set up as an Idol instead of that from whence they came If we profess love to the Scriptures and desire to obey them this is not to Idolize them and we are far from putting the Scriptures in Christs stead Did they ever hear any of us call the Scripture the eternal Son of God that Saviour who dyed and suffered thereby paying a ransome for sinners Redemption Do we not say that though the Scriptures be the word of God yet there is a vast difference between them and Christ he being the essential eternal word and the Scriptures onely the word written in time Why then should it be insinuate that we call Christ the Scripture and put the Scripture in his stead is not this unworthy dealing We distinguish between Christ the word and the word of Christ and though the Scripture be not that word which is Christ yet it is the word of that word Colos 3.16 Let the word of Christ dwell in you richly SECT II. Clearing the Scriptures to be the Rule He addeth that it rests to be proved that the Law and Testimony mentioned Esay 8.20 was not the inward law Ans The proof of this will not be difficult for here the Prophet opposes what is written as being no light if it agree not to the law and testimony Let people pretend what they will to a law and word within yet if they accord not with the Scripture law or scripture word there is no light of truth in them It is undenyable that the outward law gets the name of testimony this name was given unto the law written in the two Tables in regard whereof the Ark was called the Ark of the testimony because those Tables were laid up in the Ark Exod. 25.16 1. King 8.9 My intent in bringing that scripture Ioh. 7.49 was onely to prove the acceptation of the word law for the outward law left upon record in the Scriptures though the Quaker maliciously glosses on it as if in speaking for the law we were crucifying Christ afresh therein comparng us to the Pharisees whereas the comparison will fit the Quakers a great deal better then us their knowne rash censuring abundantly declares their conformity to Pharisees for they can freely pronounce men damned and cursed who will not take their gate of it and this was the way of the Pharisees this people said they who know not the law are cursed Neither is it probable that Christ checkt the Lawyer Luk. 10.26 in saying how readest thou But rather would have men in matters of Religion to consult the scriptures and therefore in convincing ignorant and erroneous persons of their ignorance and errours He alleadged the Scriptures against them Matth. 22.31.32 When a question arose about devorcement Christ had present recourse to the Scripture Matth. 19.4 have ye not read that he that made them at the beginning made them male and female So when the Pharisees accused Christs Disciples for breach of the Sabbath Christ said unto them have ye not read what David did when he was an hungred and they that were with him Matth. 12.3 Christ then would have the scriptures the rule to walk by and matters of Religion to be tryed by them for he refers us to the scriptures for direction and it s his will that we resort to them in controversies and doubts for resolution He saith page 28. That we seeme to lay much stresse upon this that it cannot be made out to a Jew or Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture Answ We lay so much stress on it that we think Quakers can never prove this fundamental truth referring them to the light within for they pretend following of their light in opposing Christ as much as Quakers do at this day in opposing the precious ordinances and truths of Christ And if Pauls course was commendable so must ours if against the Jews we should alledge scripture in demonstrating Christ to be the Messiah for the Jews profess a belief of the scriptures of the Old
that they will rather confirme them in their deceit Now according to us scripture is the rule which lyes patent open to both parties And therfore a Papist of great note is faine to acknowledge that Scripturis nihil est certius nihil est notius i. e. nothing is more certaine and more evident then the Scriptures And this is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for conviction and as was said though the Scriptures do not actually convince the stubborn and stiff-heretick yet there is so much in them as may satisfy an inquisitive adversary who is willing to know right from wrong and truth from errour Appollos mightily convinced the Jews by the Scriptures It is inconsequential to argue that the Scripture or written word is not the rule to us to whom GOD hath set down his mind in write because it was not a rule to them who lived when the Scripture or written word was not As for the Prophets the event of what they foretold was that whereby they were to be tryed Deut. 18.22 When a Prophet speaketh in the Name ef the LORD if the thing follow not that is the thing which the LORD hath not spoken but the Prophet hath spoken presumptuously thou shalt not be affraid of him Ierem. 28.9 The Prophet which prophesieth of peace when the word of the LORD shal come to passe then shal the Prophet be known that the Lord hath sent him But because GOD for the tryall of his people may sometimes suffer such things to fall out as false-prophets fortell Deut. 13.2 Therefore when men pretend themselves to be prophets sent of GOD their doctrine must be brought to the rule and touch-stone of GODS written word and thereby examined Esay 8.20 He saith page 31. that we disjoyne the word and the spirit because many preach and read the scriptures and talk of them without the joyn'd concurrence of the spirit which they ought not to do Answer He hath not offered to prove that the Scriptures should not be read or spoken of without the concurrence of the spirit unless that be his proof we say they ought not to do but upon what ground do ye say so 1. The command for reading and speaking of the Scriptures hath not this condition annexed to it that we should read and speak of the scriptures onely when we have a concurrence of the spirit and never but then where is there such a condition mentioned 2. What shal be the carriage of wicked persons who are strangers to the drawings and motion of the spirit must the Bible be to them as an Almanack out of date Shal it be to them as a book useless to look into 3. When the Saints want the concurrence of the spirit may they not read and talk of the Scriptures as a mean of good to their souls Hovv many cold hearts have been rubbed and chaffed into spiritual heat by reading and talking of the Scriptures In so doing the Lord hath met vvith them and made their hearts to burne within them Now though the scriptures may be read and spoken of without the concurrence of the spirit Yet to affirme this is not to disjoyne the Scriptures and the spirit separating the one from the other for still the Scriptures remaine to be the endytment of the spirit being spoken and breathed forth by the spirit Act. 28.25 Well spake the Holy Ghost by Isaias the prophet unto our fathers Act. 1.16 this scripture must needs have been fulfilled which the holy Ghost spake by the mouth of David Marke the Scriptures which Dav d and others of the Prophets penned they are the breathings forth of the Holy Ghost himself Why doth the Quaker complaine so much for my improving Esay 59.21 as if it made so much against me whereas it is directly to that purpose which it was alledged for namely that GODS Spirit and word go together and doth not the Lord here promise that the Spirit and Word should continue with his Church and People to direct and instruct them in all necessaries throughout all ages sucessivly even unto the end of the world He asketh cannot dead things kill if men feed upon them Answ There is no doubt of it yet the Scripture or that part of Scripture which is called the law is said to be killing in such a way as dead things are not And therefore this killing Letter is spoken of as being the ministration of death and the ministration of condemnation For the Law threatens death against the sinner and curseth every one that abideth not in all things that are written therein 2. Cor. 6.7.9 Now are the dead things which the Quaker reckons up thus killing It shal not be denyed but feeding upon sand gravel stones c. will prove deadly and destructive to the body even as the drinking in of the lifeless poysonous opinions of Quakers will prove hurtful and destructive to the soul SECT V. Quakers have learned their Language about the Scriptures from Papists Now any may perceive a Popish designe in all the Quakers reasonings against the Scriptures for both Papists and they joyne in studing to disgrace them Herein they very much resemble one another Ye may hear how Quakers lisp after the Papists and concurre with them in speaking the language of Ashdod Do not Papists call the Scriptures Do not Quakers say of them 1. A nose of wax or a rule of lead which may be bowed every way as men please If the delusion be strong in the heart will it not twine the Scriptures without to cause the scriptures to seem for it 2. Papists call the Scriptures inky Divinity paper and parchment Quakers speake of the Scriptures as a dead letter 3. Papists blaime the Scriptures the reading of them by the Laity as that which causeth controversies multiplyeth both Heresies and Sects Quakers say ye that set up the Scriptures as a rule what Sects what jangling and contesting is among you 4. Papists preferre the Church before the Scripture Quakers prefer the light within hence they say that it is by the inward dispensation that the outward dispensation of the Gospel is serviceable without which it hath no service at all 5. Papists contemne and vilify the Scriptures Quakers will not have the Scriptures to be so much as a copy to thē but the Spirit is both their teacher and their copy and if they walk according to this by looking upon it and eyeing it they shal be good scholars and proficients they need not go forth for a copy 6. Papists say the church was judge before the Scriptures were written Quakers say there was a rule before the Scriptures were written 7. Papists deny the Scriptures to be the principal compleat rule of faith And Quakers do the same So true is that of Tertullian CHRIST is alwayes crucified between two theives He denyeth That that more sure word of prophesie 2. Pet. 1.19 is the scripture Answer Had it not been meet not onely to have denyed this but
to the contrary and whether he seeth it not fit to have his people while in this world exercised with relicts of sin to be as pricks and thorns in their sides and to keep them humble lest they should be exalted above measure And though the Saints do fear and dread to adventure upon sin yet through the strength of remaining corruption and violence of temptation they may to their hearts sorrow and grief be drawn to it which will be evident by reading over the seventh chapter to the Romans He asketh page 46. Whether such as have lived in the sense of Gods favour would have pleaded for continuance in sin and doth not continuance in sin take away and ecclipse the sense of Gods favour An. There are conscience wasting sins and falling or continuing in them will greatly ecclipse the sense of divine favour but there are sins of daily incursion which people may be guilty of and yet enjoy the favour of GOD. The godly dare not plead for allowing themselves in the lest sin approving of any sin will marr our peace and let in a sensible damp upon the soul The persons mentioned by me in the Dialogue as having such notable enioymēts of cōmunion with GOD were far from Quakerisme they would have look'd upon your opinions as monstrous and to be abominated with the greatest detestation VIII HEAD Proving the Quakers to be guilty of Equivocating He saith page 47. That it is a false challenge and a calumny to charge them as denying Baptism and the Lords Supper for they do owne these things in the substance and reality and in the true acceptation Answer They are utterly against Baptism with water and the Lords Supper as instituted by Christ in giving and receiving Bread and Wine Now in this sense Baptisme and the Lords Supper are commonly understood and do not Quakers dissemble and equivocate when they speak one thing and meane another When they speak plaine words that other men use saying they are for Baptisme and the Lords Supper but it is with a reserved sense and not in that sense wherein the words are usualy taken what is this but to speak lies in hypocrisy As the Apostle charges upon the Seducers and false teachers in his time 1. Tim. 4.2 It is a slander to say that we place the shadow for the substance the huske for the kernel Do we not make a difference between the outward signs and the things signified Pressing people no to rest satisfied with the one without the other and to seek not onely the bread of the Lord but that bread which is the Lord. We know and believe that outward priviledges will not serve the turne there must be reality and truth of grace in the heart otherwise GOD will punish the circumcised with the uncircumcised Ierem. 9.25 IX HEAD Wherein the Quakers Objections against our singing of Psalms are answered Page 48. He confesses that singing of Psalms was used by the Saints that it is a part of GODS worship when performed by his spirit and still may warrantably be performed and it is not unusual among Quakers yea Davids words may also be used as they sute the condition of the party Answ It is good that he grants and yet it is no more then he should the lawfulness of singing Davids Psalms yet truly I suspect his words have not so honest a meaning as they have a look for if Quakers be for singing Psalms How cometh it to pass that the exercise of this duty is not keept up among them at their meetings Though they have been meeting in this place for about eight or nine years yet none for ought I can understand have been witnessess to their practise in this thing But happily the singing that the Gentle-man pleads for is of the same nature with that of some of his friends who leading the horse of I. Nayler in his enterance to Bristol and singing with one bare before him holy holy the holy one of Israel which they applyed to the said Nayler and he for his part professed that he might not refuse any thing that is moved of the Lord and that he thought the Father did command them to do it A woman Quaker said that she witnessed the holy of holies was risen which moved her so to do See Naylers Tryal pag. 4.5 However my arguments for singing of Psalms remaine untouched yet he moveth two objections against our way of singing Object 1. Though singing of Psams in the true sense of them be allowable yet as used by us is abominable because the persons using it are a mixed multitude Answer He hath not proved it unlawful to joyne in singing with a mixed multitude hath GOD any where forbidden their singing We find in Scripture that all the creatures are called upon to sing praises to GOD Psalm 148.11.12.13 Kings of the earth and all people both young men and maidens old men and children let them praise the Lord. Psalm 96.1 O sing unto the Lord a new song sing unto the Lord all the earth As for that Scripture 1. Cor. 14.15 it doth not onely speak of singing with the understanding but also praying with the understanding And if hereby he would inferre that the mixed multitude should forbear singing he may as well urge them to forbear praying yea according to his way of reasoning I know no spiritual duty that they should be employed in because they are dead in their sins and it is the living that serve God spiritually and not the dead 2. Object All lying is abomination but many times it falls out that by singing of Psalms the people come to lie in the presence of God Answ This objection saith nothing when we sing Psalms that sute our condition then we are not guilty of lying and the truth is there is such plenty and variety of spiritual matter in Davids Psalms matter of such general and comprehensive concernment that they readily offer matter to us to present our own case to GOD. But suppose that the Psalme do not sute with our condition yet we do not lie in singing it why should the singing of these words my heart is not haughty and I water my couch with teares be accounted a lie more then the reading of them May we not sing these words as expressing the condition of former Saints And withal secretly wishing that the frame of our hearts were like unto theirs is this to lie in the presence of GOD X. HEAD Concerning Baptism SECT I. There is no Substantial difference between IOHNS Baptism and CHRISTS Page 49. He acknowledges that Iohns Baptism was with water and that his Baptism and Christs Baptism agreed in the Authour but he saith as to the matter they are not one for Iohn himself distinguisheth them Mark 1.8 Answer In this place Iohn maketh no difference between the matter of his Baptism and Christs Baptism he onely sheweth a difference between his office and work and the office and work of Christ all that Iohn could
the hearts of people so that understanding the words of the Baptism of the spirit there should be a confounding of the duty commanded with the mercy and blessing promised therfore the Baptism which Christ coÌ„manded is Baptism with Water as is verified by the Apostles practise which is to continue as the Preaching of the word unto the end of the world Page 51. He undertaketh to elude the Scriptures cited by me as holding forth the excellent end and uses of Baptism the first was Act. 2.28 To this he saith that here is no mention of outward water Ans Neither is there mention of outward water 1 Cor. 1.16.17 and yet be grants that baptizing there hath reference to water 2. He saith that repentance and remission of sins may be and are found without water Baptism Ans Therefore Baptism with water is not absolutly necessary to salvation which we readily yeeld 3. He saith where Baptism with water is both these are frequently wanting Answ Ergo the Papists are in an errour who affirme that Baptism doth ex opere operato conferre grace Second Scripture is 1. Pet. 3.21 To this he saith that the words following clear the meaning not to be water Baptism not the putting away of the filth of the flesh Answ These words do indeed manifest that Baptism of it self is not available unto salvation and so the Popish opus operatum is struck at as if by the meer receiving of Baptism grace were conveyed The like may be said to what he alledges in answering the other Scriptures viz. Act. 22.6 Ephes 5.26 Gal. 3.7 in all which he proceedeth upon a wrong supposition as if we thought that Baptism of it self or by any force of the outward element of water were effectual to cleanse the soul and to work grace and regeneration Now this is far from our thoughts who make the efficacy of it to be onely the power and operation of the Holy Ghost accompanying the ordinance in the right use of it He addeth that Baptism with water is but a figure which was to give place to that one Baptism Epes 4.5 Answer This one Baptism was the Baptism which Christ commanded and it hath been cleared that this Baptism was Baptism with water so that that one Baptism cannot be called the substance and Baptism with water the shadow seeing they are the same thing and therefore it remaineth that baptism with water is an ordinance of Christ and the Lord concurring with it a profitable meane to further our Salvation And whereas he reflects upon our baptizing of Infants and the manner â—f it it must be adverted that the quarrel betwixt Quakers and us is not whether Baptism belong to Infants or whether it should be by sprinkling or dipping but they are against all Baptism with water even of adult persons not allowing this so much as the name of an ordinance of JESUS CHRIST XI HEAD Concerning the LORDS Supper He granteth page 52. that Christ was the Authour of the Lords Supper and that the Disciples were enjoyned the observance of it but he saith this provss not that it was to be of perpetual continuance Answ Hereby is proved all that was intended namely that the ordinance of the Supper hath Christ for the Instituter of it and therefore it is called the Lords Table 1. Cor. 10.21 and the Lords Supper 1. Cor. 11.20 Why then doth the Quaker vilify this Ordinance by speaking of it with that addition the Lords Supper so called cannot he find in his heart to give it that name which the Scripture giveth it He saith That by breaking bread Act. 2.42 is meant their ordinary eating Answer The eating there is not ordinary but Sacramental eating which usually is expressed by this phrase of breaking bread a part being taken for the whole Act. 20.7 1. Cor. 10.16 Neither doth Act. 2.46 make it evident that their breaking of bread was their ordinary eating This text speaketh not of dayly eating but of continuing daily in the Temple And though they did eat from house to house yet the Syriak expoundeth it expresly of the Eucharist and it is thought that the Faithful abode sometimes in one house and sometimes in another for fear of persecution It seemeth the Gentle-man knoweth not well the way of PROTESTANT CHURCHES who thinketh that their Sacramental eating is but once or twice in a year they plead that it should be often and the practise of some is answerable in that they communicate once in a fortnight and others once every moneth And albeit we do not go to this ordinance to make a full meale for our bodies liberal feeding of them at such a time would make the better part to be neglected yet as much is made use of as serveth to represent the Spiritual nourishment of Believers by Jesus Christ and more is not requisite He addeth page 53. That the eating mentioned Act. 2.46 is conjoyned with this that they sold their possessions and if we make the Apostles example and practise our rule why do we not sell our possessions as they did Answer We hold not our selves bound to follow the Saints and Apostles in every thing all their practises are not to be imitated by us And therefore we distinguish their practises some of them were accidental or occasional being occasioned by the special necessity of times and seasons these are not alwayes binding but onely when cases and seasons are alike and of this nature was their selling of their possessions Then some of their actions were upon such grounds as are of perpetual and common concernment to one Church as well a another to one Age as well as another and these actions are still obligatory thus we ought to follow them in breaking bread or in the ordinance of the Supper because this concerns the Churches of Christ in this Age as well as in their Age seeing the Lord left it as a standing and lasting monument of his love to continue untill his coming againe in the clouds as shal be made good in due time He asketh Why we do not abstaine from eating blood and things strangled as they did Answer The command in reference to these things was but temporary and there is a plaine repeale of it in that Christian liberty is extended to whatsoever is sold in the shambles of that saith the Apostle eate making no question for conscience sake 1 Cor. 10.25 He asketh againe Why we do not wash one anothers feet which they were as solemnly commanded to do as to take and eate Ioh. 13.14 Answer How is it then that we do not read in all the Scriptures that ever the Disciples practised this thing They continued in breaking bread but where is there mention of their washing the feet of one another The great designe of this command was to teach the Apostles humility and love and mutually to condescend for one anothers good even to the meanest and lowest services our Lord and Masters patern of humility should make fellow servants ashamed of
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
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
likewise confuted what was said proving it to be so Is not the Apostle more to be believed then any Quaker who expounds that more sure word of prophesie calling it verse 20 not the word in the heart but the prophesie rf Scripture or Scripture prophesie which is said to more 〈◊〉 sure then a voice froÌ„ heaven not as if there could be any uncertainty of the Lords voice speaking from Heaven this is sure enough in it self but yet Scripture prophesie is more sure quoad nos as to us because a transâ—ient voice is more easily mistaken or forgotten then a standing record VI. HEAD Concerning Iustification SECT I. Wherein is cleared the Quakers agreement with Papists in the Doctrine of Iustification Page 32. He raiseth a great storme against me as displaying the banner of disingenuity venting filthy imaginations discovering vanity and malice extending my self in a foolish and vaine excursion Ans I wish the Gentle-man would reflect how much his pen spirit hath been dipt in the gall of Asps and remember that causa firma est semper querula I have not leasure to answere his bitter revilings and railings and therefore passing them I shal endeavour to trace him according to the method he hath proposed in giving as he pretends an honest and plaine and true account of their belief in the matter of Justification He saith page 33. That we are justified by Iesus Christ both as he appeared and was manifest in the flesh at Ierusalem and also as he is made manifest and revealed in us and thus Christ and his righteousness without are not divided from his righteousness within but we do receive him wholly and undivided the Lord our righteousness in the sight of God and which ought not nor cannot be divided Ans Here he insinuats that our opinion is to divide the the righteousness of Chirst without from his righteousness within which is the calumny of Papists against us as if we held that because Christs righteousness is imputed to men there needed no other righteousness When as we mantaine that inherent righteousness and imputed are inseparably annexed so that every one that is justified hath holiness and righteousness wrought in him We may not confound Justification and Sanctification seeing the Scripture distinguisheth them and yet we must not divide them Now that the Quakers fraud and cheatry which I supect he is guilty of in this thing may be discovered it will be necessary to enquire how the word justifie in the present affaire namely as it imports the sinners Justification before God is used in scripture and in this PROTESTANTS and Papists are at variance Papists say that it signifies to make inherently just and righteous as calefaction signifies to make inherently hot on the other hand PROTESTANTS affirme that it signifies not the making of a man just by infused inherent righteousness but to absolve account and pronounce a man righteous Prov. 17.15 he that justifies the wicked and he that condemneth the just even they both are abomination to the Lord. Marke to justify is not to make inherently just and holy for this would not be abominable but acceptable to God but it is to absolve and pronounce a man righteous as to condemne is to declare a man guilty and accordingly sentence him to punishment Now in that he saith that they are justified by Christ revealed in them by which he understands grace and holiness wrought in them by Christ for he afterwards explains it to be that which in scripture is called Christ formed within Here he falls in with the Popish sense of Justification by righteousness infused And his more full agreement with Papists will appear even in that wherein page 34. 35. he saith that they greatly differ from them To make good this I shal do two things 1. Set down the words of G. Keith in his paper to me which Mr. Barclay acknowledges to be in substance the same with that which he hath written Saith he I perceive that by the righteousness of Jesus Christ imputed by which thou queries if we be justified thou understandest not his work of righteousness he worketh in his Saints but his obedience and sufferings even unto death in the flesh not excluding but including his souls sufferings at Jerusalem To which I thus Reply that we are even iustified by the righteousness of his obedience and sufferings in that Vessel or Man-hood not formally but causally forasmuch as by his obedience and sufferings therein he was the procuring cause of that grace and power of his revealed in us which produceth a work of righteousness wrought in us by which we are formally as the School-men speake righteous and this inward righteousnesse wrought by him in us is truely and properly his Righteousnesse and that on a twofold account 1. For that by his obedience and sufferings he procured an enterance to mens hearts to become a Prince and a Saviour in them Secondly In that he is not onely the remote procuring cause in the manner aforesaid but the immediat worker of it in us by his immediate Arme and Power so that he is well called the LORD our righteousness Now that there is no inconsistency between these two to be justified by the obedience of Jesus Christ in the flesh at Jerusalem as the remote procuring cause and to be justified by the work of Righteousness wrought by him in us as the formal cause is manifest being causes of different kinds vvhich do not repugne one to another but sweetly concurre to the producing their effect Thus far G. Keith Second thing to be done is to shew wherein PROTESTANTS differ from Papists in the matter of Justification which will be notably seen by the answer both of PROTESTANTS and Papists to this important and weighty question viz. what is that very thing which causeth a poor believing sinner stand pardoned and so just before GOD and for which he is pronounced righteous or absolved from the accusation and condemnation of the law and accepted unto eternal life Now the Papists in answering this question have recourse to infused inherent righteousness asse ting this to be the thing whereby they are justified in the sight of GOD. But PROTESTANTS though they look upon a principle of Grace within as an excellent gift of GOD yet they cannot leane to that for Justification but think their onely refuge to be the imputed righteousness of CHRIST namely the satisfaction and merit of his Death Passion and Obedience in fulfilling the law judging this to be the very thing by which Believers may appeare before GOD and in the confidence whereof they may live and die And for which they are accounted righteous absolved from death and accepted unto eternal life Now let us hear the Quakers answere to the aforementioned question and it will be found that as Papists make the formal cause of Justification to be an inherent righteousness wrought in us and inspired into us by the Spirit of GOD so the Quakers do