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
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
Testament Though the inward testimony of the spirit be of great use to perswade and assure us of the divine authority of the scripture yet it is false to affirme that this can be proved no other way but by the spirits inward testimony there are other arguments whereby the authority of the scripture may be convincingly and solidly proved against Turks and Pagans and all Anti-scripturists whatsoever Let me crave leave to put Quakers in minde of one argument which is excellently improved by that judicious servant of GOD Mr. Baxter in his book of the Saints rest page 239. Where he thus reasoneth if the Scriptures be neither the invention of Devils nor of men then they can be from none but GOD he takes it for granted that good Angels could not be guilty of forging the scriptures now he proves at length it would be needless to set down here the full proof of this argument because the book is common and in the hands of many that the Scripture is not the invention of Devils that no meer men were the inventers of Scripture it was neither devised by good men nor by bad men then sure by no man and consequently must of necessity proceed from GOD. When the Ancient Fathers had to do with Pagans who were strangers to the inward testimony of the spirit they made use of other arguments in proving the Scriptures Divinity such as the Heavenliness of the matter the Majestie of the style the efficacy of the Doctrine the verity of the predictions and by these and such like arguments they confounded the learnedst Pagans And JOHN CALVIN lib. 1. cap. 7. of his Instit plainly supposeth that there are other arguments besids the testimony of the spirit to prove the divine authority of the Scriptures saith he verum quidem est si argumentis agere libeat multa posse in medium preferri quae facile evincant siquis est in Coelo DEUS Legem Prophetias Evangelium ab eo manasse i. e. True indeed it is that if we pleased to deale by arguments many things might be produced that may easily prove that if there be a GOD in Heaven that the Law the Prophets and the Gospel came from him Now seeing the Quakers have cited CALVIN I would advise them to look to the 9. chapter wherein be fully sheweth that fanatical men who forsaking scripture betake themselves unto revelation do overturne all principles of godliness He saith that Ioh. 5.39 may be translated ye search the scriptures as Pasor translateth the words Ans The same Pasor speaking of that scripture the kingdom of God is within you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rendereth the words in medio vestro in sinu gentis vestrae that is in the midst of you in the bosome of your nation and yet the Quakers will not admit of this translation It is confessed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by some even PROTESTANT Writters in the indicative mood though by that which followes it appears to be imperative rather then indicative for the great controversie at that time was whether Christ was the Son of GOD and the true Messiah now Christ remits them to the scriptures which the Jews deservedly had in high esteeme as bearing witnesse unto him search the scriptures and they are they which testify of me As who would say peruse them frequently search them diligentlie digging for these heavenly treasures as men do for gold who break every clod that they may find the golden oare Neither doth Christ check them when he saith in them ye think to have eternal life this was a true thought as to the scriptures pointing out the way to Eternal life 2. Tim. 1.10 Seeing the Quaker page 29. granteth that the scriptures are profitable for doctrine correction reproof instruction in righteousness why then doth he not acknowledge them to be a perfect rule of faith and manners VVhat more can be requisite to prove their perfection then their teaching truth confuting errour reproving sin and discovering duty There is enough said and delivered in the Scripture to direct us in things to be believed and practised and if the Scriptures do not actually profit us for this end the blaime is to be laid at the door of our ignorance and perversnesse Now the scriptures are thus profitabe that the man of God may be perfect i. e. That the Minister of Jesus Christ may be compleate and every way fitted for the work of his Calling for though any man led by the spirit of GOD may in a general sense be called the man of God yet the Lord honours his Ministers with this tittle and peculiarly attributs it to them 1. Sam. 2.27 and 9.6 1. King 17.18 SECT III. Shewing that the Spirit within is not the Rule In stead of answering my argument proving that the Spirit within is not the rule he saith did these Jews receive Christ who had the scriptures Did they not reject him and why Because they hearkned not to the inward voice and testimony of the Father concerning him and this was the testimony which he said was greater then that of John Ans Look into the place where Christ speaks of this testimony and it will be found that it is no inward voice of the Father there spoken of See Ioh. 5.36 I have a greater witness then that of John for the works which the Father hath given me to finish the same works that I do bear witness of me That is his works in doing miracles these were a more convincing witness of Christs being the promised Messiah then that of John And therefore when Iohns Disciples askt saying art thou he that shal come or do we look for another Jesus answered go and shew John these things which ye do hear and see the blind receive their sight c. As for that testimony which the Father gave concerning Christ verse 37. it was not an inward voice and testimony but an outward audible voice from Heaven Matth. 3.17 compared with 2. Pet. 1.17.18 And Christ reproveth the unbelieving Jews in that they were ignorant of the Father though they gloried so much of him as being the people whose Progenitors had heard the voice of GOD Deut. 4.12 Now Christ sheweth that all this was nothing to them for they were strangers to such manifestations of GOD and they looked not like that people whose Ancestors had heard so much of GOD ye have neither heard his voice nor seen his shape He saith there is not any word 1. Ioh. 4.1 of trying the spirits by the scriptures Answer It is sufficient if there be warrand in other places though no express mention of it in this for trying the spirits by the scripture Now seeing every spirit is not to be believed that is every doctrine propounded as received by inspiration from Gods spirit false teachers will be as ready as any to boast of the spirit and therefore we must try from what spirit their doctrine cometh And what surer and
that they will rather confirme them in their deceit Now according to us scripture is the rule which lyes patent open to both parties And therfore a Papist of great note is faine to acknowledge that Scripturis nihil est certius nihil est notius i. e. nothing is more certaine and more evident then the Scriptures And this is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for conviction and as was said though the Scriptures do not actually convince the stubborn and stiff-heretick yet there is so much in them as may satisfy an inquisitive adversary who is willing to know right from wrong and truth from errour Appollos mightily convinced the Jews by the Scriptures It is inconsequential to argue that the Scripture or written word is not the rule to us to whom GOD hath set down his mind in write because it was not a rule to them who lived when the Scripture or written word was not As for the Prophets the event of what they foretold was that whereby they were to be tryed Deut. 18.22 When a Prophet speaketh in the Name ef the LORD if the thing follow not that is the thing which the LORD hath not spoken but the Prophet hath spoken presumptuously thou shalt not be affraid of him Ierem. 28.9 The Prophet which prophesieth of peace when the word of the LORD shal come to passe then shal the Prophet be known that the Lord hath sent him But because GOD for the tryall of his people may sometimes suffer such things to fall out as false-prophets fortell Deut. 13.2 Therefore when men pretend themselves to be prophets sent of GOD their doctrine must be brought to the rule and touch-stone of GODS written word and thereby examined Esay 8.20 He saith page 31. that we disjoyne the word and the spirit because many preach and read the scriptures and talk of them without the joyn'd concurrence of the spirit which they ought not to do Answer He hath not offered to prove that the Scriptures should not be read or spoken of without the concurrence of the spirit unless that be his proof we say they ought not to do but upon what ground do ye say so 1. The command for reading and speaking of the Scriptures hath not this condition annexed to it that we should read and speak of the scriptures onely when we have a concurrence of the spirit and never but then where is there such a condition mentioned 2. What shal be the carriage of wicked persons who are strangers to the drawings and motion of the spirit must the Bible be to them as an Almanack out of date Shal it be to them as a book useless to look into 3. When the Saints want the concurrence of the spirit may they not read and talk of the Scriptures as a mean of good to their souls Hovv many cold hearts have been rubbed and chaffed into spiritual heat by reading and talking of the Scriptures In so doing the Lord hath met vvith them and made their hearts to burne within them Now though the scriptures may be read and spoken of without the concurrence of the spirit Yet to affirme this is not to disjoyne the Scriptures and the spirit separating the one from the other for still the Scriptures remaine to be the endytment of the spirit being spoken and breathed forth by the spirit Act. 28.25 Well spake the Holy Ghost by Isaias the prophet unto our fathers Act. 1.16 this scripture must needs have been fulfilled which the holy Ghost spake by the mouth of David Marke the Scriptures which Dav d and others of the Prophets penned they are the breathings forth of the Holy Ghost himself Why doth the Quaker complaine so much for my improving Esay 59.21 as if it made so much against me whereas it is directly to that purpose which it was alledged for namely that GODS Spirit and word go together and doth not the Lord here promise that the Spirit and Word should continue with his Church and People to direct and instruct them in all necessaries throughout all ages sucessivly even unto the end of the world He asketh cannot dead things kill if men feed upon them Answ There is no doubt of it yet the Scripture or that part of Scripture which is called the law is said to be killing in such a way as dead things are not And therefore this killing Letter is spoken of as being the ministration of death and the ministration of condemnation For the Law threatens death against the sinner and curseth every one that abideth not in all things that are written therein 2. Cor. 6.7.9 Now are the dead things which the Quaker reckons up thus killing It shal not be denyed but feeding upon sand gravel stones c. will prove deadly and destructive to the body even as the drinking in of the lifeless poysonous opinions of Quakers will prove hurtful and destructive to the soul SECT V. Quakers have learned their Language about the Scriptures from Papists Now any may perceive a Popish designe in all the Quakers reasonings against the Scriptures for both Papists and they joyne in studing to disgrace them Herein they very much resemble one another Ye may hear how Quakers lisp after the Papists and concurre with them in speaking the language of Ashdod Do not Papists call the Scriptures Do not Quakers say of them 1. A nose of wax or a rule of lead which may be bowed every way as men please If the delusion be strong in the heart will it not twine the Scriptures without to cause the scriptures to seem for it 2. Papists call the Scriptures inky Divinity paper and parchment Quakers speake of the Scriptures as a dead letter 3. Papists blaime the Scriptures the reading of them by the Laity as that which causeth controversies multiplyeth both Heresies and Sects Quakers say ye that set up the Scriptures as a rule what Sects what jangling and contesting is among you 4. Papists preferre the Church before the Scripture Quakers prefer the light within hence they say that it is by the inward dispensation that the outward dispensation of the Gospel is serviceable without which it hath no service at all 5. Papists contemne and vilify the Scriptures Quakers will not have the Scriptures to be so much as a copy to thē but the Spirit is both their teacher and their copy and if they walk according to this by looking upon it and eyeing it they shal be good scholars and proficients they need not go forth for a copy 6. Papists say the church was judge before the Scriptures were written Quakers say there was a rule before the Scriptures were written 7. Papists deny the Scriptures to be the principal compleat rule of faith And Quakers do the same So true is that of Tertullian CHRIST is alwayes crucified between two theives He denyeth That that more sure word of prophesie 2. Pet. 1.19 is the scripture Answer Had it not been meet not onely to have denyed this but
the 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
such as are keept by the power of GOD it is through faith but as they abide not in that power through faith but wander from it they fall and cannot but fall Answer A goodly reply forsooth which is as if he had said if the Saints fall from faith they must fall and cannot but fall Remonstrants grant that a Believer quatalis as a Believer cannot fall away but qui talis est he that is a Believer may fall away Now the designe of that Scripture 1. Pet. 1.5 is to shew that there are two things concurring to prevent the Saints total and final fall namely faith and the power of GOD both work together to keep the Saints unto Salvation that Lord who gives faith unto his people helps them to persevere in it for he is not onely the authour but the finisher of their faith Heb. 12.2 In answering Ierem. 32.40 He saith it should be translated thus I will put my fear in their hearts that they may not depart from me Answer The words in the Hebrew are lebilti sur megnalai which will as well carry shal not as may not depart from me But granting that the words were translated according to his own desire yet they are full enough to prove the Saints perseverance the Lord putting his fear into them for this end GODS love will not suffer him to depart from the Saints and fear will not let them depart from GOD GOD principles their hearts with such a measure of his dread and fear as stayes them from an utter departur from him He maketh short work with these other Scriptures Ioh. 10.27.28 Ioh. 13.1.1 Ioh. 2.19 saying that they speak of those who were to come to a through regeneration Answer This is a bare affirmation without any proof There is no mention in the texts themselves of a through regeneration and if it be onely throughly regenerate or perfectly sanctified persons that shal persevere then perseverance is the priviledge onely of Saints in Heaven whose attainment this perfection is and not of Saints on earth who groan under their imperfections Now seeing that Saints who have true and saving grace are the Regeneat Children of GOD when by faith they receive Christ GOD ownes them for his children and they are truely regenerat Gal. 3.26 Ioh. 1.12.13 On the other hand graceless persons are branded as being the children of the Devil Ioh. 8.44 Is it not then manifest that to mantain the total and final Apostasy of the Saints from grace will inferre that they who are the children of GOD by true regeneration this day may the next day become the children of the Devil Because the grace that they have now they may utterly lose it erre to morrow He asketh whether I look upon the Quakers as having fallen away Answer His book containing nor onely his privat sentiments but the common opinions of Quakers is a sufficient proof that they have apostatized and fallen from the truth and such of them as have felt a gracious operation on their hearts but in this houre of temptation are under a sad snare I trust the Lord will convince them and grant them repentance to the acknowledgement of the truth that by their rysing againe they may edify and rejoice those Souls whom they have wounded and stumbled by their fall HEAD XVI Concerning the hazard and danger of Quakerism SECT I. It tends to the neglect of that Worship which is due to GOD. He saith page 67. That they deny not true worship but onely our Idolatrous worship Answer If our Worship were Idolatrous they had reason to deny it but it is unreasonable to call our Worship Idolatrous when they have not a shadow of reason to prove it to be so unless the Gentle-man think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quakers naked affirmation is a sufficient reason Now it is manifest that Quakers refuse GOD the worship which is due to him in the use of the creatures in that they can and do adventure to use these without seeking GODS Blessing upon them which hath been by former Saints accounted a profane custome utterly unfit to be heard of among Christians professing the knowledge and fear of GOD Are we not commanded to eat and drink to the glory of GOD 1. Cor. 10.31 And must we not then look up to GOD and desire his help to improve the creatures to his glory Besids the creatures of themselves cannot nourish us if GOD deny his blessing our eating and drinking can do us no good and therefore we have need to address our selves to GOD by prayer for by this means the blessing is obtained and the creatures come to be sanctified to us 1. Tim. 4.4 Object To receive the benefits and gifts of GOD with thanksgiving and to witness it sanctified to us by the word and prayer is owned by us Answer Do Quakers witness the creatures sanctified to them by prayer when yet they do not pray for the sanctified use of them Pray observe the way that Christ tooke his example is worth our imitation at the receiving of the creatures he lookt up to Heaven for a blessing Mark 6.14 and gave thanks Matth. 15.36 and this appeares to have been his ordinary practise he was knowne of his Disciples in breaking bread it being his ordinary manner to bless the bread in some special way which he break whereby he was discerned and differenced from others Luk. 24.30.31 Object It is usual among us when we sit down to waite upon the Lord for sometime that we may know our selves stated in his fear and as there we stand outward expressions may be uttered by us Answer When they are not thus stated in GODS fear yet they have liberty and freedom to fall to meat so it would seeme though they will not pray without fear yet they can eate without fear which is the character of wicked persons Jude verse 12. As for their waiting its but an engine to overthrow Scripture precepts seeing it hath reference to a new inward command without which they do not hold themselves obliged to express their desire in words but as they are thus required of them He addeth page 68. That to say that a man cannot nor ought not to pray without an impulse the spirits drawing and motion hath no bad tendency because all such prayers as are performed without the help of the spirit are abomination not true prayers but hypocritical and deceitful Answer We grant these things First That the spirit teacheth and helpeth the Saints to pray sometimes they are so stirred and moved to prayer that they cannot be at quiet but they must to some secret corner and there poure out their complaints before the LORD Gal. 4.6 Secondly That the season when the spirit moveth to duty should be laid hold on Psal 27.8 when thou saidst seek ye my face my heart said unto thee thy face I will seek Thirdly When the spirit moveth the wâ—ek is sweetest then the Christian is cheerful in the exercise
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