their tâ—stimony but by the inward testimony of the spirit Calvin after hee has said all that can be said of outward wayes at last concludes the only certaine way to know it in deed is by the testimony of the spirit l. 1. c. 7. Sect. 4. of his Inst. as to the course that Paul tooke with the obstinate Jewes it was very commendable becaus they said they beleived the Scriptures and seemed to esteeme them much though they opposed the truth witnessed to in the Scriptures so that it is evident that some great pretenders to the Scriptures can make a cloak of them to deny Christ himselfe as yee doe at this day And though Paul tooke that course with the Iewes yet wee see hee tooke no such course with the Athenians to whâ—m he cited no Scripture nor endeavoured to perswade them by it but told them they were the off spring of God and wished them to feel after him who was not afar of from every one of them thirdly sayest thou the saints had recourse to the Scriptures in the examination of Doctrines So have wee too as befor has beene declared but that will not prove the Scripture is the rule Pag. 16. Fourthly thou sayest wee ar commanded to search the Scripturs Iohn 5. 39. Answer The words may be translated you search the Scriptures as Pasor translateth them But wee doe acknowledge the Scriptures are to be searched but are not to be rested in which was the Iewes fault who vvould not come to Christ to get life thinking to have eternal life in the Scriptures vvhich Christ cheks them for and that the Scriptures are profitable for doctrine correction instruction vvee owne and are commended for their dignity and authority but they are thus profitable onely to such as come to the Spirit to guide and direct them hovv to make use of them else they may prove an occasion of stumbling as they did to the Pharisees hence it is said that the man of God may be perfect mark the man of God not every Man novv no man can be truely called the man of God but hee that is led by the Spirit of God Next thou vvouldst undertake to prove that it is not the mind of God that the Spirit within men should be the Rule in which thou fallest very short as appears by saying that Christ made use of the Scripture to prove himselfe c and not the light within And did these Jewes receive him who had the Scriptures did they not reject him and why because they hearkned not unto the inward voice and testimony of the Father concerning him and this was the testimony which hee said was greater then that of Iohn though Iohn was the greatest of the Prophets and those vvho beleeve had the witnesse in themselves 1 Ioh. 5. 10. but to thâ— unbeleiving Iewes hee said yee have neither heard his voice nor seene his shape Secondly Thou sayest there is an expresse command to try the Spirits 1. Ioh. 4. 1. Answ. but is there any word there of trying them by the Scripture Cannot the Spirits be tryed by the Spirit of God or is there any better way to try them How tryed Peter the spirit of Ananias and Saphirah And is not the tryall and discerning of Spirits the priviledge of the Saints now And how is it a peculiar priviledge to saints unles it be done by the Spirit of God For the Scriptures any can make use of the Apostle Iohn writing to the Saints concerning seducers points them to the Anoinâ—ing which remained in them and did teach them all things and by this they did know all things and consequently Spirits 1. Iohn 2. 20. 26. Thirdly thou sayest undoubtedly there are strong delusions c. Ans. there are so indeed But was there any more strongly deluded then the Pharisees Yet how much did they lay claime to the Scriptures how came they then to be deluded who wer so skilled in the Scriptures according to the letter of them and the poor People who were not so skilled so rightly to hit the matter And as to thy question what way shall the delusion be tryd if you neglect the VVord of God and look only within Answ As for the VVord of God nor yet the Scriptures testimony wee neglect not but what way thinkest thou shall the delusion be tryed If you neglect the Spirit within and look only upon the letter and words vvithout you if the Delusion be strong in the heart will it not twine and vvrest the Scriptures without to cause the Scriptures to seeme for it and suppose a man be deluded with a Spirit of delusion what can help him but God whose Spirit searcheth all the deepest things of Sathan and can and doth dscover them to those vvho love to be undeceived and are faithfull to God in what they certainly know And 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 but if a man be deceived either first or againe he is to blame himself for his defect in not being duely watchfull and faithfull in what is discovered to him of God truly and certainly Consider the tendency of thy argument which strikes not only at the certainty of the Saints faith now from the Spirit within and the assurance of knowledge there from but also strikes at the very certainty and assurance of all the Faith and knowledge the holy Prophets and men of God had from the Spirit vvithin when Seripture was not Wee are in no greater hazzard to be deceived now then they were then You that set up the Scripture as your only rule the many sects of you what jangling and contesting is among you while one pleads for his sence and another for his which all proceeds from their wandring from the Spirit that gave forth the Scriptures And as to satisfying of others wee refer recommend them to the same Spirit in them to receive their satisfaction from that which only can and will satisfy them who wait for it in singlenes Pag. 18. And whereas thou sayest the Saints are led and guided by the Spirit but it is according to the Scriptures So say wee too But it doth not therefore follow that the Spirit hath so tyed and limited himselfe to the use of the scriptures as alwayes to use them in every particular step of his guiding the Saints the Spirit is free to use or not use the scriptures at his pleasure and guideth the Saints in many particular steps of their life for which there is no particular scripture either to approve or disprove them in As for the more sure VVord of Prophesy wee grant it is the rule but deny that that more sure VVord is the Scriptures but it is that VVord in the heart from which the Scriptures came and in and by which the Scriptures are to be interpreted and is it not grosse blindnes darknes to say the Scripture is more
ignorant of the differences according to his owne Confession he is not ashamed to forge numbers of lyes upon the Lords People and as if they had been truths consisting in his knowledge to vent them before a publick auditory which sermon is largely answered by G. K. together with some animadversions upon it from A. J. Also severall papers past betwixt W. M. and G. K. which haâ— their rise from some queries sent by P. L. to W. M. answered by W. M. to which was returned a reply by P. L. the saâ—e was replyed â—o by G. K. which having received a reply from W. M. was again replyed to at length by G. K. it is now two yeares and upwards sineth last papers from our friends hands were returned to the respective Priests unto which as yet there is no answer nor any of them published but instead of all at last comâ—s out a Dialogue of which the proverb is verified pâ—rtâ—riuâ—t montes nascitur mus subscribed by no hand but generally understood to be W. M. and by him not denyed which whether it bee to deale fairely or ingenuously the ingenuous may judge Ingenuous dealing would have stated things as related from our own friends hands and given an account of the many Scripture proofes and arguments made use of in our friends papers which this author in his Dialogue hath done nothing lesse but deceitfully hath represented us considering what had past before to which he himselfe who ever he is could not but be privy and disingenuously hath dissembled and waved almost all the Scripture proofes arguments used by our friends in their aforesaid Papers as any may see who are willing to looke into the said Papers Coppyes of which are in several hands and any who desire to read them may have them readily from our friends Therefore however this worke of his may satisfy and deceive a benighted multitude whose faith is pinned upon other mens sleeves neverthelesse I hope it shall be an occasion to discover these men to any who are ingenuous and love not to be hoodâ—incked but are willing to know the Truth So Reader having given thee this account I leave thee to the perusing of the following Papers omitting these needlesse Apologyes and flattering insinuations usual in Epistles of his Kind my end being to answer the good in all and to starve and not to feed the evil in any And I referre my selfe to that innocent and pure principle the Light of Christ Jesus in thee which beares testimony against all evil that thereby tbou mayest try and examine what is here writ and who are the owners of Scripture and who are the wresters of it which thou canst only truly discover and discerne by the Spirit from which the Scriptures came even that inward Light and Word of Grace that is able to build thee up and establish thee in the Truth unto which I recommend thee Urie the 19 of the 2 Month 1670. R. B. To the AUTHOR HAving taken a serious view of the Dialogue lately published by thee and having weighed and considered it in the fear of the Lord I found it incumbent upon the to reply unto it both upon the account of Truth at which it strikes and for thy Soules sake as also for others that any simple hearts who have received hurt by it may be undeceived and thy unfaire dealing may be manifested in order whereunto before I enter upon the examination thereof particularly I have some things to lay before thee And first as to the manner and method of thy book by way of Dialogue it is no wayes allovvable from thee being but a meer shift to shuffle by those other papers aforesaid from being noticed oâ— regarded where all these controversies are spoken to aâ— large Secondly the nature of this kind of wroâ—ng ought to have engaged thee to set dovvne as largely what could be said on the one hand as on the other and to have brought in all the proofs and arguments alledged by the Quakers or at least the most considerable but in that thou hast done nothing so much as becoms a man far lesse a Christian as any who have converseâ— with that people cannot but be sensible of Thou hast made a bare representation of the Quakerâ— principles and that so scantly and mincingly that thou frequently giveâ—t thy self occasion to fight against a man of straw But that wherein thou hast manifested the baâ—nes of thy Cause and thy weaknes in pleasing for it is that the substance of what thou hast said is nothing else but that which was writ in the papers before mentioned and so largely answered already Whereof thou art altogether silent and wouldst insinuate that what thou hast here writ was never answered by any Quaker yea is unanswerable Thirdly In the beginning of thy Epistle thou alledgest that thou hast examined divers Opinions of the people called Quakers and after â—â—yall found them to be naught where as thou hast not so much as mentioned far lesse answered the Arguments used by them and in the manner of signifying their principles thou givest not their own words but couchest them in such words of thy own framing as may bear the most disadvantagious construction hence thou sayst that they deny original sin that they overturn the doctrine of the Saints perseverance that they call the ordinances of Christ the inventions of men all which things as so conceived are false 4. There hath appeared in thee ane airy spirit full of vanity and selfe conceit a thing which thou seemest much to cry out against in others and wil not see it in thy selfe hence in thy Epistle thou boastest that thou hast so succinctly confuted their errors highly commending the manner of thy writing as that which for ought thow knowest was never done by any who never handled these things with greater plaines and condescendingnes to the meanest capacity and in so narrow a compasse as thy owne words bear The signifying that it was the judgement of some that the publishing of thy papers might tend to edification the crying up of thy Zeale for the ordinances and many other passages too tedious to relate doe very much evidence an itching desire in thee to be commended and applauded in thy enterprise 5. In the writing and framing of thy discourse thou hast introduced thy selfe most childâ—shly and ridiculously and takest frequent occasion to play upon thy own worâ—s and snatch at them as if thou hadst got some great advantage not unlike dogs that bark at their owne shadow or these crâ—aturs that run and are mad when they see themselves in a looking glasse supposing it to be some other when indâ—ed it is but their ownâ— Image that this is thy way appears in many pages in thy book as they are heerafter examined Now more particularly So soone as thou enterest upon the matter of debate Pag. 2. thou beginnest with great disingenuity an evidence of what may be expected or will be found throughout the rest
For notwithstanding the words of the Quaker are of thy owne framing and that they lye patent before thee yet thou hast not had so much honesty in thy answer as to subsume them aright The Quaker sayes I use not flattering titles and give thee not heathenish salutations and bowings least I should sin and be found an Idolater in answer to which thou beginnest with a false subsumption saying thou wonderest that he should call salutations and bowings heathenish and Idolatrous Indeed it is no strange thing that thou and others misrepresent us and belye us in repeating our words at a distance when in this manner of writing thou canst not truly repeat those words which thou placest for ours when they be just written before thee Is it not one thing to say that Salutations that are heathenish or heathenish salutations cannot be used without sin and idolatrie and another thing to say that salutations and bowings are heathenish and idolatrous Who is so blind as not to see here a vast difference As to the first who dares deny it to be a truth that vvill offer to call himselfe a Christian to vvit that salutations and bovvings that are heathenish cannot be used vvithout idolatrie and sin But as to the other that Salutations and bovvings are heathenish and idolatrous being taken in generall vvas never said nor judged by the Quakers and therefore to charge them vvith it is utterly false and a lye for such salutations as Christ commands and the Apostles practised the Quakers dearly ovvne and frequently use and find in them great refreshment becaus there through the life flovves and is communicated from one vessell to another but such salutations thou art ignorant of and of the life that is there through communicated vvhich bears testimonie against all that is heathenish and idolatrous and leads out of it and therefore in thy dark mind vvouldst from thence plead for the customary salutations of the heathen as appears by the proofs thou bringest vvherein thy folly is very much manifested Christ sayest thou commanded his disciples vvhen they entred into a house to salute it hee did so and what more And if the house be vvorthy their peace shall be upon it to vvit the peace through the salutation intimated or offered becaus they brought to that house the tender of the Gospell and glad tydings vvhich vvas a good salutation but vvhat vvouldst thou inferr from that that vve ought to doe of our hats one to another a thing vvhich they never did by vvhose example thou vvouldst presse us to doe it and it is knowne that it is a thing unusuall in that part of the world to this day That other proof alledged from Paul saluting the Churches makes as litle if not far lesse to the purpose Paul in his Epistles who was at a great distance vvisheth grace and peace to the Churches from God the Father and the Lord Iesus Christ Ergo wee ought to take of our hats Can there be any thing more ridiculous is this the great esteeme yee put upon the scriptures to take the salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit vvhich vvas the very blessing of Paul to the Churches or rather of the Spirit through him for to prove your doing off hats one of the corrupt customs of this vvorld Is not this to make a mock of the Scripturs and a stretching them to plead for that against vvhich is the naturall tendencie of their testimonie Next thou givest us Abrahams practise but every practise of Abraham is not a rule to us nor to you either the like may be said of that of Moses Though Moses did obeisance to his father in law that makes nothing against us far lesse his kissing of him and asking him of his vvelfare both vvhich things the Quakers deny not Thou acknovv ledgest that religious vvorship given to the Creature is idolatrie What is Religious Worship but that vvhich is given to God and is not the bovving of the body and uncovering of the head the signification of your Worship to God And if yee give the same to the Creature also where is the difference for in the external signification it is not distinguished unles it be said to be the intention which if it be wee shall have the Papists pleading the same for their adoration of images and the relicts of the saints And truly your being found in these things gives them advantage in that matter That courtesie and Christianity are not repugnant vvee deny not and therefore for Christians to be Courteous one to another is very fit vvhich indeed that the Apostle commands wee acknowledge But that Courtesie consists in taking off hats and bovving to one another that rests for thee to prove In the next place to prove the indifference of using the plurall number instead of the singular to one person thou sayest thou art very confident the Kingdome of God consists not in vvords so am I too yet I strange thou shouldst say so considering thy principles for vvhat is all your preaching but words yea vvhat is the Scripture it selfe I meane that vvhich yee have of it to vvit the letter but words And seing the very Gospell according to you is but a company of words being a declaration of vvhat past many hundred years agoe hovv has thy zeale here to oppose the Quakers made thee forget thy selfe in this matter Thou sayest that to vvhich the singular number is agreeable the plurall may be applyed to without making a lye The proofs alleged for that be Matth. 23. 37. Luk. 22. 31. 3 Epistle of Iohn vers 13 evince nothing in this matter for the Contexts being rightly considered vvill clearly make out that the vvords are not applyed to one single person only exclusively of others and that of Luke is to a flock comprehending the disciples to vvhom hee vvas speaking just before but there is no confounding of the number vvhere one single person is only spoken to and that vvithout understanding of any more And though indeed it vvere good that the difference vvere not greater yet the differences in these things evidence that there be differences in greater matters And in respect that yee are estranged from the principle that leads out of corruption in all things therefor yee cannot see the vveight that is in these things vvhich is more then yee are avvare of Pag. 3. Thou seemâ—t to take great advantage of these words Heretofore I walked according to my light and the same I doe still and while in the integritie of my heart I walked in the way thou art now in I dare not say but God countenanced me in it Here thou makest a great stirr as if thou hadst brought the Quaker to a great Dilemma But to passe by thy examining of the weak objection which thou makest in the Quakers behalfe which I beleive was never alledged by any of them unto thee as that wherwith they either only or cheifly defend
looking upon the ground vvhereas if ever thou comest to knovv the Scriptures a right or to confer a right concerning them so as to proffit thou must first come to that silence thou novv so much despisest So that these things very vvell consist though the vvorld may judge othervvayes vvhom thou vvilt have to be judges in the case but in the judgement of those vvho are redeemed out of the vvorld vvee shall be found to put the scriptures in their true place Thou canst not but smile thou sayest that a man of understanding should grant the Scriptures to be a declaration of Gods mind and yet deny them to be Gods VVord for what is a VVord but a declaration of ones mind Ansvv. Here thy lightnes appears vvhich darkens thy understanding if thou must needs smile doe it at thy impertinent reason for though a mans VVord be the declaration of his mind yet every declaration of his mind is not his word for signes may be a declaration of a mans mind without his word and people usually distinguish betwixt a mans VVord and his writ And so though the scripture be a declaration of Gods mind yet it is not his VVord properly nor can those properties which are declared of the VVord belong to the scriptures as hath oft beene demonstrated but to that inward and living VVord as it doth declare it selfe whether in the heart or in the mouth The VVord of God is like unto himselfe spirituall yea Spirit and life and therefore cannot be heard or read with the natural externall senses as the Scriptures can nor does the Scriptures cited by thee as Hosea 1. 1. Ioel. 1. 1. Isaiah 38. 4. Ieremiah 14. 1. prove thy intent For that VVord vvhich came unto the Prophets vvas that from vvhich the scriptures vver given forth vvhich VVord you confesse vvas immediate from God but you say it is ceased to come novv And did not all the Prophets prophecie from Christ the Word Thou mightest ss vvell reason thus that vvhen it is said the Spirit of the Lord came upon such a one or to such a one that therefore the scripture is the Spirit and so deny all Spirit but that vvhich is the Scripture as some doe in other Sects calling the vvritings of the Apostles and Evangelists the Spirit and denying the necessity of any other thing vvhich is abominable deceâ—pt and vvresting of Scriture and that the Prophets declaring their message said thus saith the Lord provs that vvhat God spake in them and through them as the living VVord declared it selfe vvas the VVord of God but not the letter or vvriting And vvhereas thou sayest it is all one to say the scripture saith and God sayeth Answer by vvay of inference and collection it may be said they are one becaus of their agreement yet the living VVord and speech of God is not the scripture more then the sun beame is the shadow â—hough the one agrees vvith the other every one that reads or hears the scriptures read hears not God immediatly now that vvhich God speaks to any or in any immediatly that is only his VVord properly unto them As they vvho only read my Letter cannot be said properly to hear me by VVord of mouth Christ said to the jewes yee have not heard his voice though they heard the scriptures and though the Apostle useth some scriptures out of the old Testament it prove not hee had not the VVord of the Lord speaking them immediatly in him and to him That scripture thou biddest remarke 1 Thess. 2. 13. provs not thy intent neither for the VVord which they heard of the Apostles was that living VVord declaring it selfe through the Apostles which was answered by the same in them who heard they heard Christ of in and through the Apostles does it therefore follow that Christ is the Scripture And lastly Mark 7. 13. Servs thy purpose no more then the rest for the Pharisees in striking at the fift commandement did conesquentially strike at the living inward VVord which gave it forth as those who strucke at any of the Apostles struck at Christ yet none of the Apostles was Christ as nether is the 〈◊〉 as it is outwardly vvritt to speak properly the VVord of God And truly the reason why vvee may not call the Scriptures the VVord of God to speak properly is that people may be directed to that invvard living VVord for by their being so much called the VVord of God they have beene putt in Christs stead and have beene set up as an Idoll in stead of that from whence they came so that to avoid this hazard vvee have putt them in their due place Pag. 14. To prove that it is the mind and VVill of God that the Scriptures should be the Rule thou citest Isay. 8. 20. To the Law and to the testimony c. But it rests to be proved that the Law and testimony vvas not the inward Law and that that Word according to vvhich they vvere to speake vvas not the inward VVord vvhich is said to be in the heart It is observable that to prove this thou bringest Ioh. 7. 49. vvhere the Pharisees say have any of the Rulers or Pharisees beleived in him but this people that know not the law are accursed This place sutes the matter very vvell but makes much against thee For the Pharisees here were crying up the outward Lavv and the knowledge of it averring that the ignorance of it caused the meane people to beleive in Christ. So doe yee novv yee pretend to cry up the Law and say the ignorance of it occasions so many to leave you And as they then were setting the Law above Christ and covering themselves with a zeal for it persecuting him and reviling his followers as ignorants So yee now whilst yee are boasting of your great knowledge in the Law and in the scripture and your high esteeme of them yee are despising crucifying the same Christ in his spirituall appearance and upbraiding his followers now as thâ—y did then as ignorants and contemners of the Law And as to Luk. 10. 26. how readest thou This was spoke to one that was a Lawyer or interpreter of the Law and relyed upon it so Christ spoke this to check him and beside the dispensation of the Law which this Lawyer was under was different from that of the Gospel in this matter as may appear Heb. 8. 10. Againe as for Christ and his Apostles useing the Scriptures for convincing of their opposers so doe wee and yet this proves not that either hee or wee judge them to be the Rule wherby to try all things and Spirits yea even the Spirt of God himselfe Pag. 15. Thou seemest to lay much stresse upon this that it wer impossible for us to prove to a Iew or a Turk that Iesus the Son of Mary is in very deed the Christ without the Scripture But I Answer thee to that easily by what way wilt thou perswade a Turk to believe the Scriptures or
sure then that VVord light life and Spirit from which they came Had not the Scriptures all their sureness from the inward testimony of the spirit How then can they be more sure Thy example of the Schoolmaster the coppy servs not thy turne for the Spirit is unto the Saints both their teacher their Coppy And they need not goe forth for a Coppy if they vvalk according to this by looking upon it eying it they shal be good Schollers Proficients hee writes them a living Coppy in their hearts engraves it on fleshly tables whereas they who looke upon no other Coppy but the VVords without them are those who are ever learning but never able to come to the knowledge of the truth Pag. 19. Thou askest why wee disjoine the Spirit and the Scriptures citing Isaiah 50. 21. Answ. Wee are not to disjoine what the Lord putteth together somtimes the Spirit joineth or concurreth with the Scripture VVords and sometimes not how many preach and pray and read the Scriptures and talke of them without the joint concurrence of the Spirit Which wee say they ought not to doe the Scriptures should never be used to preach and pray c. But in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but yee disjoine them who would have praying in the letter and useing of it without the motion of the Spirit to such the Scripture is indeed but a dead letter and it is nowayes a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men and this is not a reproach to them but their Glory so nor is it to Scripture Thou sayest they are said to be a killing letter and this shewes that they are not dead Answ. A poor argument indeed Can not dead things kill if men feed upon them If thou feedest upon sand gravell stones shells will not these things kil thee though they be dead And if thou feedst upon the letter without thee and not upon the life thou canst not live yea if one that lived did depart from feeding upon the life to feed upon the letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59. 21. For it is one thing for God to put VVords into mens mouths and far another for men to gather these VVords from that without and put them into their owne mouths nor doth it say that the VVords God shall put into their mouths shall be no other words more or lesse but the expresse scripture words why art thou not ashamed to cite this scripture doe yee not say to speake as the infallible Spirit givs utterance is ceased aâ—d consequently Gods putting VVords into the mouth Gods furnishing them with VVords suggested from his owne Spirit and life which the holy Prophets and Apostles vvitnessed to speake as moved by the holy Ghost doe yee not say this is ceased why then citest thou a scripture which is so plaine and clear for it but that thou art in blindnes and confusion Pag. 19. In thy procedure upon the point of justification thou makest a large step in that crooked path of deceipt wherein Thou hadst too much traced from the beginning but now more abundantly then ever thou displayest the Banner of thy disingenuity and gatherest all thy forces together it should seeme resolving to give the Quakers a finall over throw And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of justification in a point where none is jumbling it among us as thou advancest a litle further Pag. 20. 21 having given a very scant account of their doctrine in this matter couching it in most disadvantagious terms thou takest great liberty to extend thy selfe in a foolish and vaine excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou maist come to have a discovery of thy Vanity and malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainnes declare the principle of truth in this matter thereby observing thy misrepresentations Secondly shew what vast difference is betwixt us and the Papists therein And thirdly make manifest how much nearer of kin yee are to the Papists even as to this particular and the things relating thereunto then wee which may serve as a seasonable shower to allay that windy triumph vvhich thou endeavourest to establish unto thy selfe As to the first vvee are justified by Christ Jesus both as hee appeared and was made manifest in the flesh at Ierusalem and also as hee is made manifest and revealed in us and thus wee doe not divide Christ nor his righteousnes without from his righteousnes within but wee doe receive and embrace him wholly and undivided THE LORD OVR RIGHTEOVSNES Ieremiah 23. 6. 1. 30. By which wee are both made and accounted righteous in the sight of God and which ought not nor cannot be divided And the manner and way wherby his righteousnes and obedience death and sufferings without become profitable unto us and is made onrs is by receiving him and becoming one with him in our hearts embraceing and entertaining that holy seed which as it is embraced and entertained becometh a holy birth in us which in Scripture is called Christ formed within Christ within the hope of glory Gal. 4. 19. Coloss. 1. 27. By which the body of sin and death is done away and wee cleansed and washed and purged from our sins not imaginarily but really and we really and truly made righteous and holy and pure in the sight of God which righteousnes is properly enough said to be the righteousnes of Christ for it is immediatly from him and stands in him and is as unseparable from him as the beams are from the sun and it is through the union betwixt him and us his righteous life and nature brought forth in us and wee made one with it as the branches are with the vine that wee have a true Title and right to what hee hath done and suffered for us for being so closely united to Christ his righteousnes becometh ours his obedience ours his death and suffrings ours thus wee know hiw and the power of his resurrection and the fellowship of his suffrings being made conformable to his death Philip. 3. 10. By which nearnes and fellowship wee come to know an unity with the suffring seed both in our selves and others and therein to travell for its raising and deliverance which yet no wayes derogats from the worth of the sacrifice hee offred up unto God without the gates of Jerusalem while
doe so are wee disingenuous and deceitful becaus wee deny them in your acceptation vvhich only comprehends the shadow that passeth away If Baptisme which is really and truly the Baptisme of Christ wee owne and participation of the Body and Blood of Christ which is really so I say if these things be really owned by us as they are indeed can wee be said to deny them becaus wee use not the shadow as yee doe while yee are ignorant of and strangers to the substance Nay it may be retorted much more properly and without deceipt upon your selves that yee do but pretendedly in VVords owne these things while indeed yee deny them so that herein yee are found to be the Equivocators who are contending for the husk and will needs have it accounted the kernell and there can be no errour more dangerous then to place the shadow for the substance for suchas so doe are those that trample upon the precious ordinances of Iesus Christ in which the work of grace is begun and increased Pag. 32. To prove thy assertions particularly thou beginnest saying that singing of Psalms is an ordinance of Iesus Christ vvhereby if thou understandest that singing of Psalmes was used by the Saints that it is a part of Gods VVorship vvhen performed in his will and by his Spirit and that yet it may be and is vvarrantably performed among the Saints it is a thing denied by no Quaker so called and it is not unusuall among them wherof I have my selfe beene a witnesse and have felt of the sweetnes and quickning vertue of the Spirit therein and at such occasions ministred And that at times Davids VVords may also be used as the Spirit leads thereunto and as they sute the condition of the party is acknowledged without dispute but that without the Spirit in selfe-will not regarding how the thing sutes their condition for a mixt multitude to use and sing the expressions of blessed David wee deny For that was not the method the Apostle spoke of 1. Cor. 14. 15. when hee said I will sing with the Spirit and I will sing with the understanding also therfore though singing of Psalms in the true use of them be allowable yet as used by you it is abominable and is a mock worship becaus yee cannot deny but that the persons using it are a mixed multitude knowne to be Drunkards Swearers VVhoremongers c. Now such cannot praise God for they are dead in their sins and it is the living that praise him and not the dead Next all lying is abomination but many times it falls out that by singing of Psalmes the people come to lye in the presence of God in stead of worshiping him by saying I am not puâ—t up in mind I have no deceitfull heart I water my couch with teares and much more of this nature which were the particular experiences of David and may be safely said by those that vvitnesse the same thing but as to you that use them are false untrue I say as thou doest that though every Psalme does not sute our condition yet in every Psalm there may be meditaion for edification but this no wayes meets the case for there is a great difference betwixt meditating upon a Psalme singing one vvhereby vvee apply ourselves to the Lord in the vvords of David vvhich unless they sute our condition cannot be done without a lye Pag. 33 and 34. Thou comest to prove that Baptisme with water is an ordinance of Iesus Christ for which thou givest as a reason First because John baptised with water and was really sent of God Which thing is not denyed because Iohns baptisme vvas a Baptisme vvith VVater But that that vvas the Baptisme vvhich vvas to continue is the matter in question to prove vvhich thou bringest in thy Second reason that the baptisme of Christ and the baptisme of Iohn differed only in circumstance and not in substance because they agree in the Author in the Matter and in the End To which I answer that though they agreed in the Author that will not conclude them to be one because by the same reason it might be said that the Old Testament and the New are one or that Circumcision Baptism are one for that God was the Author of both As to the matter they are not one neither for the one was a Baptisme with VVater and the other a Baptisme with the Spirit and with fire as Iohn himselfe distinguisheth them Mark 1. 8. Now in respect baptisme with water can be administred where the other to wit with the Spirit is not therefore they are not one in Substance They also agree not in the end for the end of the one to wit Baptisme with VVater is but to point or shew forth the other So that as the shadow and the Substance differ in their ends in like manner doe these two for the end of the shadow is but to point to the substance the end of the Substance in this thing being to cleansc and purifie the heart produceing that effect to such as it is truly administred unto but the shadow is frequently administred and the heart not cleansed therfor they differ in their ends Now to shew that they differ in substance it is written Acts. 19. Vers. 2. 3. 4. 5. that there were of the baptisme of Iohn who had not so much as heard of the holy Ghost far lesse received it Now had the Baptisme of Iohn and the Baptisme of Christ beene one they could not have had the one and beene altogether ignorant of the other For a Third Reason thou sayest that Iesus Christ commanded and enjoined the Disciples to baptise and that baptising they used water But wher hee commands them to Baptise Math. 28. there is no command to baptise them with VVater or into vvater but into the name of the Father Son and holy Spirit So here is the baptisme into the Spirit but not into outward water and the Apostles vvere Ministers of the Spirit and ministred the Spirit unto those vvho beleived And though they used the water baptisme at tymes yet it rests to be proved that they did it in obedience to that generall command Math. 28. and not in condescendence to the people vvho had received a great esteeme of Iohn and vvere so nursed up vvith outward Ceremonyes that it vvas hard suddenly to vveane them from such as they did the like in other cases vvhich also servs for ansvver to thy Fourth Reason vvher thou instancest Peter his baptising Cornelius after he received the Spirit for Peters vvords imply no command but only that at that occasion the thing might be done Can any man said he forbid water that they may not be baptised Acts. 10. 47. And though it be said Vers. 48. that hee commanded them to be baptised in the name of Christ yet it holds forth no command from Christ only the thing being agreed upon that it might be done he bid doe it but that the Apostles received
seeketh after miracles and though Miracles should be given they who will not beleive the testimony of the Spirit of God in their consciences bearing witnesse to the truth will not also beleive becaus of Miracles as wee see plainly in the Jewes And whereas thou sayest Iohns immediate call is evident by the special predictions both of Malachy and Isayas concerning him So are there many speciall predictions concerning the Lord his pouring forth of his Spirit upon many in these latter dayes to prophecy or minister as the Spirit should putt words into their mouths And as for these Scripturs Tit. 1. 5. Ast. 14. 23. which thou bringst in the Fifth place they prove not that those Elders had not the Authority and call of the Spirit of God in themselves And whereas in the Sixth place thou sayest though Ministers be set apart and ordained by men yet their Ministry is not from men but from God I answer where the inward call and Authority of the Spirit of God is not witnessed it cannot be said to be of God And though Moses be said to consecrate Aaron yet it doth not follovv that Aaron had no immediat call from God Seventhly thou sayest The ministry is so necessary that it is the will of Iesus Christ that it should continue unto the end of the VVorld Eph. 5. 12. 13. But thy proofe from that Scripture is altogether impertinent as to you vvho believe not that the Saints can be perfected in this life seeing the Ministry is given for the perfecting of them And that this perfection is on Earth is clear from the follovving verse That hence forth wee be no more as Children tossed to and fro for in the other life there is no hazard of being so tossed And if the Ministry perfected not men in this life it no where perfecteth them for in the other life it hath no operation upon them The Law and Priesthood therof was abolished becaus it made nothing perfect and if the Gospell Ministrie should not make perfect it should also be abolished And seeing your Ministrie perfecteth not it is not the true Ministrie of the Gospell as indeed it is not for it standeth not in the power of God nor is it exercised in the will motion of God your Ministrie being such that the whole ESSE or BEING of it may be without saving grace or true holines you expresly affirming that holines is not necessary to the being of a Minister but that a man may be a Minister of the Gospell who ought to be received and heard though hee have not the least graine of holines Eighthly thou sayest they who cast off the Ministerie of the word wrong their owne soules c. Ansvv. if it be understood of the Ministry of Christ it is granted but of yours it is denyed In the Fifth place Pag. 44 Thou vvouldst prove that the Lords people are under a tye engagement to keep the first day of the vveek for a Sabbath For a First Reason thou sayest the Fourth commandement requires the keeping holy of one day of seven but as it requires the observation of one day of seven so it expresly instanceth that day to be the seventh vvhich day yee keep not vvherfor as to the Second Reason If the command be morall and perpetuall as thou callest it it ought to be kept in every point of it vvhich yee not doing therein condemne your selves but the outvvard Sabbath or the keeping one day of the vveek for a Sabbath is not perpetuall but abolished together vvith the new moons and other feasts of the Jevves see Coloss. 2. 16. 17. Let no man judge yâ—u in meat or drink or holy day or new moone or sabbath dayes which are a shadow of things to come See also Rom. 14. vvhich plainly holds forth all dayes under the Gospel to be alike and said Paul to the Galathians yee observe dayes c. I am afrayd of you For a Third Reason thou sayest that Iesus Christ plainly intimates the continuance of a Sabbath becaus that speaking of the desolation of Ierusalem he said pray â—hat your flight be not in the winter nor on the Sabbath day Ansvv. but that Sabbath day is neither here nor else vvhere said to be the first day of the vveke The Jevves vvere to fly at that time and Christ holds forth their difficulties that it should be grievoâ—s unto them to be put to it to fly on their Sabbath day or be killed For they kept it in the strictnesse of it but as for any of your Sabbath keepers they are not so strait-laced but they will doe lesse necessary things then to fly from a danger on that day And as the outward Jew deâ—ireth that hee may not be putt to fly on his outward Sabbath so the inward Iew in Spirit desireth much more that hee may keep his Sabbath which is his Spirituall rest in Christ that the enemy oft seeketh to breake to cause him to fly on his Sabbath day but this to you is a Mistery Viz. what the Sabbath of them who beleive is Heb. 4. 9. 10. There remaineth therfor a Sabbatism to the people of God and hee that is entred into his rest hath ceased from his owne works as God did from his And that this Sabbath or rest is not an outward day is plaine becaus in the next verse hee saith let us labour therefore to enter into that rest But if it were an outward day it might be easily entred into but this is such a rest as none can enter into who hearken not to the voice of the Lord by beleiving and obeying it For a Fourth Reason thou sayest though yee keep not the same day the Iewes did yee have the same authority for keeping your day that they had for theirs Hence this day that wee keep sayest thou is called the Lords day Rev. 1. 10. it being set apart by the Lord for his service and as a Special memorial of his Resurrection Answ. but for all this here is no probation at all but meer assertions If yee have the same Authority produce it and let us see it Iohn was in the Spirit on the Lords day therfor the first day of the week ought to be kept how hangs this together Prove that Iohn meant the first day of the week wee read much in Scripture of the day of the Lord which is the Lords day but no where doe find it called the first day of the week or any other naturall day For it is spirituall and as God called the naturall light day so hee calleth the Spirituall light of his appearance where the Sun of righteousnes ariseth with healing under his wings Day And this is the day of the Lord wherin his people rejoice and are glad And whereas thou sayest it is set apart by the Lord as a Speciall memoriall of his resurrection This is thy naked assertion without any shadow of proofe if thou wilt say that therefore it is to be a holy
not so much as once bowed a knee to call upon God in their families What ground hast thou for this thy beliefe May they not bow their knees in their families though it be hid from the observation of malicious eyes who may so asperse them May they not pray in secret and be seene of the Father to pray according to Matth. 6. 6. Though they cannot be seene by the eyes of malicious Spyes And where a publick testimony in words is required it is also given nor doe wee know any friends of truth who have any whom they can joine with in Prayer in the family but doe meet together in the family and wait together breath together and pray together and that much oftener then thou insinuats sometimes without and sometimes with the outward signification of words so that wee returne this thy charge as false and malicious Thou sayest If this impulse be denyed for Years men all that while according to us must not pray But here thou speakest as one wholly unacquainted with the wayes and motions of the Spirit to suppose such a case which cannot be for the breathings and motions of the Spirit and especially unto Prayer are very frequent unto those who wait for them and are as necessary unto the Children of God as their dayly bread yea and more which the Father withholdeth not but giveth in due season But many times the Spirit of Prayer is felt to move and is answered when there is no liberty given to speake words in the hearing of others nor is thy other supposition lesse vaine and foolish that if aman were at the gates of death and in danger of present drowning yet without an impulse as thou callest it hee must not adventure to cry to God for mercy and help for suppose he did cry vvithout all help of the Spirit vvhat vvould it avail him vvould it have any acceptance vvith God Shew us vvherever a spiritlesse prayer vvas accepted of God or required Nay it is a vaine oblation vvhich is expresly forbidden and it is expresly commanded that praying be alvvayes in the spirit Eph. 6. 18. And as for the Saints vvhen they are dying or in any difficulty wee know the Spirit of prayer will never be wanting to breath through them at such occasions and to give words as there is a service for them But further thou alledgest that this Principle of ours leadeth to woefull security for what need you be dâ—â—quieted for refraining prayer before God thou sayest or any other piece of service seing you have salve at hand to heal this sore and that is the want of an impulse Answ. If any fall into security and refraine prayer it is not that our Principle leadeth into it for our Principle leadeth out of all security into continuall watching unto prayer and wating upon the motions of the Spirit of God now if any feel not these motions they are nothing the lesse guilty becaus by their neglect they provoke the Lord to withhold them and render themselves out of frame to feel or entertaine them and thus who neglect the worship of God are justly under condemnation and if they have peace it is but a false peace which will faile them and as for our peace wee have found it to be great peace but wee have not come by it after such a way as thou doest falsely and rashly judge as by neglecting the worship of God and stopping the mouth of conscience but by being turned to that living VVord and Law of God in our hearts by loving it and cleaving to it yea by receiving the reproofes chastisements of God through it and submitting to the judgement of it when it hath beene as a hammer and as a sword and as a fire in us breaking in pieces and destroying all that false unsound peace wee had created to our selves in the day of our alienation from the light of God in us And unto peace wee are come through great tribulation of soule even such as thou art a stranger unto being ignorant both of the one and the other and so hast therein shewed thy folly in judging what thou knowest not And as for woefull security wee know not where it more abounds then among hypocriticall professors who with the VVhore in the Proverbs offer up their sacrifices of morning and evening prayers and thereby create a peace to themselves though they let their hearts goe a whoring after their lusts all the day did not the Pharisees pray much outwardly and were much in orher outward practises of devotion and so created a false peace and esteeme unto themselves And can you deny but that there are many such among you who make up a false peace to themselves by leaning upon their outward performances Now what If I should charge this upon your Principle wouldst thou think it fair dealing Thirdly Pag. 52. Thou sayest Doth not that opinion tend to Atheisme which rendreth mortification of sin even in this life useless c. Answ. Here thou dealest disingenuously Is mortification of sin uselesse where the end of it is attained And is not perfection the end of mortification Againe thou sayest The opinion of a sinles perfection wounds the very vitals of Religion Answ. Who could have expected that one that pretends to Religion would have beene so brazen-faced as to put such an expression in print What is the end of true Religion but to lead out of sin Do the vitals of Religion consist in sinning or in not sinning If it consist in sinning then they that Sin most are most religious But if it consist in not sinning and keeping the commandements of God without sin then to plead for such a thing as attainable hurteth not the vitals of Religion What! Cannot the Saints live better without sin then with it Yea surely they can live well without that which is a burden and as Death unto their life they whose life is in sin cannot live but in sin but the Saints life is not in sin but in righteousnes And thy consequences are vaine and foolish as 1. That men need not pray for pardon of sin 2. That they need not the Blood of Christ to cleanse them from sin 3. That they need not repentance For wee grant that all have sinned and so need those things by which they may attaine unto perfection and who witnesse perfâ—ction are come to witnesse the true use of these things and as the Blood of Christ cleanseth from all the sin so is preserveth cleane and such have received the forgivenes of their sins being turned from them unto righteousnes which is the fulfilling of repentance And vvhereas thou sayest Bring me to the particular person that is sinlesse and I shall apply to him that of the Apostle 1. Ioh. 1. 8. Thou shevvest openly thy confusion for by thy applying to him that of the Apostle vvouldest thou inferre a sinlesse man to be a sinning man That is a contradiction but though vvee should bring a man to
the distinct knovvledge of it be not had The knovvledge of Christ his crosse within vvhich is his povver that crucifies unto the vvorld is more then the knovvledge of the outward and to knovv Christ after the Spirit is more then to knovv him after the flesh as is clear from the vvords of Paul though I have knovvne Christ after the fllesh yet hence forth know I him so no more The Apostle Peter knevv vvell that God vvas not so narrovv hearted as yee vvould have him to be therefore hee said that hee had seene that with God there was no respect of persons but in every nation hee that loveth righteousnes and feareth God is accepted of him You your selves dare not deny but that some infants and deaf persons are saved by Christ vvithout the externall knovvledge If you say they are not in a capacity to knovv these things I ansvver so neither are many of the Gentiles vvho never had these things revealed unto them But if the externall knowledge be necessary to the one vvhy not to the other And it thou sayest that some infants are in the decree of election I aske at thee or any of you vvho of you has seene the decrees of God and hovv knovvest thou that none of the Heathen are inrolled into them And vvheras thou sayest Is not the application of Christ his blood and sufferings necessary to them that would profit and get good thereby For though the blood of Christ be a healing plaister yet the plaister must be applyed ere the sore can â—e healed Now what application can the soul make of Christs blood who knowes no such thing the blood of Christ is applyed by faith but true faith is not a blind faith Answer It is granted but this blood is knovvne and felt within to wash and purge the conscience for Christ as hee is within is not without his blood which is spirituall even the pure blood of the vine and is that wine of the kingdome which is inwardly felt to wash and to refresh which hee givs to them who know not distinctly the outward sheding of the blood as it was many hundred years agoe and which many are ignorant of who have heard much of the outward shedding of his blood but know not the blood as shed and poured forth in them to sprinkle their consciences from dead works for it is a mistery sealed up from all who stand in opposition to his light within But there marke thy owne words The plaister must be applyed ere the sore can de healed Must not then saving grace be applyed ere the soul be converted or healed Contrary to thy other assertion Pag. 7. that having of saving light and grace presupposeth conversion that is healing As for thy deceitful insinuation to render us odious That if our principles were generally owned the nations in one age or two would be overspread with as palpable darknes as the heathen nations at this day are Seeing it has no just ground wee returne it upon thee as false and malicious for It is the owning the light other principles held by us therein which will make these nations and all others who owne it and them to overflow with the true and saving knowledge of God and Christ but so long as they follow such blind guides as thy selfe who oppose the light darknes will cover them as at this day notwithstanding all their professions and confessions of him while in works they deny him and remaine estranged from his light in them The reason thou addest is blind and unreasonable For according to you thou sayest the light within us is a sufficient teacher take heed to this and there needs no more For wee say the light within must not only be taken heed unto but beleived and obeyed and walked in which who doe it will lead them to read and make use of the Scriptures and will lead them to the assemblies of Gods people and to heare and receive the ministrie of those whom God sends yea to love and esteem them greatly for their works sake and it will lead them to owne Christ and the benefits of his death and sufferings in the outward and give them an understanding how to conceive and use a right those things as opportunity is given them Pag. 10. Thou sayst Christ is a light who communicateth light to all men but where find you that the light communicated to all men is Christ himselfe wee must not confound the light giver with the Light or enlightening given Answ. Wee doe not confound them but wee must not divide or separate them as thou and you doe for where the light or enlightening from Christ is there is Christ himselfe hee is not separated from it but is in it and with it wee must not be so grosse as to conceive that Christ enlightens men in such a way of outward distance as the body of the Sun being so many thousand miles above the clouds enlightens our naturall eyes but comes not neare us otherwise then by its influence and rayes for Christ is near unto every one no lesse then his influence for in him wee live and move and have our being And this nearenes of his unto all men in a day is more then that generall presence in respect vvhereof hee abides vvith all the works of his hands for as much as hee is in them to enlighten them that they may beleive Joh. 1. 9. compared vvith 7. Verse Pag. 11. Here because thou canst not deny but that there is light in all men thou sayest it is commonly called the light of nature and that some remainders of knowledge and principles of good remaine in man after the ruins of Gods Image in him as when a city is demolished some foundation of houses doe still romaine But how is this consistent with what you say to wit that there is no good thing at all in men unconverted and that man fell wholly from God and that Adams fall was not in part but wholly as to all things that are good And that wee derive nothing from him but that which is corrupted and defiled But the Scriptures testimony is plaine that since the fall the free gift or grace of God is come upon all unto justification of life It is not said justification is come upon all but the free gift or grace of God is come upon all unto justification so that all may be justified if they did close with it Rom. 5. 8. And God so loved the VVorld Iohn 3. 16. And this is the condemnation of the VVorld that Light is come into it Vers. 19. Which is after the fall And what ever any may conceive that remained in man of the Image of God after the fall that could not have any povver to convince man of evil or enable him to doe any thing that is good if it were not visited and influenced a new from the fountain of Light and Life but it would remaine as a thing without all Life
and vertue as a candle extinguished For by the fall the lamb the witnes came to be slaine and remained so until the Spirit of life againe was sent from God into it to give it life and power to witnes against mens transgressions for a witnes that is wholly dead cannot witnes unto particular things of fact against men as this inward witnes in all men doth who doe not againe crucifiâ— it in themselves And seing Christ tasted death for every man and the grace that brings salvation hath appeared to every man and the Gospel is preached in every creature as it is according to the Greek in Hebr. 2. Tit. 2. Col. 1. 23. It is manifest that the illumination given to every man is a new and fresh visitation of Gods love in Christ freely given unto them for salvation Now as to the word Nature if it be rightly understood there shall be no great difference about it For if by Nature thou understandest the Nature that is corrupt and fallen and that which simply is derived from Adam then wee deny that that Nature can claime any right to this Light or that it can be said to proceed from that Nature But if thou understandest by nature the nature that is spiritual and heavenly and is derived from Christ the second Adam the quickning Spirit the Lord from Heaven then I say the Light may properly be called the Light of that Nature in which sense is to be understood that place of the Apostle Rom. 2. v. 14. cited by thee where hee sayeth The Gentiles which have not the Law did by nature the things contained in the Law For who will be so grosse as to say that the Gentiles by the corrupt Nature could doe the things contained in the Law which is pure and Holy But by that Nature which is one with the Law towit divine and heavenly they might doe them So that thou canst not but still be accounted a wilful enemy to the Light whilest thou opposest it and dost not turne to it and by it come to see the evil of thy wayes and forsake them Pag. 12. Though it â—e here asserted in name of the Quakers that the Scriptures are of excellent and blessed use yet thou wilt not beleeve it and alledgest they will not make the due use of them for these Reasons First Because a Bible thou sayest Is not to be seene in all our meetings But that will inferre nothing at all for wee meet not to read the Scripture but to wait on the Lord and be taught of him and receive from his Spirit what hee pleaseth to administer either in our selvs or through the mouthes of his servants wee meet to Worship God whos worship is to be performed in Spirit and in truth and not in externall reading Thou sayest Christ tooke the book of the prophet I saiah and read out of it But was not this the performance of a legal duty and in condescendence to the Iewes manner for it was in the synagogue but did he ever coustitute it as a part of the Christian worship for one man to take the bible and speak upon it and all the rest to be excluded from speaking while hee pratles his owne barren empty notions about it shew me where that was the practise or order among the Apostles and primitive Christians In the churches way 1. Cor. 14. there is no such thing but on the contrary vers 29. let the Prophets speake two or three and let the other judge if any thing be revealed to another that sits by let the first hold his peace for yee many all prophecy one by one that all may learne and all may be comforted By which it plainly appears there was no such setled custome among them but it is one of the maine inventions brought in in the Apostacy wherby barrennes and drynes hath entred and wherby the quickning unlimited life has beene stopped from flowing through many vessels It is true the Apostles at times cited Scriptures out of the law and the Prophets to shew their fulfilling or to open the mind of the Spirit concerning them which is frequent is our meetings to cite Scriptures and open them in the same life and Spirit that gave them forth in the order of the Spirit but not in the order and way of mans wisdome and Spirit as is your way which savours more of Aristotles School then of the Church of Christ. Secondly as to what thou sayest that it is not our way to encourage the People to read the Scriptures and to try doctrines by them 't is utterly false for wee desire that all may come to try doctrines even by the Scripture but wee bid them also come to the light in them to read and try doctrines and understand the true sence of the Scriptures therein and if People did so wee know that then your jugjuglings about them would be made manifest but indeed wee are far from desiâ—ing People to heed your false Glosses and commentaries upon them wherby yee darken them rather then interpret them Thirdly thou sayest when you want an inward command to a duty I trow the 〈◊〉 command of the Scripture is not regarded Ans here thou writest as one unacquainted vvith the Law and new Covenant vvritt in the heart the inward command is never vvanting in the due season to any duty as it is vvaited for and the outvvard testimony or signification of the command vvee regard in its place Is it not a regarding the outvvard to mind the inward unction and spirit to vvhich it directs vvhich invvard teacheth all things and leadeth into all truth 1. Ioh. 2. 27. 1. Cor 14. 15. Iohn 16. 13 yea doe not such more regard the outvvard then they vvho under a pretence of an outward command doe run about these things in their ovvne natural will and Spirit neglecting to vvait upon the Lord for the leading and help of his Spirit Thy comparing us to servants who will not be moved to work by their masters letter c. is vaine and riduculous nor doth it reach us for our Masters letter is vvritt in our hearts and ther wee ar to find it neither is our Master separated from us as those Masters are vvho use to vvrite letters to servants to set them on vvork while they are absent and cannot help them by their presence for our Master is alvvayes vvith us and hee requires us to doe all our vvorks by his imediate counsell direction and assistence as present vvith us and in us And that nature vvee vvitnes brought forth in us vvhich does not shift his vvill but delight in it to doe it and knovv it vvhether told us by a lively voice or by any other invvard signifification of his Spirit Fourthly and becaus thou art ignorant of that great duty of wayting upon the Lord in silence out of all thy ovvne thoughts and words and art trampling it under foot thou lookest upon it as mispent time or a meer
vvhich vvee knovv of it vvee may knovv perfectly Thirdly Thou pleadest for the imperfection and uncleannes of the Saints obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. ver 10. There is none righteous no not one and there is a heavenly renewed state wherein a Man is borne of God and sinneth not Ioh 3. ver 9. And said the Apostle Let no Man deceive you hee that doth righteousnes is righteous which imports that there are righteous Men who doe good and said the Lord to the Servants that used their talents VVel done good and faithful Servant Matth. 25. ver 21. 23. And that other Scripture thou citest Isai. 64. 6. Servs nothing thy turne For the Prophet sayeth not all our righteousnes which is of thy working in us vvho are Saints is as filthy rags but all our righteousnes vvhich vvee even the best of the Saints can performe of and from themselves are as filthy rags mans best works his best righteousnes which is of and from himselfe is filthines and unrighteousnes before God and hee is to cease from all his ovvne works Hebr. 4. ver 10. And it is plaine that vvhen the Prophet in that place sayeth VVee are all as uncleane and there is none that calleth upon thy name he does understand the multitude of the Jevves vvho generally vvere a carnal People and relyed upon their outvvard observations and did not Worship God in Spirit and in but did not understand it of all and every one among them for hee himselfe did call upon his Name and that the Saints vvere vvashed and cleansed see 1. Cor. 6. 11. But yee are walked are sanctified are justified in the Name of the Lord Iesus and by the Spirit of our God And Ioh. 15. 3. Now yee are cleane through the word which I have spoken to you And Ezekiâ—l 37. 33. At which time I shall cleanse you from all our iniquities I shall also cause the cities to be inhabited Which imports a tyme upon earth vvherein they should be made cleane from all their iniquities And hovv art not thou and you ashamed to affirme that the best vvorks of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say that a meek and quiet Spirit is an ornament which is of a great price even in the sight of God hovv then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be throwne avvay upon all accounts and if that holynes and righteousnes and meeknes vvhich is of Christ his vvorking in men be as filthy rags then according to your doctrine men should throvv them avvay as being not only unprofitable to justification bâ—t to any other use yea a filthy and menstruous rag men doe hide from the sight of another and doe never vvear it as an Ornament vvhereas the Saints put on the meeke and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Pag. 24. Thou pleadst though that the good works of Christ in the Saints are defiled imperfect because the Saints who are subservient instrumentall in them are uncleane and who can bring a cleane thing out of an uncleane Iob. 14. 4. Answ. It is granted that the Saints are subordinate co workers with Christ but yet it follows not that his works in them aud by them are defiled and though it be said who can bring a cleane thing out of an uncleane this hinders not but that the Lord can and doth make Cleane those who have beene uncleane and so out of them who are made cleane bring forth cleane things And though every one in whom the work of sanctification is begun be not wholly cleansed but that there may be an uncleane part in them for a time yet there is also a cleane part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this cleane part and it is the cleane part in them which hee maketh use of as his instrument and as for the uncleane part it is not to worke vvith Christ but to be chained dovvne and fettered and bound up from working to the end it may be vvrought upon that it may be cleansed and thus by degrees the cleane part encreaseth and the uncleane is diminished till all the uncleannes be vvrought out and vvher the uncleane part is let loose to vvork the pure Spirit of Christ doth never joine in vvorking with it but judgeth and reproveth it and therefore in so far as the uncleane part vvorketh in any that man in whom it worketh is not throughly justified and approved by the Lord but there are who vvitnes the cleansing from all the uncleannes and so as cleane vessels and instruments throughout bring forth cleane things cleane works The example hovv that cleane water passing through an uncleane pipe receivs a tincture of uncleannes hits not the case For the Spiritual VVater is not like the common grosse outvvard VVater vvhich an uncleane pipe can defile but like the fire and the light vvhich though it touch uncleane things cannot be defiled by them Every thing of the Spirit is undefilable as the Spirit is vvhich no uncleane thing can defile And if thou vvert vvel skilled in the outvvard creation thou mightst find an outward water so pure that passing through an uncleane pype shall not be defiled vvith it but if thou knovvest not these earthly things and beleivest them not as Christ said Ioh. 3. 12. How shalt thou believe if vve tell thee heavenly things Pag. 25. Thou chargest us VVith erring grievously in confounding justification and sanctification Answ. Justification is either taken for God his adjudging a man unto eternal Life and in that sence it is not to be confounded vvith Sanctification yet it is not be separated there from for God adjudgeth no man but the sanctified unto eternal life or happines or it is taken for the making a man righteous and then it is all one vvith Sanctification And that thou sayest the vvord is most frequently used in Scripture in that sence of adjudging being opposed to condemnation doth imply thou hast not the confidence to assert that it is alwayes so used as indeed it is not And wheras thou citest Philip. 3. 9. to prove that the choisest Saints upon earth have disclaimed all righteousnes wrought in them by which they chould be justified I say that Scripture provs no such thing and thy observation to prove it is insufficient to wit that the Apostle doth not speake of his righteousnes whilest he was a Pharisee for that he disowned ver 6. 7. for admitting it yet hee was still to deny and disowne the work and
no commission to baptise vvith water is clear from that of Paul vvhere he sayeth I thank God I baptised none of you but Crispus and Gajus and the houshold of Stephanus c for said he I was not sent to baptise but to preach the Gospell 1. Cor. 1. 16. 17. Novv it is not questioned but his Commission vvas as large as any of the rest for he himselfe said that hee vvas not inferiour to the cheifest of the Apostles but that hee thereby denied hee vvas sent to administer the holy Spirit vvhich is the baptisme of Christ is absurd to think for a Fifth Reason thou sayest it is the will of Christ that this ordinance should continue and abide in the Church because hee promised to be with his Ministers to the end of the VVorld To which I answer that this promise related to the Baptisme of the Spirit which is Christs Baptisme is granted but that it related to the Baptisme of water is denied for hee was with Paul who yet professed hee was not sent to baptise with water And whereas some give their meaning to Paul his words that hee was not sent only or principally to baptise with water this is an addition to the Scripture Words for which they can shew no sufficient ground And if men will take a liberty to adde to Scripture Words from their owne Spirit they may wrest the Scriptures to defend the worst of opinions as when it is said Thou shalt not bow downe to them nor VVorship them one should put this meaning upon it thou shall not bow downe to them not Worship them principally and therefore would averre that graven Images may be worshiped this were a most perverse abusing of Scripture Sixthly Thou sayest Thoâ—e who cast off this ordinance doe what in them lyeth to rob themselves of all the excellent ends and uses of it which are held forth in these Scripture expressions Ans. I hat such who cast off the Baptisme of Christ by the Spirit may incurre that hazard it is granted but that any such thing will follow from the not useing of water is denyed as shall appear by examining the Scripturs cited The first is Act. 2. 28. Repent and be baptised every one of you for the remission of your sins Ans. Here is no mention made of outward VVater and Repentance and Remission of sins may be and are found without it and where it is both these are frequently wanting But though it should be understood of outward water it is spoke but to particulars and is no universal command The Second is 1 Pet. 3. 21. The like figure whereunto even baptisme doth also save us But the very follovving vvords doe give an ansvver to that and clear the meaning not to be of Water baptisme saying Not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ. The Third is Act. 22. 16. Arise and be baptised and wash away thy sins But that a being baptised vvith vvater is a vvashing avvay of sin thou canst not from hence prove seeing the contrary is abundantly vvitnessed and suppose Water-baptisme vvere here to be understood it being but spoke to one infers no universal command The Fourth is Ephes. 5. ver 26. That hee might sanctifie and cleanse it with the washing of water But by vvater cannot here be understood outvvard VVater but that of the VVord and Spirit for the next Verse speaks of presenting it vvithout spot or vvrinkle Which the outvvard VVater cannot doe see the like place Iohn 3. 5. Vnlesse a man be borne of the vvater and of the Spirit hee cannot enter into the Kingdome of God Novv if by Water here vvere to be understood outvvard VVater it vvould inferre that VVater baptisme is absolutely necessary to Salvation vvhich thou sayest thou canst not affirme vvith Papists Lastly thou citest Gal. 3. 7. For as many as have beene baptized into Christ have put on Christ But VVater Baptisme cannot be here understood because many vvho are baptised vvith VVater never put on Christ nor bear his Image but the Divells and are found doing the Divels vvorks So that none of these Scriptures prove the VVater Baptisme to be of continual necessity in the Church for it being but a figure it vvas to give place to that one Baptisme Eph. 4. 5. And vvhereas it is said by some that the Water Baptisme and the Baptisme by the Spirit is but one because of that agreement betvvixt the signification of the Water and the Spirit thereby signified this is a vvresting of this Scripture as much as if one should say rhat all the tipes figures and shadowes of the old Testament were one with the substance signified by them and consequently that these Tipes are all now to be upheld and used whereas indeed the coming of the Substance ends the figures among which are the divers Baptisms for so should the place be translated Heb. 9. 10. which were imposed untill the time of Reformation but are no longer binding since the Reformation is come Thou endest this matter vvith asserting That thou canst safely say that the Spirit of God concurring with and blessing this ordinance It is a profitable meane to further our Salvation but if so be it be no ordinance of Christ as heretofore is proved then wee cannot expect that the Spirit will concurre with it but indeed that hee is provoked by it considering the abuses in your administration of it as First in administring it to Infants for which yee have no command nor example in Scripture Next in causing ignorant people to promise and engage before God that the Children shall forsake the Divel the VVorld and the Flesh while they themselves be slaves to all the three and many more abuses as that vvhereby yee pretend to inroule Children as Members of the Church of God which is pure and holy it being oftentimes an occasion of excesse and drunkennesse and is indeed rather like an inrolling under the Divels banner seeing it is for most part accompanied with doing his work therefore it is so farre from being hazardous to contemne such an ordinance of man that it cannot be but hurtfull to continue in it In the Third place Pag. 39. thou comest to prove that the Lords Supper so called is an Ordinance of Iesus Christ For which thou bringst as a First Reason that Jesus Christ was the Author and Ordainer of it but that proves not That it was to be of perpetual continuance Nor thy Second Reason for though the Disciples were bid doe it in remembrance of him they were not bid doe it alwayes Neither will Act. 2. ver 42. which thou bringest as a Third Proofe serve thy turn for by comparing it vvith Verse 46. it is evident that their breaking of bread was their ordinary eating for it is said they continued daily with one accord in the Temple and breaking bread froâ— house to house did eat their meat with gladness and
supposeth it night be other wise where he sayeth least preaching the Gospell to others I my selfe become a cast away And though some fall away the dishonour of the foolish builder cannot be cast upon God but upon them who fall away for it standeth very well vvith the wisdome and power of God to suffer them to fall away who knowingly and wilfully depart from the Lord and will not concurre with him in the work as subordinate Instruments but resist him though her invite and call yea draw them The next thou citest is 1. Peter 15. Answ. Such as are so kept by the power of God it is through Faith but as they abide not in that power through Faith but wandâ—r from it they fall and cannot but fall away And as for Ierem. 32. 40. cited by thee it should be translated thus I will putt my fear into their hearts that they may not depart from me so Iunius and Tremellius version or not to depart from me as the Septuagint hath it Now to say that they may not depart is one thing and to say they cannot depart is another Yet where the fear of God coms so to be raised and established in the heart over all wee beleive such cannot depart but every one is not attained to that State where yet the fear of God may have some place And as touching these other Scriptures Ioh. 10. 27. 28. 29. And John 13. 1. and. 1. Iohn 2 19. they speake of those who are come to a through Regeneration who wee doe beleive can never fall away as being be got into the perfect Nature of the elect sheep and Children Nor doth it follow from this that one may be a Child of God to day and a Child of the divell to morrow for these who are once properly the children of God through a true and through regeneration can never become the children of the divel nor be cast out of Gods speciall love that hee beareth to his owne children For to end this matter thou sayest it is safer to question the truth of the graces of those that fall away then the doctrine of the perseverance of the Saints But doest thou looke upon the Quakers as having fallen away if thou doest how comes it that thou bespeakest them in thy Epistle as those who have had reall Grace saying to them did yee attaine to that knowledge of and acquaintance with God which yee have in the use of ordinances and againe yee did run well who did hinder you And againe why should they asperse these ordinances which have beene the means of their conversion Or are these words only a Ioabs kisse by vvhich thou vvouldest kisse the Quakers vvhile in the meane tyme thou hast a svvord hid under thy cloak to strike them thorough under the fifth rib But the Quakers are avvare of thee and having on the armour of God are out of thy reach In the last place Pag. 50. thou undertakest to prove that our errors as thou callest them tend to irreligiousnes and Atheism becaus they tend to take avvay the vvorship due to God but it hath beene heretofore proved that vvee deny not true VVorship but only your idolatrous superstitious worships vvhich cannot truly be called the VVorship of God Our vvay thou sayest tends to irreligiousnes becaus frequently wee goe to meat and come from it vvithout seeking a blessing or returning thanks which is to deny God a part of that Worship vvhich is due to him 1. Tim. 4. 4. 5. Ansvv. to receive the gifts and benefits of God vvith thanks giving and to vvitnes it blessed and sanctified to us by the word and prayer is ovvned by us and to knovv this so vvithout taking off the hat or using of formall speaking of vvords though it be a thing frequently used by us also tends to no irreligiousnes for it is a thing usuall among us vvhen vvee sit dovvne to eat to vvait upon the Lord for some time that vvee may feel his presence and knovv ourselves stated in his fear to vvhich the blessing isâ— and as vvee there stand if any outvvard expressions be required of any then in Gods fear they may utter them and this is to knovv the blessing indeed and to be in the place that is blessed But for people that are conversing out of Gods fear stated in a Light airy Spirit not only many tymâ—s laughing and scoffing but some times even blaspheming presently so soone as the meat cometh to clap off their hats and speake a fevv vvords in a custome and so soone as they have done fall to their former vvork againe is not this Atheisme and irreligiousnes for if such did think of God aright and knovv vvhat it vvere to fear him they vvould be far from addressing themselves in such postures unto him neither could they be so impudent as to expect a blessing from him while they stand in that condition to which the curse is annexed In the second place Pag. 51. Thou sayest Doth not the taking men off from prayer tend to Irreligiousnes and Atheisme Now you teach wee must not pray in private nor in families without an impulse therefore Answ. This is no sound argument to take men off from prayer tends to irreligiousnes is granted but to say that a man cannot nor ought not to pray without the Spirits drawing and motion which you commonly name by impulse a vvord vvhich common people doe not understand hath no such tendency or that it takes any off from prayer truly so called is denied For hath that a bad tendencie which take's men off from such Prayers as are abomination are not true Prayers but hypocritical and deceitful As all such Prayers are that are performed without the help of the Spirit Wee say whosoever can pray to the Lord indeed let them pray wee are not to forbid them but that any can pray without the Spirit that wee deny according to 1. Cor. 14. 15. I will pray with the Spirit c. And Rom. 8. 26. likewise also The Spirit helpeth your infirmities for wee know not what wee should pray for as wee ought Now if wee know not what to pray for without the Spirit how can wee pray without it Paul durst not adventure upon this duty without the assistance of the Spirit yea hee said no man could say that Jesus is the Lord but by the holy Ghost but here an arrogant generation will needs by praying without it which yet is not Prayer and such families where this only is used cannot be truly said to call upon God while such truely may be said so to doe that wait upon the Lord and stand in his fear and bring forth the fruits of righteousnes though they be not so much in the external signification of words which also at times is found in our families as the Lord requireth it and giveth utterance And whereas thou sayest That thou beleivest it will be found that some of us for the space of a whole Yeare have