and the spirits of the Prophets are subject to the Prophets The Quakers themselves have not many speakers for at times they sit dumbe as if silence could promote their mutual edification Was this the Churches way Or the custome of the Apostles and primitive Christians Certainly this hemlock or invention hath sprung up since their late apostacy from the Truth Secondly They will not have the Scriptures called their Masters letter no forsooth their Masters letter is written in their hearts and there they are to find it neither is their Master seperated from them as those who use to write letters to servants to set them on work But is not Christ as much seperate from Quakers as from the seven Churches of Asia Or was he not as near those Famous Churches as them And yet they had letters sent to them from their great LORD and Master to direct them in their duty Revel 1.11 I am Alpha and Omega and what thou seest write in a book and send it unto the seven Churches which are in Asia Now will ye observe how much these persons bend their strength to evacuate the authority of the Scriptures For they say GOD requires us to do all our work by immediat counsel and direction as if by the outward command contained in the Scriptures GOD did not require any work of them yea they will not allow the Scripture precepts the name of Commands but call them the outward testimony and signification of the Command which as they say they regaird in its place that is onely when they have an inward command and so while this inward command is wanting through their neligence in waiting all that time the Scripture loseth its authority and is of no use to them Is this to regard the Scriptures Doth it not tend to forward and confirme negligent Atheists in their contemptuous slighting and undervaluing of the Scriptures Oh! that all such would read and tremble at the reading of Ioh. 12.48 he that receiveth not my words hath one that judgeth him the word that I have spoken the same shal judge him at the last day Thirdly They preferre their silent waiting to the reading of the Scriptures as if we must first come to this ere we can know the Scriptures aright Now they should prove which is not so much as touched upon that their way of waiting is a meane appointed by GOD for right understanding of the Scriptures or profitable speaking concerning them Waiting in their notion is Apocriphal not warranted by any Scripture Some of them have defined it to be a silent posture of the heart without thinking good or evil It seemeth to me no better then mispēt time to be employed in seeking such a posture of heart the heart is such a stirring working thing that if it be not upon good it will be busie enough in evil as may be found in our daily experience According to Scripture faith patience and hope must be exercised in waiting Psal 40.1 Lam. 3.26 and can we be in the exercise of these graces without thinking good or evil What an odd conceit is this Fourthly Lest they should seeme to be too great enemies to the Scriptures they confess it to be their desire to try Doctrines by the Scriptures Ans If this be their desire indeed how is it then that one of the Quakers seeing a Religious woman in this Town with a Bible in her hand told her she might as well read a Latine book as that Book And why is it that they do not desire their hearers to bring their Bibles that so they may the better discerne whether the doctrines taught at their meetings be answerable to the Scriptures But happily they think not this convenient lest their juglings should be found out And I must tell the Gentle-man that though he charge us with jugling that the Quakers have been suspected from their first rise as notable juglers which R. Farmer in his Mystery of ungodlyness sheweth by this instance saith he it is usual for Quakers to say they owne the Scriptures yea we confirme and establish the Scriptures and witness the Scriptures Now saith he an honest-man that means plainly would think they believed the Scriptures to be the written Word of GOD and the rule of a Christian to walk by in things to be believed and practised But saith he these persons play the deceivers not using words in that sense they are usually understood they meane otherwise they say in express words else where the Scriptures are not the Saints rule of knowing God and living to him And indeed these are the words of one C. Atkinson a Quaker see his book called the sword of the Lord furbished in answere to the Ministers first principle and a little after he insinuats that to affirme the Scriptures to be the rule is to put darkness for light and light for darkness Now let all unbyassed persons judge whether these men put the Scriptures in their true place SECT II. Proving the Scriptures to be the Word of GOD. He addeth page 26. That every declaration of a mans mind is not his word for signs may be a declaration of his mind Ans Though a dumb man may declare his mind by signs yet this maketh nothing against the Scriptures being the word of God which are such a declaration of Gods mind as he uttered and spake If any thing can be accounted the proper word of one that must be it which he utters and speaks Now the Truths the Commands and Precepts contained in the Scriptures were uttered and spoken by God Exod. 20.1 And God spake all these words c. He saith people usually distinguish between a mans word and his write Ans True For they call the one verbum dictum a word spoken and the other verbum scriptum a word written but can it be inferred from this that the Scriptures are not the Word of GOD which he hath committed to writting for the good of his Church and People He saith the Word of GOD is like unto himself spiritual yea spirit and life and therefore cannot be read with the external senses Ans The Word of GOD is twofold 1. There is the coessential coeternal word namely JESUS CHRIST who is one with the Father this Word properly cannot be read though we may and do read of it 2. There is the Spiritual Word the temporal expressed Word or the Word written in time now the external senses may be employed in reading this Word He saith that these scriptures Hos 1.1 Joel 1.1 Esay 38.4 are understood of that word from which the scriptures were given forth Ans It is not denyed that the Lord spake by the Prophets and was the authour of giving forth the scriptures but yet that word of the Lord which came to the Prophets is not mean'd of the Word made flesh as Quakers would have it but of the mind and message of the Lord contained in Scripture Ieremiah 14.1 the word of the Lord that came to
safer way can there be of trying then that for which the Beraeans are commended even in trying the Apostles themselves They searched the Scriptures whether these things were so Act. 17.11 and Christ appealed to the Scriptures Ioh. 5.39 He saith cannot the spirits be tryed by the Spirit of God How tryed Peter the spirit of Ananias and Saphirah And is not the tryal and discerning of spirits the priviledge of the Saints now Ans We are speaking about the trying of Doctrines now Ananias and Saphirah their failing was not in a matter of Doctrine but of Fact by lying in keeping back paâ—â— of the price of the possession which Peter knew extraordinarily as appears by the miraculous effect that attended his reproving of this sin which was their suddaine death and present giving up of the Ghost Act. 5.5 As for discerning of spirits if thereby he either intend the knowledge of the secret conceptions and inward thoughts of mens spirits or a certaine infallible knowledge who be truely spiritual and who not It is not the priviledge of the Saints now neither was it ever a priviledge common to all the Saints 1. Cor. 12.10 to another is given the working of miracles to anothter discerning of spirits Though the Saints have that anointing in them which teacheth them all things yet as hereby external teaching is not excluded for Iohn himself was now teaching in writting this very Epistle to them so is not trying of the spirits by an external rule the anointings teaching may well consist with bringing Doctrines to the Touch-stone of the Word doth not the anointing or the spirit direct us to the law and testimony And if they speak not according to this word it is because there is no light in them He saith were there any more strongly deluded then the Pharisees yet how much did they lay claime to the scriptures how came they to be deluded who were so skilled in the scriptures according to the letter of them Ans That the Pharisees were deluded the Scripture is not to be blamed for this the fault was in their blindness hence they are so often called blind guids Matth. 23.16.24.26 It is granted that deluded souls such as are unlearned and unstable may and do wrest the scriptures unto their own destruction 2. Pet. 3.16 But yet there is enough said in the Scriptures by which delusions might be discovered and controversies ended If men would be humble and studious in the use of helps and means bringing not discutiendi acumen a disputing head but discendi pietatem a pious heart desirous to be instructed And for further clearing of our mind in this it is to be considered that albeit we look upon the scriptures as a rule for finding out truth and deciding controversies yet that we may be right discerners we judge a work of the spirit necessary for removing our natural depravedness perversness and ignorance so that though the scripture be sufficient for discovering delusions and ending differences in genere objecti yet the spirit is necessary in genere causae effectivae He addeth page 30. Though the same deluding spirit who deceived first may deceive over againe that makes nothing against the insufficiency of the spirit to discover the delusion Answer We blaime not the spirit for mens falling into delusion at first or for their continuance in delusions Who can charge the spirit with insufficiency as if he could not discover the tricks and deceits of Satan Yet persons who reject the Scripture refussing it to be the rule pretending onely to an inward rule they provoke the spirit to give them up to delusions and open a gap for a deluding spirit to enter in May not the History of I. Galpen once a Quaker be an admonition and warning to all that Sect who by casting off external teaching and hearkning to a voice within was put upon mischievous and detestable practises Sometimes he was led to the Fidlers house and being told it was such a mans house he answered be it whose house it will Christ led me hither and hither I must go Then was his hand forced to knock at the dore and a voice bad him say behold Christ stands at the dore and knocks Otherwhile he was carried upon his hands and knees out of the dores into the street and when his wife would have stopt him he said he must not be stopt he must forsake wife children and all to follow Christ Sometimes he was forced to take up a knife and to put it to his throat and the voice said open a hole there and I will give eternal life But in the end the Lord was pleased to give him repentance whereupon he published a narration of those things to discover the danger of these wayes and to be for caution of others to take heed how they go out of Gods wayes and forsake his ordinances lest falling into the errour of the wicked they decline from their former stedfastnesse and lest not receiving the love of the truth that they might be saved God give them over to strong delusions to believe a lie See this History set down largly by Mr. Samuel Clark in his book called the Mirrour for Saints and sinners SECT IV. The Quakers way is ineffectual to convince an Opposer Quakers in their way cannot convince a Gainsayer for what they call truth others differing from them call delusion and errour and how can they produce any evidence that they are not deluded for the conviction of an unbeliever who knoweth not the testimony of the spirit in them And himself hath not the spirit being in the number of those who are without GOD and without the Spirit Suppose one say that he hath a testimony of the spirit to assure him of his gracious state I would ask whether the testimony of the spirit be any otherwise then according to the Word of GOD It is like Quakers will confesse that every testimony speaking peace being contrary to the word that testimony is not the voice of the spirit of the Lord but the voice of the spirit of delusion Now I would ask if tryal by the word be neglected how is it possible to know whether this testimony speake according to the word or whether it speake contrary to the word If Quakers say that they are assured by the same spirit that gives the testimony that it is according to the word and other evidence they need not look after the voice of the spirit that speaks in them is that beyond which there needs no enquiry Then I aske again how can Quakers convince deluded persons who pretend to the testimony of the spirit in reference to their gracious state For they perswade themselves that it is the voice of the spirit that speaks peace to them and other evidence they will not look after the testimony of the spirit is that beyond which there must be no enquity Now will not Quakers according to their principles be so far from convincing such of their mistake
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
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
Ieremiah Now what word was this surely none else but the message which the Prophet was to deliver from GOD to the persons therein concerned having reference to that dearth which should make Judah mourne and languish verse 2. The same may be said of the other scriptures He addeth What the Scripture saith and GOD saith may be said that they are one because of their agreement Ans This is to advance humane writings and to equal them with the scriptures when their sayings agree with what God saith He saith every one that reads and heares the scriptures read heareth not God immediatly Answer GOD himself speaketh in the Scriptures to them that have eares to hear him Rev. 3.6 And though all that read and hear the Scriptures Read hear not GOD immediatly as the Prophtts who had truths revealed to them by immediat inspiration yet when we read the Scriptures GOD speaks to us mediatly by his written Word and believers so hear his voice that at the reading and hearing of the Scriptures they are forced to say the voice of GOD and not the voice of man Page 27. He saith in answering 1. Thes 2.13 that the word which they heard of the Apostles was the living word Answ The word which they heard of Paul and received as the word of GOD was the Scripture or written word which speaketh of the essential and living word or it was the doctrine he preacht concerning Chtist grounded on and warranted by the Scriptures compare 1. Thess 2.13 with Act. 26.22 He saith that the Pharisees in striking at the first Command did consequently strike at the living word which gave it forth Ans The Pharisees without doubt were enemies to Christ and struck at him many wayes but yet the word which they sought to make void Mark 7. is plainly held forth to be that written precept honour thy father and thy mother compare verse 13. with verse 10. He concludeth the matter saying that the reason why they may not call the scriptures the word of God is that people may be directed to that inward living word Ans If they believe the Scriptures to be true they may and ought to call them the word of GOD for the Scriptures call themselves the word of GOD Ephes 6.17 the sword of the spirit which is the word of GOD this sword of the spirit is not a carnal but a spiritual weapon even the holy Scriptures which are mighty through GOD for repelling the temper and cutting assunder temptations this was the sword which Christ made use of in his conflict with Satan it s written and againe it is written Matth. 4. Luke 4. By calling the Scriptures the word of God which is a name due to them this will make their testimony concerning Christ to be more regarded and therefore the more effectual means to our closing with the living word It seemeth Quakers have strange thoughts of the Scriptures as if they were set up as an Idol instead of that from whence they came If we profess love to the Scriptures and desire to obey them this is not to Idolize them and we are far from putting the Scriptures in Christs stead Did they ever hear any of us call the Scripture the eternal Son of God that Saviour who dyed and suffered thereby paying a ransome for sinners Redemption Do we not say that though the Scriptures be the word of God yet there is a vast difference between them and Christ he being the essential eternal word and the Scriptures onely the word written in time Why then should it be insinuate that we call Christ the Scripture and put the Scripture in his stead is not this unworthy dealing We distinguish between Christ the word and the word of Christ and though the Scripture be not that word which is Christ yet it is the word of that word Colos 3.16 Let the word of Christ dwell in you richly SECT II. Clearing the Scriptures to be the Rule He addeth that it rests to be proved that the Law and Testimony mentioned Esay 8.20 was not the inward law Ans The proof of this will not be difficult for here the Prophet opposes what is written as being no light if it agree not to the law and testimony Let people pretend what they will to a law and word within yet if they accord not with the Scripture law or scripture word there is no light of truth in them It is undenyable that the outward law gets the name of testimony this name was given unto the law written in the two Tables in regard whereof the Ark was called the Ark of the testimony because those Tables were laid up in the Ark Exod. 25.16 1. King 8.9 My intent in bringing that scripture Ioh. 7.49 was onely to prove the acceptation of the word law for the outward law left upon record in the Scriptures though the Quaker maliciously glosses on it as if in speaking for the law we were crucifying Christ afresh therein comparng us to the Pharisees whereas the comparison will fit the Quakers a great deal better then us their knowne rash censuring abundantly declares their conformity to Pharisees for they can freely pronounce men damned and cursed who will not take their gate of it and this was the way of the Pharisees this people said they who know not the law are cursed Neither is it probable that Christ checkt the Lawyer Luk. 10.26 in saying how readest thou But rather would have men in matters of Religion to consult the scriptures and therefore in convincing ignorant and erroneous persons of their ignorance and errours He alleadged the Scriptures against them Matth. 22.31.32 When a question arose about devorcement Christ had present recourse to the Scripture Matth. 19.4 have ye not read that he that made them at the beginning made them male and female So when the Pharisees accused Christs Disciples for breach of the Sabbath Christ said unto them have ye not read what David did when he was an hungred and they that were with him Matth. 12.3 Christ then would have the scriptures the rule to walk by and matters of Religion to be tryed by them for he refers us to the scriptures for direction and it s his will that we resort to them in controversies and doubts for resolution He saith page 28. That we seeme to lay much stresse upon this that it cannot be made out to a Jew or Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture Answ We lay so much stress on it that we think Quakers can never prove this fundamental truth referring them to the light within for they pretend following of their light in opposing Christ as much as Quakers do at this day in opposing the precious ordinances and truths of Christ And if Pauls course was commendable so must ours if against the Jews we should alledge scripture in demonstrating Christ to be the Messiah for the Jews profess a belief of the scriptures of the Old
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
discovered by his works like that expression where GODS strength is said ro be perfected in our weakness 2. Cor. 12.9 In answering that place Eccl. 7.20 he brings scriptures to prove that there are righteous men who do good But this was not the thing denyed he should have proved that righteous men on earth do good so purely that there is not the least fault or blemish cleaving thereunto As for that scripture 1. Ioh. 3.9 he that is born of GOD sinneth not it doth not prove an absolute freedom from sin for this is contrary to the experiences of the Regenerat and Saints in all Ages who have bitterly bewailed and ruefully mourned under the sense of their sins the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he maketh not sin sin is not his trade Now a man makes a trade of sin when in sinning he is in his Element where he would be there is no work so pleasing to him as the work of sin But this is not the disposition of a Regenerate Person He addeth that the Prophet Isaiah 64.6 saith not all our righteousness which is of thy working in us who are Saints is as filthy rags Answ Neither doth the Prophet say as the Quaker brings him in speaking all our righteousness which we even the best of the Saints can performe of and from themselves are as filthy rags The Prophet speaketh in general and plurally of righteousnessess and that in the person of the whole Church and not relating onely to the wicked and ungodly therefore he useth the word all and our righteousness To affirme the Saints righteousness to be filthy rags is no just ground to make us ashamed for we do not reflect on the holy Spirit of GOD as if filthiness did proceed from him he is good in giving us the least degree of grace not being bound to give us any his work of grace and holiness in us is a special ornament to the soul making it in beauty to resemble GOD but in respect of us imperfection cleaveth to this grace in that it is not all the grace which the Law of GOD requireth of us being commanded to love GOD with all our hearts souls and minds Matth. 22.37 The best action and works done and performed by us as instruments have something of the taint of sin adhering to them where is the soul that is carried out in prayer and other spiritual duties with that love and delight with that purity and fervency of spirit which the spiritualness of the law doth call for Now it is the sin which cleaveth to the Saints good works which is to be throwne away this indeed is not an ornament but a deformity for which we should be humbled and ashamed in the sight of God He saith page 40. 41. that the Saints are subordinate coworkers with Christ but yet it followeth not that his works in them and by them are defiled and though it be said who can bring a clean thing out of an unclean this hinders not but that the Lord can and doth make clean those who have been unclean and so out of them who are made clean can bring forth clean things Answere 1. We grant that there are thousands in Heaven whom the Lord hath made perfectly clean and their actings have not the least impurity in them Heb. 12.23 Revel 21.27 2. We grant that there be many on Earth who are sanctified and cleansed yet their cleansing and sanctification is but in part they are not throughly cleansed and perfectly sanctified there is yet an unclean part in them they have in them flesh as well as spirit and however this unclean part viz. the flesh should be chained and kept down Yet GODS People to their smart and grief find the stirrings and rysings of it and the resistance and opposition it makes whereby they are hindred from doing good perfectly Gal. 5.17 the flesh lasteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Rom. 7.19 the good that I would I do not but the evil which I would not that I do Now men being but in part holy and in part carnal therefore the works which proceed from them have some filth and taint of sin cleaving to them there is sin in the best men to undo them if GOD should deale with them in rigour Psalm 130.3 If thou Lord shouldst marke iniquity O Lord who shal stand 1. King 8.46 for there is no man that sinneth not And yet we deny not but by degrees the clean part encreaseth and the unclean is diminished yea and at last all the uncleanness shal be wrought out there is a happy time coming when the children of GOD shal not have spot or wrinkle or any such thing but this priviledge is reserved for them till they come to Heaven for there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 Intimating that the just mans doing good is attended with sin sinfulness cleaveth to his good actions as was formerly cleared by that similitude which the Quaker hath not in the lest weakened of clean water passing through an unclean pipe and thereby receiving a tincture of uncleanness The Gentleman that supposeth himself so well skilled in the outward creation should have instructed me what that outward water is which is not capable of defilment And having first done this he might then the more freely have come to his supercilious application SECT IV. Iustification is not by inherent Righteousness but by the imputed Righteousness of IESUS CHRIST He addeth that justification is taken for the making a man righteous and then it is all one with sanctification Answer Is not this to confound what the scripture distinguisheth Now justification and sanctification in scripture are alwayes spoken of as distinct benefits 1. Cor. 6.11 But ye are sanctified but ye are justified Rom. 8.30 whom he called namely to a conformity to the Image of his Son them he also justified And it is to be observed that we need not contest with Quakers or Papists whether the word justifie signify to make righteous or no Onely we say that the righteousness which doth make a man just or justifyeth him is not inherent in him And to assert justification to be the making of a man righteous by infused inherent righteousness or righteousness wrought in him is to confound what GOD distinguisheth and to alter the scripture sense of the word justify He addeth page 42. that admitting the Apostle Phil. 3.9 speaketh not of his righteousness whilest he was a Pharisee yet he was stil to deny the work and righteousness which was to proceed from his own will and spirit Answere The Apostle in the preceeding verses disclaimed righteousness proceeding from his own will and spirit but verses 8.9 he ryseth higher and goeth a step further even to the present time I account all things intending the present graces
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
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
of Redemption Mark 16.1.2 2. On this day our Lord graciously and frequently appeared unto his Disciples Ioh. 20.19 3. On this day our Lord declared himself to be the Son of GOD with Power Rom. 1.4 4. On this day our Lord plentifully poured his Spirit upon his Apostles for Penticost or the fifthtieth day from the Passover is computed to have fallen out that year on this day Act. 2.1.2 Thus it is apparent that the first day of the week may beyond other dayes be peculiarly termed the Lords day To this may be subjoyned the observation of famous Beza who observes out of an ancient Greek Manuscript wherein the first day of the week is expresly called the Lords day Now this day being called the Lords it imports that the Lord is the authour and instituter of it this tittle as I remember the Lords is in the New Testament attributed but to two things namely to the Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the Supper is called the Lords because he did institute and appoint it and so the day is called the Lords because Christ is the authour and appointer of it and therefore in keeping this day we walk obediently to the fourth Command which requires on day to be observed as a Sabbath which the Lord appointeth we then keep this day because it is a day instituted and appointed by the Lord. Neither must those two expressions the day of the Lord and the Lords day be confounded for all dayes wherein GOD executeth judgement upon sinners are dayes of the Lord Amos 5.18.20 But the Lords day mentioned Revel 1. is but one which at that time was known to the Churches to be the first day of the week Ignatius who lived in Iohns time speaking of this day saith Omnis Christi amator Dominicum celebret diem Reginam Principem dierum omnium that is let every one that loveth Christ keep holy the Lords day which is the Queen and Empress of all dayes Whereas page 61. 62. he insinuats that every day even all the dayes of our life are to be given up unto the Lord and spent in his service Answer It is true we ought daily to be employed in the worship and service of GOD But as this will not inferre that every day is to be keeps as a sabbath which must be wholly consecrated to the service of GOD so it makes nothing against the keeping of a weekly sabbath for the Jews before Christ were bound every day to serve GOD and yet they were tyed to the observance of a weekly Sabbath Thus my former charge is still made good against Quakers that it is for the inventions of men but the ordinances of Jesus Christ which they disowne HEAD XIV Concerning Original Sin which Quakers deny He affirmeth page 62. That the thing which we intend by original sin is not expressed in scripture Ans Is it not expressed in Scripture that there is corruptiō and sin in us from our conception and birth And this is that which we intend by original sin for this the Scripture is plaine Ioh. 3.6 that which is born of the flesh is flesh intimating that men by their natural birth are corrupt and fleshly Job speaking of mans birth uttereth these words who can bring a clean thing out of an unclean Job 14.4 David acknowledged that corruption and sin wherewith he was defiled from his conception Psalm 51.5 He saith the thing that we intend by original sin is that all infants are sinners before GOD onely for Adams sin Answer It seemeth he is not well acquainted with our Doctrine about original sin It is true we assert and with good warrand that Infants are guilty of Adams sin for in Adam all die and therefore in him all have sinned 1. Cor. 15.22 And though Adams first sin may be called original sin yet we distinguish of original sin it being either imputed or inherent Original sin imputed is the disobedience of Adam which is imputed to his posterity Rom. 5.19 by one mans disobedience many were made sinners Original sin inherent is that hereditary inbred corruption which we brought with us into the world and this is conveyed and derived to Infants from their immediat Parents in sin did my mother conceive me Page 63. He denyeth that the guilt of Adams first sin lyes at the door of Infants who never actually sinned Answer The Apostle confutes the Quaker Rom. 5.12 Where first he sheweth that by one man namely Adam sin came into the world Secondly That death entered the world by sin Thirdly That death i. e. lyableness to death passed upon all Fourthly The reason why death which came by the sin of one man passed upon all for that all have sinned so that Infants are not exempted from the guilt of that one mans sin which will be further clear if it be considered that the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil bear in whom thus it is varied on the margin of our books and so Beza renders it and they who are well skilled in the Greek think this the best reading Now it is onely one of three things that can be alledged for the antecedent of this relative in whom either sin or death or that one man but it is not sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred sin cannot answere the Greek relative because they are of different genders neither is it death as the Quakers pretend for what sense is it to say in which death all have sinned This is an improper speach It was long since observed that in peccato moriuntur homines non in morte peccant men dye in sin they are not said to sin in death and therefore this in whom hath reference to that one man namely Adam in him all without exception of Infants have sinned Object It is plaine that sin is not imputed to Infants for the Apostle saith Rom. 5.13 sin is not imputed where there is no Law now Infants are not capable of a Law Answer Infants may be considered in respect of their own persons or in respect of their representative now though Infants as to their owne proper persons be not capable of a law for they cannot discerne between their right hand and their left yet their representative was capable of a law Yea to Adam the representative of all mankind a law was actually given and this will serve to answer the Quakers two other Objections 1. Object Why should Infants be guilty of Adams sin and not of the sin of their other forefathers Answer The reason is because Adam is to be lookt upon not as a single individual person but as a publick universall person Now that Adam was a publick person representing mankind is evident from the miserable event of his sin which made not onely himself obnoxious to death but likewise his Posterity descending from him in an ordinary way Rom. 5.12 Yea such of his Posterity have come under death as never actually sinned in their
own persons verse 14. death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is over Infants who sinned not actually as Adam did in their own persons yet they were subject to death as well as others 2. Object It is said Ezek. 18.20 the soul that sinneth it shal die the son shal not bear the iniquity of the father Answer What if the son be a partaker of the fathers iniquity will not GOD then visit the iniquity of the fathers upon the children Exod. 20.5 Now though Infants partake not of Adams sin by imitation yet they partake of his sin in so far as Adam was the root of Mankind and sinned as a publick person representing them the root dying all the branches dyed in it and with it 1. Cor. 15.22 He saith page 64. That Infants are subject to diseases and death this proves them not to be sinners Ans The Scripture gives ground to believe that if man had not sinned he should not have dyed because death is onely threatned in case of mans sinning Gen. 2.17 and upon his sinning GOD told him not till then that he should returne to the dust Gen. 3.19 It is true the inanimat creatures suffer for the sin of man But it followeth not that therefore all of Mankind who suffer death are not sinners especialy seeing the Apostle plainly affirmes that death entered by sin and death hath passed upon all for that all have sinned so that he concludes all persons who are lyable to death to be under the guilt of sin and consequently sinners Christ indeed though innocent was a man of sorrowes because our sins were laid upon him He pleadeth for the salvation of all Infants who die in their infancy alledging that Scripture Mark. 10.14 suffer little children to come unto me for of such is the Kingdom of GOD. Answer The Kingdom of GOD is taken either for the Kingdom of Grace or for the Kingdom of Glory and such Infants as are subjects of his Kingdom of Grace upon whom the Lord exerciseth a gracious government in regenerating and sanctifying them all such Infants shal be admitted to the Kingdom of Glory But how will the Quaker prove that all Infants who die in their infancy have such s gracious operation in and upon them Now the Scripture is plaine that there is that in Infants which makes them lyable to destruction Ephes 2.3 by nature we are children of wrath that is from the very first receiving of our natures and beings we receive withal a lyableness to the wrath of GOD. And that some Infants do perish may be gathered from that which befell Sodom and Gomorrha none of the inhabitants were spared no not the Infants and Sucklings and they were not onely consumed with fire and brimston but it is expresly said that they suffer the vengeance of eternal fire Jude verse 7. He saith page 65. That Christ is a Saviour not onely to save from sin but also from the consequences of sin not onely from the fruits and branches of it but from the seed Answer Christ indeed is a perfect Saviour and will compleatly save his people from every sin and evil but whom he thus saveth it supposeth that they had sin in them to be saved from but if the Quaker speak truth Infants have not sin in them to be saved from for he saith they are not guilty of Adams sin and the seed doth not make them guilty of sin before GOD because they do not close with it now actual sin they have not so that Christ is not a Saviour to save them from their sin and consequently they are shut out from being in the number of Christs people I cannot but take notice of the Gentle-mans impudence or else ignorance in bringing that Scripture Matth. 1.21 as making so much against us as if we were for a salvation in our sins whenas nothing can more unjustly be charged upon us We assert that whom the Lord saveth he workes in them a detestation of sin and a purpose to come off from all their sins and delivers them in this life from sin in part compare Rom. 6.6 with Rom. 7.20.24 and at death he gives them a total riddance of sin Heb. 4.10 To say that Infāts are saved frō sin because they are not suffered to fall into it it might be as well said that Christ died to save the Elect holy Angels frō sin because they are not suffered to fall into sin This looks like the old evasion of the Pelagians viz. that Infants need Christ not to save them from sin but to bring them to the Kingdom of Heaven against whom Augustin urged that they divided these two names of our Saviour Jesus and Christ making him a Christ where he was not a Jesus HEAD XV. Concerning the perseverance of the Saints which Quakers are against He addeth That they hold no such matter as falling away from Regeneration and that these that fell away never attained to regeneration Ans Here he seeks to hide himself but may easily be discovered For is not this the doctrine of Quakers that Saints may fall totally and finally away from true and saving grace G. Keith in his answer to my Queries sticks not to say that this is clear both from experience and abundant testimonies of Scripture Now are not Saints regenerat What is Regeneration but to be brought into such a state wherein we are made like GOD in righteousness and holiness And this being the state of Saints then it followeth that if Saints may fall away totally and finally which Quakers grant then there may be a total and final falling away from Regeneration It is in vaine to assert a total and final falling away from saving grace because it is said some who believed afterwards fell away and some make shipwrack of the faith and some who tasted the good word of GOD and the powers of the world to come fell away Seeing it is known that we use to distinguish between seeming counterfeit grace and sound saving grace between the common gifts of the Spirit and the saving graces of the Spirit Now it is incumbent for the Gentle-man to prove that they who believed made shipwrack of their faith or others who finally fell away had the sound and saving graces of the spirit which is the thing that we deny He saith That Philipp 1.6 is to be understood no otherwise then as the condition is made good on their part as Heb. 3.14 we are made partakers of Christ if we hold fast unto the end Answer The condition which the Lord requires on his peoples part he promiseth to enable them to make good Ierem. 32.29 I will give them one heart that they may fear me for ever Here is a promise that GODS People shal persevere in cleaving to him and the promise of GOD cannot faile it is more sure then Heaven and Earth Mark 13.31 Page 66. in answering 1. Pet. 1.5 He saith
such as are keept by the power of GOD it is through faith but as they abide not in that power through faith but wander from it they fall and cannot but fall Answer A goodly reply forsooth which is as if he had said if the Saints fall from faith they must fall and cannot but fall Remonstrants grant that a Believer quatalis as a Believer cannot fall away but qui talis est he that is a Believer may fall away Now the designe of that Scripture 1. Pet. 1.5 is to shew that there are two things concurring to prevent the Saints total and final fall namely faith and the power of GOD both work together to keep the Saints unto Salvation that Lord who gives faith unto his people helps them to persevere in it for he is not onely the authour but the finisher of their faith Heb. 12.2 In answering Ierem. 32.40 He saith it should be translated thus I will put my fear in their hearts that they may not depart from me Answer The words in the Hebrew are lebilti sur megnalai which will as well carry shal not as may not depart from me But granting that the words were translated according to his own desire yet they are full enough to prove the Saints perseverance the Lord putting his fear into them for this end GODS love will not suffer him to depart from the Saints and fear will not let them depart from GOD GOD principles their hearts with such a measure of his dread and fear as stayes them from an utter departur from him He maketh short work with these other Scriptures Ioh. 10.27.28 Ioh. 13.1.1 Ioh. 2.19 saying that they speak of those who were to come to a through regeneration Answer This is a bare affirmation without any proof There is no mention in the texts themselves of a through regeneration and if it be onely throughly regenerate or perfectly sanctified persons that shal persevere then perseverance is the priviledge onely of Saints in Heaven whose attainment this perfection is and not of Saints on earth who groan under their imperfections Now seeing that Saints who have true and saving grace are the Regeneat Children of GOD when by faith they receive Christ GOD ownes them for his children and they are truely regenerat Gal. 3.26 Ioh. 1.12.13 On the other hand graceless persons are branded as being the children of the Devil Ioh. 8.44 Is it not then manifest that to mantain the total and final Apostasy of the Saints from grace will inferre that they who are the children of GOD by true regeneration this day may the next day become the children of the Devil Because the grace that they have now they may utterly lose it erre to morrow He asketh whether I look upon the Quakers as having fallen away Answer His book containing nor onely his privat sentiments but the common opinions of Quakers is a sufficient proof that they have apostatized and fallen from the truth and such of them as have felt a gracious operation on their hearts but in this houre of temptation are under a sad snare I trust the Lord will convince them and grant them repentance to the acknowledgement of the truth that by their rysing againe they may edify and rejoice those Souls whom they have wounded and stumbled by their fall HEAD XVI Concerning the hazard and danger of Quakerism SECT I. It tends to the neglect of that Worship which is due to GOD. He saith page 67. That they deny not true worship but onely our Idolatrous worship Answer If our Worship were Idolatrous they had reason to deny it but it is unreasonable to call our Worship Idolatrous when they have not a shadow of reason to prove it to be so unless the Gentle-man think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quakers naked affirmation is a sufficient reason Now it is manifest that Quakers refuse GOD the worship which is due to him in the use of the creatures in that they can and do adventure to use these without seeking GODS Blessing upon them which hath been by former Saints accounted a profane custome utterly unfit to be heard of among Christians professing the knowledge and fear of GOD Are we not commanded to eat and drink to the glory of GOD 1. Cor. 10.31 And must we not then look up to GOD and desire his help to improve the creatures to his glory Besids the creatures of themselves cannot nourish us if GOD deny his blessing our eating and drinking can do us no good and therefore we have need to address our selves to GOD by prayer for by this means the blessing is obtained and the creatures come to be sanctified to us 1. Tim. 4.4 Object To receive the benefits and gifts of GOD with thanksgiving and to witness it sanctified to us by the word and prayer is owned by us Answer Do Quakers witness the creatures sanctified to them by prayer when yet they do not pray for the sanctified use of them Pray observe the way that Christ tooke his example is worth our imitation at the receiving of the creatures he lookt up to Heaven for a blessing Mark 6.14 and gave thanks Matth. 15.36 and this appeares to have been his ordinary practise he was knowne of his Disciples in breaking bread it being his ordinary manner to bless the bread in some special way which he break whereby he was discerned and differenced from others Luk. 24.30.31 Object It is usual among us when we sit down to waite upon the Lord for sometime that we may know our selves stated in his fear and as there we stand outward expressions may be uttered by us Answer When they are not thus stated in GODS fear yet they have liberty and freedom to fall to meat so it would seeme though they will not pray without fear yet they can eate without fear which is the character of wicked persons Jude verse 12. As for their waiting its but an engine to overthrow Scripture precepts seeing it hath reference to a new inward command without which they do not hold themselves obliged to express their desire in words but as they are thus required of them He addeth page 68. That to say that a man cannot nor ought not to pray without an impulse the spirits drawing and motion hath no bad tendency because all such prayers as are performed without the help of the spirit are abomination not true prayers but hypocritical and deceitful Answer We grant these things First That the spirit teacheth and helpeth the Saints to pray sometimes they are so stirred and moved to prayer that they cannot be at quiet but they must to some secret corner and there poure out their complaints before the LORD Gal. 4.6 Secondly That the season when the spirit moveth to duty should be laid hold on Psal 27.8 when thou saidst seek ye my face my heart said unto thee thy face I will seek Thirdly When the spirit moveth the wâ—ek is sweetest then the Christian is cheerful in the exercise