their statliness and pride He denyeth that the Apostle 1. Cor. 11. recommended the practise of this ordinance by way of command Answer What clearer command can there be then that verse 28. let a man examine himself and so let him eate of that bread and drink of that cup. Mark the Apostle doth not onely hold forth that they were or might be in the use of this ordinance but that they ought and should be in the use of it plainly enjoyning this by way of precept withal discovering the necessity of previous examination before their partaking of this so solemne an ordinance It is further to be observed that the Corinthians were to be often in the use of this ordinance as oft as ye eate this bread and drink this cup. Now these ordinances which were abolished by the coming of Christ and yet for a season were practised they were nor often used by the Apostles and primitive Christians Let me clear this by instancing in circumcision which is the instance very much talked of by Quakers we read indeed that Paul circumcised Timothy but whom other did he circumcise He refused to circumcise Titus Gal. 2.3 and the reason of Timothies circumcision was to prevent the scandal of weak brethren Act. 16.3 Now where doth the Apostle when he warrands Christians to be often in the use of this ordinance of the Supper give this as a reason Namely that it was for the sake of the weak who could nor suddainly be weaned from it let the Quaker shew this from Scripture if he can The Apostle had a higher rise he saw divine authority stampt upon this Ordinance that saith he which I received of the Lord have I delivered unto you 1. Cor. 11.23 SECT I. The Ordinance of the SVPPER is not abolished but to be continued till the coming of CHRIST Page 54. He letteth of his great gun smal shot will not serve his turne thinking to give this Ordinance deadly wound But really he maketh a noyse without doing the least spoyle Let us examine the Scripture which he brings for the abolishing and ending of the LORDS SUPPER it is 1. Cor. 10.15.16.17 I speake as unto wise men judge ye what I say the bread which we break is it not the communion of the Body of Christ Then saith he the Apostle proceeds to shew what that bread was for we being many are one bread and one body for we are partakers of that one bread Answer There is not a word here concerning the abolishing of the the Lords Supper This Scripture affords a notable argument to promote union and onness among the professing people of GOD The drift of it being to shew that as many graines of Wheat make up one loaf so many members make up one Body of Christ and partaking of that one bread thereby they profess union in love towards one another He asketh What is that one Bread is it the outward or the inward Ans It is both the outward and the inward and yet it is but one Bread in regard of the Sacramental union which if between the signe and the thing signified and by vertue of this union the signe sometimes gets the name of the thing signified as when Christ took the bread saying this is my Body Now by this answer our intent onely is to shew how truely the bread may be called one bread and that this ordinance is to be continued we shal prove another way and therefore it is a pitiful evasion for him to say that we might as well plead for the continuance of all the sacrifices and offerings c. Any one may see a non sequitur in his reasoning He addeth page 55. That the Apostles and primitive Christians who had a large measure of the spirit did use this ordinance but it was not by necessity of command Answer It cannot be denyed but once there was a command to be in the use of this ordinance Christ said do this in rememberance of me Now there is no repeale of this command neither in express terms nor by due consequence from scripture unless he can make a formal or virtual appeal hereof to appear we have reason to think that the primitive Christians set about this ordinance by vertue of a command and that still we are obliged to do the same He addeth That we have no ground to say that Christ enjoyns the observance of this ordinance till his outward coming so many hundred years after Answer The Scripture is plaine that the duration and continuance of this ordinance must be till Christ come 1. Cor. 11.26 Now this coming of Christ is not to be understood of an internal coming in a spiritual inward way of appearance in the hearts of his people We deny not but Christ promised thus to come to them and hath made his promise good by a plentiful infusion of the graces of his spirit into their hearts after this manner he came to the Corinthians who were called to be Saints 1. Cor. 11.2 and had the Spirit of GOD dwelling in them 1. Cor. 3.16 and were washed justified sanctified in the name of the Lord Jesus 1. Cor. 11.6 and enriched in all knowledge 1. Cor. 1.5 But notwithstanding this inward coming they continued in the practise of this ordinance and that as hath been cleared necessitate praecepti in regard of a command and therefore that coming untill which this ordinance must be continued what other can it be but even Christs coming to judgement Spoken of by the Angel at his alcention when he shal come in like maner as he was seen go to Heaven Act. 1.11 Now surely Quakers must needs be great enemies to their own souls who oppose this ordinance which the primitive Saints who had the substance more then any of them conscientiously practised and the Lord expresly commanded and plainly intimats his mind that it should be perpetuated for the good and benefit of his Church until his second coming to judge the World It is meeter to pass by the Gentle-mans empty words which fill up page 56. then to make a repetition of or any reply unto them Onely it is to be considered that the difference between Quakers and us is not about the qualification of persons who should be admitted to the Lords Supper but they rase the very ordinance it self HEAD XII Concerning the MINISTRY SECT I. Quakers are against a Mediate Call to the MINISTRIE And an immediate Call they have not He addeth page 57. That it cannot be asserted in opposition to Quakers who grant the same that the Ministry of the word is an ordinance of Christ Ans In the Dialogue I pointed at a Ministry mediatly called and are Quakers for a mediate call to the Ministry At when men are set a part and ordained to that Office by fasting prayer and laying on of hands It this be their mind why do they speak against those who are thus ordained As not being the Ministers of Christ but having their Ministry from men
to GOD and what is Religious worship but that which is given to GOD Answer It is true Religious Worship is given to GOD and its that which is peculiar to GOD and due to him alone and giveing to the Creature what is thus pecular to GOD Is Idolatry but bowing of the body and uncovering of the head is not of this nature And therefore worship is to be distinguished it is either Civil or Sacred this distinction is founded on Scripture of Civil-worship we read Luke 14.10 Then shalt thou have worship in the presence of them that sit at meat with thee We read of Sacred Religious worship Matth. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve Civil worship proceedeth from a reverencing of men for their Stations Relations or some notable Qualifications and this kind of worship hath been given and received by the holiest of Saints neither is it any where forbidden in Scripture and so Joseph upon his approach to his Father Jacob he bowed himself with his face to the ground Genesis 48.12 Abraham and Lot bowed themselves to the Angels supposing them to be men Genes 18.3 and 19.2 compared with Heb. 13 2. and the Angels accepted this worship without any reproof of them for it yea Abraham bowed himself twice before the people of the land Gen. 23.7.12 and though every practise of Abraham is not to be so lowed yet these practises which are not condemned in Scripture neither by repehension or prohibitiō why should we be blaimed for an imitatiō of the Saints in them Seeing we mantain Sacred Religious worship to be due onely to GOD and his glory must not be given to another as the Papists give to their Images of which one of themselves affirms that it is the constant opinion of their Divines that the Image is to be honoured and worshipped with the same honour and worship which is given to him whose Image it is None can say unless they will be peevish and perverse that we bow to men to worship GOD in and by them It is known that the Papists speak of two kinds of Religious worship namely absolute which they give to GOD or the Saints and relative which they give to their Images and therefore Papists have no advantage as to their Idolatrous worshipping of Images from our allowable practise of bowing to men thereby to testify a meer Civil respect to them The Gentle-man disputeth against bowing of the body as Idolatry but he seemeth to justify Moses his doing Obeysance to his Father in law And yet what is obeysance but civil reverence by bowing the body in token of that regard which we owe to some person of note SECT II. Concerning Salutations by Words And as Salutations by Gestures are warranted by the Scriptures so likewise are Salutations by words Ruth 2. 4. And behold Boas came from Bethlehem and said unto the Reapers the Lord be with you and they answered him the Lord bless thee And that command of Christs Matth. 10.5 when ye come into an house salute it It s explained by the Evangelist Luke chapter 10. verse 5. And into whatsoever house ye enter first say peace be to this house Now it s known that the Jews in their ordinary Salutations and Greetings when they wished all happiness unto one another they expressed it thus Peace be to You And from this I inferre that bowing of the body and expressing our affections by words comprehending desires and good wishes though persons be not friends but foes Matth. 5.47 is agreeable to Scripture and the practise of renowned Saints As for taking of the Hatt seeing it is not manifest from Scripture that the Saints did wear Hatts the word so rendred Dan. 3.21 is varied on the margine Turbants which were Head-garments peculiar to those Eastern Countries it is no wonder that we do not read of their putting them Off and yet this being one harmless way whereby we express outward honour to those to whom it is due why should it be quarrelled against We must not think it enough to give Superiours inward honour the Scripture also calleth for outward honour Levit. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man SECT III. Containing an Answer to the Quakers Objection He saith It s strange that we should say considering our principles the kingdom of God consisteth not in words for what is our Preaching and the Scripture it self and the very Gospell according to us but a company of words Answer Truely by the Scriptures we meane nothing else but that Heavenly Doctrine those divine instructions or revelation of the mind and will of God which the Lord excited and moved Holy men of old to speake and write for the good of his Church and People and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Gospel according to us is the doctrine of Christ the good newes and joyful tydings of Salvation by him to poor sinners contained in the Scriptures And the Preaching of this Gospell hath been found the Power of God to the salvation of many a Soul Rom. 1.16 Now if Quakers be for another Gospel then they may justly be reputed subverters of the Christian Religion and enemies to the Cross of Christ and therefore liable to that curse which is threatned Gal. 1.8 And likewise know that we use to distinguish between the subject matter of the Scripture or the doctrine which it contains and the words or writtings containing or expressing this Doctrine the one is as the Blood the other as the Veins in which it runneth II. HEAD Wherein is warranted our way of speaking in Opposition to the Quakers Thou and Thee Page 12. He findeth fault with me for saying that to whom the singular number is agreeable the plural may be applyed without making a lie and saith the proofes alleadged evince nothing in this matter Answer Though that place Luke 22.31 be not understood of one Exclusively of others yet Christ there directeth his speach onlie to one viz. Peter and he saith not after the Quakers way Satan hath desired to have Thee and You that he might sift Thee and You but behold Satan hath desired to have you and to sift you as wheat It is plaine that the third Epistle of John is directed to a single Person verse 1. The Elder unto the well beloved Gaius whom I love in the Truth and yet verse 12. the Apostle saith Ye know that our report is true Job 18.2 there Bildad speaking to Job saith how long will it be ere you make an end of words I am of that minde that if our Translators had translated Attah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not according to the rigour of construction but as use hath made the propriety of our Language that then the Quakers would have kept their old tone and said you instead of thou But if men will needs make a contentious busle about words then let them read and ponder 1. Tim. 6.4 he is
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
likewise confuted what was said proving it to be so Is not the Apostle more to be believed then any Quaker who expounds that more sure word of prophesie calling it verse 20 not the word in the heart but the prophesie rf Scripture or Scripture prophesie which is said to more 〈◊〉 sure then a voice froÌ„ heaven not as if there could be any uncertainty of the Lords voice speaking from Heaven this is sure enough in it self but yet Scripture prophesie is more sure quoad nos as to us because a transâ—ient voice is more easily mistaken or forgotten then a standing record VI. HEAD Concerning Iustification SECT I. Wherein is cleared the Quakers agreement with Papists in the Doctrine of Iustification Page 32. He raiseth a great storme against me as displaying the banner of disingenuity venting filthy imaginations discovering vanity and malice extending my self in a foolish and vaine excursion Ans I wish the Gentle-man would reflect how much his pen spirit hath been dipt in the gall of Asps and remember that causa firma est semper querula I have not leasure to answere his bitter revilings and railings and therefore passing them I shal endeavour to trace him according to the method he hath proposed in giving as he pretends an honest and plaine and true account of their belief in the matter of Justification He saith page 33. That we are justified by Iesus Christ both as he appeared and was manifest in the flesh at Ierusalem and also as he is made manifest and revealed in us and thus Christ and his righteousness without are not divided from his righteousness within but we do receive him wholly and undivided the Lord our righteousness in the sight of God and which ought not nor cannot be divided Ans Here he insinuats that our opinion is to divide the the righteousness of Chirst without from his righteousness within which is the calumny of Papists against us as if we held that because Christs righteousness is imputed to men there needed no other righteousness When as we mantaine that inherent righteousness and imputed are inseparably annexed so that every one that is justified hath holiness and righteousness wrought in him We may not confound Justification and Sanctification seeing the Scripture distinguisheth them and yet we must not divide them Now that the Quakers fraud and cheatry which I supect he is guilty of in this thing may be discovered it will be necessary to enquire how the word justifie in the present affaire namely as it imports the sinners Justification before God is used in scripture and in this PROTESTANTS and Papists are at variance Papists say that it signifies to make inherently just and righteous as calefaction signifies to make inherently hot on the other hand PROTESTANTS affirme that it signifies not the making of a man just by infused inherent righteousness but to absolve account and pronounce a man righteous Prov. 17.15 he that justifies the wicked and he that condemneth the just even they both are abomination to the Lord. Marke to justify is not to make inherently just and holy for this would not be abominable but acceptable to God but it is to absolve and pronounce a man righteous as to condemne is to declare a man guilty and accordingly sentence him to punishment Now in that he saith that they are justified by Christ revealed in them by which he understands grace and holiness wrought in them by Christ for he afterwards explains it to be that which in scripture is called Christ formed within Here he falls in with the Popish sense of Justification by righteousness infused And his more full agreement with Papists will appear even in that wherein page 34. 35. he saith that they greatly differ from them To make good this I shal do two things 1. Set down the words of G. Keith in his paper to me which Mr. Barclay acknowledges to be in substance the same with that which he hath written Saith he I perceive that by the righteousness of Jesus Christ imputed by which thou queries if we be justified thou understandest not his work of righteousness he worketh in his Saints but his obedience and sufferings even unto death in the flesh not excluding but including his souls sufferings at Jerusalem To which I thus Reply that we are even iustified by the righteousness of his obedience and sufferings in that Vessel or Man-hood not formally but causally forasmuch as by his obedience and sufferings therein he was the procuring cause of that grace and power of his revealed in us which produceth a work of righteousness wrought in us by which we are formally as the School-men speake righteous and this inward righteousnesse wrought by him in us is truely and properly his Righteousnesse and that on a twofold account 1. For that by his obedience and sufferings he procured an enterance to mens hearts to become a Prince and a Saviour in them Secondly In that he is not onely the remote procuring cause in the manner aforesaid but the immediat worker of it in us by his immediate Arme and Power so that he is well called the LORD our righteousness Now that there is no inconsistency between these two to be justified by the obedience of Jesus Christ in the flesh at Jerusalem as the remote procuring cause and to be justified by the work of Righteousness wrought by him in us as the formal cause is manifest being causes of different kinds vvhich do not repugne one to another but sweetly concurre to the producing their effect Thus far G. Keith Second thing to be done is to shew wherein PROTESTANTS differ from Papists in the matter of Justification which will be notably seen by the answer both of PROTESTANTS and Papists to this important and weighty question viz. what is that very thing which causeth a poor believing sinner stand pardoned and so just before GOD and for which he is pronounced righteous or absolved from the accusation and condemnation of the law and accepted unto eternal life Now the Papists in answering this question have recourse to infused inherent righteousness asse ting this to be the thing whereby they are justified in the sight of GOD. But PROTESTANTS though they look upon a principle of Grace within as an excellent gift of GOD yet they cannot leane to that for Justification but think their onely refuge to be the imputed righteousness of CHRIST namely the satisfaction and merit of his Death Passion and Obedience in fulfilling the law judging this to be the very thing by which Believers may appeare before GOD and in the confidence whereof they may live and die And for which they are accounted righteous absolved from death and accepted unto eternal life Now let us hear the Quakers answere to the aforementioned question and it will be found that as Papists make the formal cause of Justification to be an inherent righteousness wrought in us and inspired into us by the Spirit of GOD so the Quakers do