Walking sc Zecharias and Elizabeth ' his Wife ver 5. in all the Commandments and Ordinances of the Lord blameless here the Quakers think they are perfect Saints Reply The word Blameless doth not as the Quakers would have it signifie Sinless before the Lord but Rebukeless before men in this World no man can be so blameless as to be sinless in the sight of God 't is true we read Numb 23. 21. He hath not seen iniquity in Jacob that is not with an eye of revenge but pity God saw iniquity in Jacob his people but not so as to destroy them which was the unwearied design desire of Balack the Princes of Moab ver 17. in which sense the not seeing of iniquity in Jacob is only meant Indeed at the glorious second coming of the Lords Christ then the persons of the just shall be sinlesly blameless before the Lord as in 1 Cor. 1. â— That ye may be blameless in the day of our Lord Jesus Christ in that day of Christs coming in glory the Saints shall be found of God in peace without spot and blameless 1 Pet. 3 4 14. but not thus in this life nevertheless I willingly grant that Believers may walk in all the Commandments and Ordinances of the Lord blameless that is to say rebukeless in regard of Men this is verified by the Apostle Phil. 2. 15. That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as lights in the World in which sense alone Zecharias and his Wiâ—e Elizabeth were blameless for Zecharias was so far from being perfect without sin that he was found at the very time that the words above were uttered of him guilty of the great sin of Vnbelief and for it was punished with dumbness Luk. 1. 20. Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou dost not believe my words Obj. Here the Quaker will be apt to say But there is no sin charged upon Elizabeth so that she might be perfect without sin Ans 1. The phrase Blameless on which the Quaker puts his whole stress may refer to an Unbeliever yea to a persecutor of Jesus Christ of Nazareth Phil. 3. 6. Touching the righteousness which is in the Law Blameless even then when Paul was graceless he was blameless this I have only noted by way that Teaching Quakers may plainly see that the word Blameless simply in its own nature will be so far from proving perfection of Grace that it will not prove any truth of Grace 2. It will not therefore follow that Elizabeth was perfect without sin because there is no mention made of her sin let it be well observed that in the 6th verse above They are both said to be righteous and blameless even then when the best of them both was guilty of actual sin now if the expressions of Righteous and Blameless were applicable to Zecharias when he was under sin then the same expressions sc of Righteous and Blameless will not argue her to be more free from sin then her Husband there being the same reason for the one as for the other to deny this were to destroy the rules of right reasoning besides death took hold of her as well as of him which is the wages of sin Rom. 6. 23. 3. If the Term Blameless should prove Zecharias and Elizabeth in their life time sinless or perfect without sin it would prove the Scriptures of God sinful which to assert were Blasphemy for the Holy Scriptures do utterly deny such a blamelesness or freedome from sin in Mortals As in Eccless 7. 20. For there is not a just man upon the Earth that doth good and sinneth not that is that sinneth not in doing good the Spirit doth say simply that there is not a just man that sinneth not but a just man that doth good and sinneth not intimating that in our most religious Actions there is some mixture of sin hence the Prophet Isai 64. 6. That all our Righteousness is as filthy rags Noting to us that no righteous work of ours is so pure but there is some taint and filth of sin cleaving to it which without a Mediator in the rigor of the Law would be damnable so then though the action as to the matter be not sinful yet there is some sin in the Action this difference is exprest Exod. 28. 38 where the High-Priest is said to bear the iniquity of the holy things holy things in the matter of them yet iniquity in the manner of performing them Rom. 7. 18. How to perform that which is good I find not here hence it is that we read 1 King 8 46. If they sin against thee for there is no man that sinneth not and again 2 Chron. 6. 36. For there is no man that sinneth not whence the Apostle James Chap. 3. 2. For in many things we offend all he saith We including himself though an eminent Saint and an Apostle of great holiness All of us offend in many things and many of us in all things likewise our blessed Lord and only Saviour teacheth the choicest of Gods Children to pray unto their Father in Heaven for dayly and continual pardon of sin Mat. 6 12. There is in all true Believers a cursed root of bitterness which God doth mortifie but not nullifie in this World 't is subdued but not removed 't is cast down but not cast out though Grace makes the combat yet death only makes the conquest over sin I proceed to the Quakers Second Principle To wit That the written Scriptures are not 1. The Word of God 2. Nor the infallible standing Rule of Faith and Life Reply 1. VVhereas they say The written Scriptures are not the Word of God if thereby they mean the Scriptures as expressed by humane tongues or as written or printed with ink and paper by the art of the VVriter or Printer if so considered we do not affirm the Scriptures to be the VVord of God But as the Written Scriptures do declare the mind of God to us so the matter therein contained is the declarative VVord of God as in Heb. 1 2. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last dayes spoken to us by his Son Qu. What hath the Son of God spoken touching the Scriptures Ans He tells us that the Scripture is the VVord of God Mark 7. 13. Making the Word of God of none effect Here the Son of God calls the fifth Commandment in the written Scriptures the VVord of God and in Iohn 2. 22. They believed the Scripture the word which Jesus had said Also Ioh. 10. 34 35. And Jesus answered them It is written in your Law I said ye are Gods if he called them Gods unto whom the word of God came and the Scripture cannot be broken Note in these Texts
our Lord and only Saviour Jesus Christ the Son of God affirms that the VVord of God is the Scripture and that the Scripture is the VVord of God as being convertible terms that is what is truely and properly spoken of the one is also spoken of the other for so it is with all propositions convertible Moreover 2 Tim. 3. 16. All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that is in the Righteousness both of Faith and Life And therefore as the Scripture is the VVord of God so likewise it is the infallible standing Rule of Faith and Life It being evidently so I need not stay to shew you the excellency of any part of the Scripture having pointed you at such an original of the whole which adviseth you seriously to consider what the Lord speaks to all such as they are we read Numb 15. 30. The Soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth the Lord O how highly do you Teaching Quakers reproach the Lord when you deny the Scriptures to be the Word of God that Soul shall be cut off from the peeple but mark the ground and reason of it Because he hath despised the Word of God ver 31. and hath broken his Commandments Note here that the Lord concludes his word and written Commandments to be one and the same thing and thereupon the Lord passeth this heavy Sentence That Soul shall be utterly cut off his iniquity shall be upon him i. e. It shall never be forgiven him except God in mercy grant repentance for and from these dead works O ye Quakers are you not herein worse then the Egyptian Heathens for they believed the Word spoken to them by Moses to be the Word of God Exod. 9. 20. He that feared the Word of the Lord amongst the Servants of Pharaoh made his Servants and his Cattle to flie into the Houses howbeit they will think themselves either wronged or feared if their Arguments be not considered 1. Argument That which is the Word of God dwells within Col. 3. 16. Let the Word of Christ dwell in you richly in all wisdome whereas that which you meaning Christians call the word is the Scripture without Reply 1. Is there any word asserted to be the word of Christ but the written word of Truth whereof Christ is both the Author and Subject if there be when it shall be shewen it will be considered 2 The very phrase Let the Word of Christ dwell in you denotes that the Apostles words are an Exhortation to get the Matter contained in the very Letter of the word of Christ that it might dwell richly in them getting heart acquaintance with the matter contained in the letter of the word of Christ and that richly sc still increasing therein that they might thereby be the better enabled in the use of the duties of Teaching Admonishing and Singing of Psalms in heart and voice as it s expressed and implied in the same 16th verse 3. Those duties and services of Teaching Admonishing and Singing of Psalms which are Spiritual Hymns or Songs were to be done to the Lord as in the same 16th verse that is to the glory of the Lord Now there are no Duties and holy Services done thus to the Lord which are not done in obedience to his Will but the Lord hath no other will as a Rule of obedience then his Will revealed in the written Scriptures There is nothing that doth please God in any act of Worship unless he sees himself obeyed hence I may safely infer that the Quakers Worship cannot be accepted of God because it is not only without but against the revealed Will and Rule of Obedience This cannot with any Truth be gainsayed or denied 1. Arg. The Written Scripture cannot be the Word of God because it consists of Words Reply 1. This Argument proves fully that the Quakers are under the power of Satan Act. 26. 11. grosly blind in and ignorant of the inspired word of Christ for in Scripture Language Word and Words are of the same signification as for instance Jer. 15. 16. thy Words were sound and thy Word was unto me Jer. 36. 1 2. This Word came write the Words Amos 8. 11 12. hearing the Words seek the Word Numb 15. 30. the Spirit calls the Commandments of God consisting of many Words the Word of God and the many Words which God Commanded Moses to speak to the Egyptians Exod. 9. 20. is there called the Word of the Lord Likewise our Saviour Ioh. 2. 22. calls the Scripture coâ—taining many Words and so also in Ioh. 10. 35. to these places of Scripture many more might were there any need be added shewing that Word in the singular and Words in the plural are synonimous and of the same import in the Holy Scriptures and therefore the cavil is idle and vain I pass to the second part of this Principle viz. That the written Scriptures are not the infallible standing Rule of Faith and Life 2. Reply This plainly argues an Evil and Vnbelieving heart in the revealed Truths of God and distructive as much as in them lies to the great end of Divine Inspirations For God purposely inspired holy men not so much for their own sakes as for this end that what they writ and spake from Gods inspiration in the Scripture might be the standing and infallible Rule for Faith and holiness of Life in all succeeding Ages and Generations and for this cause hath Paul recorded Rom. 15. 4. For whatsoever things were written aforetime were written for our Learning that we through patience and comfort of the Scriptures might have hope Note That we the Apostle Paul includes himself for one that did learn of the Scriptures written afore-time as the only infallible Rule And thus was it also taken by our Lord Jesus Christ Luk. 16. 29 31. Chap. 24. 44 to 47. more especially in the hour of his Temptations he kept his mind close to the written Word of God the Scriptures penned by Moses Danâ—st 16. to repel the Devil saying It is written Mat. 4. ver 4 ver 7 ver 10. with this sword of the Spirit three times as you see the Lord Jesus Christ wounds the Devil now doth the Lords Christ thus honour the written Scriptures who are ye then that dishonour the same Notwithstanding we will hear what they have by way of Argument to say for themselves concerning this matter Their 1. Argument The Scripture it self sends us to the Spirit for our Rule Gal. 5. 16. Therefore the written Scripture is not our rule of Faith and Life Reply The Apostle in this Text exhorts the Galatians to walk in the Spirit sc of Faith I have not as if Paul should have said forget my former discourse concerning Faith ver 5. nor do I declare it in perswading you to mutual love ver 14. and that he might be understood aright he
adds Walk in the Spirit and ye shall not fulfil the lusts of the flesh for the spirit of Faith 2 Cor. 5. 13. Purifying the heart Act. 15. 9. doth by that means not only resist occasional prejudices or Lustful desires of revenge but begets also a composure of offences and a healing of injuries which are apt to arise from one Saint towards another hence the Apostle infers walk in the Spirit that is saith Calvin in loc be ye exercised therein wrestle in Spirit against all prejudicial returns of the flesh following the motions sayings and actings of the Rule of the Spirit which is the inspired word for 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost and in so doing saith Calvin ye shall not fulfil the lusts of the flesh i. e. of corrupt sinful nature as in the 16th ver above asserted surely then the Spirit of God doth not send us from the written rule to a Quakers Spirit their Idol Light within as the only infallible rule of Faith and Life 2. Arg. The Spirit was before the written Scriptures and therefore the Spirit in us ought to be our Rule for Faith and Life Reply We know that Seducing Quakers teach because the Spirit is anticedent to the Scriptures therefore none can walk in the Scriptures till they walk in the Spirit the Consequence is as lame as a Teaching Quaker is blind however it is granted that the Spirit is anticedent to the Scripture in respect of time or as to the revelation of the Scripture howbeit the Scriptures are before the Spirit in respect of aid assistance thus the Apostle 1 Pet. 1. 12. But unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven which Text of Scripture clearly shews that the Holy Spirit in respect of special help and assistance is subsequent to the Scriptural Gospel Preached this receives further confirmation from the Prophet Isai 8. 20. To the Law and to the testimony the written word if they speak not according to this word it is because there is no light or beam of the Spirit in them fairly intimating that the Spirits walk in a way of aid is in the paths of the Scriptures and consequently no Christians can walk in the Spirit unless he first walk in and by the Scriptures Again Joh. 7. 38. He that believeth on me as the Scripture hath said but this spake he of the Spirit ver â—9 sc of the power and help of the Spirit as subsequent to the Scriptures and in Luk. 5. 17. And as he Christ was Teaching the Power sc the Spirit of the Lord was present to heal them likewise Joh. 16. 13. When the Spirit of truth is come he will guid you into all truth that is into all Scripture Truth so then though the Spirit be anticedent to Scriptures in regard of Revelation yet in respect of aid help and assistance which is the matter in hand the Spirit is subsequent to the Scriptures and in this sense the Holy Scriptures are the infallible standing Rule of Faith and Life Rom. 1. 2. 2 Tim. 3. 15. 3d. Argument That there was a Rule of Faith and Life long before the Scriptures were written Therefore the written Scripture is not the Rule of Faith and Life Reply This Consequence also is weak and infirm it doth not therefore follow that the wrâ—tten Scripture is not our Rule because there was a Rule before the Scripture was written For this is that which we affirm sc That the matter contained in the Holy Scriptures is the only infallible standing Rule of Faith and Life which matter now contained in the written Scripture is the same with that which was before the Scriptures were written for when God revealed himself by visions Dreams c. It was still the sâ—me Gospel matter even the same that is expressed in the written word of the New-Testament There hath not been since the Gospel was Preached to Adam Gen. 3. 15. any increase of Gospel truths in respect of essentials but only in respect of explications though the manner of conveyance is different then and now yet the matter or Gospel Doctrines conveyed is still the same T is true from Adam to Moses more then 2000. years the People of God had no word written yet they had a word given from God to be their Rule else their Worship would have been like a Quakers Will worship A contrived or devised Worship to pacific or please God he could never bear with had not the Law of Sacrificing and the like been by Gods institution and appointment the Lord would have rejected it now though Sacrifices which typed out Christ were offered before the Law of Sacrificing was written yet not before the Law of Sacrificing was given for it was given from the beginning as all other parts of worship were being carried from one to another by tradition from the Fathers to the Children as in the holy stories of the Patriarchs it doth appear as it were from hand to hand till at last the Laâ— was written and the Scriptures penned by Moses well then though the Rule they had before was not an institution written yet it was an institution sent forth given by God himself which Rule of Faith and Life then given was I say again as to the matter therein contained the same with the instituted Rule written now then all that ye Teaching Quakers have said is no more but this sc That you deny this way of written Scripture to have alwayes been the only way of Gospel-conveyance and from thence ye pretend to advance and extoll your unwritten Scripâ—ure that Idol light within that thereby ye may the more craftily throw down the Scriptures inspired of God surely this Plot cannot be from the spirit of the true Christ but from your own as the Lord knows blind rotten and wicked spirit which tells you that you are no further bound to obey the written Scriptures then your Light that false Christ within shall make you willing to obey Arg. 4. That the Spirit is not to be tried by the Scriptures but the Scriptures are to be tried by the spirit therefore the spirit not the Scriptures is our standing Rule for Faith and Life Reply The Father of lies cannot make a greater lie then that which is contained in this Argument for it plainly makes the inspiring Spirit and the inspired Scripture to be of different natures which is contrary to the many Scriptures of truth afore asserted there 's not any Quaker that hath to this day produced one Text of Scripture to make good this Argument where is that place of Scripture to be found which saith the Scriptures are to be tried by the spirit doth not the spirit it self require us 1 John 4. 1. not to believe every spirit but to try not the Scriptures but the spirits i. e. spiritual
gifts whether they are of God And how did the noble Elders at Berea try the Spirit by which Paul Preached The 11th verse tells us It was by their searching of the Scriptures daily whether these things were so it being an Article of Faith with them that the written Scriptures were the Churches standing Rule for Faith and Life and therefore ver 12. Many of them believed sc That Jesus of Nazareth was the true Christ and their only Saviour surely the Elders above trying the spirit by the search of the Scriptures doth sufficiently prove that the spirits are to be tried by the Scripture and not the Scripture by the spirit the end of Gods inspiring the Scripture was that it might thereby be enabled to try the spirit the spirit is so far from questioning or trying the Scripture that it ever witnesseth for or against as the Scripture witnesseth being indited by the Holy Ghost 2 Pet. 1 21. for that end should the spirit of truth witness otherwise then according to the inspired Scripture that is to say if the spirit should witness one thing to be a truth in the Scripture and another thing contrary to it in a mans Conscience the spirit should be divided against it self it should be spirit of contradiction for instance the spirit witnesseth in the Scripture That the true Christ and our only Saviour was and is Jesus Christ of Nazareth a man approved of God who was taken by the Jews slain and hanged upon a Tree whom God raised from the dead the third day and exalted to be a Prince and Saviour Thus the spirit witnesseth in the Scriptures Act. 2. 22 23. Chap. 5. 30 31 34. But a Quaker pretends that the spirit witnesseth in his Conscience that there is a light within him which is the true Christ and only Saviour which is not the Man Jesus of Nazareth which the Jews never slew nor hanged upon a tree nor was ever raised by God from a bodily death Again The spirit witnesseth in the Scripture That he is a Righteous man who walketh in all the Commandments and Ordinances of the Lord Luk. 1. 16. But a Quaker pretends that the spirit witnesseth in his Conscience that he is a righteous man who forsakes all the commanded Ordinances of the Lord. Now should we Christians be so weak and wicked as to believe a Quakers pretended spirit in him to be the spirit of God and not of the Devil should we not then be guilty of this dreadful Blasphemy namely of makiâ—g the spirit of God a spirit divided against it self a spirit of contradiction teaching lies in the Scripture by witnessing therein the things abâ—ve touching Jesus Christ and his Ordinances to be the truths and other things contrary to them for truths in a Quakers Conscience or as he calls it in his tender part this were to take strong damnable delusions for sacred and scriptural inspirations that inspiration which is either without the wriâ—ten word or against it is an hellish imposture indeed it s no marvel that the Teaching Quakers would have their spirit within that Idolized light to try the Scriptures not to be tried by them for if they mighâ— herein prevail and withal get into the sadâ—le they would undoubtedly soon Arraign Try and Condemn the inspired Bible of God to Fire and Faggot this conclusion may without breach of charity be grounded upon the scurrilous pens of some sâ—ducing Teaching Quakers whom Inâ—ight herein with their bold expressions have declared havâ—ng them by me but I feared the swelling of these confutations and the discouragement that might thereby be given to the Reader By the way I lay down this Caution to wiâ— though the holy and blessed spirit of God be above all tryal yet the â—are spirits even the spirits i. e. the spiritual gifts of all mâ—n which must be submitted to tryal whether they are of God i. e. of the Book of God 2 Cor. 34. 14. wherein there is not any speech or passage but the infinite wisdome of God hath thought fit to be recorded as that which hath in it somewhat for our instruction even the Blasphemy of the Fool which contradicts not only the truth but the very being of God which teacheth us this divine truth That there are seven that is all manner of Abominations in the heart of Man yea we may draw useful instructions from the words of Judas the Traitor after Satan had entred into him and filled his heart not only so but from the words of Satan in his temptations and proposals unto Christ much more may we from the sayings of Holy men which are all material truths from the inspiration of God and therefore fit to try the Spirits or gifts of all men as above which must be submitted to the tryal of the Scripture touch stone In the last place perhaps some Teaching Quakers may say sc We own the written Scripture as a witness-bearer or declarer of that light which is in Man Reply We deny the written Scripture to be a witness bearer to your Light within for if the Scriptures of God should bear witness to that gross piece of foolery call'd Light within it should witness it self to be no word of God For 1. Your Idol Light within saith that the Soul of a Man is part of God and no created substance This will be debated in the next Head 2. That the Light that is in every man by natural generation is the true Christ and only Saviour 3. That the Sacred Oracles of God the Scriptures of truth are not the standing Rule for Faith and Life but your unwritten Scriptures that whimsical Light within you 4. That this Light within will bring men to an absolute perfection a freedome from all sin in this life and to Heaven also 5. That the Lord Jesus Christ though God-man blessed for ever is not the Son of God the Saviour of the World 6. That the person of Christ is not in Heaven above that it is Blasphemy to affirm that he is there 7. That the Light within Man is the true Scripture and Word of God even the everlasting Word and therefore long before the written Scriptures To this last I will make some Reply Reply Let this be granted sc That the Light in Man was long before the written Scriptures yet the written Scriptures do declare a truth to us more ancient then the oldest Quaker or his Idol light within him namely what the Elâ—hims spake each to other saying Let us make Man in our own Image Gen 1. 26. And having made man it tells us what God said sc Be fruitful and multiply ver 28. And behold I have given you of every Tree bearing fruit ver 29. And God commanded the man saying of every Tree of the Garden c. Gen. 2. 16. Moreover the Scriptures tells us of divers things long before themselves were written to wit that after the Fall the Word of God was manifested to Adam and his wise and likewise that God
inherit the Kingdom of God how can it be affirmed that the same true flesh shall be raised to enter upon that inheritance perhaps this improvement he had forgot 2. These inferences are not only defective but contrary to the true Nature of a Resurrection which denotes a taking up of that which was laid down It must hence follow sc If the same body that dies be not raised up but another kind of body it cannot be a Resurrection as above Moreover If aâ— the Resurrection it be not the same but another body then that body which actively and passively honoured God in this world shall not according to Divine Promise Col. 3. 4. be glorified with Christ in the World to come but another body shall be there glorified which never did or suffered any thing for God's honour and to which God never made any Promise yea that body which wickedly sinned lived and dyedin finall impenitency and unbelief Shall not according to Divine threatning Matt. 25. 41. be for ever tormented but another body shall which never sinned nor was ever threatned be eternally dammed in hell with the Devil and his Angels These inavoidable consequents are no less than high blasphemies against the Justice Truth and Righteousness of God Himself especially in that Scripture of sacred truth 2 Cor. 5. 10 We must all appear before the Judgment seat of Christ that every one sc the same whole man may receive the things done in his body according to that he hath done whether good or bad And the Lord Christ assures us John 5. 28 29. The hour is coming in the which all that are in the Graves Are there any other bodies in the Graves then the same bodies which were put into them shall hear His voice And shall come forth they that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation thus in Matt. 25. 46. also Proved 3. That by Flesh and Blood in that place of Scripture above is not meant the substance of Flesh and Blood the parts of a Man's body as now it is But it is to be understood of the sinfull qualities of Man's Nature that are to be done away as in other places Rom. 7. 18 24. Chap. 8. 1 6 7. Gal 5 17 19 24. Flesh doth signifie or of naturall Flesh and Blood of which the body is now composed and made up as such it is corruptable and cannot enter into the Kingdome of Heaven and thus Paul expounds it as in the latter clause of the same 50. verse Neither doth corruption inherit incorruption That is corruptable Flesh and blood or flesh and blood that hath the Seed and Principles of Corruption shall never enter into the Kingdome of Heaven such flesh and blood is unfit to wear the Crown of Glory as our Souls must be changed before they can be fit for Glory so also must our Bodies from their natural estate to a spiritual for at the Resurrection our bodies shall not be raised natural corruptable bodies but spiritual incorruptable bodies and as such they will be fit for Glory in the Kingdome of Heaven as it s illustrated ver 52. And the Dead shall be raised incorruptable and we shall be changed but how the next verse sc 53. tells us This corruptable must put on incorruption Note This Mortal must put on immortality well then though the body of Man be now natural corruptable and mortal flesh and blood and as such unfit for the Kingdome of Heaven But in the Resurrection the body will not be so for it will then be spiritual incorruptable immortal flesh and blood and being so qualified it will be fit to inherit the Kingdome of God Having thus Answered I expected some return but they were all silent Thereupon Capt. John Hubbart Sherrif with the Iustices of Peace as Representees of the Christian part of the Assembly came forth towards me and openly declared That they were fully satisfied with my Proofs and Answers The Quakers being thus regularly found Guilty of the whole charge the vast Assembly was forthwith peaceably dismissed READER I Have been earnestly Requested by some of the Lords People in these Islands to make some Replies to three or four Erroneous Principles not Discussed in the Disputation Held and Professed by most Quakers To wit 1. That there is a state of perfect freedome from sin in this Life 2. That the matter contained in the Scriptures is not 1. The Word of God 2. Nor the infallible standing Rule of Faith and Life 3. That the Soul in Man is God in part and so Infallible 4. The denying of the Trinity sc three persons in one Deity These corrupt Principles maintained by most Teaching Quakers I have on Request as above considered and made some Replies to each particular distinctly as in their order afore expressed 1. Principle That there is a state of perfect freedome from sin in this Life Alledging that the Scriptures do testifie the same as Job 1. ver 1 8. 22 Psal 37. ver 37. 39. 1. 119. 5. Mat. 5. 48. Rom. 6. 18. 8. 4. 2. 15. Phil. 3. 15. Eph. 3. 19. Luk. 1. 6. That I might herein give some satisfaction I have considered the above-mentioned Scriptures one after another in their asserted Order The first Scripture Job 1. ver 1 8 22. There was a Man whose Name was Job and that man was perfect Reply to the 1st verse By Perfect here we are not to understand a Legal perfection such as Adams before the Fall though it be contended for by the Teaching Quakers and affirmed by them as possibly attainable yea actually attained by many of their Friends in this Life but the Spirit doth not in any one of these verses express no nor in end Iobs perfection from all sin in this life nor did Iob so understand it witness his own confessions Chap. 9. 20. If I justifie my self my own mouth shall condemn me if I say I am perfect it shall aâ—so prove me perverse That is to say if I justifie my self by the actings and expressions of my life my Mouth would condemn me so if I say I am perfect in the thinkings and sâ—cret motions of my heart it would prove me perverse Caril in locum and in Chap. 10. 6. Thou enquirest after my Iniquity and searcheâ—t after my sin likewise in Chap. 42. 6. Wherefore I abhor my self and repent in dust and ashes but to put the word Perfect in ver 1. out of all doubt it is explained in the 8th vese above There was none like him in the Earth a perfect and an upright man which referred to that Generation in which Iob lived So we read of Noah Gen. 6. 9. That he was a just man and perfect in his Generations in like manner consider Iob in the time and age wherein he lived there was none like him in the Earth for Godliness and uprightness hence for any man to infer that either Noah or Iob were
Apostle is Iesus born of Mary who is called Christ Mat. 1. 16. the Iesus of Nazareth a man approved of God among the Iews Act. 2. 23. But a Teaching Quaker doth deny Jesus of Nazareth born of Mary a man approved of God among the Iews to be the Christ and therefore the Conclusion is undeniable sc That a Teaching Quaker doth deny that Jesus is the Christ And as this is undeniable so is the other namely That a Teaching Quaker is a Lyar and an Antichrist which is further evidenced 1 Ioh 4. 3. And every Spirit that confesseth not that Iesus Christ is come in the flesh is not of God and this is that spirit of Antichrist in the fleâ—â— here is put for the flesh it self as in Scriptures aforementioned now to deny Christs Manhood to be a Saviour is to deny Iesus to be the Christ Secondly As the Light of Scripture doth manifest Teaching Quakers especially to be Liars Deceivers and Antichrists yea the Spirit of Antichrist so it doth also reprove them 1. Because as such they are of the Dragon and Beast making War with the Lamb â—ev 13. 9 10 The Man Iesus Ioh. 1. 29 30. and the faith delivered to the Saints 2. As such they are Contradicters and Blasphemers of the Truth which the holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1. 21. For instance Ioh. 1. 14. And the Word God ver 1. was made flesh Flesh i. e. true man for he dwelt among us the Iews and we beheld the Glory of him this dweller among us concerning whom the Witness-bearer sent of God ver 6 hare Record that he was a true man ver 30. there by witnessing That â—esus Christ was true Man as well as true God and both in his one person which Article of our Christian Faith is deried by most Teaching Quakers Another Instance we have â— Tim 3. 16. God was manifest in the flesh i. e. Mankind flesh or true and whole Man for so the Phrase in the Flesh canâ—otates as it hath been already cleared from the Scriptures of God so that God was manifest in the flesh doth not teach us that God is to be considered as distinct from the flesh but that God was manifest flesh real man-kind flesh and thereby the Godhead and the Mâ—nhood were united in the one person of Christ and made manifest to the Apostles bodily senses of seeing hearing and â—eeling 1 Ioh. chap. 1. ver 1. 2. Likewise Paul Act 63. 38. Through this Man is preached unto you the forgiveness of sins through or by ver 39. This Man viz. The man Iesus of Nazareth who by the wicked hands of the Iews was slain and hanged on a tree and then by God the Father raised from the dead the third day and exalted to be a Saviour to give remission of sins Act. 2. 22. Chap. 5. 29 30. through This Man is preached the forgiveness of sins as above For so hath the Lord commanded us ver 47. at which commanded Preaching the wicked Iewâ— were filled with envy and spake as Teaching Quakers do against those things spoken by Paul as above contradicting and blaspheming ver 45. So much for your first evil manifested and reproved by the Light of divine Scripture though there are many professed evils amoâ—g Quakers which the Light of holy Scripture doth manifest and reprove yet I shall now make men â—on but of one more because I would not be too voluminous The Second Evil is The professâ—a perfection of a Quakers seeming Sanctity consisting in Thou and Thee thereby denying all reverential respects to any sort of men of what rank or quality soever For method sake we will in the first place â—ear what they have to say for themselves touching this matter 1. They are apt to say because they have often said it that Thou and You are of distinct significations in Scripture and likewise Thee and You the one signifying a Singular the other a Plural Answ These terms of thou thee and you are to alwayes in Scripture of distinct significations as it appears Lev. 19. 12. Ye or you shall not Swear by my Name falsly neither shalt thou prophane the Name of thy God In this Scripture Ye or You and Thou are of the same signification and in Ier. 3. 12. Return thou backsliding Israel and I will not cause my anger to fall upon you here likewise thou and you are of the same signification again in Luk. 17. 21. the Kingdome of God is within you you here doth in your sense signifie each particular Quaker 2. Nor are these words sc thee and you alwayes in Scripture of dictinct significations as in Deut. 28. 9. herein thee a singular and holy People a plural are of the same signification so in Isai 26. 20. here People and thou are of the same import To these Scriptures would it not render me tedious to the Reader I might add many more to gainsay this their trifling Assertion for you and thou are oft in Scripture and reason convertitable terms for instance thou in the Decalogue is indefinitely understood 2. They are ready to affirm sc To salute a single person under the notion You is both improper and irrational for it were to confound singular and plural in point of right reason Answ It s neither for it s not impropâ—r nor irrational to say to a single man This Youth is your Son for you aâ—e his Father which to 〈…〉 is as proper and rational as to say thou art is Father and the reason is because you and your are of the same nature unasmuch as the one is derived from the other Now as Your is applieable to one as to many so is You likewise Again it is both proper and rational to â—ell a single person This house is your house for you have a good â—itle to it which is as proper and rational as to say thou hast a good â—itle to tâ—o houâ—e and consequently it is not only irrational to affirm that this dot 〈…〉 confound the terms of thou and you â—ts Diabolical to 〈◊〉 a the Quakers do thou and thee making it the daily 〈◊〉 for your levilling inflamed-pride 3. They say for themselves That holy men in the Scriptures did use the words thou and thee not only one to another but to God himself Answ This is granted howbeit I pray can any of you Quakers produce me one holy Man in Scripture expressed which used these words thou and thee that he might thereby take occasion to deny as ye wickedly do all reverential respects to any sort of men of what rank or quality soever sure I am ye cannot produce me one such man for this bruitish kind of practice is contrary to the manifold Precepts and Presidents also in the Scriptures of truth as afterwards shall plainly appear Indeed we Christians do acknowledge that holy men in Scripture did use the words thou and thee not only one to another but to God himself for two
attained to some growth in Christian matters learned these were called strong or perfect in comparison of the Beginners Thus Perfect is to be understood in the 1 Cor. 2. 6. Howbeit we speak wisdome among them that are perfect meaning however imperfect weaklings are taken with inticing words of mans wisdome ver 4. accounting the Preaching of the Cross Christ crucified Foolishnest yet grown mortified Christians will discern wisdom and sublimity in the plain preaching of Iesus Christ Crucified and this sense may be accommodated to this place of Scripture Phil. 3. 15. above As many of us as be perfect i. e. such of us as are no Beginners or Learners such as try experiments in Religion But Perfect such as have made some towardly progress therein that have attained to some Gospel strength ripeness or growth in the blessed Doctrine of Faith Obj. But if any Teaching Seducing Quaker should say viz. That by the word Perfect as it referrs to Saints in this world it doth signifie a perfect freedome from all sin Answ 1. This was the lying Doctrine of the Heretical Catharish's and now taught by Seducing Quakers but no where owned in the Scriptures of truth where is that Scripture to be found which saith in so many words sc That this or that Saint was perfect from all sin in this life when it shall be shewen it will be seriously considered 2. Solomon makes a chalenge to all the World Prov. 20. 9. Who can say I have made my heart clean I am pure from my sin that is none can say it truly though some will say it bouldly that any Saint of God in this life is absolutely freed from the having of sin which is evident from the confession of the most eminent Saints 1 Ioh. 1. 8. If we say that we have no sin we deceive our selves and the truth is not in us But to this Scripture the Quaker pâ—etends an Answer sc that in v. 10. the same Apostle saith If we say we have not sinned we make him a Lyar Here hence the Teaching Quakers do infeâ—r saying 't is true the born of God should lie if they did deny themselves to have sinned before they were in the new birth but not after it alledging 1 Ioh. 3. 9. Whatsoever is born of God doth not commit sin Reply 1. The 10th verse above sc If we say that we have not sinned we make him a Lyar by these words the Apoâ—â—les intend their having of sin after as well as before the new birth for observe the 8th verse If we that is we who are in the new birth say that we have no sin we deceive our selves and the truth is not in us Note here that the words in this 8th verse are expresly of the present time to wit if we not have had no sin c. which doth most plainly prove that the born of God have sin after as well as before their new birth 2. As to the words alledged out of the 1 Ioh. 3. 9. Whosoever is born of God doth not commit sin Answ 1. If the words should be understood in the Quakers sense above asserted then the new birth would exclude the being of sin in all the born of God for the new birth agrees to them all to one as well as to another as the reason given is the same verse doth testifie Because his seed remaineth in him and he cannot sin because he is born of God now the seed remains in all the born of God as well as in any well then it must be meant of all Saints or none Now if the Teaching Quakers should be so stark mad as to affirm all Saints to be free from sin the Scripture above 1 Ioh. 1. 8. will reprove their madness for if we who are the real Saints and born of God say that we have no sin we deceive our selves and the truth is not in us all men may see that these words were spoken of and by such Saints as had ver 3. fellowship with the Father and his Son Jesus Christ and yet they have certified sc if that we say that we have no sin c. Again That the words in 1 Ioh. 3. 9. cannot be meant of freedome from the nature and being of sin in the born of God but only of the Trade and Custome of sinning which is explained in the foregoing 8th verse For the Devil sinneth from the beginning i. e. he hath never ceased to sin since he began it hath ever been his trade or customary way thus to sin the born of God cannot for the course and custome of sin being broken there 's not now such a free correspondency between the Soul and Sin as before Regeneration this is the Character of the unregenerate They cannot cease to sin 2 Pet. 2. 14. But so the born of God sinneth not i. e. without cessation inasmuch as he is daily pleading in his prayers against sin desiring strength not only against but victory over it thus is was with Paul Rom 7. 24. O wretched man that I am who shall deliver me from this body of death sc from this burden and bondage of inherent sinful corruption yea all this after he was most truly the born of God It is therefore a manifest wresting of the above mentioned Texts sc 1 John 1. 10. in forcing them to say that the born of God sinned before they were in the new birth but not after it The tenth Scripture Eph. 3. 19. That ye might be filled with all the fulness of God which some say excludes the being of sin in Saints Reply 1. The phrase Fulness is to be expounded by a distinction there being a double fulness namely of Parts and Degrees for the first of these we read Act. 7. 55. But he Stephen being full of the Holy Ghost this Respects the fulness of parts only that is he had something of every Grace though not a perfection of any Grace An Infant may be said to be a perfect man as it hath a perfection or fulness of parts but not of growth and degrees 2. The fulness of God in respect of Degrees is to be had only in Heaven above And even there the Apostle intends not equality but quality of fulness that is a divine and glorious fulness of or from God so then the fulness of God above expressed is to be understood of a fulness not on Earth but in Heaven which is the proper import of that place of Scripture for the Apostle prayes that they Might be filled c. And so they should be in Heaven but he asserts not that either they were or should be so filled in this life the person is because here we know but in part 1 Cor. 13. 9 22. For now we see through a Glasse darkly but then face to face now I know in part but then I shall know even as I am known Therefore the fulness of God above doth not exclude the being of sin in this life The eleventh Scripture Luk. 1. 6.
stands in representing God three wayes 1. It is a made Image 2. It is a true Image 3. It is very near and likely Image which appears not only in the spiritual and immortal nature of it but in rectitude of Mind Will Affections Members all pure and righteous conformed to Gods will Eph. 4. 24. which evidently proves that the Soul cannot be God the Creator it being made as above it must be a Creature and consequently a created substance and therefore not after a Quakers gross and absurd manner of speaking God in whole or in part Again When God breathed into Adams liveless body he breathed not himself because he was there before for God is in every thing excluded out of nothing as before evidenced whence it undeniably follows that into Adam's liveless body God breathed not himself but mans reasonable Soul which is mans proper form and without it Man is not a Man So much for the first Scripture The second Scripture Eccles 12. 7. Then shall the dust return to the Earth as it was and the Spirit shall return to God who gave it Herehence they argue The Soul of Man is God in part for God is a Spirit Reply 1. Though God be a Spirit yet every Spirit is not God An Angel is a Spirit Heb. 2. 14 but not God so though the Soul be a Spirit yet it is a made Spirit as afore observed likewise hereunto agrees Isai 57. 16. For the Spirit should fail before me and the Souls which I have made Souls are of Gods making and therefore a created not uncreated substance besides to say that God is a Spirit and the Soul of Man is a Spirit therefore the Soul is part of Gods essence is not only false but a most silly inference for there is multiplicity of signâ—fication in words and here lies the fallacy Spirit sometimes signifie God Joh. 4. 24. and sometimes the wind Ionah 3. 8. Now it s no good inference thence therefore God and the Wind are the same howbeit here is some of a Quakers Divinity 2. The scope and import of the Text it self above excludes this their Interpretation For. 1. When it s said the Spirit shall return it notes a passing from one place to another which cannot be said of the Essence of God for that being infinite filleth all places at once 2. To God that gave it Now according to the Rules of right reason the Giver and the Gift are distinct 3 When the Dust the body returns to the Earth then the Spirit the Soul shall return to God that is to Gods only and alone disposing either to Weal or to Woe for Eternity according to what it hath done in the body whether it be good or evil 2 Cor. 5 10. in this sense it is that the Soul returns to God which Truth the Scripture points us unto as with the finger in the examples of Dives and Lazarus Luk. 16. and therefore to affirm the Soul returns to God as a part of God is absurd and sinful with a witness for it renders God defective till the Soul returns making him a finite not an infinite God The third Scripture Act. 17. 27 28. Though he be not far from every one of us for in him we live and move and have our being Reply I have already and fully granted that the Essential presence of God is in Heaven and Earth and all created natures yet I do herewithal say though all created Natures are in his and his in theirs but yet his uncreated nature and their created natures are ever distinct and different theirs finite and bounded his infinite and boundless not included in nor excluded out of any thing for God is infinitely beyond their beings lives and motions where never any created nature was nor ever shall be otherwise he is not God infinite furthermore the very Text of Scripture above alledged confutes their inference for it expresly saith God is near to everyone of us and gives this Reason for it because in him we live move and have our being so then this very expression sc That God is but near to us plainly shews that he is not us nor we him The fourth Scripture 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine Nature whence the Teaching Quaker doth conclude that the infinite and indivisible Godhead is divided into parts thus senseless are they of the grossest absurdities Reply 1. This place of Scripture doth only signifie that the participation of the divine Nature is by a reception of the promised multiplication of grace and peâ—ce ver 2. so that the Text asserts no more but this namely that they partake of the divine Nature who are partakers of the grace and peace promised these being divine qualities are of a divine Nature called the Communion of the Holy Ghost 2 Cor. 13. 14. If this be the genuine and proper sense of the Text how far is it from proving the Soul of man to be part of God To clear this matter yet a little more Consider 2. The Divine Nature may be taken in a twofold sense as 1. For the essential nature of God which is Rom. 1. 20. his eternal power and God head in this sense the divine nature is infinite and indivisible and as such no man can partake of it 2. The Divine Nature may be taken for the gifts graces and comforts of spirit flowing from Christ man in whom they are without measure Ioh. 3. 34 being daily given from him to his Members now it is in this last sense that the Apostle Peter speaks of the Divine Nature above and therefore not to be understood in a Quakers sense for the Deity or Godhead this twofold signification of the Divine Nature being hid from the lost ones causeth them to call the Soul still the Idol-light the Deity in part no created substance not discerâ—â—ngâ—h bidâ—ous Blasphemies which attends this their Principle for if the Soul of man be God in part then the essence of God would be subject to change anâ— passion yea which is worse to sin for so the Soul of man is in this 〈◊〉 thâ—se Blasphemiâ—s are the unavoidable consequences of the Souls being God in pâ—rt I pass this and proceed to the second part of the Principle to wit a Quakers infallibility Reply To the second part a Quakers infallible Spirit within him their spirit of infallibility or infallible spirit is grounded upon the Souls being God in part but this hath been proved to be erroneous and highly Blasphemous the other is therefore of the same nature Chips of the same block yea this their Principle of inâ—allibility shews us the rise and original of their Religion I have long bought their infallible light within to be no other then the Pope without we may not think it s for nought that there are so mâ—ny exact resemblances between the Idol light and the Idolatrâ—us Pope I shall give you
some Instances 1. The Pope takes upon him the power of Pardoning sin making himself God and Christ which power of pardoning sin the Quaker ascribes to his Light within calling it God and Christ 2. The Pope affirms that the Teachings and Rules of direction being believed in and walked up unto will make such Believers and Walkers Perfect and bring them to jâ—stification and salvation all which the Quaker doth affirm of the Light within it being believed in and obeyed 3. The Pope teacheth that his written Scriptures are so far to be obeyed as they do agree with the infallible Spirit within him just so the Quakers teach that they are no further bound to obey the Letter of the Scriptures then the infallible unâ—rring light within makes them willing to obey 4. The Pope declares his Apocryphals to be not only of equal verity with but to exceed the Scriptures even so a Quakers Light within teacheth him to prefer his Apocryphal Quakerisms before the written Scriptures 5. The Pope testifies there is a nigher Doctrine than the Scripture hath to feed the Saints and perfectâ—ones meaning his Church enlightning Traditions so saith the Quakers light within that it hath a higher Doctrine then the written Scripture hath any to guid and â—eed the true Saints 6. The Pope robs Christ of all his Offices 1. Of his Kingly Office in taking part of it to himself by remitting sins and making Laws to bind Conscience both which a Quakers Light presumes to do remitting sin and binding Conscience by its laws 2. The Pope robs Christ of his Priestly Office for he doth dispose of it giving to a Masse Priest power to offer a daily propitâ—ation-Sacrifice yea that every Papist hath a piece of it within him that thereby every one of them may satisfie the Justice of God for his sins even by his own Merits within him and for Christs Mediatorship as some of them do abolish it so no Catholick desires the Man Jesus Christ to pray for Him because each one of them hath so much of the propitiatâ—ry Sacrifice dayly iâ— them as is meritorious to satisfie the justice of God for their sins Of which robbery in reference to Christs Priestly Office the Quakers are equally guilty for they give to their light that Masse-Priest with in a power to offer Sacrifice propitiatory dayly forsin whereby they daily in themselves satisfie Gods justice for their sins even by their own internal merits and as for Christs Mediatorship they have quite abolished it For no Quaker desires the one Mediator the Man Jesus Christ 1 Tim. 2 5. to pray for him 3. The Pope robs Christ also of his Prophetical Office for this office he assumes to himself who without the Scriptures determines infallibly by the pretened assistance of a Spirit of infallible light lockt up in his own breast all points of Faith and Life which kind of Robbery as to Crists Prophetical Office the Quakers have likewise assumed who by their Light within without the Holy Scriptures or laws of the King thence derived pretend to an infallible determination of all points concerning â—aith and Life here hence we may saâ—ely infer that a Quakers Ligâ—t and Romes Pope are coâ—qual Antichrists This may further appear if the Terms and Title heretofore given to the Pâ—pâ— as â—sserted 〈◊〉 the Reverend Brightman Ren. 13. page 135 136 â—e compared with those now given to the Light within by G. Fox in his Foâ—o Book The great Mystery c. The Terms and Titles which were given to the Pope and imprinted by Brightman as above are these to wit 1. Hear saith Brightman what Barnard saith sc of the Pope Thou art a great Priest the Prince of Bishops thou art the Heir of the Apostles thou art Abel for thy primacy Noah for thy Government Abraham for thy Patriaâ—â—hâ—ship Melchisedech for thy Order Aaron for thy Dignity Moses for thy Authority Samuel for thy judgement Peter for thy Power Christ for thine anointing c. Book 2. Consid Again Mark saith Brightman how the Embassadors of the Empour of Sicily cry out to him the Pope lying groveling on the ground O thou that takest away the sins of the World have mercy upon us thou that takest away the sins of the World grant us peace As also what Simon Beginus saith speaking unto Pope Leo in the Council of Laterane Sess 6. Behold the Lion of the Tribe of Judah the â—oot of David we have waited for thee O most blessed Leo to be our Saviour Vnâ—o these saith Bâ—ightmaâ— we may joyn Cornelius the Bishop of Bipentum who laid open his blockishness in wondring at the Beast in the Council of Trent with these words The Pope is come a Light into the World and men have loved darkness more then Light every one that evil doth hateth the Light and cometh not to the Light Hence Brightman inferrâ— O out upon you ye Blasphemous Claw-backs is it not enough for you to adorn the Man of sin with the praises of the Saint unless ye do also heap upon him the praises which ye have robbed Christ of it would indeed render me too volumenous to set down herein all the pages lines and words imprinted in the Foxes Book above named concerning the Termsâ—nd â—nd Titles given by him and other such seâ—ucing Authors to the Light within which are either numeâ—ically or specifically the same with the Collections above given to the Popes or if there be any difference as to Terms and Titles of Blasphemy the Fâ—z's are the more horrid upon the whole let any good Christian judge whether a Quakers Light within be not in goâ—d earnest the Pâ—pe without And so I pass to the fourth and last Principle aâ—ore-named The fourth Principle to wit A Quakers denying of the Trinity or three persons in one Deity Reply It is by most judicious Christians acknowledged sc that three persons in one Deity is so great a mystery that it cannot be sound our by natural reason and no wonder for there are many things in natuâ—e yea in man himself Eccles 11. 5. Thou knowest not the way of the Spirit nor how the bones do grow in the Womb of hen that is with child reason cannot reach the knowledge of this Therefore saith Mr. Caril it is not to be admired if man be at a loss about the incomprehensible nature of God Howbeit it may be to all rational Saints sufficient to prove three persons in the Godhead though we cannot fully conceive how this should be For 1. There is but one God 1 Cor. 8. 4 6. 2. In this one God there are three He 's that do Vnderstand Will and Act and these three are so doistinguished that the one is not the other And 't is Dr. Gouges observation on Deut. 6. 4. Hear O Israel the Lord our God is one Lord the word Lord is twice in the Text and saith he Printed in Capital Letters purposely to notifie that the word Lord in the original is Jehovah and so he reads