CHAPTER I. Concerning the SCRIPTURES.

IN the first place, I shall begin with the holy Scriptures which hath been said by some, this People called Quakers do not own.

Answer, That this is a great Slander, their many Writings and Declarations make manifestly appear, in which their Testi∣monies are all so consonant, and agreeable to the Records of Scripture, that I never met with the like amongst any other: And besides this, I am well assured of it, not only from their own Witness of themselves, but from the Witness of God in my own Breast, They do believe all things that are written in the Law and the Prophets; so that those which do so clamorously charge them, cannot prove the things whereof they so much accuse them.

But then it hath been replyed, viz. They own the Scriptures indeed, but 'tis in their own Way; they believe them as they do a moral History; just barely giving credit to them, owning that they are Truth; but they do not believe they are the Word of God and the Rule of Faith and Life,

As to this, I Answer; They do believe the Scriptures, so far as Scripture itself requires Faith in it self; that is, that they are able to make wise unto Salvation through Faith, which is in Page  2 Christ Jesus being given by Inspiration of God, according to that of the Apostle, 2 Tim. 3. 15, 16. And they do also believe, That this same Jesus here spoken of, who is said to be the Mes∣senger of the Covenant, Mal. 3. 1. the same, and not ano∣ther, did Inspire his Prophets and Apostles in writing of the Scriptures: But still he is the Word as well as the Wisdom of the Father; and I ask, Where do the Scriptures themselves declare any other? Where do they say that they are the Word of God? or the Rule of Faith and Life? Though I have heard it said, that The Prophets Isaiah, Jeremiah, Ezekiel, &c. often call their Prophecys by the Name of the Word of the Lord, which say some, is all one if we say the Word of God. Now such I would advise to take a second view of the Text, and then they may find, that the Prophets did not call their Prophecies and Writings The Word of the Lord (for they were the Lord's Words) he being The Word of the Lord, who revealed their Prophecyes unto them; as for instance, Ezek. 29. 1. says the Prophet there, In the tenth year, in the tenth moneth, in the twelfth day of the moneth, came the Word of the Lord unto me, saying, &c. So then it was the Word of the Lord that came and said unto him: the Pro∣phecy was that which he said. So in Ieremiah (Chap. 7. v. 1, &c. old Translation) 'tis said, The Words that came to Jeremiah from the Lord, saying, Stand in the Gate of the Lord's House, and proclaim there this Word; and say, Hear the Word of the Lord all ye of Judah. [Mark] The Prophet was to make Procla∣mation of the Word of the Lord, that the Men of Iudah might hear what he said; as it followeth, Thus saith the Lord, Amend your ways and your doings, and I will cause you to dwell in this place, &c. And this was he, as I said before, who is the Messen∣ger of the Covenant, appointed by the Father, to reveal his Se∣crets unto his Servants, the Prophets, who came to Ieremiah with this Prophecy: so that it was not what he said, but he him∣self, whose Name is called The Word of God, Revelat. 19. 13. And this is that Word which came unto Abraham in a Vision, Gen. 15. 1. saying, Fear not, Abraham; I am thy Shield, and thy exceeding great Reward: Unto whom in the very next verse Abraham gives the Titles of Lord and God; which proves the Page  3 Word to be Eternal and Divine; but so are not the Scriptures Eternal; for we know they had their Beginning in time: and though they are Words and Declarations of divine Things, yet must we distinguish between the Declaration, and that which is Declared of, so as not to call them both by one Name. Those written words (for Scripture signifies a Writing) they are Pub∣lications in Testimony of that Creating Word of Power by which the Worlds were framed; see Heb. 11. 3. yet they do not declare, that the World was made by them; but by that Eternal Word which was in the beginning, as its recorded, Iohn 1. 1. the same is that which liveth and abideth forever, 1 Pet. 1. 23. which Word is quick and powerful, and sharper then any two edged Sword, piercing, even to the dividing assunder of Soul and Spirit, and of the Joynts and Marrow; and is a Discerner of the Thoughts and Intents of the Heart; neither is there any Creature that is not manifest in his Sight; but all things are naked and opened unto the Eyes of him with whom we have to do, even as 'tis written, Hebr. 4.11, 13. This is that Word to whom the Scriptures direct us,*as a Light unto our feet, and a Lanthorn unto our Paths, to guide our feet into the Way of Peace; the very entrance of which giveth Light; yea, it giveth Vnderstanding to the Simple. So that the Scriptures themselves, say not of them∣selves, that they are the Word of God, but that they bear witness of him. And this is he, who said to those great Scriptu∣rians (namely, the Iews of old) who so greatly exalted the Scriptures, but had not the Living Word abiding in them; Search the Scriptures; for in them ye think ye have Eternal Life; and they are they which testifie of me, saith Christ; but ye will not come to me that ye might have Life, John 5. 38, 39, 40. So here it may be seen, there is good Reason to distinguish be∣tween the Written Words, the Writing or Letter, and the Living Word, which is a Quickening Spirit.

But now, as to the other part of the Change, which is, That this People (of whom I am now writing) do not own the Scrip∣tures to be the Rule of Faith and Life.

In their behalf I Answer: They do own the Scriptures to Page  4 be a Rule, as they direct unto him (to wit, Christ) who is the Object of our Faith, and Lord of Light and Life: They do also believe that the Scriptures are profitable, for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the Man of God may be throughly furnished unto every good Work, as saith the Apostle, 2 Tim. 3. 16, 17. But yet still it is in Christ Jesus, whom his People do believe; and he is the Rule by which they live, according to the Example of the A∣postle, who saith, The Life that I now live in the flesh, I live by the Faith of the Son of God, Gal. 2 20. He must needs be his Peoples Rule; for he is the Way, the Truth and the Life; no man cometh to the Father but by him, John 14.6. And 'tis his Spi∣rit that leads into all Truth, Joh. 16. 13. even that Spirit which searcheth all things, yea, the deep things of God, as saith the Apo∣stle, 1 Cor. 2. 10. which Spirit teacheth them of all things, and bring∣eth all things to their Remembrance, according to Christ's Pro∣mise, Iohn 4. 26. Therefore the Spirit of Christ, is the Rule of his Peoples Faith, and the Guide of their Life; yet doth not this detract from the Scriptures, nor the Estemation of this People (called Quakers) concerning them; for I know they do believe, that whatsoever things were written afore time, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope, as 'tis recorded, Rom. 15. 4. So that it appears, the Scriptures are owned of them, and are believed by them, and are practiced amongst them, but they dare not ascribe them that Glory which is due to God, nor ex∣alt them above his Son Christ Jesus, nor prefer them in his Spi∣rit's stead; neither yet is it any Derogation from the Scriptures, to exalt Christ and his Spirit more than they; for Scriptures themselves exalt Christ and the Spirit above themselves: so that it is not in any slight or disrespect they have to those holy Writings, wherefore they do not call them the Word, and the Rule of Faith and Life; but, as they have declared, 'Tis from that reverend regard they owe and ought to bear to Christ Jesus, the great and eminent Word of God, to whose Spirit all Scrip∣ture Directions, in Matters of Salvation, refer us, as to an Infallible Rule and Guide: They direct us thereunto, that we Page  5 may not live in them, but in him, who is the Author and Dis∣penser of them. Thus, though the Scriptures are granted to be a Righteous Rule, and of Divine Dispensation (for the Pro∣phecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost, even as the Apostle te∣stified, 2 Pet. 1. 21. and my Soul praises the Lord, that he hath preserved the Records of so many Prophecies and Testimonies of his primitive Servants, through so many Contingencies, un∣to this present Age) yet can I not think, that the God of infi∣nite Wisdom and Grace, whose Mercy is over all his Works, would leave Mankind in so great a Concern, whereon their E∣ternal Salvation is depending, to such a Rule alone, for Guidance therein, as is subject to concealing Mis-translation, Mis-inter∣pretation, False Application, as we find the Scriptures have been by Corrupters of them: Muchless can I believe, that he would suffer the greatest part of the World to live without them (as they do) were there no other means appointed for their Salvation: Yea, moreover, I am very sensible, that where the Scriptures are, many occurrances may fall out in the course of our Lives, about which the Scripture gives no par∣ticular Advice; and yet it is necessary we should have a Guide near in all our Affairs: But I well know, many Cases there are, where Scripture is altogether silent in the matter. Admit then here, that the Creature, in such a streight, not knowing what to do, betake it self to inquire of the Lord by Prayer; alas! what will that avail, unless it receive an Answer? which is already granted not to be found in Scripture, neither can it now he had by the meer Literal Priesthood, nor by their pretended Vrim and Thummim; and say they (who cry up sole∣ly Scripture to be the Rule of Faith and Life) Neither must we expect Answer by Dream, nor yet by Vision, no, nor by Revelati∣on, nor Inspiration; for these (say they) are craft many Ages past. Whom I ask, What way then can the Creature come by Advice? which till they can resolve me in, I shall still retain my Opinion, viz. That that inward Oracle (which is a Measure of God's Spirit, whereby we obtain access to him, with Answer and Direction from him in all our Concerns, about which we inquire of him) Page  6undeniably is of greater Authority, both to beget living Faith, and order us therein; and a more perfect Rule to guide our Lives, than the outward Writings of the Scriptures, which in many things leave us without either Counsel or Instruction. And here I shall leave this Point, which is in answer to an Accusation, which is, That we deny the Scriptures; a thing often charged upon, but never proved against the People called Quakers.

CHAP. II. Concerning the Humanity of Christ, &c.

A Second Charge which I have heard brought in against the Quakers, is, That they deny the Humanity of Christ Iesus, and the Obedience that he yielded in the dayes of his Flesh, by his Sufferings, Death, Buriel, Resurrection from the Dead, together with all the benefits that thereby accrue unto Believers, as also Iu∣stification by Faith, and the imputed Righteousness of Christ. Now that this hath been as falsly charged upon them as the for∣mer, I shall undertake to prove by Scripture: But first let me mind the Reader; this I have observed, viz. That there are many that have born false Witness against them; yet they do not seem to accord in their Witness; For first comes out a lear∣ned Doctor,* and he declares publickly (though somewhat ambiguously) that this People deny that Christ which dyed at Ierusalem, to be God equal with the Father. But when this was refuted so as not to be believed, then comes out another,* and he would give the World to know, as if they only deny the Son of God to have assumed Humane (or man's) Na∣ture: Thus their accusers contradict one another (for both seem to grant we own a Christ; which well they may do, since they differ in Principles amongst themselves; how ever they a∣gree thus far, like Herod and Pilate, to unite against Jesus, so have they against his Followers; but I need not enlarge upon Page  7 particulars, since rather then they will want a Host to go out against the Quakers, look but into the Muster, and thou mayst see One and Twenty Divines (as they give themselves the Stile) enter the Lift together, of whom I shall say no more here, lest it should be taken for a Digression from the Answer.

1st, Therefore to clear Truth from Slander, both on the one hand and the other; I do in the first place affirm, and that upon certain Grounds, viz. That all who may be rightly denominated Quakers, (such as Tremble at the Word of God) they are of the Faith of one Substance, which the ancient Christians so ear∣nestly contented for, and suffered such hard things in main∣taining, to wit, that Christ the blessed Son of God (as to his Di∣vinity) was of the same Eternal substance with the Father, as may be read at large in George Bishop's Looking glass for the Times, pag. 85, 86.

2dly, I affirm, they faithfully own the Scriptures. And therefore what Iohn the Divine saw in his Revelations concern∣ing him, as 'tis Recorded, chap. 13.8. That he, (to wit, Christ) was the Lamb slain from the Foundation of the World. And what the Apostle said of him, Phil. 2. 6. Who being in the Form of God, thought it no Robbery to be equal with God. Likewise Iohn the Evangelist in his first chapter 1.2, 3. saith concerning Christ, In the beginning was the Word, and the Word was with God; and the Word was God, the same was in the beginning with God; all things were made by him, and without him was not any thing made that was made; for by him were all things created that are in Hea∣ven, and that are in Earth, Visible and Invisible, whether they be Thrones or Dominions, Principalities or Powers; all things were created by him and for him, who is over all God blessed for∣ever, Amen, Col. 1. 16. Rom. 9. 5. These together with the Testimonies Jesus gave of himself, Iohn 8. 38. Verily, verily I say unto you, before Abraham was I am, John 10. 30. I and my Father are one, John 15. 5. there he Prayes, And now Oh Father glorifie thou me with thine own self, and with the Glory which I had with thee before the World was. In like manner he speaks of his own Eternity, Proverbs 8. chap. from the 23d to the end, to which agrees that application given to him, of won∣derful Page  8 Counsellor, the mighty God, the everlasting Father, the Prince of Peace, Isa. 9. 6. These things, I say, the Quakers believing ac∣cording as they are written, and having an experience of in them∣selves, by the effectual working of the mighty Power of Christ Je∣sus in their Hearts, are sufficient proofs to them of his Divine sub∣stance; and also to make them see what is the Fellowship of the Mystery which from the beginning of the World hath been hid in God, who created all things by Jesus Christ, as 'tis written, Ephes. 3. 9. Wherefore they know the Son to be one, and equal in Power with the Father.

Now if any shall object that Scripture, where Christ saith, My Father is greater then I.

Answ. That must needs be understood only as he assumed the Nature of Man; not at all relating to the fulness of the God-head that dwelleth Bodily in him, as 'tis written, Col. 2. 9. So likewise the Author to the Hebrews describes him, chap. 1. 2, 3. verses, To be the brightness of the Fathers Glory, and the express Image or Character of his Substance (for so the Word Person ought to be rendered) by whom also he made the Worlds. And therefore I believe (and so do they, in whose behalf I write) that Jesus Christ is very God.

3dly, I affirm, they do believe that this Jesus, or this God; was manifest in the Flesh, as saith the Apostle, 1 Tim. 3. 16. And Iohn the Evangelist, Chap. 1. 14. The Word was made Flesh and dwelt amongst us (and we beheld his Glory, the Glory as of the only begotten of the Father) full of Grace and Truth. And Paul to the Hebrews, chap. 2. 16. speaking of Christ, saith, For ve∣rily he took not on him the Nature of Angels, but he took on him the Seed of Abraham.

4thly, Therefore in the fourth place I affirm, The Quakers do faithfully own this Jesus to be the Mediator, according to the Testimony of the Apostle, 1 Tim. 2. 5, 6. For there is one God, and one Mediator between God and Man, the Man Christ Iesus; who gave himself a Ransom for all, to be testified in due time.

5thly, I affirm they own his obedience also; for I know they do believe that Christ Jesus in the dayes of his Flesh was obedi∣ent to God, as becometh a Son unto a Father in all things: For Page  9 he came not to do his own Will, but the Will of him that sent him; wherefore we find him Praying to his Father, Nor my Will, but thine be done. Yea, moreover 'tis written of him, Hebrews 5.8. Though he were a Son, yet learned he Obedience by the things which he suffered: For he was a Man of Sorrows and acquainted with grief; he was wounded for our Transgressions; he was bruised for our Iniquities; the Chastizments of our Peace was up∣on him, and with his Stripes we are healed, as saith the Prophet Isaiah, chap. 53. 3, 5. Therefore these do confess to his Suf∣ferings, according to the Scriptures; for Christ also hath once suffered for Sin, the Just for the Unjust, that he might bring us to God, being put to Death in the Flesh, but quickned by the Spi∣rit; see 1 Pet. 3. 18. Likewise they own his Death, as an ac∣ceptable and most satisfactory Sacrifice to God for the Sins of all, and is of blessed advantage to all that shall receive Faith in his Blood, which agrees to Rom. 3.25. Ephes. 5.2. Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins that are past, through the forbearance of God; And he hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour. Also they be∣lieve that as Christ dyed for our Sins, so he was buried likewise, and rose again according to the Scriptures, 1 Cor. 15. 3, 4. A∣gain, vers. 20, 21. 'tis said, But now is Christ risen from the Dead, and become the first Fruits of them that Sleep: For since by Man came Death, by Man came also the Resurrection of the Dead. So in Acts 17. 31. The Apostle mentions this as the as∣surance which God gave to men, of his judging the World at the great Day, by his Son Christ Jesus, namely, his having raised him from the Dead.

Now 6thly and Lastly, I affirm, They do believe, that from Christ Jesus these and such like Benefits extend to true Believers: First, Election in him,, according as God hath chosen us in him before the Foundation of the World, that we should be holy and without blame before him in Love, as 'tis recorded in Ephes. 1. 4. [Mark] 'Tis in him we are elected; not in our selves, as though personally some were chosen, and others past by: but in the Seed Christ, the Elect of God, the Object of the Fa∣ther's Page  10 Love; all who are gathered into him, are made a chosen Generation, an Elect People by the Lord.

2. Vocation; this also they own to be a Benefit bestowed on them by the Father, in the Son; for that they who were by na∣ture Children of Wrath as well as others, have been called of God in Christ, with an High and Holy Calling, to obtain Mer∣cy from him, even to become Saints, that so they should shew forth the Vertues of him who hath called them out of Darkness into his marvellous Light.

3. Reconciliation to God; as saith the Apostle, 2 Cor. 5. 18, 19. All things are of God, who hath reconciled us to himself by Iesus Christ, and hath given to us the Ministry of Reconciliation, to wit, that God was in Christ reconciling the World unto himself. So Coll. 1.20,21,22. its said, And having made Peace through the Blood of his Cross, by him to reconcile all things unto himself, by him, I say, whether they be things in Earth or things in Heaven; and you who were sometimes alienated and Enemies in your Minds by wicked Works, yet now hath he reconciled in the Body of his Flesh through Death, to present you holy, unblameable, unrepro∣vable in his Sight.

4. Sanctification and Iustification; I put both these together, because, though I do grant they may be distinguished, yet I cannot see how they can be divided, being so near of kin, that if one languish, t'other cannot but greatly mourn: besides, the Apostle is my President in coupling of them, speaking to the Corinthiaens in his first Epistle, chap. 6. 11. saith, But ye are washed, but ye are sanctified, but ye are justified in the Name of our Lord Iesus, and by the Spirit of our God. But more of this in another place.

5. Adoption; as 'tis written, Ephes. 1. 5. Having predestina∣ted us unto the Adoption of Children by Iesus Christ to himself, ac∣cording to the good Pleasure of his Will: To the like purpose is that in Rom. 8. 29. For, whom he did fore-know, he also did pre∣destinate to be conformed to the Image of his Son, that he might be the First-born among many Brethren: To which accords Iohn 1. 12. To as many as received him, to them gave he Power to be∣come the Sons of God, even to as many as believe in his Name.

Page  116. A sixth Benefit is, Forgiveness of, and Redemption from all Sin; as saith the Scripture, Ephes. 1. 7. In whom we have Re∣demption through his Blood, the Forgiveness of Sins, according to the Riches of his Grace: So Titus 2. 13, 14. Looking for that blessed Hope, and Glorious Appearing of the great God, and our Saviour Iesus Christ, who gave himself for us, that he might re∣deem us from all iniquity, and purifie unto himself a peculiar People, zealous of good Works: And 1 Iohn 3. 8, 5. 'tis said, For this purpose the Son of God was manifested, that he might de∣stroy the Works of the Devil: and ye know that he was manifested to take away our Sin.

7. Victory over Satan; Forasmuch as the Children are Parta∣kers of Flesh and Blood, he also took part of the same, that through Death he might destroy him that had the power of Death, that is, the Devil; see Hebr. 7. 14. So that his strength be∣ing broken, and his power destroyed by the Captain of our Salvation, if we resist him stedfast in the Faith, he will flee from us, as 'tis written, Iames 4. 7.

8. Another Benefit is, Access to God by Faith; as saith the Apostle, Ephes. 3. 12. In whom we have Boldness and Access, with Confidence by the Faith of him: And as we have Access to God by him, so likewise we find Acceptance with God in and through him.

9. Through him we receive A sure Hope of Eternal Life; as 'tis recorded, Hebr. 9. 15. And for this Cause he is the Me∣diator of the New Testament, that by means of Death for the Re∣demptions of the Transgressions that were under the first Testament, they which are called might receive the Promise of the Eternal In∣heritance.

Thus 'tis confest, that in Christ Jesus we are Elected, Called, Reconciled to God, Sanctified, Justified, Adopted; by him we obtain Pardon and Redemption from all Sin; through Faith in his Name we find Access to God, and Acceptance with him; in him we are made Victors over Satan, and Heirs of Life E∣ternal.

Now, Reader, thou may'st see how falsly the Quakers have been accused. in laying to their Charge, They deny that Christ Page  12 which came in the flesh, with the Obedience he thereon performed by his Sufferings, Death, Resurrection from the Dead, 〈◊◊〉 also the Benefits that thereby are obtained; which things never were by them denyed; for they know, that the Son of God is come, and hath given them an Understanding, that they know him that is true, and they are in him that is true, even in his Son Jesus Christ; this is the true God and eternal Life, see 1 Iohn 5. 20. But for further satisfaction concerning their Faith herein if any do desire it) they may see a Book put sorth by George Whitehead, intitilled, The Divinity of Christ, and Vnity of the Three that hear Record in Heaven, with the blessed End and Effects of Christ's Appearance, Coming in the Flesh, Suffering and Sacrifice for Sin∣ners, Confessed and Vindicated.

Now concerning Iustification by Faith in Jesus Christ, and the Imputation of his Righteousness to Believe's: Here also it may be seen how grosly this People have been abused, & how greatly their Principle hath been misrepresented: For Justification by Faith they own (as hath publickly been confessed by them) ac∣cording to these Scriptures;*By the deeds of the Law shall no Flesh be justified in his sight; wherefore the Law was our School-Master to bring us unto Christ, that we might be justified by Faith: To de∣clare, I say, at this time his Righteousness, that he might be just, and the justifier of him which belie∣veth in Iesus: For by Grace are ye saved through Faith, and that not of our selves, it is the Gift of God; not of Works, lest any man should boast: for we are his Wormanship, cre∣ated in Christ Iesus unto good Works, not by Works of Righteous∣ness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Iesus Christ our Saviour, that being justified by Grace, we should be made Heirs according to the hope of Eternal Life. But then it must be a living Faith, ac∣cording to the definition of the Apostle Iames in the second Chapter of his Epistle,*And it must be such a Faith as purifies the Heart, and is held in a pure Conscience, and is manifest in the Life by Works of love, and gives Page  13 Victory over the World For in Christ Iesus neither Circumcision availeth any thing, nor Vncircum∣cision, but Faith, which worketh by Love,* saith Paul, Gal. 5. 6. And this is the Victory whereby we overcome the World, even our Faith, saith Iohn, 1 Joh. 5. 4. Therefore, say I, without this real Faith, 'tis impossible we should please God, or be justified in his sight: Yet now because these my Friends have distinguish∣ed between Faith and Fancy, therefore they have been calumni∣ated, and their Principle traduced by many. So likewise as to the imputed Righteousness of Jesus Christ, this they own according to the Scriptures, even as David describeth the Blessedness of the man whose Transgression is forgiven, and whose Sin is cover∣ed, saying, Blessed is the man unto whom the Lord imputeth not Iniquity, and in whose Spirit there is no Guile, Psal. 32. 1, 2. And Abraham being justified by Faith, 'tis said, he received the sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised, that he might be the Father of all them that believe, though they be not Circumcised, that Righteousness might be imputed to them also, Rom. 4. 11. Wherefore this People believe acceptance with the Father, is only in Christ, and by his Righteousness made ours, or impu∣ted unto us, by the inward Work and applicatory act of God's Gift of Grace, whereby he is made unto the Soul, Wisdom, Righteousness, Sanctification and Redemption, but because they deny the Righteousness of Christ to be imputed, where it is not imparted, and distinguish between Imagination and Imputation; between reckoning or imputing that is real, and reckoning or im∣putation that is not real, but a fancy, and dare not own the point in the Latitude of that Sin-pleasing Principle, to which it is stretched as if men might be imputatively Holy, though not inwardly Holy, and imputatively Righteous, though not really Righteous; therefore they are clamoured upon, as if they de∣nyed the Imputation of Christ's Righteousness, when it is only to those who are not made Righteous by it, to walk as he walk∣ed: For the Scripture doth not say, that he that saith he is Righteous by the imputation of Christ's Righteousness, but he that doth Righteousness is Righteous, even as he is Righteous,Page  14 1 John 3. 7. What then? shall we Sin? (and yet think to be sa∣ved by the imputed Righteousness of Christ, because we are not under the Law, but under Grace) God forbid that we should Sin (in this state of Grace) saith the Apostle, Rom. 6. 15. Indeed the whole Chapter speaks the same sence (viz.) that it is not our Imputation or reckoning of Christ's Righteousness to our selves will justifie us; but he imparting and imputing it to us; and this shall suffice in Answer to the second general Charge against this People, in every particular of which may be seen what gross abuses have been cast upon them, whereby the envious and ill-affected have sought to cover their Principles with their own perversions, and so to make Truth it self become rejected. But I shall in the next place speak to those I take to be more mode∣rate, and such whom I have sometime found my self much sway∣ed by: But since I find it was more by Education and Tradition, then any certain evidence I could have of the Truth of that Re∣ligion, I find my self oblieged to detect those Errors in publick, which I have heard divers of them cast upon the People called Quakers in private, charitably judging they speak not so much against them out of ill will, as ignorance of, and unacquaintance with their blameless Principle; though this is bad enough for People to speak Evil of things they know not; and for such as are divided amongst themselves, to joyn together against others, (as some have confessed to me, that though they differ in many par∣ticulars, yet they all agree in this, to set their Seal against the Quakers) but who they were, I have and shall at present con∣ceal, desiring not to expose them, but to inform them, that so setting before them their Errors and Mistakes, some of them, at least, may see and Repent them, wherein they have spoken and done amiss.

CHAP. III. Touching the Resurrection of the Body of Christ, and of the Saints.

AS concerning the Resurrection of the Body of our blessed Lord Jesus, and also the Bodies of Believers; this I have been born down in, that the Quakers do not own.

In answer to which, though I had something to Reply in their behalf at that season; yet I must confess the respect I had to my Friend who affirmed the same, made me a little incline to that Perswasion of them: But now being better acquainted with their Principle, I must needs add, that this report is an utter Falshood; for they do believe as 'tis recorded in the Scriptures, that Christ Jesus who descended into the lower parts of the Earth; the same ascended up far above all Heavens, that he might fill all things, and sits now at the Right-Hand of God in his glorious Body,* and therefore shall the low estates and humbled Body of Believers be made like un∣to his glorious Body, through the working of his mighty Power, whereby he is able to subdue all things unto himself; and then shall this Cor∣ruptible put on Incorruption, and this Mor∣tallity put on Immortallity, and Death it self shall be swal∣lowed up of Victory. So here likewise it may be noted, how their Adversaries have been disappointed; For first it was the design of some, to have made Saduces of them, by giving out that they deny the Resurrection; as it was said of them, Acts 23.8. For the Saduces say, There is no Resurrection, neither Angel nor Spirit. Thus some have sought to render these, as if at Death, they believed Soul and Body were both to be annihi∣lated: But when this would not take, then they reported that the Body only was that which the Quakers held should never rise again.

Page  16Here Reader thou mayst see how they have been slandered both wayes; for they do believe the Resurrection of the Just and of the Unjust, the one to Salvation, and the other to Condem∣nation, according to the Judgment of the great Day, And then shall every Seed have its own Body, as saith the Scriptures, Acts 24. 15. Iohn 5.29. 1 Cor. 15. 38. But because they dare not be so foolishly inquisitive as to ask, nor so arrogant in their Minds as to dertermine, with that Bodies they shall rise; therefore do some say, They deny the Resurrection of the Body of Christ, and of all that are or shall be dead: But this is most falsly charged upon them; for they do believe the Resurrection of the Dead; for if the Dead rise not, they are of all men most miserable. What can be a Ballance of an Equal Poix with the Tryals, Exercises, Afflictions and Persecutions, that are their Lot and Portion in this Life, short of an Eternal Inheritance and a Crown of Glo∣ry, that fadeth not away. Therefore they also believe, that every man shall be raised in his own order; Christ the First Fruits, afterwards they that are Christ's at his coming; yea, they do believe that the Dead shall be raised incorruptible, and that God giveth a Body as it pleaseth him, and to every Seed his own Body; there is a Natural Body, and a Spiritual; there are Bodies Terrestrial, and Bodies Coelestial; wherein they agree with the Testimony of the Apostle, 1 Cor. 15. 23, 43, 44. which I think is sufficient to give all sober Inquirers full satisfa∣ction herein: For, as to my own particular, I freely do con∣fess it suffices me, that God will give unto my Spirit such a Body as it pleases him.

CHAP. IV. Concerning Original Sin.

AS to Original Sin, in which the Quakers are judged to be of so Dangerous an Opinion, without shewing to me what that Opinion was.

I Answer: Though the word Original be not sound in Scrip∣ture, yet if any mean hereby the inward Corruption and Seed of Sin, which Satan hath sown in us, and wherewith we are de∣filed in our first and fallen Nature; I am sure this will not be deny∣ed by any true Quaker: for they know and believe, that in the first Adam all are Sinners; but in the second Adam, which is the Lord from Heaven, we are made Righteous: for as in Adam all dye, even so in Christ shall all be made alive, as 'tis written, 1 Cor. 15. 22. But though it be granted, that by one Man Sin entred into the World, and Death by Sin; and so Death passed upon all Men, for that All have sinned, even over them that had not sinned after the similitude of Adam's Transgression, who is the Figure of him that was to come, Rom. 5. 12. 14. yet this doth not prove the Lord to be so partial in his Love towards his Creatures, as to choose some, but leave the greatest part of Mankind in the fallen state, without affording them any Benefit by Christ, or a Measure of his Grace and Spirit; for want of which, and being so past by of God, (as somehave asserted) they become under a necessity of sinning &; a necessity of dying: Oh, harsh Do∣ctrine! and so I must confess I often thought it, whilst I was indu∣stromsly striving to work my self into a Belief of it: but now from a certain experimental Knowledge, and in full assurance of Faith, can I testifie for God, He is no Respecter of Persons, but in eve∣ry Nation he that seareth God and worketh Righteousness is ac∣cepted of him: For though all have sinned, and come short of the Glory of God, wherefore he hath concluded all under Sin ('tis) Page  18 that he might have Mercy upon all, not willing that any should perish in Sin, but that all might come to Repentance: More∣over than this, the Scriptures do abundantly speak forth the ex∣tent and Benefit of Christ's Death for all Mankind, upon con∣dition of Faith and Repentance joyned with new and continued Obedience, which are the Gospel Terms, on which he is offer∣ed to them: For Christ Jesus gave himself a Ransom for all; he tasted Death for every Man; so saith the Apostle, 1 Tim. 2. 5. Hebr. 2. 9. So that it is a certain Truth, all that are or shall be saved, are elected only in Christ Jesus, that whosoever be∣lieveth in him, should not perish, but have everlasting Life. There is no Prae-exception, or absolute Fore-appointment, as par∣tially designed in relation to Persons, but upon Man's Disobedi∣ence; Wherefore it shall not be said, The Fathers have eaten sour Grapes, and the Childrens Teeth are set on edge; but he that eateth the sour Grapes, his Teeth shall be set on edge: for all Souls are the Lord's; as the Soul of the Father, so also the Soul of the Son is his; aud he hath said, The Soul that sinneth, it shall dye, Ezek. 18. 2, 4. Yet hath the Lord no Pleasure in the Death of the Wicked, but that the Wicked turn from his way and live:* Wherefore he hath given the Beloved of his Soul out of his Bosom, to come into the World to same men from their Sins, that they might be made accepted in him: Therefore as by the Offence of one, Judgment came upon all men to Condemnation; even so by the Righteous∣ness of one, the free Gift came upon all men unto Justification of Life; read Rom. 5. 18. which makes it clear to me, the Lord will not condemn any for Adam's Sin, who have not de∣merited his Wrath by Actual Trausgression.

CHAP. V. Concerning the Sacraments.

AS touching the Institution of the Sacraments (so called) by which is meant Water-Baptism and the outward Supper; here also is another great Charge brought in against the Qua∣kers, unto which I cannot but be very tender in the Answer; for I must confess, I my self did once think them very chargeable in this Matter. Now that Baptism, even the Outward and Ti∣pical Baptism was an Ordinance (that is so say, a Thing or∣dained by one that hath power to Ordain) as Iohn Baptist had Command from God to Baptize; this I do believe and own: But then the Lord himself hath ordained a higher Baptism, whereby he saveth, which surely is not the outward; no, that's not of Efficacy to obtain or effect such an End, which is Sal∣vation (as that I think, our Enemies themselves will grant, and then why are they so angry with us, that we do not own it in their Outward Form?) But the One Baptism, necessary to Salvation, I do believe, is Inward and Spiritual, being that of the holy Ghost, fore-told by Iohn the Baptist, Mat. 3. 11. I indeed Baptize you with Water, unto Repentance (saith he) but he that cometh after me is Mightier then I, whose Shoes I am not worthy to bear, he shall Baptize you with the holy Ghost and with Fire. This is the Baptism which Christ commanded his Dis∣ciples, that they should wait for, (and therefore I call it an Or∣dinace, because ordained by Christ) as you may read Acts 1. 45. And being assembled together with them, he commanded them that they should not depart from Jerusalem, but wait for the Pro∣mise of the Father, which, saith he, ye have heard of me; for John truly baptized with Water, but ye shall be baptized with the holy Ghost not many days hence. The same did Peter Witness, Acts 11. 15, 16. And as I began to speak (saith he) the holy Ghost fell on them, as on us in the beginning; then remembred I the word, Page  20 of the Lord, how he said, John indeed baptized with Water, but ye shall be baptized with the holy Ghost. Now if any shall Oppose these Scriptures to prove outward and Water Baptism now in force, Mat. 28. 19. Go teach all Nations, Baptizing them in the Name of the Father, &c. John 3. 5. Except a man be born of Wa∣ter, & of the Spirie he cannot enter into the Kingdom of God. 1 Pet. 3. 21. The like Figure whereunto even Baptism doth now save us, not the putting away the filth of the flesh, but the answer of a good Conscience towards God, by the Resurrection of Iesus Christ from the dead.

Something I shall write by way of Answer to them, these be∣ing the chief Texts that ever I heard brought to prove the same; As to the first, I say, that must needs mean the Baptism of which I am now speaking, (viz.) Spiritual Baptism; for Christ's bid∣ding of them go, denotes their being impowred from him, to Baptize in, or rather Into his own and his Father's Name; which is the true Spiritual Baptism; besides, here is no Water made mention of, whence we may infer, the Apostles Ministry was to be the Laver in which they were to be baptized: See here their Mission, Christ bids them go Teach, Baptizing; Baptizing is in the Present Tence, whilst they were Teaching; and as it was then, so it is now, the Spiritual and Inward Baptism goes along with the preaching of the Word of Life. To the second Scrip∣ture I Answer, If our Opponents will have that mean Material Water, may not we then as well conclude, that Iohn Baptist meant Christ would Baptize them with Material fire? but if we understand the Power of the holy Ghost to burn up the Stubble (that naturally grows in us) by the latter, then must we also un∣derstand the same Power to cleanse us from our natural Filth by the former: But I know it will be expected I should prove this by Scripture, for which see Tit. 3. 5. Not by Works of Righteous∣ness which we have done (faith the Apostle) but according to his Mercy he saved us, by the Washing of Regeneration and Renex∣ing of the holy Ghost. Here is the Washing of Regeneration to parallel being born again of Water, and the renewing of the holy Ghost, to answer being born again of the Spirit, for the Washing of Regeneration, or Renewing of the holy Page  21 Ghost; and being born again of Water, or being born again of the Spirit, are Terms Synonimous, or Expressions to the same purpose; all pointing at that One Baptism of the Spirit, so faithfully believed, and experimentally witnessed by the Qua∣kers, who are said to deny Baptism to be an Ordinance: But how is it they deny it? let their Cause be examined, or there can no true Judgment be given whether they ought to be acquit∣ted or condemned. Infant-Baptism, or Sprinkling of Infants, this they do utterly deny, as a thing by men imposed &, never by God or Christ instituted; neither is there ony Scripture-Pre∣cept or President for it: Indeed how should there, since it was not taken up nor invocated for about 200 Years after Christ dyed; and then it was first brought in by one Fidus a Roman-Priest in the Year 248.* which was assented to by Cyprian, Bishop of Car∣thage, and first preach't up by Agustine; then decreed by the Melivitan Council; last of all ratified and confirmed by Pope Innocent the third, which was not done till the Year 402. Yet we grant the Baptism of those that were adult or come to Age, and had Faith to Entitle them unto it; this was the Baptism of Iohn, who was a fore-runner of Jesus Christ; but this was not permanent and continuing, but to pass away, that Christ's might take place; for he must increase, but I must decrease, saith Iohn, himself, John 3. 30. For Iohn's Baptism was but a Figure of Christ's Baptism, but that he should be made manifest to Israel, therefore am I come Baptizing with Wa∣ter, saith Iohn, Chap. 1. 31. However, where any now have believed it simply their Duty to be baptized, as thinking it, either for the Furtherance of the Gospel, or Tryal of their Faith, the Quakers are tender of judging them in that Case; but if they stick in the Shadow, and reject the higher Ministration, then they are more Reproveable. But there is a third Scripture I am yet to speak to, and that has reference to Noah's Ark, which was a Figure (I have heard some of your selves say) of our Ark Christ, The like figure whereunto (saith the Text) even Baptism doth now save us (it must be a baptizing into Christ then) for the Page  22 Apostle saith, 'Tis not the putting away the filth of the flesh; so then 'tis not Water Baptism, for that can but purifie the outward man; that that is External cannot cleanse the Spirit that is In∣ternal, and give the answer of a good Conscience towards God, as it followeth in the next words; wherefore saith Beza a Man (whose Memory ye pretend to honour) The Baptism which an∣swered to Noah's Ark, was not Material Water, but the Power of Christ within, which preserves us cleansed, and enables us to call on God with a good Conscience: But then the last clause of the Verse ought to be considered, which having Co-herence with the foregoing words, saith, by the Resurrection of Jesus Christ. Lo here is the true Baptism indeed, the which I am now pleading for; and of which the Apostle speaks, Col. 2. 12. Buried with him in Baptism; wherein also ye are risen with him through the Faith of the Operation of God, who hath raised him from the dead. And now Reader, since there is but One Lord, One Faith, One Baptism, as saith the Apostle, Ephes. 4. 5. whether this Bap∣tism be the Sprinkling of Infants, or outward Washing of grown Persons, or the inward Cleansing by the holy Ghost, I'll leave the Witness of God in thy own (conscience of judge: and then to determin whether the Quakers are not greatly wronged in being charg'd with denying Baptism.

Now I come to speak concerning the Sacrament (so called) of the Lord's Supper: In answer to which, in the first place. I must needs say, I find not the Word Sacrament in all the Scrip∣ture, but if by Sacrament, ye mean a Sign, then can it not be of necessity to continue longer then till the thing signified is come, and clearly discovered; so that granting it to be a Practice enioyned, it was to last but its Day and Time, that was till Christ, who i, the Bread of God, that cometh down from Hea∣ven (which Bread is his Flesh, that he gave for the Life of the World) should come, according to his own Intention; see Ioh. 6. 33, 35. Indeed the whole Chapter speaks of Christ's being the true Bread, wherewith the Saints are nourished; and that he would come again after his Departure; see his Promise to his Disciples, Iohn 14. 18. I will not leave you Comfortless, I will come to you; and that he meant an inward coming, see Vers. 20. Page  23 of the same Chapter, At that Day ye shall know that I am in my Father, and ye in Me, and I in You, saith Christ. And therefore saith the Apostle, I speak as to Wise men, judge ye what I say, the Cup of Blessing which we bless, is it not the Communion of the Body of Christ, &c. for we being many are One Bread, and One Body; for we all are Partakers of that One Bread, I Cor. 10. 15, 16, 17: And indeed, I do believe that herein is the Commu∣nion of Saints (namely) in eating of the Flesh, and drinking of the Blood of Jesus Christ; not Carnally, as the Iews thought when they murmered at him, saying, How can this man give us his Flesh to eat? John 6. 52. But spiritually, wherein conflicts the true Brotherhood and Fellowship of that Church which is in God, as with one another, so with the Father and the Son, by the holy Spirit, at the Spiritual Table of the Lord.

Now if any in proof of the outward Supper, shall produce that saying in Matthew 26. 26, 27, 28. And as they were eating Iesus took Bread, & blessed it and brake it, and gave to the Disciples, and said, Take, eat, this is my Body; and he took the Cup and gave Thanks, and gave it to them, and said, Drink ye all of it, for this is my Blood of the New Testament, which is shed for many, for the Remission of Sins.

I Answer, That that Figuratively pointed to the true Bread, I think is very clear; so likewise that the Wine there figured out that Spiritual Wine which was to come from him, will not be hard to make appear; For in the very next Verse faith Christ, I will not drink of this Fruit of the Vine, untill that Day when I drink it new with you in my Fathers Kingdom. And that he did not mean they should stay for this Wine, till they came to Hea∣ven (as some understand by the Word Kingdom) see what him∣self saith in Matthew 16. 28. Luke 17. 20, 21. Verily I say un∣to you, there be some standing here that shall not taste of Death till they see the Son of man coming in his Kingdom. And when he was demanded of the Pharisees, when the Kingdom of God should come? he answered them and said; The Kingdom of God cometh not with Observation, neither shall they say, Lo here, or Lo there, for behold the Kingdom of God is within you. And that there this Wine was drunk by the Disciples; see Acts 2. from the first Verse to Page  24 the 18th. When the Holy Ghost fell upon the Apostles, how full of the new Wine of the Kingdom they were, to the astonish∣ment of Beholders! and certainly this Wine of the Spirit, or Wine of the Kingdom (which is all one; for Christ's Kingdom is a Spiritual Kingdom) must come from him; for he is the true Vine, as he calls himself, Iohn 15 1. So that the Text alledg∣ed, doth not at all prove outward and Elementary Bread and Wine to be of use after Christ's second and spiritual coming; for this he fulfilled before his Death, and the Holy Ghost was not given till after he was glorified, as was glorified, as you may read, Iohn 7: 39.

But possibly some may object, It was practised by the Church of Corinth after Christ was inwardly come, after the Holy Ghost was given to them, as may be argued from 1 Cor. 11. 24, 25. Where the Apostle repeating Christ's words in Matthew, adds, This do ye as oft as ye drink it in remembrance of me.

To whom I answer in the behalf of the People whom I have undertaken to speak for; if any break outward Bread, and drink outward Wine with a sincere Intention, as believing it their duty that they may the more be put in remembrance of the Body and Blood of Christ, by the Remembrancer the Spirit of Truth, which is appointed by the Father to lead the Saints into all Truth, they judge them not, but rather hope that such will come further out of the Shadow to the Substance: But to do it meerly by Imitation or Tradition, as most do, is not to offer a Sacrifice to God in Righteousness; however, the outward Supper cannot be the Communion of the Body and Blood of Christ, which the Apostle speaks of in 1 Cor. 10. 15. and so on. This can be but a Sign, to put us in Remembrance thereof; and therefore, though it was com∣manded to, and practiced by the Church of Corinth, yet that doth not perpetuate its continuance: For so was washing anothers Feet,* abstaining from things strangled and Blood,* annointing the Sick with Oyl, laid upon the Saints of old,* which ye yourselves judge not needful to be practised now. But if any shall say. The Apostle relaxt some of these, by say∣ing in I Cor. 10. 25. Whatever is sold in the Shambles that Page  25 eat, asking no Questions for Conscience sake. Then it must be granted, that there is no necessity for the Continuance of the other; for the same Apostle saith, The Kingdom of God is not Meat and Drink, but Righteousness, and Peace, and Ioy in the Holy Ghost, Rom. 14.17. Let no man therefore judge you in Meat or in Drink, or in respect of a Holy Day, or of the New Moon, or of the Sabbath Day, saith he; wherefore if ye be dead with Christ Iesus, why, as though living in the World, are ye sub∣ject Ordinances? touch not, taste not, handle not, which all are to perish with the using, after the Commandements and Doctrines of Men, Coll. 2. 16, 20, 21, 22. So here is as much said for the abolishing of this latter (as to any necessity) as can be alledg∣ed for the former; therefore those that can dispence with the one, have small reason to plead for the other: And yet I testifie, the Communion of the Body and Blood of Christ the Quakers do own, as that which every one must come to know and wit∣ness, or they have no Life in them.

Now I appeal to the Reader, How then can it be said, that they deny the true Institution of the Lord's Supper? Yet am I loath to leave the thing here, being willing to hope I write to some, who are Conscientiously scrupulous in this Matter, who ('tis like) are ready to say, as I my self (in Heart) have often said, viz. To lay aside this Administration, were at once to cast off and count useless what so many Martyrs, in the Marian dayes, so zealously contended for, yea, resisted unto Blood in striving to maeintain: And having this Opinion, I confess I was much sway∣ed thereby, as thinking it had been meerly for the outward Ad∣ministration, that they suffered Martyrdom; but having since more seriously considered the Matter, I can truly say, I have received this from the Lord for Answer, viz. It was not to main∣tain those outward Signs of Bread and Wine; but to bear Testi∣mony against the Falshood and Foppery of Transubstantiation, that the Worthies of those dayes stood so stoutly against it, that they count∣ed not their Lives dear unto themselves, that they might finish the Testimony they had received from the Divine Spirit: which indeed History is clear in (to them that read with Understanding) For the Question put to them was not, Why do you break Bread and Page  26 drink Wine, in your Sacrament, without Consecration? But, What say you to the Sacrament of the Altar, after the Bread and Wine is Consecrated? is the Real Presence of Christ there, I or no? This was the Interrogatory they were to answer; and bravely indeed did Tindal, Philpot, and others, maintain their Nega∣tion to this Quest on; which those that are acquainted with Martyrology, cannot but have a Knowledge of: Therefore the laying aside these outward Signs, to be used by way of Re∣membrance, when the Spirit it self is their Remembrancer, This is not to put a slight upon the Sufferings of those Martyrs who then were breaking through a Cloud of Apostacy and Er∣ror, the bright side of which (blessed be our God) hath since more fully appeared.

To conclude this Point: If any shall be offended at what I have written to vindicate the laying aside of this outward Sign, where the thing signified is inwardly come; if they will dwell upon the Figure of the Death of Christ without, and care not to come to know and witness his Resurrection and Life in themselves, I'll leave them where they are; giving them to un∣derstand, I have not attempted a formal Confutation of Error, but a Vindication of the Truth.

CHAP. VI. Touching Free Will.

ALthough I have heard say, That the Quakers are Free-willers; yet this doth not prove them to be so, no more than Peoples saying so, is proof that they deny the Scriptures: But since some are so willing to receive Reports against them, something I shall say as to this Particular in behalf of them, and that is this; They are not of those that flightly say, Man may be saved if he will: for they know right well, 'Tis not of him that willeth, nor of him that runneth, but in God that sheweth Page  27 Mercy; for we are not able of our selves, as of our selves, so much as to think a good Thought, but all our sufficiency is of God, who worketh in us both to will and to do of his own good Pleasure: And therefore say we with the Apostle, Of his own Will beg at he us with the Word of Truth, that we should be a kind of First Fruits of his Creatures, James 1. 18. But since there is a Willing Faculty placed in Man, and this Will being corrupted, is naturally froward and averse to any thing spiritually Good; whereby Man chooseth that wherein the Lord delighteth not, and will not hearken to his Counsel, nor turn at the Re∣proofs of Instrustion,* which are the Way of Life; but obstinately pursues the sinful Desires and Lust, of the Flesh, to his Soul's Ruin; and so his Destruction is of himself, and God clear of his Blood, by the free Tenders of his Grace, and strivings of his Spirit within him: If this be granted, then it will follow, if ever Man be saved, this stubborn Will most be bowed and subjected, and brought into Obedience to the Lord Jesus; for 'tis the Willing and Obedient, to whom the Promise is made, Ier. 1. 19. So that Man must come to be free∣ly willing to serve the Lord, and to take up the Cross, and bear the Yoak of his Son Christ Jesus, not only of Necessity, but of a Ready Mind: And thus now, to have the Will sanctified, and brought into the pure Obedience of him that sanctifieth it, (which is an Effect of the free Grace of God) here comes the true Freedom of Will to be known, even to be made free from Sin, being delivered from the Bondage of Corruption into the Glorious Liberty of the Children of God; which agrees to that of the Apostle, Romans 8. 21. And here, as the Truth maketh free, man comes to be free indeed, and to receive Abi∣lity to attend upon the Lord without Distraction, and to do his Will on Earth as it is done in Heaven, according to that Pray∣er which our Blessed Saviour taught his Disciples, as we read in the sixth Chapter of Matthew; After this man∣ner pray ye, (saith Christ) Our Father, which art in Heaven, hollowed be thy Name; thy Kingdom come, thy Will be done on Earth as it is in Heaven, &c. And yet, how many are there Page  28 that will plead for this Plat-form of Prayer, who never ex∣pect to receive an Answer?* For say they, The Will of God cannot be done perfectly here: I grant, where the Kingdom of God is not come, there his Will can never perfectly be done; but where the Kingdom of God is known and witnessed to be within; that gives Power and Abi∣lity, and makes willing to yield O∣bedience unto his Requirings of us; so that here every one, according to their several Measures, may perfectly perform the Will of their Heavenly Father: Yet is here a vast difference between the Natural Freedom of Man's Will, which some plead for: and the Gracious Freedom thereof, maintained by the Quakers; for that is quite another thing to what hath been slanderously re∣ported of them.

CHAP. VII. Concerning Inherent Righteousness.

AS touching Inherent Righteousnes, (as a Righteousness of Self is intended) a thing wherein this People have been falsly as well as foully aspersed it having been given out concern∣ing them, viz. That hereby they expect to merit Heaven. Now seeing the Truth struck at with such a Soul-mrudering Weapon as this, makes me (like Cresus his dumb Son) to speak: What! can their Adversaries wrongfully reproach them with nothing less then laying waste the very Foundation of the Christian Faith? which stands in submitting to the Righteousness of Jesus Christ, and not in establishing any Righteousness of our own, as inhe∣rent in us and of our selves. But be it known to the World, Page  29 though it hath been reported that the Quakers hold this dange∣rous Tenet; yet the report will not hold true, when it comes to be examined: For although I have heard others often charge it upon them; yet I never could find the person that durst say this was their own Confession, viz: That upon the account of Inherent, or Self-Righteousness, they expect Salvation; (but if we will take the Confessions of those that are so forward to make Confessions for others, we may then believe the Quakers are as bad as they are pleased to render them to us: but we must not take things upon trust, but hear both parties, if we will be ingenuous) no Reader, they have no such expectation; far are such thoughts from them? For though they do reckon a man must be made inwardly Righteous by the power of Christ, that is meet for the Kingdom of Heaven. I think this amounts to no more then what I have heard asserted by a Tea∣cher of your own,* (viz.) That God freely be∣stows his Grace upon Men and Women, and after∣wards rewards his own Grace in his own Children) which Words plainly imply, the Grace of God to be free to all, and to be tendered within, which whoso accepts thereof to be led by the same, do thereby receive the Spirit of Adoption, and so come to obtain the reward of Children, which is a part in their Fathers Kingdom; and this indeed is according to the Quakers Principle; for they know right-well Gods Grace is Universal, a proser whereof he maketh unto all, by which they might be made a Righteous people, and in it come to en∣joy Salvation: Therefore they believe that inward Righteous∣ness is wrought by Virtue of the Grace of God, and is a neces∣sary qualification to fit man for Glory, which makes them choose with the Apostle, rather then talk of the Righteousness of Faith, to shew forth their Faith by their Works; yet do they not expect to be saved, neither for their Faith alone, nor by their Works, but by Christ who worketh true Faith. For 'tis not Works of Righteousness as done by them, not only as Inherent in them, by which they expect to be accepted of God and justi∣fied before him, but by and through Christ Jesus, the Author and Worker of those acts in them and for them, whereby they Page  30 know that they are in him, and he in them; and they hold him as their Head, into whom all things are gathered together in one, even in him. How comes it about then (it may be asked) that this report has spread so far concerning them? Why truly Rea∣der, if I may give in my Answer, it must be this, he who was an Enemy to all Righteousness, ever since the beginning, see∣ing the Faithful among this People, not only Nominally, but really Righteous, throughout their Conversation, he hath been so inraged against them, that he hath not spared any pains to put on his Instruments to Reproach and Vilifie them: Therefore have they been masked with the most affrighting Vizards of Self-Righteousness and Self-Sufficiency to bring about their own Salvation, that if possible, he might fright People from having any converse amongst them, but notwithstanding the Wrath of the Adversary, their Innocency will appear with its open Face; for the time is now a hasting, wherein it will be seen who are but Nominally, and who are really Righteous. Bear with me my Friends, to whom I dedicate this little Tract: For though I rank'd this point amongst the Scruples of the Moderate, having heard some, whom I esteem such, lay this Principle to the Quakers charge But now being better acquainted with them, I find they have wrongfully charged it upon them, and therefore I can do no less but use some sharpness of Speech to refute the falseness of this Opinion, that through a mistaken Zeal (I am apt to think) some have taken up against them: Well may I say Mistaken, for were the Quakers rightly understood, People would find that they have as low Thoughts of any Human Righteousness, as those that daily confess all their Righteousness to be but as filthy Rags.

CHAP. VIII. Concerning a Possibility of a Total Fall from True Grace

THIS Doctrine being held by the Quakers, it hath been branded with the Approbrious Term of Hetrodox; which if so, I know not how the Apostles Doctrine can be ac∣counted Orthodox; and yet I know the General Opinion of many Professors is, Once in Grace and ever in Grace (or, Once in Christ and ever in Christ) But it is not Universality, if they had it, that can give a certainty; if this would have sufficed our Ancestors needed not to have divided from her who stiled her self the Uni∣versal Church: Therefore, as we are not to follow a multitude to do Wickedly; so neither are we to receive an Opinion for Truth, because it is so received by many. Here I'll digress no further, but proceed to shew the Apostles Judgments in this mat∣ter: Paul speaking of the Iews (whom he calls the Natural Branches of the true Olive) how that they were broken off; that the Gentiles (whom he compares to Branches of a wild Olive) they might be grafted in, saith the Apostle, to them: Well, because of Vnbelief they were broken off, and thou standst by Faith; be not High-minded but fear; for if God spared not the na∣tural Branches, take heed also, lest he spare not thee. Behold therefore (saith he) the goodness and severity of God towards them that felt severity; but towards thee goodness, if thou continue in his goodness, otherwise thou shalt be cut off, Rom. 11.20,21,22. And the Author in his Epistle to the Hebrews, having spoken of Israel of Old, to whom God sware in his Wrath, That they should not enter into his Rest; he Cautions them, saying, Take heed, lest there be in any of you an Evil Heart of Vnbelief in departing from the Living God, Heb. 3. 12. And in Chap. 4. he exhorts both them and himself, saying, Let us labour therefore to enter in∣to that Rest, lest any man fall after the same Example of Vnbelief.Page  32 And in Chap. 6. Vers. 4, 5, 6. he shews them the danger of falling, for saith he, 'Tis impossible for those who were once en∣lightned and have tasted of the heavenly Gift, and were made par∣takers of the holy Ghost, and have tasted of the Word of God, and the Powers of the World to come, if they shall fall away, to renew them again unto Repentance; seeing they Crucifie to themselves the Son of God afresh, and put him to an open Shame. And in Chap. 12. Vers. 15. he wishes them to look dilligently, lest any fail of (or from) the Grace of God, lest any Root of Bitterness springing up should trouble them, and thereby many be defiled. Nor was this his Suspition concerning others only, but his Supposition of himself; For I keep under my Body, and bring it into Subjection, saith he, lest that by any means, when I have preached to others, I my self should become a cast away, 1 Cor. 9. 27. And in his Epistle to Timothy he speaks positively, The Time will come when they will not endure sound Doctrine, but after their own Lusts shall heap unto themselves Theachers, having itching Ears; and they shall turn away their Ears from the Truth, and shall be turn∣ed unto Fables, 2 Tim. 4. 3. 'Tis likewise said of Hymeneus and Philetus, that concerning the Truth they have Erred, 2 Tim. 2. 17. And this I have heard publickly asserted, by one Eminent in your own Esteem† (viz.) That there could be no Hereticks if some did not Apostatize from the True Faith. Which he infer'd from Paul's Advice to Timothy, Chap. 3. Vers. 10, 11. where he bids, A Man that is an Heretick after the first and second Admonition, Reject; knowing that he that is such, is subverted and sinneth, being condemned of himself. And this was the exposition which he gave upon the Text (viz.) A Heretick is one that maintains an Error, contrary to the Light of his own Conscience, pertenatiously persisting in it, notwithstanding Reproof. And without doubt the Text was truly exposited, may we understand him to intend the Light of Christ Jesus in the Conscience; (for 'tis Christ the true Light, who lighteth every Man's Conscience, and that is the Light of Conscience) which if we may believe, he had regard unto; then it will follow from the fore-going words, First, That it is possible for People to turn from the true Grace Page  33 of God, by sinning against the Light, which he hath placed in their Consciences: Secondly, That those are Nick-named (or Mis-called) who are called Hereticks, for acting according to the Dictates of their enlightned Consciences (or, which is more clear, to say: For being guided by the Light of Christ in their Consciences:) Thirdly, It follows, that'tis utterly impossible to prove a man an Heretick, unless he be guilty of Heresie, and condemned in himself by the Light of Christ placed in his own Conscience to shew him what is Error, and what is Truth. Thus much the words import; but it may be, some will refuse to confess to the Import of them, for fear of being counted Quakers herein: Howbeit, the Spirit speaks expresly, That in the Latter Dayes some shall depart from the Faith, &c. 1 Tim. 4. 1. And such who have so done, we know that inward Condemna∣tion doth attend them, according as the Apostle Peter and Iude spake of some in their Day, as had forsaken the Righteous Way, and were gone astray, following the Way of Balaam, the Son of Bosor, who loved the Wages of Vnrighteousness: These saith Iude, are Wells with∣out Water, Clouds carried about with a Temptest, to whom the Mist of Darkness is reserved forever; for when they speak great swelling words of Vanity they alure through the Lusts of the Flesh, through much Wantonness, those that were Clean escaped from them who live in Error: For if after they have escaped the common Polutions of the World, through the Knowledge of the Lord and Saviour Iesus Christ, they are again entangled therein and overcome, the Latter End is worse with them than the Beginning; for it had been bet∣ter for them not to have known the Way of Righteousness, then after they have known it, to turn from the holy Commandment delivered unto them; but it is happened to them, according to the true Proverb, The Dog is turned to his Vemit again, and the Sow that was wash∣ed to her wallowing in the Mire, 2 Pet. 2. 15, 17, 18, 20, 21, 22. And hence, in Chap. 3. Vers. 17. of this Epistle, the Apostle gives Caution to whom he wrote, saying, Ye therefore beloved, seeing ye know these Things, beware lest ye also being led away with the Error of the Wicked, fall from your own stedfastness. For 'tis threatned by the Lord, That when the Righteous man turneth away from his Righteousness, and commits Iniquities, and dyeth in Page  34 them [Mark, here is included a Total Fall] for his Iniquity that he hath done he shall Dye, Ezek. 18. 26. and 33. 13. Where∣fore we are exhorted to continue in the Grace of God, and to keep our selves in the Love of God, because of the danger that there is of falling from this Grace; for 'tis those that endure to the End that shall be saved; these are Christ's own words in Mat. 16. 26. Mark 13. 13. 'Tis to those that are faithful unto Death, to whom is promised a Crown of Life. Rev. 2. 10. Such as are implanted into Christ, and abide in him, they shall inherit the Kingdom. For if a man abide not in me, saith Christ, he is cast forth as a Branch, and is withered, John 15. 6. And in vers. 10. he tells them, If ye keep my Commandments, ye shall abide in my Love, even as I have kept my Father's Commandments and abide in his Love. Thereby signifying, that if we keep not his Com∣mandments, neither shall we abide in his Love; so then if we abide not in that which keeps us in the Love of God, we cannot abide in God, for God is Love, 1 John 4. 16.

See Reader, here is a whole Cloud of Witnesses, bearing Testimony, that'tis Possible, if there be not a diligent watching, for People to fail of (or rather fall from) that measure of the true Grace of God, which was once given to them. Therefore, what the Quakers hold in this Point is no New Doctrine: For if this could not possibly be, how could any do Despight unto the Spirit of Grace, or Resist the holy Ghost? Yet do this People believe, A Christian may come to such a growth, and standing in the Grace that is in Christ Jesus, from which he cannot fall away, according to that Promise in Rev. 3. 12. Him that over∣cometh will I make a Pillar in the Temple of my God, and he shall go no more out, and I will write upon him the Name of my God, and the Name of the City of my God, which is New Jerusalem, which cometh down from Heaven, from my God, and will write upon him my New Name. And they also believe, That such a one may come to be assured, that he is in such a state, even as the Apostle was, who said, for I am perswaded, that neither Death nor Life, nor Angels, nor Principalities nor Powers, nor Things present nor Things to come, nor Heighth nor Depth, nor any other Creature shall be able to separate us from the Love of God, which is in Christ Iesus our Lord, Rom. 8. 38, 39.

CHAP. IX. Concerning Perfection.

VVHich Doctrine, though it be firmly founded in Scrip∣ture, yet is it rejected and set at naught, because 'tis believed by the Quakers; notwithstanding which they free∣ly confess, that a perfect Principle they plead for, and press the necessity and benefit of man's believing and conformity to it: Therefore I ask their Adversaries, Is it any Crime to be Perfect? To which if they shall answer, (as in effect they have said) This is to be accounted Vile. To such my Reply is, I hope that the Lord will inable his People to become, and be contented to be counted more Vile: For to this Abraham was commanded by God under the Old Testament, as 'tis written, Gen. 17. 1. The Lord appeared unto Abraham, saying, I am the Almighty God, walk before me, and be thou perfect. And to this we are commanded by Christ under the New, whose words are thus Recorded, Mat. 5. 48. Be ye therefore Perfect, as your Father which is in Heaven is Perfect. Nor is it only commanded, but also promised; see Rom. 6. 14. For Sin shall not have Dominion over you. And in 22. 23. verses, there we find it experienced; for the Apostle speaks of such as were made free from Sin, and be∣come Servants to God, and had their Fruit unto Holiness, and the end Everlasting Life: For the wages of Sin is Death, but the gift of God is eternal Life through Iesus Christ our Lord, And in Rom. 8. 2. there Paul speaks his own experience, For the Law of the Spirit of Life in Christ Iesus, hath made me free from the Law of Sin and Death, saith he. And therefore he exhorts the Corinthians, Having these Promises dearly beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God, 2 Cor. 7. 1. And in 1 Cor. 2. 6. 'Tis said, the Apostle spake Wisdom among them that were Page  36 Perfect; and in 2 Cor. 12. 9. the Apostle wishes their Perfe∣ction: and thus he concludes his Epistle to them in the 11th verse of the same Chapter, Finally Brethren, farewell, be perfect, &c. And this was it the Apostle Iames desired, (viz.) that those to whom he wrote might be perfect and intire, lacking nothing, Iames 1. 5. For it was the end of the Apostles Ministry, that they might present every man Perfect in Christ Jesus, labouring servently in Prayer for them, that they might stand perfect and compleat in all the will of God:* And in behalf of the Thessalonians, Paul prayeth, That the very God of Peace would sanctifie them wholly, that their whole Spirit, Soul and Body might be preser∣ved blameless unto the coming of our Lord Iesus Christ* 1 Thessal. 5. 23. And we find the Apostle Peter making the same Supplication, even that the God of all Grace would make them perfect, 1 Pet. 5.10. This being the very end for which God appointed Teachers in his Church, as 'tis written, Ephes. 4. 11, 12, 13. He gave some Apostles and some Prophets, and some E∣vangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ, till we all come in the Vnity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Yea, this seems to be the end of Christs giving himself for his Church, that he might sanctifie and cleanse it, that he might present it to himself a glorious Church, not having Spot or Wrinkle, or any such thing, but that it should be Holy and without Blame; see Ephes. 5. 26, 27. Therefore those that deny Perfection to be attainable by the Lords People, do in Page  36 effect deny Christ the one Offering: For by one Offering he hath perfected forever them that are Sanctified, as faith the Apostle, Heb. 10. 14. Wherefore saith Iohn, Whoso is Born of God doth not commit Sin, for his Seed remaineth in him, and he cannot Sin because he is born of God, 1 John 3. 9. These and many more Scriptures which I might have quoted, do abundantly speak forth a Man of God, or a truly Godly man, to be Per∣fect or Compleat in Christ: Therefore Perfection must needs be attainable even in this Life; and to shew that it is not altogether unfeasible to be attained, I shall bring in Instances of some which have attained it: Noah was a Iust man & Perfect in his Generation, Gen. 6. 9. Job was a Perfect and an Vpright Man, one that feared God and eschewed Evil, Job 1. 8. Natha∣niel was an Israelite indeed, in whom was no Guile, John 1. 47. Zacherias and Elizabeth were both Righteous before God, walking in all the Commandments and Ordinances of the Lord blameless, Luke 1. 1, 2. Indeed, this is the one thing needful, for Circum∣cision is nothing, and Vncircumcision is nothing, but keeping the Commandments of God, 1 Cor. 7. 19. This is that hath the Blessing, and gives right to partake thereof; for 'tis written, Bles∣sed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City, Revelat 22. 14. And this is the Perfection the Quakers plead for, viz. That people may conform unto, and come to be guided by that perfect Principle of God, placed not only in their Consciences, but in the Consciences of all men; which as they yield Obedience to, they will be inabled to keep the Com∣mandments of the Lord, and so come to witness in themselves the fulfilling of his Determination, which is, To finish Trans∣gression, and to make an End of Sin, and to bring in Everlast∣ing Righteousness, as was seen in Daniel's Vision, Chap. 9. Vers. 24.

CHAP. X. Concerning Infallibility.

ONE Charge more I have heard brought in against the Quakers, and that is, They own Infallibility, and this (say some) there is none own but the Papists and them; therefore we know not how to distinguish them.

I Answer:‖ Because the Papists say, Their Church is infalli∣ble, (which ye your selves af∣firm to be no true Church; so not the Spouse of Christ, but the Mother of Harlots, and all Abominations of the Earth) and because the Papists say, Their Councils are Infallible, (whom we know do miserably thwart and contradict one a∣nother) and because they say, The Iudgment of the Pope that's Infallible (though he speak ne∣ver so much besides the Mat∣ter) And now, because the Quakers say, The Spirit of the Lord, that is infallible (which teaches to deny all Ungodliness and Worldly Lusts, and is al∣wayes at Unity with its blessed self, and is the Christians Ora∣cle for Advice in all Concerns) will there admit of no distincti∣on between these? Certainly Page  39 they want Reason as well as Faith, who cannot judge how these may be distinguished: They place Infallibility in Per∣sons, we in the Holy Spirit and its Teachings.

But further to clear the Matter, and wipe off this Scandal, of the Quakers being counted Concealed Papists (I think) George Whitehead and William Penn, their Declarations before the Par∣liament, at their Sessions, held in the first Moneth, Anno 1678. together with the Test (containing several Articles, shewing the Doctrinal Differences between the Quakers and the Roman-Catholicks) which was subscribed to by several Hands of such as are well known in this City, and then given in to a Committee of Parliament, requiring the same; and the Case was after∣wards moved in the House: so that, as I said before, (I think) sure the Knowledge of this publick Discrimination, may very well serve any that are but willing to be undeceived, both to re∣ctifie their Mistakes concerning the People called Quakers, and to give them satisfaction: For I must confess, it went far with we, in my own serious Thoughts about them, although then I was far from them; yet I could not but conclude, there was a Hand of Providence had wrought wonderfully for them, in gi∣ving them an Opportunity of clearing both themselves and their Principle of that unjust Censure, which had so long lain upon them.

But to conclude this Point: Though I have heard it said, The Quakers hold Themselves Infallible; I see now it is not so: they hold not themselves Infallible, as they are Men; but only as they are guided by the infallible Spirit, namely, the Spirit of the Lord, a Measure of which he hath placed in all men; and this never failed any, who were led by the same: yet whatever can be said to evince the Truth of the Quakers Principle, whereby the Innocent may be vindicated; 'tis no wonder to have their Sayings wrong reported, and their Sence quite per∣verte.

Page  40And now my former acquaintance, to whom I present this small Treatise; will you not yield your selves Mistaken in the Reports you have received? I freely acknowledge to you, for my part I am willing so to do, and that with Shame taken to my self herein, my Lot having been cast so near this Land of Goshen, that it may well be wondred at, why I did not discern my Mi∣stakes long ere this time: Now though it cannot be so said of you, that the Light has shone so clear about you, yet know this every one of you, the Light hath shined in you, and that (I am sure) as it is heeded, will make manifest to you, how falsly the People called Quakers have been accused: They have been look∣ed upon (like the Apostles in days past) as Setters forth of strange Gods; they have been counted as unknown, and yet well known; they have been reckoned as Deceivers, and yet true; for Truth don't use to suffer under its own Name; but when men can fasten the name of Heresie upon its Principle, then they think they have Pretence enough to punish its Proselytes; and so it is with these, as it was with the Christians of old; their Adversaries put Bear-Skins upon them, and then set Dogs to bait them. There were such, 'tis known, that were counted the Filth of the World, and as the Off-scouring of all things, who wandred about in Sheep-skins and Goat-skins, being destitute, afflicted, tormented, of whom the World was not worthy: And what if I shall say, such there are now? yet are they Slighted, Con∣temned, Derided, Reproached, Reviled, Defamed, Slander∣ed, Traduced, Malign'd, Vilified and set at nought, as if the worst term that could be given them, were even good enough: One while, they are branded for Illiterate Nov•ces; another while, counted so profoundly Learned, that they must needs be Iesuits: though that Order can boast of Antiquity, whilst these are looked upon as a Novelty; yet are they found in the same ancient Faith with Righteous Abel in the beginning: But 'tis no new thing for Truth to be called an Vpstart, and then prose∣cuted under the Name of Novillism.

Page  41Thus, having shewn in several Particulars how grosly people have abused the Principle of the Quakers, I should nextly come to speak concerning their Practices, to see if they find any more Favour; but remembring my Promise was, not only to recti∣fie Peoples Mistakes concerning, but to inform them in the Prin∣ciple of True Religion (for the Principle of Truth is but One) I shall therefore, according to the Manifestation of the Spirit given unto me, endeavour to signifie, What this Principle is, From whom it comes, and Whereto it leads.