A64989:17
The foundation of God standeth sure, or, A defence of those fundamental and so…
The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entitled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entituled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.
London : s.n., 1668
Chapter 2: A brief Narrative of T. V's meeting with some Quakers in Spittle-yard, with the occasio…
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
CHAP. II. A brief Narrative of T. V's meeting with some Quakers in Spittle-yard, with the occasion and transactions there, and some exceptions to the account which W. P. hath given thereof.
MY first meeting with the Quakers was upon desire at the house of a friend in Houndsditch, in ⟨p. 7⟩der to the preserving of some who were tempted to go amongst them; I met there several Quakers, two of which were the chief speakers: It would tire the Reader, as I believe it did the hearers, to give relation of all their wild and impertinent discourse; I could not get them to speak out, and plainly to assert some of their Principles, through fear it is likely lest their mouths should be stopped before the people; yet after many words, they asserted the perfection of Saints in this Life, and the place of Scripture which they brought for the proof of their assertion was, 1 Job. 3. 9. Whosoever is born of God, doth not commit sin. Unto this I answered, That the words in the Original were [Greek or Hebrew], (one of them interrupted me at the mention of the Original words, saying, It was the smoke of the bottomless pit) that the signification was, doth not make it his business to sin; and the meaning was, that such as were born again, did not make a trade of sin, did not go on in a course of sin; or did not commit sin, that is, with the full bent of the will as the wicked do; But that it could not be understood of not committing sin at all; because, the same Apostle in the same Epistle, Chap. 1. 8. telleth thus, If we say we have no sin, we deceive our selves, and the truth is not in us. There he speaketh of himself and others that were born again, and plainly acknowledgeth they were not without sin. It was further urged, that if all that were born of God were perfectly free from sin; then it would follow, that who ever found any sin in them, were not born of God, consequently in state of nature, and so if they should die with any sin remaining, they would certainly go to Hell, and so none there, yea none in the world would be saved. Moreover I appealed to the experience of the best of them, whether they could say they were wholly free