the said Snake c. but more fully in a farther Scrutiny made in a Book now Extant Entituled Anguis Flagellatus Or a Switch for the Snake By Joseph Wyeth When this Rector can demonstrate a Probatum est of such vertue in that Poor Element as he calls it of Water-Baptism as to cleanse and cure polluted and distempered Souls from Sin Spiritual Leprosie and Diseases as Naaman the Assyrian was cured of his Leprosie by washing seven times in the River of Jordan 2 Kings 5. 13. or as the Blind Man found in washing in the Pool of Siloam that he receiv'd Sight and came seeing John 9. 11. unto both which the Rector alludes in 's comparison for Water-Baptism Then I say if he can evince a Probatum of such vertue therein according to his own comparison It will be a most pregnant Argument to induce People to believe 't is required of them to be dipt or baptized in the Element of Water and to hasten into it especially if they can believe it can effect such a Miracle as an Inward and Spiritual Cure upon their Souls as to Cleanse and Cure them from Sin and the Leprosie thereof as well as from Spiritual Blindness which answers the Allusions before and the more necessity thereof if they may not be so cured without it as this Rector saith of Naaman If he had neglected it he had not otherwise been cured How much more then quoth he when God has appointed the means of Baptism by his Son if we neglect it shall we be saved without it p. 31. This is like Dipp or Damn still and yet all this while he may mean Rantism which is not properly Baptism but I deny either i. e. with the Element of Water to be the means of Salvation or that as such God has so appointed them and that Men shall not be Saved without them i. e. without Sprinkling or Dipping in Water the Rector still imposes and begs the Question in all these without Scripture proof I would not be understood to own or allow any despite to Water-Baptism or inventing contemptible Names for it as the Rector insinuates as it was once a Dispensation from Heaven to John Baptist nor do I either condemn despise or contemn any who are tenderly Conscientious in the Belief and Practise thereof but desire they may see and come further so as to receive that Inward Spiritual Baptism the Washing of Regeneration by which Christ effectually Saveth the True Believers in him I desire none may Idolize the outward Element of Water which cannot Save to hinder them of the Inward which can Save And it being generally granted that the outward Baptism is an outward and visible Sign of an Inward and Spiritual Grace and Type or Figure of the Inward Baptism I wish Men would be so considerate as to examine what Necessity there can be of the continuance of the Sign or Type when they do not hear Christ the Great Prophet directing thereto nor does it effect the end proposed i. e. the Washing away of Sin seeing the Substance and Mystery thereof is made manifest and a Spiritual Dispensation or Ministry from Heaven given immediately directing to the Life Substance the end of all Shadows which really end in Christ the Substance whose Evangelical Ministry is a Dispensation of the Grace of God of Substance and not of Shadow Quest. Do you believe or own the Lord's Supper either as a Sign of the Love that Christians ought to have among themselves or as a Seal of the Saints Communion and Commemoration of Christ's Death for us or as Figurative of Christ's Body and Blood Spiritually received by Faith Answ. The Supper of the Lord we own and tenderly consider in a Two-fold Sense 1. In the Figure 2. In the Substance 1. That our Lord Jesus Christ at his Supper with his Disciples did eat the Passover which was for the fulfilling and Consummation of the Feasts under the Law see Luke 22. and at this Supper he did take and minister Bread and the Cup to his Disciples for there was no Transubstantiation saying This do in remembrance of me And saith the Apostle As often as ye eat this Bread and drink this Cup ye shew the Lord's Death till he come 1 Cor. 11. After this they did more clearly know his Coming and Christ after the Spirit Jesus Christ in them 2 Cor. 13 5. 5. 16. 2. And Christ said to his Disciples I will not drink henceforth of this Fruit of the Vine until that day I drink it new with you in my Father's Kingdom Matt. 26. 29. And likewise of the Passover I will not any more eat thereof until it be fulfilled in the Kingdom of God Luke 22. 16. And he further said I appoint unto you a Kingdom as my Father hath appointed to me that ye may eat and drink at my Table in my Kingdom c. Luke 22. 29 30. In these things we believe he spoke Mysteriously and that every Member of his Spiritual Church doth daily Spiritually partake of his Body and Blood by Faith as The Cup of Blessing which we bless is it not the Communion of the Blood of Christ And the Bread which we break Is it not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all Partakers of that one Bread 1 Cor. 10. 15 16 17. The Son of God saith Behold I stand at the door and knock if any Man hear my voice and open the Door I will come in to him and will Sup with him and he with me Rev. 3. 20. And Wisdom calleth to the Simple Come eat of my Bread and drink of my Wine Prov. 9. 4 5. And saith Christ The Bread of God is he that cometh down from Heaven and giveth Life unto the World I am that Bread of Life my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6. We believe that all who thus do truly partake of Christ by Faith are in true Communion and Love among themselves which they do want who are only in the outward Observation of Signs and Shadows Upon which the Rector makes this Observation viz. The Reader may here discern how by their deceivable Words and manifold Corruptions of the Scriptures these horrid Impostors set themselves at work to evade and make null the Holy Ordinance of the Lord's Supper as instituted and administred in Bread and Wine c. p. 34. Reply He passes severe Judgment before either Proof or Trial as one more expert in Railing and Reviling than in Demonstration For our considering the Supper of the Lord in a Two-fold Sence 1. In the Type or Figure 2. In the Substance Is neither Deceivable nor Corruption of Scripture consequently 't is a horrid Calumny to brand us as Horrid Impostors for such Consideration We know none but Papists that will deny the outward Bread and Wine to be
Typical though Consecrated We are sure no real Protestants do deny them to be Typical or Figurative but have affirm'd them so to be And whether the Supper of the Lord or Christ's Last Supper in the Type Luke 22. was made up only of the Bread broken and the Cup is a Question to be considered by them who assert it or whether the Passover was not principally concern'd in the Supper seeing that also after Supper Christ took the Cup and gave them I deny that the Bread and the Wine only as now ministred by Priests is either properly a Supper or a Dinner How then come they to call it The Supper of the Lord Or deny it to be a Type or Figure by deeming us Horrid Impostors for asserting the outward Supper to be Typical 'T is true it 's said As oft as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come 1 Cor. 11. 26. I hope our Adversary will not make As oft to import a Command and that perpetual too unless till he Christ come can import a perpetual Delay of his Coming And though Christ's Last Supper wherein he eat the Passover with his Disciples was then pro tempore commanded by him yet this does not prove it his Institution For it was a Legal Institution fulfilled by him as other Legal Rites and Types were before he was offer'd up That Christ as the Bread of Life from Heaven and his Divine Virtue Grace and Spirit as the Fruit of him the heavenly Vine which gives Life Nourishment and Comfort unto the Soul was really the Substance and Mystery typified by the outward Bread and Cup I hope no Spiritual Believer or Christian will deny And to suppose they shall not partake thereof until Christ's Coming at the Resurrection is to suppose their Souls must starve and famish in the mean time which can be no glad Tidings to them The Rector falsly charges us with saying The Resurrection is past already as Hymeneus and Philetus 2 Tim. 2. 18. p. 34. 'T is none of our saying we deny that the Resurrection there spoken of is past or made already or that we overthrow the Faith of any believing therein as it is to come by Christ Jesus who is the Resurrection and the Life and by whom comes the Resurrection of the Dead 1. Cor. 15. And I would ask this Rector where we say or use these Expressions That the Institution of the Lord's Supper was only to continue till that Inward Coming or forming of Christ in our Hearts and for that Reason throw off the outward Supper p. 34 35. Where have we so said or argued For our not using the Type is rather because we do not believe it of Force or Necessity under an higher Dispensation namely that of the New Covenant established by the Death of Christ the Testator who blotted out and nailed the hand-writing of Ordinances to his Cross the Dispensation of the Gospel and New Covenant being a Dispensation of Substance and not of Shadows although they were in some things condescended unto in a State of Infancy when not impos'd as things Essential to Christianity or Salvation It 's true that they who gladly received the Word continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers Acts 2. 42. And Verse 46. And they continuing daily with one Accord in the Temple and breaking Bread from House to House did eat their Meat with Gladness and singleness of Heart No doubt they were very Innocent in this Practice Praising God c. v. 47. And this we have often done and believe it is the Duty of all true Christians to eat their Meat with Singleness of Heart and whether they eat or drink to do all to the Glory of God 1 Cor. 10. 31. Col. 3. 17. And what greater Sanction can this Man suppose or place upon what he calls the Lord's Supper Ought we not to praise God for all his Benefits and use them to his Glory daily and not only in a daily Remembrance of Christ and his Love to us but also in a true sense thereof and of his Sanctifying Word In Acts the second quoted it 's also said Verse 44 45. And all that believed were together and had all things common and sold their Possessions and Goods and parted them to all Men as every Man had need Now if our Opposers will make all Examples and Practices binding then why do they not follow this of having all things common and selling their Possessions c. I do not think the Priests now a-days will imitate them or deem themselves bound thereby And where do they so much as imitate those Primitive Believers in breaking Bread from House to House And how will they prove this Breaking of Bread only to be the Lord's Supper I deny that to be made up only of Bread and I cannot suppose this Man will esteem it a sufficient Supper Nor do I find that the Apostles call Believers only breaking Bread from House to House Acts 2. or the Disciples coming together to break Bread Acts 20. 7. the Lord's Supper where they neither mention Wine nor the Passover Nor would it be of good report to say they drank Wine from House to House And if it should be asserted That the Lord's Supper was made up only of breaking Bread would not this gratifie the Popish Priests in giving their Sacrament but in one kind However the outward Bread as broken and the outward Cup as ministred by our Lord Jesus Christ were not only Figurative of his Body and Blood as offer'd upon the Cross but also did Typifie the Saints Eating and Drinking the Body and Blood of Christ Spiritually who saith My Flesh is Meat indeed and my Blood is Drink indeed And he that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6. And I 'll raise him up at the last day saith Christ. Therefore it 's no Corruption of Scripture nor Imposture to consider the Supper of the Lord in the Figure and in the Substance And as to these other Texts 1 Cor. 10. 15 16 17. Rev. 3. 20. Prov. 9. 4 5. John 6. Matt. 26. 29. Luke 22. 16 29 30. They i. e. the Quakers offer to the view of the World I cannot discern or imagine quoth the Rector to what End and Purpose this is done unless it be to amuse the Reader abuse the Scriptures or confute themselves Page 36 37. Reply It was to none of those Ends these Texts are offer'd but to shew our Consideration of the Lord's Supper in the Substance and Mystery thereof as Typified by the outward that there is a Spiritual Bread and Wine Spiritual Meat and Drink in Christ's Kingdom for the enlivened Soul to eat and drink of and live by which the Visible and Elementary did Typifie and Figure Prov. 9. 5. Wisdom saith Come eat of my Bread and drink of the Wine which I have mingled That this was
Scripture which is no ways agreeable to the Sence and Interpretations of any Orthodox Christians p. 43. Which is as undue a Reflection as 't is uncharitably Censorious And what he quotes against our Sence out of W. Penn's Arguments against such a Carnal Resurrection of Man's Carnal or Natural Body as some imagine out of his Reason against Railing p. 134. is no proof at all That our Sence of Holy Scripture in this case is no ways agreeable to the Sence and Interpretation of any Orthodox Christians unless he can either prove the same Natural Carnal and Numerical Body that now is to be the Resurrection Body or the Apostle Paul Heterodox in asserting it a Spiritual Body for a Natural Body is sown a Spiritual Body is raised and that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual 1 Cor. 15. 46. ver 37. and our Sence clearly agrees with this His other Instance to disprove our Sence herein if rightly cited is out of Thomas Ellwood's Answer to G. Keith's First Narrative p. 149. printed 1696. In 1 Cor. 15. 37. he makes the Apostle thus speak saith he The Body that shall arise is not the same Carnal Body that dies No the Body that is sown is a Natural Body but the Body that is raised is a Spiritual Body it is sown a Natural Body it is raised a Spiritual Body ver 44. And that none might think this Spiritual Body was the same with the Natural Body he adds quoth the Priest there is a Natural Body and there is a Spiritual Body He does not say quoth he the Natural Body is made a Spiritual Body or the Natural Body and the Spiritual Body is but one and the same Body but he sets them in opposition as two distinct Bodies and again that none might think this Spiritual Body was the same he adds There is a Natural Body and there is a Spiritual Body p. 27. Thus far the Rector This Addition as he counts it and repeats twice over against Tho. Ellwood to make him an Offender is the express words of the Apostle Paul 1 Cor. 15. 44. There is a Natural Body and there is a Spiritual Body Thus the Apostle uses the same distinction between the Natural Body and the Spiritual Body Where does he say They are both one and the same Body And farther to evince the distinction Paul adds And so it is written The first Man Adam was made a living Soul the last Adam was made a quickning Spirit Howbeit that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual ver 45 46. Now I ask these Men 1st If the first Adam and the last Adam were one and the same Adam 2. If the Spiritual Body and the Natural Body be one and the same Numerical Body And 3. If the Celestial Bodies and the Bodies Terrestrial be one and the same Bodies see ver 40. and ver 37. And thou sowest not that Body that shall be Whom shall we believe in this case the Apostle or this Priest for they differ herein the one says Thou sowest not that Body that shall be and the other 'T is the same Body that shall be The one says Flesh and Blood cannot Inherit the Kingdom of God 1 Cor. 15. 50. The other I presume upon his Principle says The same Carnal Body i. e. of Flesh and Blood can and shall Inherit the Kingdom of God But then how agrees his Notion herein with his Beloved Friend their Assistant Geo. Keith his affirming The Husk or drossy part that is no more the true Body than dross in a lump of Rich Ore of Gold is Gold as in his Gross Error and Hypocrisie detected p. 13. And what he means by the Husk or drossy part may be gathered from his affirming concerning the Body of Christ that was Crucified that It is so wonderfully changed as to the Mode and Manner of its being that it is no more a Body of Flesh Blood and Bones but a pure Ethereal or heavenly Body like unto which the Bodies of the Saints are to be at the Resurrection See G. Keith's Way Cast up p. 131 132. 1676. So that the Flesh Blood and Bones the Saints now have must be the Husk or drossy part which they shall not have in the Resurrection but pure Ethereal or heavenly Bodies like Christ's glorious Body And if so 1st How shall they remain one and the same in Substance or Essence they now are 2. How shall they be the same in Substance without Flesh Blood and Bones 3. What shall be their Substance or Essence when they shall be no more Bodies of Flesh Blood and Bones 4. How will this Priest and G. K. reconcile themselves in this Point of the Sameness of Bodies If one affirm the Resurrection Bodies shall be the same Flesh Blood and Bones or at least the same Flesh and Bones they now are and the other they shall be the same in Substance but no more Bodies of Flesh Blood and Bones Let them reconcile and demonstrate the same we are satisfied with the Appointment and good Pleasure of God in this weighty Matter and to wait upon him in the hope of the Resurrection of the Just unto Eternal Life and Glory sincerely believing that God will give a Body as it pleaseth him and to every Seed his own proper Body 1 Cor 15. 38. And do not think it necessary to Faith and Salvation to be too curious or inquisitive as to the very Mode or Manner of the Resurrection Bodies and How God will manifest his Pleasure therein Let 's live well here and it shall be well with us hereafter say to the Righteous it shall be well with them but Woe to the Wicked it shall be ill with them Isa. 30. 10 11. I refer the Ingenuous Reader to several further Answers in this Great Point of the Resurrection i. e. My Antidote against the Venom of the Snake in the Grass p. 102 to 111. And to the Christian Quaker printed 1674. Part II. p. 316 to 167. p. 168 to 173. where also Dr. H. Moor is largely cited on the same subject in his Modest Enquiry into the Mystery of Iniquity and Search into the Nature of a Glorified Body And as to what 's objected against R. Hubberthorn who was both a very Innocent Gifted and Knowing Man if rightly quoted his owning the Glorified Saints in Heaven to be in a State of Perfection and as having received the Redemption of the Body i. e. from the Bondage of Corruption and Sin even before they came thither This no ways contradicts our sincere Belief and Confession Of the Doctrine of the Resurrection from the Dead according to Holy Scripture Heb. 6. As to what is objected against G. W's Questions Is it i. e. the Glory of God visible to the Carnal Eye And of Christ's coming therein c. p. 46. I would ask this Rector Doest thou expect to see
there is a great difference between Christ's offering up himself by the Eternal Spirit a Lamb without Spot to God and the Acts of wicked Men inflicted upon him as 't is said by wicked hands they put him to death The Merit Deserving Dignity or Worth is placed upon Christ's Obedience in offering up himself and humbling himself to the Death of the Cross for Man's Redemption as intimated in the consequence Wherefore God hath highly exalted him Phil. 2. 9. Therefore the Merit or Deserving was not placed upon the Soldier 's Act of thrusting the Spear into his side and letting out his Blood thereby after he had given up the Ghost John 19. 33 34. But upon the Obedience of the Son of God even unto the Death of the Cross as that most acceptable Sacrifice for the Sins of the World Christ's deserving such high Exaltation into Dominion and Glory through his Obedience in Suffering was for the bringing many Sons to Glory Heb. 2. 10. consequently That in following him we might be received into Glory as they who Suffer with him shall be glorified together Rom. 8. 17. and this no ways interferes with nor varies from Our Sincere Belief of Salvation and Justification by Jesus Christ his Righteousness Merits and Works and not by our own Christ as our Mediator and the one Offering has obtained Justification Remission and Pardon of Sins and Eternal Redemption for us which he makes us partakers of by his Work of Righteousness and Sanctification in us so that both Christ's Obedience Deservings and Dignity without us and his works within us are concerned in our Salvation and Justification which his Light and Spirit Leads us to the living Knowledge and Experience of as We sincerely obey and follow the same for the Apostle describes both the washing Sanctification and Justification of true Converts to be in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Therefore I hope it will be no reproach to W. P. or any else to be in conjunction with G. W. in this point as he is accused p. 14. namely That our Justification and Salvation is not Effected wholly without us as if there were no need of the Spirit 's work within us for our Regeneration and Sanctification all which is Christ's work being done by his Spirit and Power which consequently does no ways lessen his Dignity Glory and Honour wherewith he was crowned through the Suffering of Death that he might bring many Sons after him unto Glory Heb. 2. 9. Again the Rector quotes G. Whitehead in Counterfeit Convert printed 1694. p. 17 18. That it is the Light and Life within in which is the Immediate and Efficient cause of Man's Salvation And as for the Sufferings and Death of Christ in the Flesh they do but instrumentally contribute thereunto The Rector to abuse me Partially cites me in this place as if I ascribed Salvation to a Light and Life within without Christ or not to Christ for what else could he design in bringing this Quotation to confront or oppose our Confession before cited to Salvation by Jesus Christ And where do I say in which i. e. in the Light and Life within is the Immediate and Efficient cause of Man's Salvation as if I should say something in the Light and Life of Christ were the Immediate cause of Man's Salvation and not the Light and Life of Christ it self this Rector would fain make me speak Non-sence as well as Blasphemy But by our confessing to the Light and Life of Christ within as the Immediate and Efficient cause of Man's Salvation from Sin and Condemnation we do neither divide Christ nor make two Christs nor yet by confessing his Suffering and Death in the Flesh as a means of God's appointment instrumentally to contribute thereunto He being The Mediator of the New Covenant that by means of Death for the Redemption of the Transgressions that were under the first Testament or Covenant they which are called might receive the Promise of Eternal Inheritance Heb. 9. 15. and as it was by means of Christ that true Christians believe in God who raised him up from the Dead and gave him Glory and Honour that their Faith and Hope might be in God 1 Pet. 1. 20 21. So if Christ our Mediator be the Means the Cause and Great Instrument of our Faith and Salvation and his Death the Means of our Redemption and Remission of Sins in his Blood It can be no dishonour to him to confess his Sufferings and Death in the Flesh instrumentally to contribute to our Salvation and that Christ himself by his Light and Life in us is the Immediate and Efficient cause thereof thereby fulfilling and confirming in us the blessed and holy Design and Ends of his Sufferings and Death for us I am not ashamed of my Testimony for Christ in this matter and give it here more truly than my Adversary has done out of the place quoted out of Counterfeit Convert p. 18. viz. That Christ the Promised Seed through Death was to bruise under and destroy him that had the Power of Death viz. The Devil yet he effectually doth it by his divine Power Light and Life as the Immediate and Efficient cause of Man's Salvation wherein we still confess his Sufferings and Death in the Flesh instrumentally to contribute thereunto Christ Jesus as the Promised Seed who came of a Woman made under the Law bruised the Serpent's Head both without us and within us without us through his Sufferings and Death by his divine Testimony Word and Power within us by his Divine Life Light Word or Seed Spirit and Power which is all but one Christ himself not two Christs nor to be divided Else how could we be born again of Incorruptible Seed Or how doth that Seed remain in him that 's born again And is not that Seed Christ And is not the Word of Faith Christ in Spirit See 1 Pet. 1. 23. 1 John 3. 9. Rom. 10. 6 7 8. Now where 's the Venom charged in all this Doctrine When true and full Recitations are given of our Words how plain does the Truth thereof appear But when our Adversaries give their perverted minced and false Citations thereof to traduce us as Venomous in Doctrine as this angry Rector has frowardly and frequently done How cloudy do they make them and us look But Truth will work thorow and over all this dust and cloudy stuff they cast upon us To what he quotes against Tho. Lawson his Untaught Teacher printed 1655. p. 4 5. Against looking for Salvation from a means without and seeking a way to Salvation without p. 15. I have not the Book quoted but am apt to think T. L's unfairly or not fully cited in this place let the Rector produce a fair and full Recitation However I really believe upon our Principle that T. L. meant no other than that as Salvation from Sin is an Inward and Spiritual Work of Christ Men must expect and wait
for it to be wrought within them by the Spirit and Power of Christ who is the great means and cause thereof so that if any seek the way and means of Salvation only without them and neglect Christ's Appearance and Light in them they miss their way though He who is the Great means obtained Eternal Redemption and Salvation without them and alone did tread the Wine-press which we believe and therefore the Rector's conclusions are false against us 1. That They i. e. the Quakers undervalue the Righteousness and Merits of Jesus Christ purchasing Salvation for us 2. That they Extol and Magnifie their own Righteousness and Works like to their Brethren in the Church of Rome p. 15. 3. That they exceed all the meritorious Boasts of those their Kindred in affirming that their Sufferings are Greater and more unjust than the Sufferings in the days of Christ c. I positively deny and Testifie against these Accusations as Notorious Calumnies to traduce and abuse the People called Quakers contrary to our Principle and Profession of Jesus Christ and that Glory Dignity and Preheminence we sincerely ascribe to him his Righteousness Merits Works and Sufferings And that 't is by his Grace through Faith we are saved not of our selves 't is the Gift of God not of Works lest any Man should Boast Ephes. 2. Our Confession of Remission of Sin and Redemption thro' the Sufferings Death and Blood of Christ and Faith in him c. Tho' this the Rector confesses seems to be very Orthodox yet he 'll needs have it still but Paint and Deceit p. 16. Thus uncharitable and incredulous he is of our plain and sincere Profession falsly inferring For Remission or Redemption through the Sufferings or Righteousness of another is not by them i. e. Quakers believed Which is false 't was none of the Question or Controversie between us and our former Opposers the Imputarians for what the Rector observes out of F. B's Works p. 33. already answered in the other Examination and W. P's Sandy Foundation p. 25 30 31. and Serious Apology p. 148. though very brokenly and partially as well as impertinently cited by the Rector p. 16 17. Yet 't is no ways intended to disbelieve or deny Remission of Sins or Redemption thro' the Sufferings or Righteousness of Christ Jesus But to refuse a Justification of impure and unsanctified Persons by an Imputative Righteousness according to W. P's Title of that part of the Controversie Sandy Foundation p. 24. or a justifying the Wicked and condemning the Just which they that do are Abomination to the Lord Prov. 17. 15. p. 24. Ibid. which is not to deny the real and true Imputation of Christ's Righteousness to them that are Sanctified and by Faith have a true Interest in Christ as partakers of his Righteousness and Holiness His Imputations or Reckonings being all True and Righteous if he reckons or esteems a Man Just he is really so I do not see that W. P. contradicts this Doctrine of Justification in his Primitive Christianity c. by his former opposing Justification of Impure Unsanctified or Impenitent Persons by an undue Imputation of anothers Righteousness which in that State they have no share in Who is that Blessed Man to whom God imputeth Righteousness c Rom. 4. 6 7 8. but the Man in whose Spirit is no Guile Psal. 32. 6. The Rector doubtless thinks he has put a learned and binding Question upon us viz. Why indeed should they believe Remission of Sins and Redemption through Christ's Sufferings and Justification by his Righteousness when as they believe themselves to be perfect as God and free from Sin p. 17. Answer 1st Where do we say all this of our selves as that we believe our selves to be perfect as God I would have the Rector produce plain Proof that we say this of our selves 2dly That Perfection of Freedom from Sin which we believe attainable in Christ it is not of our selves nor by our selves attain'd We do not pretend to make our selves Perfect or Free from Sin but by the Power and Work of Christ and his Righteousness by a true Faith in him who is manifest to take away and destroy Sin the work of the Devil and to save us from Sin 3dly Now suppose any true Believers in Christ Jesus his Name and Power should call to others and say Come and I 'll tell you what the Lord hath done for my Soul he hath redeemed my Soul he has taken away my Sins and blotted out my Transgressions and received me Graciously And thereupon such a learned Rector as this should Gainsay his Christian Experience by such a Question as this Why indeed should you believe your Soul is redeemed and your Sins are taken away and blotted out through Christ his Righteousness c. when you thus believe your self to be free from Sin To which he might easily Answer I did not make my self so I magnifie the Grace of God in Christ Jesus towards me what I am I am by the Grace of God The rest against preaching for Sin to continue term of Life p. 18. is opened in the Examination before And the Rector is sadly out and wants Rectifying in his affirming This Doctrine of Sinless Perfection being the approved Doctrine of the Quakers to be in Opposition to all Professors of the Christian Faith p. 18. The Man 's Egregiously out and mistaken in this last part The Doctrine of Sinless Perfection in Christ is a true Christian Doctrine and approved of by all true Believers who are in the Faith of Christ and Professers of the same such Perfection was both commanded and Promised of God and Preached by Christ and his faithful Ministry and effected by Christ in his true Believers and Followers who abide in him He that abideth in him Sinneth not I may here give a full recital of the Question and our Answer upon which the Rector has made his said Observations to prove the same still but Paint and Deceit which is proved to be but his own false Judgment Quest. Do you believe Remission of Sin and Redemption through the Sufferings Death and Blood of Christ Answ. Yes through Faith in Him as he suffered and dyed for all Men gave himself a Ransom for all and his Blood so Shed for the Remission of Sins so all they who sincerely believe and obey him receive the Benefits blessed Effects and Fruits of his Suffering and Dying for them They by Faith in his Name receive and partake of that Eternal Redemption which he hath obtained for us who gave himself for us that he might redeem us from All Iniquity He died for our Sins and rose again for our Justification And if we walk in the Light as he i. e. God is in the Light we have Fellowship one with another And the Blood of Jesus Christ his Son cleanseth us from all Sin 1 John 1. 7. Quest. Do you believe and own the Divine Offices of Jesus Christ in his Church Our Answer is
Spiritual Bread and Wine which Christ the Wisdom of God hath in his House for his Family I hope will not be denied Matth. 26. 29. But I say unto you I will not drink henceforth of this Fruit of the Vine until that day when I drink it new with you in my Father's Kingdom Luke 22. 16. For I say unto you I will not any more eat thereof i. e. of the Passover until it be fulfilled in the Kingdom of God And vers 18. I will not drink of the Fruit of the Vine until the Kingdom of God shall come And vers 29. I appoint unto you a Kingdom as my Father hath appointed unto me Vers. 30. That ye may Eat and Drink at my Table in my Kingdom Now I would ask our Opposers if they think This was meant Litterally of Eating and Drinking outward Bread and Wine in the Kingdom of God and of Christ and at an outward Table therein If not Litterally meant then it must be Spiritually as Christ's Kingdom is a Spiritual Kingdom God's Kingdom stands in Power in Righteousness Joy and Peace in the Holy Ghost and not in outward Forms and Shadows and in this Kingdom is the Substance and End of all the Outward Shadows and Types thereof which being expressed under the same names the Types are is the more evidently to shew the End and Anti-type thereof in Christ the Life and Substance John 6. 51. I am the Living Bread which came down from Heaven if any Man eat of this Bread he shall live for ever saith Christ. And vers 54. Whoso eateth my Flesh and drinketh my Blood hath Eternal Life and I will raise him up at the Last Day See also vers 53 55 56 57 58. Did Christ mean Litterally herein No sure This Bread which came down from Heaven was not the outward Sign Type or Figure but the Spiritual Living Bread which giveth Life to the Soul and is Meat indeed unto it as his Blood is Drink indeed to all Spiritual Believers in him who are come to Eat and Drink of the same Spiritual Meat and Drink which Israel did Eat and Drink of as testified 1 Cor. 10. 3 4. That they Did all Eat the same Spiritual Meat and did all Drink the same Spiritual Drink For they drank of that Spiritual Rock that followed them or went them and that Rock was Christ. And of these things the Apostle would not have his Brethren at Corinth Ignorant vers 1. and vers 15. I speak as to wise Men Judge ye what I say Vers. 16. The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Vers. 17. For we being many are one Bread and one Body For we are all partakers of that one Bread And vers 18. Behold Israel after the Flesh Are not they which eat of the Sacrifices partakers of the Altar From all which it is Evident the Apostles chief Aim and End was to bring those Believers to Life and Substance beyond and above the Shadows and Types that they might not be Inferiour to Israel after the Flesh in their eating and drinking of the same Spiritual Meat and Drink even of that Spiritual Rock which was Christ and be true partakers of him as the one Offering and Passover who was sacrificed for us see also 1 Cor. 5. 7 8. Rev. 3. 20. Behold I stand at the Door and knock if any Man hear my Voice and open the Door I will come in to him and will Sup with him and he with me This Christ the Faithful and true Witness declareth for the encouragement of all to open the Door of their Hearts to him that they may come into spiritual Communion with him and therein partake with him of his spiritual Supper unto which this Rector partly ascents in saying I make no doubt but all good Christians own Christ to be the Bread of Life and of Spiritual Communion with him in his holy Ordinances p. 37. And I say there 's no doubt but true Christians have Spiritual Communion with Christ in truly hearing and sincerely obeying him in those things which may be truly called his holy Ordinances and Institutions perpetuated by himself and attended by his divine Authority for the Sanction thereof but then Men should have a Care they do not impose humane Institutions and Traditions for Christ's and say they are His tho' without any express Warrant from him either Mediate or Immediate We know none among us that either slights vilifies or contemns any holy Institutions or Ordinances of Christ or any thing which God or Christ ever commanded whether now in force or not neither do I condemn any one who believe 't is their Duty to observe Baptism or that which is termed the Supper whilst they do it with a sincere Intention as Conscientious towards God therein they seeing no further nor yet designing to oppose the Discovery of an higher Dispensation and Ministry Altho' I heartily with as I hope that all such may see more clearly and beyond the Shadows to the Substance and Mystery of Christ revealed that the one saving Baptism and the one living Bread from Heaven they may all experience and truly partake of One thing by the way I would note what Construction our Adversary makes of 1 Cor. 11. 26. As often as ye Eat this Bread and Drink this Cup ye do shew the Lord's Death till he come This till he come is construed Till Christ's Outward Personal Coming visible in his Body of Flesh and Bones at the Resurrection to make our vile Bodies like his own Glorious Body p. 34 36. According to which Interpretation if we should read 1 Cor. 11. 26. As oft as ye eat this Bread and drink this Cup ye shew the Lord's Death till he come Personally and Visibly at the Resurrection It would import as if the Corinthians were to stay and live upon Earth in the Observation of the Outward Bread and Cup Eating and Drinking thereof until then i. e. until Christ's Last Coming at the Resurrection But how could that be But seeing Christ's Eating and Drinking at his Supper with his Disciples was Spiritually to be fulfilled in his Father's Kingdom and at his Table in his Kingdom as he promised according to Luke 22. 16 18 29 30. Matth. 26. 29. some may inquire when this should be fulfilled and when this Kingdom should come to Saints and true Believers in Christ Whither in this Life or in the last Day when Christ shall come in the Glory of his Father with his Angels to reward every Man according to his Works Matth. 16. 27. To which I Answer Christ saith in the very next verse Verily I say unto you there be some standing here which shall not tast of Death till they see the Son of Man coming in his Kingdom Matth. 16. 28. And the like in Mark 9. 1. Verily I say unto you that there be some of them that
stand here which shall not tast of Death till they have seen the Kingdom of God come with Power The like in Luke 9. 27. All which shew the Kingdom Then near to come even in their days consequently the Saints partaking of the Blessing thereof was and is in their Life time wherein they partook even of the Spiritual Supper of the Lord the Spiritual Meat and Drink at Christ's Table in his Kingdom wherein the Substance and Fulness of all Types and Shadows consists and whereof every true Spiritual Christian is partaker By all which 't is Evident that there is just Cause to consider the Lord's Supper in the Substance and Mystery of Christ and that his Kingdom wherein the same is Spiritually received ought not to be put afar off nor true Believers excluded out of it until Christ's Last Coming at the End of the World and the Resurrection in the Great and Last Day Neither ought poor Souls to be left starving and famishing under Shadows and a barren Ministry until then for that can be no Glad Tidings or true Gospel to them therefore all had need to be careful and take heed that they don't famish their poor Souls by neglecting the Substance and feeding upon Shadows And that the Bread and the Cup which Christ gave at his Supper were a Figure or Typical was confessed by divers Eminent Martyrs as John Frith in his Reasons upon the Sacrament treating of Christ the Promised Seed saith Likewise the same Promise was made unto Moses the most meek and gentle Captain of the Israelites which did not only himself believe upon Christ which was so often promised but also did prefigurate him by divers Means both by the Manna which came down from Heaven and also by the Water wich issued out of the Rock for the refreshing the Bodies of his People Neither is it to be doubted but that both Manna and this Water had a Prophetical Mystery in them declareing the very self-same thing which the Bread and the Wine do now declare unto us in the Sacrament For thus saith St. Augustine Wbosoever did understand Christ in the Manna did eat the same Spiritual Food that we do but they which by that Manna sought only to fill their Bellies did eat thereof and are Dead On the Margent it is Manna the Water of the Rock a Figure of Christ's Body Bread and Wine a Figure likewise of Christ's Body 1 Cor 10. See 2 Vol. Martyrs p. 305. printed 1641. And Dr. Cranmer Arch-Bishop of Canterbury confesseth Christ's Speech i. e. This is my Body to be Figurative and quoting Ambrose in 1 Cor. 11. he calleth the Bread and the Cup Signs a Type Figure or Sign of the Blood of Christ and of his Benefit in his Disputations in Oxford Vol. 3. Mar. p. 59. And p. 54. Ibid. he saith The Flesh liveth by Bread but the Soul is inwardly Fed by Christ. And Dr. Ridley Bishop of London in his Disputation at Oxford saith And as one of the Fathers saith a Figure is in vain where the thing signified is present Ibid. p. 74. And p. 75 76. In Opposition to the Popish Doctrine of Transubstantiation he saith The sayings of the Fathers declare it to be a Figurative Speech as appeareth in Origen Tertullian Chrysostom in Opere Imperfecto Augustine Ambrose Basil Gregory Nazienzen Hilary and most plainly in Bertram The rest of the Rector's Observation relating to Baptism Bread and Wine pag. 37 38. is answered in the Just Examination of the Two Books of the Three Norfolk-Priests Quest. Do you believe and own the Holy Scriptures contained in the Books of the Old and New Testament to be given by Divine Inspiration and to contain all Matters of Doctrine and Testimony necessary to be believed and practis'd in order to Salvation and Peace with God Answ. Our Answer is Yes we do and by the assistance of the Grace and good Spirit of God which gives the true Understanding of the Mind of God and Meaning of Holy Scripture we always desire to live in the Faith Knowledge and Practice of them in all things appertaining to Life and Godliness Holy Scripture being given by Divine Inspiration is profitable for Doctrine Correction and Instruction that the Man of God may be perfect thorowly furnished unto every good Work able to make the Man of God Wise unto Salvation through Faith which is in Christ Jesus In the Observation made upon this our Profession the Rector is pleas'd to question the Sincerity thereof which he leaves to the World and the Reader to judge p. 39 42. But our Sincerity is known to the Lord to whom we commit our Cause And being prejudg'd by this pretended Rector we shall not leave it to him to be Judge over our Sincerity or Conscience towards God For being all along Prejudicate in his Observations he had need to be corrected for his Vncharitableness and Censoriousness The first Instance he gives to disprove our Sincerity is a Quotation of some Quakers out of the Quakers Refuge p. 17. against John Whitehead and Robert Ruckhill Whether the first Penman of the Scriptures was Moses or Hermes c. With other Questions which are answered over and over in divers of our Books and particularly in my late Examination entituled Truth and Innocency p. 57. wherein 't is made evident that those Questions did not arise from any Doubts or Scruples in the said John Whitehead or R. R. but in some others and therefore waved as not the Subject of R. R's Argument who recited them in the said Quakers Refuge Consequently very unjustly quoted against the Quakers to render them Insincere in the same Confession to the Truth of the Holy Scripture as given by Divine Inspiration What the Rector quotes against E. Burrough G. F. W. P. G. W. c. in p. 40 41 42. concerning the Scriptures and the Word of God c. is also answered in the said Examination p. 16 17 18 19 20 21 22 23 and p. 58. I cannot but take notice how Credulous as well as Envious this Rector appears in repeating Fra. Bugg's Old Lie to defame us bidding the Reader See Lawson's Threefold Estate of Anti-christ p. 9. The Scripture is Dust and Death Beastly Wares c. p. 41. I would ask this Rector whether he has seen these very Words in the place quoted Or if he has ever read the said Lawson's Threefold State of Anti-christ If he says he has I 'm sure he is guilty of a notorious Lie in this Quotation for there is not a word of calling the Scripture Beastly Ware c. But Babylon's Merchants selling Beastly Ware for a large Price c. p. 9. And if he received this Quotation upon Credit from F. Bugg he is very Vnjust and Immoral therein in receiving and promoting such a Reproach against his Neighbours to defame them which Offence is justly Condemn'd by the righteous Law of God Another apparent Abuse I find against Samuel Fisher his Appendix p. 752. Printed 1679. by