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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	world_n	16,162	5	5.8862	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40787	The snake in the grass further discovered, or, The Quakers no Christians proving out of their own writings, that they deny, I. The Scriptures to be the Word of God, II. Baptism, and the Lord's Supper, III. The manhood of Christ, &c. : with an account of their canons, constitutions, ecclesiastical order and discipline.	Faldo, John, 1633-1690.	1698 (1698)	Wing F305; ESTC R40574	226,252	360

§ 6 contribute a good measure Neverthel●ss de●th reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come There are two respects wherein at least many of those over whom death reigned from Adam to Moses did not sin after the similitude of Adam's transgression First They did not sin against a revealed Law which Adam did in eating the forbidden fruit and there was no revealed Law or Covenant of life expresly and explicitely given from God after Adam's time before the fall untill Moses Secondly They did not all sin actually and in their own persons as Adam did yet death reigned over Infants who were in respect of actual sin Innocents And by what Law did Infants suffer death if not as they were included in Adam the first man and his offence becoming theirs thereby according to those words 1 Cor. 15. 22. For as in Adam all die so 1 Cor. 15. 22 in Christ shall all be made alive So that if it were not by the imputation of Adam's sin Children or Infants suffered a penalty without all Law which is contrary to the Apostles words Rom. 5. 13. But sin is not imputed when there is no Law But there was a Law then in force viz. the penalty of Adam's sin which by imputation reached to his posterity And in this very respect Adam was the figure of him that was to come viz. Jesus Christ So that if the righteousness of Christ of that one man Christ Jesus be not imputed to justification of all his children by faith or that are considered by God in Christ the whole frame of the Apostle's arguing seems but trifling and to conclude nothing of what it seems to aim at There are four Objections among others I have § 7 met with against the evidence of these Texts to the Doctrine I have vindicated Object 1. Christ was our example and therein did answer to Adam as his figure for sin came into the world by Adam's example and righteousness by Christ's Answ This is an old error and what error so old and rotten that the Quakers will not embrace who live in error as their element The Texts I have quoted have not the least appearance of sin entring the world by example and the Infants over whom death reigned were not capable of sinning by example Object 2. There might be a derivation of § 9 Adam's corrupted nature to all his posterity and so all of them might be guilty of sinfull disposition and habits in their own persons yet by generation from Adam and not by imputation of his sin committed in his own person so the righteousness that justifies may be derived in spiritual regeneration whereby the soul is disposed and enabled to work righteousness by that spiritual life and vigour it receives from him as its root Answ That cannot be the meaning frr then the condemnation spoken of would be by all and every one which though it be true that dispositions to sin are derived from Adam by natural generation and dispositions to holyness by regeneration from Christ yet cannot be the meaning of these Texts for the emphatical word which as upon the hinge the whole argument turns is the word one by one mans offence by the obedience of one whereas if the Objection did hit the meaning the Apostle must rather have said So by all or every mans offence condemnation came upon all But there is no mention of that middle thing mans corrupt disposition to knit condemnation to Adam's sin as a more original and remote cause Also it should then be in or into all and not upon all Object 3. The condemnation that came upon § 10 all and that reigned from Adam to Moses was but tempopal death and what is that to eternal or to bear a prnportion with justification to life spirtual and eternal Answ It is more than you prove or can prove that it was but corporal and temporal death and we can prove that it was the guilt of eternal death if we go no further to fetch the proof than from what is opposed to it in the last verse of the Chapter righteousness to eternal life And temporal death is not remitted or discharged to those who enjoy the benefit of the grace by the second Adam Jesus Christ Object 4. The Apostle James saith what doth it § 11 Jam. 2. 14. opened 21. profit my brethren though a man say he hath faith and have no works can faith save him Was not Abraham our Father justified by works c. Ye see then how that by works a man is justified and not by faith only To the first Instance in the objection I answer The saying a man hath faith is not sufficient to render him justified or to justifie him Secondly A dogmatical or historical faith cannot justifie or so act on the promise and Covenant as to put us under the imputation of justifying righteousness for such a faith the Devils have and there is a vast difference between believing the History of the Gospel and believing in Christ And this is the dead faith the Apostle speaks of verse 17. To the second instance Abraham's works though they justified his faith yet they did not justifie his § 12 person And the History of his offering up his Son doth give evidence for this Exposition Now I know Gen 22. 12. Jam 2. 18. that thou fearest God seeing thou hast not withheld thy Son thine only Son from me And I will shew thee my faith by my works To the third Instance which seems to joyn works § 13. with faith in justification that is our works I answer That although justifying faith is not without works yet faith justifies without works as a man cannot have seeing eyes if he have not lungs and heart and brains which are essential to life and the living motion of every member yet the eye only sees and not the lungs or brains c. but if you should pluck the eyes out of the head they would so alone be to little purpose So works are essential to the being of justifying faith yet faith alone is in the act of justitying or so acts on Christ as to justifie the person in the sight of God by cloathing the soul with Christs righteousness And although in the Text it is translated not by faith only it may and I was going to say ought to be translated alone and then the sense is but this That faith which is alone without works doth not justifie a man in the sight of God And I shall give two good Reasons for it The one because it may be so without wrong to the Original Secondly It must be so because it will otherwise contradict the Apostle Paul and the truth also as expressed abundantly in other Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well signifie alone as only and is very § 14. often so rendred as Joh. 8.

intends it of the unconverted and those who are not sincere in their hatred of sin and obedience to God the Quakers will needs have all to be such as live in sin who have any remains of sin in them or whose lives are not totally free from the stains of it But nothing is more plain than his utterly disowning the Christ without and Faith that looks at him to have any thing to do in the victory over Death and Hell c. and that the Man Christ Jesus who lived and died as far off as Jerusalem is not the Lamb their Saviour § 4 Let us hear one more that it may not pass for only one two or three of their Doctors Opinions And conclude to themselves a belief in Christ and apply Morning Watch p. 21 his promises what he did for them in the body that suffered without the gates of Jerusalem and by his death and offering all things is accomplished for them and no sin shall be imputed to them though they live in it And through his mediation and intercession for thom as he is at the right hand of God at a distance from them they believe that they have access to God and are accepted of him and yet they neither know God nor Christ nor the place where they say he sits at the right p. 22. hand of God and being in their mind perswaded that Christ hath satisfied and hath reconciled them to God though they be yet sinners Those he calls sinners and condemns are all that repair not to the light within as their Saviour by his teaching and power within them as is the scope of his Book I should but cloy you to cite more for this purpose It is their Opinion that Christ did what he did in the flesh which he took of the Virgin Mary and what he suffered therein also as our Example and no more The influence of Christs transactions without us above SECT II 1600 years since into the Justification and Salvation of Believers asserted and vindicated I shall not need to be voluminous in the agitating this subject many far more able and worthy having wrote on it at large And although amongst persons who deserve not only the name of Christian but Venerable in the Church of God there is not the same prospect into some of the more curious parts of it yet that the transactions of Christ without us and before we were born are the merit of our Justification and Salvation they are so firmly agreed in that they may as soon be perswaded to condemn and throw away their Bibles as to be of a contrary belief I shall therefore consider Christs Obedience as active and passive and prove them to have in them the efficacy denyed by the Quakers and answer some Objections And then shew you what Righteousness they profess Salvation and Justification by The righteousness of Christ's active Obedience without and before us considered § 2 And he received the sign of circumcision a seal of the righteousness of faith which he had yet being uncircumcised Rom 4. 8. 11. opened that he might be the Father of all them that Believe though they be not circumcised that rightousness might be imputed to them also The righteousness here spoken of is in a compleat sense and unlimited to this or that particular case 't is a righteousness without stain of sin or unrighteousness And indeed there is no such thing as a compleat righteounsess in the sight of God that hath any the least crookedness obliquity or fault in it 'T is that rightcousness of the Covenant of grace or thereby expressed for Circumcision the seal of this righteousness was a seal of that Covenant The imputation of it is according to this Text § 3 a reckoning it to a person verse 10 How was it then reckoned verse 9. Faith was reckoned to Abraham for righteousness not as James Naylor saith And Love to the Lost p. 7. with him his righteousness is freely imputed or put into the creature as if imputing were a putting in It was imputed to James Nail●r that he was a blasphemer was it then and thereby put into him to be a blasphemer A very fit Expositor of mysterious Scriptures However he hit right of the Quakers mind and therefore it must be no more but put in to this day But to return it being reckoned and that as a grace of the new Covenant it was not the righteousness § 4 of Abraham by him wrought or wrought in his own person as the subject of it for then it had not been any grace or favour from God to reckon it to him therefore it was a righteousness of another that was reckoned to him not his own Whose righteousness it was then may be gathered by the title of the imputed or reckoned righteousness verse 11. A seal of the righteousness of the faith which he had being yet uncircumcised Well then this consideration may lead us to the truth of imputed righteousness if we consider faith as being an act of the soul and therefore not the righteousness imputed for so far as that is righteousness in obeying the command of God it is our own act The just shall live by his faith His faith Hab. 2 4. Rom. 4 5. is accounted for righteousness It must needs then be the object of faith or that which faith acts on or looks to and this is no other but the Lord our righteousness Jer. 23 6. the great subject of the promise and Covenant and is therefore called The promise the Covenant and frequently The righteousness of God he being the worker of that righteousness in his own person which is of Gods appointment to justifie a poor believer which is not a believers but as it is reckoned or imputed to him A second ground of this Doctrine of imputed Rom. 5. 21 § 5. righteousness is in Rom. 5. 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. That this righteousness of Christ is imputed to Justification and therein the abounding grace of God is plain in the 17 18 and 19 verses where the Apostle lays his argument for grace and righteousness through Christ in its similitude to the influence of Adam's sin by imputation For if by one mans offence death Rom 5 17 18 19. reigned by one verse 17. Therefore as by the offence of one judgment came upon all men verse 18. For as by one mans disobedience many were made sinners verse 19. much m●re they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ verse 17. so by the righteousness of one the free gift came upon all men to justification of life verse 18. so by the obedience of one shall many be made righteous verse 19. And further to clear this truth if clearer evidence may be possible the consideration of verse 14. will

live in the hearts of his people by faith as faith believes how lovely and desirable he is and so loves him and works all those other graces in the soul which are his Image and do as effectually possess the soul for Christ and to his use and interest as a faithful friend can do According to that Text That Christ may dwell in y●ur hearts by faith that ye being rooted and grounded in love c. You know what the Scripture saith of faith that it worketh by love Eph. 3 17 5. 6. So that in very ●●ed Christ both as God and Man doth live in all his Saints but not in his person but by the manifestations of his love and glory his works and Image in and on the soul And this is enough to satisfie those that are sober and are contented with and rejoyce in those priviledges which God affords to his Children which are enough to render them blessed rather than those which pride and ignorance will chuse like our first Parents to be as Gods and pay dear for the delusion Having stripped them of these Texts wherewith SECT VII they fortifie their light within to be the Christ and Saviour and proved that the Man Jesus of Nazareth in whom dwelt and now dwelleth the fulness the God-head bodily is the Christ of God and not the man without the God-head nor the God-head without the Man-hood I shall resume my Argument That this Christ of God the Quakers disown and deny and set up in his room and stead another viz. the light within every man and therefore disown and deny the true Christ and set up another in his room which is not the true Christ the Christ of God The light within every man was not born of the § 2 Virgin Mary It was not the light within every man of which Mary and Joseph were said to be the Parents It was not the light within every man that was arraigned before and condemned by Pilate It was not the light within every man that was crucified being hanged on and nailed to the Cross of Wood without the gates of Jerusalem It was not the light within every man that was laid in the Sepulchre of stone belonging to Joseph or Arimathe● that rose out of that Sepulchre that eat and drank after his Resurrection with the Disciples that shewed to Thomas the prints of the nails that nailed his hands and feet to the Cross that ascended up into Heaven in the sight of the bodily eyes of the Disciples but the Christ of God was he and is he that did and suffered all these things Therefore it is a most stupendious contradiction to pretend to believe the Scriptures and that they own the Christ to whom the Scriptures bear witness and yet say The light in every man is the Christ and only Saviour And that the God-head of Christ should be within every man or any man breathing in the Quakers sense I have sufficiently refuted already yet I shall offer a few of many Arguments farther to convince That the Quakers Christ is not the true Christ and Saviour They call their light within the seed § 3 Naylor Lov to the lost p. 3. That he regards not the seed of God which is fallen under all this death and darkness so long as the creature will but hearken to him the Serpent and his lying promises he will lead him from one thing to another in things without c. 'T is a strange Christ who is in the power of every man to be brought under death and darkness as long as the world endures yet this is the Quakers Christ Whereas Gods Christ was dead but died but once and was offered up but once for all and that one offering hath that in it which perfects for ever them that are sanctified But how the seed spoken of Christ in the Scripture should be in every man and yet the Son of Mary not be there yea not be any where is a most ridiculous Riddle for God or the God-head of Christ was not the seed of the woman or Abraham or David the seed was the man Christ according to the flesh So to the light of Christ that which changeth not in Naylor Love c. Preface every one I appear to be judged for therein alone both these things and all others that proceed from that ●ot makes for gathering creatures together unto that one name and seed wherein all the nations of the earth are blessed The Scripture he pretends to is Gen. 22. 18. And in thy seed shall all the nations of the earth be blessed But Christ as God was not the seed of Abraham Who that understands any thing can be thus deluded to take the light within every man to be the seed of Abraham the man Christ Jesus The Quakers light within cannot be the Saviour § 4 for their ●ight within is as they say God Father Son and Spirit without distinction and that they are but one whereas the Christ of God is the Mediator and therefore must be distinct from God the Father and sinful man who are the parties to be reconciled There is one Mediator between God and man the man 1 Tim. 2. 5. Gal 3. 20. Christ Jesus Compare this with Gal. 3. 20. Now a Mediator is not a Mediator of one but God is one Well then the light within which the Quakers say is God without any distinction and not the man Christ who was in the womb of Mary cannot be a Mediator for a Mediator is not of one but between two distinct persons Now this being a truth where is their Mediator God eternal is not a Mediator to himself nor man a Mediator to himself so shut out the Christ without you a middle person between God and sinful man and you are in a woful condition Christ as God separate from that man who was § 5 born of Mary is not nor ever was compleat Christ So that if it should be granted that the light within you were the true God God essential which is a blasphemy no tender and understanding soul dare come near the brink of yet I say your light within were not Christ God had no capacity to suffer to die to do the Offices necessary for a Saviour and Redeemer according to the conditions of the Covenant of grace and although many were saved before Christ was born and died for sinners yet they were saved by faith in the promised Redeemer who was to come And these all haveing obtained a good report through Heb. 11. 39 faith received not the promise And therefore untill his Incarnation he is spoken of as Gods Christ in election but not actually and compleatly Christ Behold my servant whom I uphold mine elect in whom Isa 42. 1. my soul delighteth I have put my Spirit upon him he shall bring forth judgment to the Gentiles Read Isa 49. where you may with open face behold this truth in that discursive converse and expostulation

in jeopardy every hour 1 Cor. 15. 29. 30. Thirdly it utterly subverts and makes Shipwrack § 3 of the faith of the Gospel that looking at a prize and reward on the other side the Grave But if there be no resurrection of the dead then Christ is not risen and if Christ be not risen then is our preaching vain and your faith also in vain 1 Cor 15 13 14. For if the dead rise not then is not Christ raised and if Christ be not raised your faith is vain ye are yet in your sins 1 Cor. 15 16 17. So that there is a Chain of the most woful consequences that this wicked error draws after it Fourthly Then the Gospel is a meer fallacy and § 4 delusion which promises a reward to men whose persons are constituted of a body as well as a soul Many more might be inferred of so grand an import as would render this Doctrine the most pernicious that was ever hatched among pretended Christians CHAP. XIX The Quakers profess not the Doctrine of a future reward in another World I Have been a diligent Enquirer to find some expressions SECT 1 in their Writings or Verbal Converse that might satisfie me they owned a future happiness or misery after this life but all to no purpose in this point they make no noise at all I have searched those Writings of theirs especially which have pretended an account of their Principles in all or most points of Religion but though this of a future state of reward or punishment be the vitals and end of all Religion yet they do not so much as touch upon it From whence I must conclude it is blotted out of their Creed 'T is said of the Gospel which is the Christian Dispensation that it brings life and immortality to light what was in the Scriptures of the old Testament more seldom and obscurely expressed is the very scope of the Gospel or New Testament the peculiar of Christianity But then certainly Quakerism is no Christianity that is so silent in this matter I know they talk of immortality and eternal life but what is immortality with them Fox saith man is immortal before death in his Great Mystery and their Salvation is no more but what they have within them and is accomplished in this world Farnsworth saith speaking of the righteousness of Christ neither was I saved by it So that his Salvation was not future but present or past And Pennington in some Principles of the Elect c. saith and so they who forget God and do wickedly they are to be turned into Hell But what Hell is this no more than what they say is in this life For they who forget God and do wickedly they go from the life and power of God into the separation from him and out of his acceptance For in the life is the acceptance What is here more than is suffered in this life which we call paena damni or the punishment of loss A Book intituled The Spirit of the Quakers c. § 1 charges the Quakers for having their hearts much set on a Heaven within them but not on the things above to which Pen replies and vindicates after his fashion the Kingdom of God within but saith not a word to assert their belief of and affections to the Heaven above from whence it is plain that they believe no such thing to have a being I wonder not therefore that this is so fr●quently their saying That if we are not perfect here we shall never be perfect It is easily deduceable from their more openly professed § 2 principles that they deny and disown a blessedness or misery in another world For if they deny the body to have life any more after it is dead and turned to dust and that the Soul and Spirit are of the being of God and that as the body returns to its former dust from whence it came and never revives again so the Soul and Spirit returns into God its first being all which I have already proved what then remains to be the subject of happiness or misery E'ne nothing at all except God and he is not man E. Burroughs the day he died expressed himself thus that he was now putting off this manner of person and returning to his own Being or words of the same import which I have quoted on the Chapter of their Idolatry When I have asked some of them what should become of their souls after death Their answer hath been they shall be taken into God Let them profess that they believe a happiness to be enjoyed by men and women after their bodies are rotted to dust distinct from the Being of God or that which they had not a thousand years before they were born i. ● to be in God from whom as of his Being they say the soul came and it will be news to me and all that are acquainted with them In the mean time I have given you Reasons enough to conclude they believe no future blessedness or misery in ano●her world I shall now resume the Question and gather up all the proofs of what I have affirmed into an entire body If Quakerism be another Dispensation than that of Christ setled and preached by the Apostles If it deny the Scripture If it deny all the Ordinances of the Gospel If it deny any influence of Christs transactions in Judea above 1600 years since into our Justification and Salvation If it deny Jesus the Son of Mary the Christ of God If it own false Gods and be Idolatry If it professedly owns the worshipping of false Gods If it deny the Resurrection of the Dead If it affect not a future blessedness or misery in another world to men and women according to their deeds in this Then Quakerism is no Christianity But all these things are true and have been proved of Quakerism Therefore Quakerism is no Christianity PART III. BEING AN EXAMINATION Of the First Part of VV. PEN'S Pamphlet CALLED The Spirit of Truth Vindicated c. WITH A Rebuke of his Exorbitances WHiles I was writing this Book I met with SECT 1 a Pamphlet of William Pen's intituled The Spirit of Truth Vindicated against that of Errour and Envy c. Which is pretended to be an Answer to a malicious Libel intituled The Spirit of the Quakers tryed c. I having the piece by me I once perused it In the general I res●nted it as one of the best and most ingeniously 〈…〉 aged and beyond all material and just excepti 〈…〉 at least by the Quakers that ever I read against 〈◊〉 sort of people But reading Pen's Answer 〈◊〉 finding his Epistle giving such a Character of his 〈…〉 versaries Book and himself for malice lameness 〈…〉 ing and what not that might render it and him 〈…〉 ed and contemptible I began to mistrust my conclusion supposing a person of P's education and pretences would not say so much evil of it without great cause and therefore I compared them