making the meer Body only to have dyed which not being the intire Christ of God it was not He but his Body only that dyed So that either J. Faldo holds the meer Body to be the Christ or else that something more dyed then the meer Body But because he acknowledgeth the Deity could not dye nor that the Soul did dye it must follow that the Body only dyed And since he will strictly have it that the Christ of God dyed the meer Body must be the Christ of God His second Exception is very trivial and what in it can be thought to deserve an Answer is included in what was said before for whom might be attributed to the Body as it represented the whole or intire Christ that is Metonymically spoaken the Thing containing for the Thing contained which is very frequent in Scripture for many times that is ascribed to the Body of Jesus which belongs to the whole Christ This with abundance more of pertinent Answer he takes no more notice of then if it had never been written But a little to give J. F. his Humor and to see if the Upshot rises higher then which What doth he understand by the Person slain according to J. F's own distinctions Was it the Godhead That he denyes first Book part 2. p. 73. Was it the Man's Soul No Reply p. 78. Must it not be the Body then And if so What Corrupting of Scripture is it to say which ye slew instead of whom ye slew 'T is at this slender trifling rate he hath dealt with us throughout the Controversie Two Passages more before we conclude this Chapter Upon my recollecting the whole of this Argumentation and concluding thus Since the Divinity could not dye and the Man's Soul was not Mortal much less could be hanged on a Tree or put into a Sepulchre it follows That it was the visible Body only that dyed c. and that it is therefore the intire Lord and Saviour Jesus Christ in J. F's as well as Blasphemous L. Muggleton's Sense he makes this Reply word for word Reply p. 78. But if it follows upon my Sense it follows upon the words and scope of the Scripture which saith the same in so many words and in sense a Hundred Times But there is no such abâ—urdity follows upon either The Soul can't dye cannot therefore the Man dye If not there is no such thing as killing of Men or mortal Men. Rejoynder Man cannot properly be said to dye whilst his Soul lives but he may be said to cease to be in this Visible World or to depart out of it and to lay down his mortal Body so that the Body dyes but not the Man I know it is a common Phrase but synecdochically spoken where that is ascribed to the whole Man which only belongeth to the Mortal part of Man This brings the Business no nearer then it was before for if I understand any thing the Comparison makes the Death of Christ to be the Death of his Body only and that it is call'd the Death of Christ instead of the Death of the Body of Christ from that familiar usage in Speech the Thing contained for the Thing containing that is Christ instead of the Body of Christ In short Because such Murderers who are said to kill Men kill only the Bodies of Men those Jews who crucified Christ properly crucified the Body of Christ only though in a more mysuical Sense they may be also said in that very Action to have murdered the Prince of Life and Glory 1 Cor. 2. His other Passage containeth a Reflection upon my saying that Souls could not be hanged on a Tree Reply pag. 79. I had thought that the Soul being Vnited with the Body till Death where-ever the Body was disposed the Soul was also and therefore the Body so long as it liveth hanging on a Tree the Soul hangs there too also many a poor Wretch can tell him at the Torment of Execution that his Doctrine is False for were but their Souls separated from their Bodies they would feel no Pain nor cry out of their Torment Rejoynder A very Shuffie and nothing to the Purpose The Soul is in the Body so long as the Body is alive upon the Tree and yet it self not strictly hanged on the Tree for if it were then would it be as impossible for the Soul as Body to free it self whilst the Soul by his own Allowance is incomparable and impossible because immaterial whereas Nales Ropes or any other Instruments of Cruelty can only fasten upon material things for if the Soul could be properly hanged she could as well be burnt and laid into a Sepulchre A Man might as well say if J. Faldo were hanged on a Tree his Watch in his Pocket would be hanged or if he were put in the Stocks his Understanding would be in the Stocks Nor hath any poor Wretch reason to complain of my Doctrine at their Executions for I never denyed that Pain was a Sign of the Soul 's not being separated since it is an undeniable Reason why it is not separated however it is not the Soul but the Body through that sensibility the Soul while unseparated continues in it which feels that Pain But I could tell J. Faldo of many Blessed Martyrs that in the midst of Flames were carryed above the Sense of Pain not because their Souls were not in their Bodies at the Stake but from the exceeding Joy of the Holy Spirit which by the way may as well be said to be tyed to the Stake as the Soul because in the Soul for that is the Conclusion of J. F's Argument The Soul is in the Body therefore the Soul is as well tyed as the Body the Holy Spirit and his Comforts are in the Soul therefore tyed as well to the Stake as either Body or Soul In short Souls may be hanged upon Trees as Souls in Scripture are said to dye or be slain an Hebrew Phrase not that Souls really did dye or were slain but that Man is called many times by his nobler Part. I shall conclude this Chapter with a few Reasons for the Hope that is in us concerning the Subject Matter of this Chapter and two or Three Testimonies in Confirmation of them which I offer with all Tenderness of Conscience unto my serious Reader First This Opinion of our Adversary's renders Christ not to have been the Saviour of the World from Abel's Day contrary to Scripture which teacheth us to believe That there was never another Name or Power by which Men could be saved then the Name and Power of Jesus Christ Acts 4. 12. Secondly It makes Christ's Words either an Equivocation or a Contradiction when he said unto the Jews Before Abraham was I am since it makes him that was before Abraham and him that said so not the same Person or Being rather Thirdly Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Anointed hath a Relation to his being King Priest and Prophet which are both of a
more Spiritual Nature and Dignity then the Flesh Christ took of the Seed of Abraham for he was made the high Priest of the second Covenant was without beginning of Dayes or End of Life Fourthly Because Christ himself magnifieth the Spirit above the Flesh They look not farther then his Body or Flesh as it was visible to the World and he appointed them to look farther yea to his Flesh and Blood spiritually which is Meat indeed and Drink indeed being that Living Bread which came down from Heaven that who eats thereof shall live forever Joh. 6. 48 to 58 63. And those that see not through and beyond that visible Body of Flesh which was the Vail which the eternal Word took to trasact and represent as in a common Person that which every Child of God ought measurably to witness in his own particular unto the beholding and partaking of the divine Widom Power and Righteousness that dwelt therein which are Meat indeed and Drink indeed unto every hungry and thirsty Soul they are not yet come to the chief Corner-Stone that is Elect and Pretious but are carnal not knowing the Scriptures nor the Power of God Mat. 22. 29. Fifthly Christ Jesus lay'd far more Weight upon the Coming of the Comforter or himself in his second and spiritual Appearance in them among whom he bodily conversed then upon the Continuance of his bodily Presence Joh. 16. 7. intimating that he intended a more spiritual Communion with them they in him and he in them even as he was in his Father his Father in him chap. 17 21 23. a Fellowship beyond what they had already known how could it otherwise have been expedient as the Text expresseth it if the Change from his visible to invisible Presence had not been both more glorious and advantageous His Disciples believed him for the Words he spoak Chap. 16. 30. But ver 31. 32. Jesus answerd them Do you now believe Behold the Hour cometh yea is now come that ye shall be scattered every Man to his OWN as much as if he had said You shall then know me and believe in me upon a more clear and certain Ground when you shall have received thus of my Fulness and Grace for Grace Joh. 1. 16. and be scattered to it which is hard to be done while I stay in this Capacity among you therefore it is expedient that I go away as to my bodily Presence Joh. 16. 7. on which you have such great Dependence but I Christ will not leave you comfortless I will come a Comforter unto you Chap. 14. 3 18 19 20. For lo I am with you alwayes even to the End of the World Mat. 28. 20. this is the Christ of God Sixthly Because the Apostle Paul desired not thence forth to know Christ after the Flesh but spiritually as he was the Son of God revealed in himself 2 Cor. 5. 16. Gal. 1. 15 16. and as the Apostle counted all other Knowledge Dross Dung to that of the Glory of God in the face of Jesus Christ reveal'd in him so was he not contented that the Galatians should rest in a fleshly Knowledge of Jesus Christ but travelled in Birth with them like a faithful Witness of the inward Work of God a second time until Christ was formed in them Gal. 4. 19. who doubtless was the true Christ Seventhly Because that Flesh of Christ is called a Vail but he himself is within the Vail which is the Holy of Holyest whereinto Christ Jesus our High Priest hath entered Hebr. 10. 20 21. And as he descended into and past through a suffering State in his fleshly Appearance and returned into that State of Immortality and Eternal Life and Glory from whence he humbled himself which was and is the Holy of Holiest then obscur'd or hid by his flesh or body the Vail while in the World so must all know a Death to their Fleshly Wayes and Religions yea their Knowledge of Christ himself after the Flesh or they stick in the Vail and never enter into the Holy of Holyest nor come to know him in any Spiritual Relation as their High and Holy Priest that abides therein Eighthly Because that Christ lives and dwells in the Hearts of his Children Joh. 14. 23. chap. 15. 5. chap. 17. 21. Coloss 1. 27. which cannot be said of the Outward Body of Christ Therefore I cannot by any means believe that the meer visible Flesh and Body constitutes Christ though I shall confess that respecting the Administration and the Service of that Holy Body fitted and quallified of God as an Instrument to usher introduce and bring it forth into the World it may very well have attributed to it the Name Christ being so nearly related But rather that Divine Nature Wisdom Power Righteousness Grace and Truth of which he is the Fulness whose transcending Glory was vailed by that Body of Flesh he wore and was only let forth in that Day as any were capable of beholding and receiving it which dwelt therein And those who at this Day do seed upon the History of the Bodily Appearance yet honourable in its place know not a breaking through the Vail by witnessing a Measure of the same Divine Wisdom Power Righteousness Grace Truth revealed and born forth in themselves they are but carnal and fleshly Christians being unacquainted with the Formation of the Christ of God in themselves which is the opening of the Mystery of Christ God manifested in the Flesh and Christ abiding the Hope of Glory in the Souls of his People This distinction friendly Reader of Christ and his Body is very unpleasant to me but I am thrust into it by the loud Clamours of our Adversary against us as too short he rests our words so as to rebuke his fond Absurdities I hope sufficiently detected and which was more in my Eye and indeed lay hardest upon my Spirit to oppose and defeat his Carnal Objections against the Glorious Christ of God for by his vehement Out-cries at us as Persons denying the Christ of God because we rather chuse to call that Body that was prepared of God the Body of Christ then Christ himself to beat People off at once from hearkening after our Doctrine of the Spiritual Second Coming of Christ into the Souls of Men for if his Doctrine be true Christ doth not really dwell in his Children thereby depriving the Children of Men from the most Heavenly Enjoyment and Priviledge God hath laid up for them that fear him For I am bold to affirm and that in the Name of the only True and Wise God The True Church is become Christ's Body and he the Divine Wisdom Power and Righteousness lives reigns and puts forth himself in and by her and that all those who come not thus to experience the Christ of God to dwell in them their King Prophet and High Priest who is without Beginning of Dayes and End of Life they are ignorant of God's Christ do stick in the
within in that Blasphemous Saying then against the Spirit in the Prophets Apostles and every good Christian who by his infatuated way of Arguing would make us believe that Lucian and Julian acted from the Light within because they acted from something within and that there is no Distinction to be made between their Writings and the Scriptures themselves upon our Principle because they writ according to the Light that was in them as he sayes VVhat is this but to deny all Testimony within or at least allows but of such a one as gives equal Evidence to Apostates and Christians Men acted by the Power of Darkness and the Principle of Light It shall now rest with my Reader to point where the Pinch was For the Ill Language he sayes I gave him to wit a Line and a half made up out of six pages given on distinct Provocations Let us examine Base Comparison pag. 43. This fell out upon his comparing us with the Papists which we shall anon consider How slovenly I was in doing so I will not be mine own Judge Black as Hell it self in Malice page 46. fell from me on this Occasion sayes J. Faldo I know not hardly any worse Lucian and Julian said of Jesus of Nazareth the Scripture and Christianity THEN THE QUAKERS HAVE DONE VNDER OTHER NAMES Now Reader if thus to Unchristian Unscripture in fine Unreligion Prophane yea Atheize a whole Body of People bringing them into parallel with loose and heathenish Scoffers and Persecuters of the Christian Religion who all this while reverently believe in Christ Jesus the Saviour of the VVorld in his Life Death Resurrection Ascension Doctrine and Miracles I say If thus to use us is not as black as Hâ—ll in Malice against us there can be nothing Black Hellish or Malicious For the last piece of Raiâ—ing as he calls it The Impudence of his Wâ—ckedness p. 4 9. VVhat could it be else to charge the Impiety of Julian and Lucian upon the Light within and telling the VVorld That upon the Quakers Principle they may conclude their Writings as Canonical as the Scriptures of Truth But this man studied Personal Reflection more then the Cause or he would not have given but five Lines of nine Pages of my Answer and never have considered that as he ought I could be glad to read one page of his Vindication without unnecessary Reflection who for a Line and a half of pertinent Rebuke by him out of six Pages of my Answer hardly pickt and by me fully defended cryes out of my impertinent slovenly hard Names and that gentiler Railing may be learned under a Hedge where I leave him to be better taught But he is very angry I contract his Comparison of us with the Papists in the Matter of Infallibility and Inspiration thus He tells the VVorld the Papists own Revelation and the Quakers hold Revelation also therefore the Quakers are Papists or very near them Hear his Reply Rep. How can I guide W. P's Pen to write Truth in Matter of Fact If he find such an Argument in my Book I will be content to be his Bond-slave Can you believe that a man can be blest with Apostolical immediate Revelations for every thing in Religion that is not so honest as to use the very Eyes in his Head Rejoyn By this we may perceive it is high Tide with J. Faldo First Reader I deliver not the words in a different Character from my own because I did not pretend to quote him But that it was the drift of the Comparison and so no wrong to his Intention the thing it self abundantly proves The Papists hold Revelation and the Quakers own Revelation what 's the meaning of these two Propositions unless it be the Conclusion I drew But lest the Man should be believed hear what he sayes himself in his first Book It is no little Absurdity in the Quakers to make Out-cry against Popery while they plant and hug the Root in their own Bosoms Again in the same page It were no hard matter to prove an Agreement in a multitude of Particulars between the Papists and Quakers Besides all this he brings in a Story pag. 55. of a certain Romanist who coming into England and being asked which of the multitude of Sects came nearest unto the Roman Church replyed The Quakers And this J. Faldo sayes he remembers How then he should forget to that degree of Abuse that there is any Argument in his Book to prove the Quakers very near to the Papists who in his Story uses that very Word to make People believe it I cannot tell unless his great Desire to bedirt William Penn transported him beyond all remembrance of what he had writ I might now demand his Promise of being my Bond-Slave But alas Proud Man and Insolent he is too high for that Office if such I could accept of Though I know not how he can come off unless with this Passage p. 57. The Quakers out-go the Papists FAR therefore the Quakers are not Papists nor NEAR them He thought I made him abuse us beyond his Intention and he both intended and abused us beyond what I represented If in that I wronged him he has more Reason to Forgive then Revile me But how comes it to pass that he sayes nothing of my argumentum ad hominem The Papists own a God a Trinity of Persons c. And J. Faldo owns a God and a Trinity of Person therefore J. Faldo is a Papist or near a kin to one VVould this be just If not neither is his Conclusion of force against us J. Faldo holds something in common with Jews Turks Heathens and Papists he would not take it kindly if we should therefore conclude him to be all or any of them But he gave this the go-by which shews he seeks not the Promotion of Truth but Disgrace of his Adversary indeed his very good Friend though his own Indeserts will not let him believe it CHAP. V. Of the Scriptures being the Rule of Faith and Life and Judge of Controversie THe first thing in this Chapter he chargeth me with is Forgery Let us see how he proves it Rep. The Charge in my fifth Chapter is That the Quakers deny the Scriptures to be a Rule of Faith and Life or a Judge and Determiner of Religious Controversies but P. as if he had sworn not to repeat my words faithfully trans-scribes them That we deny the Scriptures to be a Rule of Faith and Judge of Controversies Rejoyn Reader observe the Forgery lies here that I left out Life after Faith and Determiner after Judge and Religious before Controversies But because that which is the Rule of Faith is the Rule of Life and that Judge and Determiner are all one and that the Controversies intended were not about Questions in Mathematicks Philosophy Trade or Law common or civil but purely about Religion I thought it no Forgery to leave out words not necessary or what from the Nature of the
Earth and that those very Bodies the Molds being turned aside shall start out of the Grave This Doctrine the Atheist very dearly hugs as a Pledge in his bold Conceit of the Falsness and Vanity of all the other Articles of Religion wherefore he fancying the upshot of Christianity to be so groundless and incredible he fairly quits himself of the Trouble of all and yields himself up wholely to the Pleasures of this present World To the Objection of Atheists who play hard upon J. Faldo's Carnal Resurrection First In that Canables proper Bodies are made up the Flesh of other Men so as if every one had his own he would have never a Body in the Resurrection Secondly That it implies that all Men are buried when as Myriads are drowned in the Sea and eaten by Fishes Thirdly That Men's Bodies are passing like Rivers consequently no more the same Numerical Bodies then the Water that runs away is the same River and upon this score the Body of an Old Man must pay for the Sine of a Young Man whose youthful Body felt the Pleasure and is gone He thus answers out of the best sort of Philosophers That the Soul of every Man is his individial Person and that she alone it is that sees hears enjoyes Pleasures and undergoes Pain and that the Body is not sensible of any thing no more then a Man's Dublet when he is well Bastinado'd and this Answer sayes he takes away all the first and last Cavil he goes on and why do Men plead for the Consociation of the Soul 's numerical Body in Reward or Punishment but that they fancy the Body capable of Pleasure Pain but they err not knowing the Nature of things the Body being utterly uncapable of all Sense and Cogitation as not only the best Platonists but also that excellent Philosopher Des-Cartes hath determined and is abundantly demonstrated in my Treatise of the Immortallity of the Soul See Book 2. Chap. 2 4 5 6. To the second Cavil I answer That the Universal Expression of Men's rising out of the Grave is but a Prophetical Scheme of Speech the more strongly to strike our Sences as I have already intimated in my Exposition on the 1 Cor. 15. against the Psichopannachites see Book 1. c. 6. § 3. This Succour saith he we have against the Atheists out of Philosophy but I answer further as concerning the Scripture it self That I dare challenge him to produce any place of Scripture out of which he can make it appear that the Mystery of the Resurrection implies the Recessitation or raising up of the same Numerical Body The most Pregnant of all is Job 19. which late Interpreters are now so wise as not to understand at all of the Resurrection And for 1 Cor. 15. that Chapter is so far from asserting this Curiosity that it plainly sayes it is not the same Body But the Atheist will still hang on and object further That the very Term Resurrectio implies that the same Body shall rise again for that only that falls can be said properly to rise again Where let the Reader take notice that D. More calls J. Faldo Atheist for it his Objection against me Rep. p. 89. But sayes D. More The Answer will be easie the Objection being grounded meerly upon a Mistake of the sense of the word which is to be interpreted out of those higher Origiginals the Greek and Hebrew and not out of the Latine though the word in Latine doth not alwayes imply an Individual Restitution of what is gone or faln as in that Verse in Ovid Victa tamen vinces subversaque Troja resurges But this faith he is not so near to our Purpose yet it excludes the same numerical Troja Let us rather consider the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which resurrectio supplies in Latine and therefore must be made to be of as large a sense as it Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so far from signifying in some places the Reproduction or Recovery of the same thing that was before that it â—ears no sense at all of Reiteration in it as Mat. 22. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall raise up Seed unto his Brother Also Gen. 7. 4. there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies meerly a living Substance and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification according to this sense will be nothing else but a giving or continuing Life and Substance to a thing The word in the Hebrew that answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Translators translate a living Substance whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this Analogy may very well bear the same latitude of sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being both words that are rendred Resurrectio but simply of themselves only Vevification or Erection unto Life Thus far D. H. More against John Faldo's Carnal Resurrection of whose Philosophy Scripture-Challenge and Criticisms let him clear himself if he can I shall also produce a Testimony out of T. Collier T. Coll. Works pag. 169. This Doctrine of the Resurrection of this Body is by some denyed by others too Carnally looked upon some thinking that our Bodies of Flesh shall be raised in the same Form in which it dyed others that it shall be spiritual yet question whether it shall be of the same Substance therefore it will be necessary to consider two Particulars for the clearing of it First By what Power we shall be raised Secondly With what Bodies 1. By what Power Answ 1 st By the same Power by which Jesus Christ was raised which was by the Power and Spirit of God 2dly By the same Power and Spirit that the Saints are raised from the Spiritual Death of Sin and Self Phil. 3. 10. Rom. 8. 11. This being a Truth that they shall be raised by the same Power it may somewhat direct us to the Form in which they shall be raised which is the second Particular that is in a spiritual Form not in a Fleshly for as the Spirit of Christ raiseth us up in the Spirit while we are here so shall it raise up our Spirit in the last Day It is sown a Natural Body it is raised a Spiritual Body Our vile Bodies shall be changed and made like his Glorious Body D. H. Hammon also denyes a proper and strict Resurrection of Bodies and consequently is guilty of that horrid Principle as J. Faldo calls it which may be seen at large in his Comment 1 Cor. 15. Among other things he tells us of one Synesius out of Vossius who was made Bishop not withstanding he refused to subscribe the Article of the Resurrection of the Body which shows how much greater Charity they had for Dissenters then our rigid Adversary whilst a Dissenter for indeed it was very diversly thought on and very obscurely laid down in the beginning of the third Century sayes P. D. Huetius in Origenianis p. 132. Farrellus Calvin's Predecessor at Geneva
and one to whom that eminent Reformer writ many Loving and Respectful Epistles usually beginning with Clarissime Charissime and such like did both deny the Resurrection of the same numerical Body but defended his Opinion and disputed strenuously against the vulgar Notion which plainly opposeth John Faldo's But more especially The Vincent's gross Notion of The Resurrection who hath taken upon him in a large Discourse called Christ's Certain and Sudden Appearance to Judgment p. 48. 49. to write the History of it wherein he is so punctual that he doth not only tell them what Bodies they shall have but what Encounters and Dialogues are like to pass even to Scolding Railing Scratching and I know not what besides so vain and ridiculous is that Author I will wrap up these Testimonies with two Passages out of Origen in Jerome Non easdom Carnes nee in 〈◊〉 formis restinent quae fuerunt Sermina i. e. The Seed shall not restore the same Flesh nor in the same Form Again Non oculis videbimus c. We shall not see with Eyes hear with Ears act with Hands walk with Feet in that Spiritual and Ethereal Body that is promised that is not subject to be toucht or seen with Eyes nor to be weyl'd c. This and much more is urged by Jerome against John of Jerusalem Epist cap. 8. These Testimonies I have produced to shew the Arrogancy and Uncharitableness of J. F. in counting it an horrid Thing to reject his Carnal Notion of the Resurrection of the Dead and that to such a Degree destroyes if you will believe him all Hope of Immortallity most absurdly placing Eternal Felicity therein The Resurrection we own and for the Manner of it we are not inquisitive and as I told him before so again because these things run men into unprofitable Questions and a Philosophical Way of Discoursing no wayes tending to God's Honour nor the Soul's Profit and Comfort I shall decline any further or nicer Disquisition and content our selves with this that if we live holily we shall dye happily and if we walk in his Fear we shall depart in his Favour and at being unclothed of Mortallity we shall be clothed on with Immortallity and Eternal Life For God will raise all such into Immortal Life and Glory who truly dye in the Lord But we cannot but take notice of the Subtilty of God's Enemy who by casting curious intrical and unprofitable Questions about what Bodies the Dead shall rise with and bringing us under vulgar Reflections by not consenting thereto endeavours to divert the Minds of People from our most frequent and fervent pressing a part in the first Resurrection that only saves from the Power of the second Eternal Death of which let my Reader receive this friendly Warning for besides that it is a Satanical Decoy Thou Fool belongs to none more then him who acquiesses not with all humble and contented Submission in the Good Will of God whose Will be done in Earth as it is in Heaven To the Second Part of his Chapter which concerneth our Denyal of Eternal Rewards although it deserves not our notice for the Folly and Falshood it contains yet that he may not make my Silence to yield his Charge and to show that in every Point he behaves himself dishonestly towards us I shall consider that little he sayes Reply p. 89. Concerning a Reward in the World to come which I affirm they did not profess W. P. opposes rather because he would not be thought to subscribe to me then that he believes not what I say to be true Rejoynder This Man pretends to judge Hearts not only without Words but also contrary to Words I did most expresly tell him that though we own the Beginning of Heaven and Hell to be in this World who charged us with the Denyal of them any where else yet that they were but Earnests of that Compleat Joy or Torment that Men should receive as their Eternal Reward or Recompence hereafter But this passes for Hypocrisie with John Faldo's present sort of Conscience And He proceeds Reply p. 89. W. P. tells me p. 203. None ever read so J. F. quotes no such thing nay he sayes he hath searcht but to no purpose My Charge was not that they deny a Reward in another World but that they profess no such thing yet being silent to it hath a full Consequence that it is none of their Belief Rejoynder How could his Charge imply no such thing who makes our Silence upon which he grounded it to have this full Consequence that a future Heaven and Hell are none of their Belief and if not believed denyed However it makes not a little for us that he not only never read so quotes no such thing and says he hat◠searcht to no purpose but that he hath made no Reply to these words he recites out of my Answer which hath this full Consequence that for J. Faldo to charge what he has never read what he hath searcht for and could not find p. 141 142. and therefore could not quote upon us to our Scandal is unworthy of any Man pretending to Common Honesty But what doth he mean by our not professing Eternal Rewards Our not daring to enter into the secret of the Almighty What how and by whom they are to be distributed What other End have our Meetings Writings and Sufferings Must I alwayes deny Eternal Recompence where I do not expresly declare I own it How many Times in Religious Discourses will J. Faldo come under the like Imputation he cannot show me one Book that was ever wrought by any of us in which it is not abundantly implied if not most plainly expressed Were there no such thing it would belong to us above all other People to use the Apostles Words We are of all Men most miserable but God hath fixed that Hope of Immortality and Eternal Life in our Souls which all J. Faldo's Clamours will be too weak to shake But were we darker in this Point then whom none are clearer we and our Books have Moses the Prophets and their Writings to keep us company who mention it but obscurely and not so frequently and unquestionably as we do J. Faldo loves to hear talk of Heaven but despises and shuns the Way which leads to it and because our greatest Pains are imployed in bringing People into that streight and narrow Way that leads thither rather then by delicious Fables to preach them into an Hope of Heaven whilst in a State of Disobedience to God's Holy Spirit therefore is it that he concludes us not to believe Eternal Rewards that is to deny them Never did Man catch at such broken Reeds to save himself from the just Abhorrence of all sober People We deny his Carnal Refurrection therefore we must needs deny Eternal Rewards Again We do not believe Eternal Rewards if he may be credited yet he never read so much less found it so by his own Confession and therefore could never