to the Faith of the Receiver no less truely and really then the elements themselves are to their outward senses Mat. 26 26 28. And they that worthily Communicate in this Ordinance do therein feed upon the body and blood of Christ not after a Corporal and Carnal but in a Spiritual manner yet truely and really 1 Cor. 11 24 29. while by faith they receive and apply unto themselves Christ crucified and all the benefites of his death 1 Cor. 10 16 Therefore as upon the one hand we must reject all Corruptions of corrupt opinions concerning this Ordinance such as the Popish sacrifice of the Masse a most abominable device injurious to Christs one only sacrifice the alone propitiation for all the sinnes of the elect Heb. 7 v. 23 24 27. 10 11 12 14 18. for in this Sacrament Christ is not offered up to his Father nor any real sacrifice made at all for the remission of the sinnes of quick or dead Heb. 9 22.25 26 28. but only a Commemoration of that one offering up of himself by himself upon the crosse once for all and a Spiritual Oblation of all spiritual praise unto God for the same 1 Cor. 11 24 25 26. Mat. 26 26 27. As also private masses or receiving this sacrament by a Priest or any other alone 1 Cor. 10 6 And the denyal of the Cup to the people Mark 14 23. 1 Cor. 11 25 26 27 28 29. Worshiping the Elements the Lifting them up or Carrying them about for Adoration and the Reserving them for any pretended religious use they being all contrary to the nature of this Sacrament and to the Institution of Christ Mat. 15 9. As also the doctrine which maintaineth a change of the Substance of bread and wine into the substance of Christs body and blood commonly called Transubstantiation by consecration of a Priest or by any other way as being repugnant not to Scripture alone but even to Common sense and Reason and overthrowing the Nature of the Sacrament and hath been and is the cause of manifold Superstitions yea of gross Idolatries Act. 3 21 with 1 Cor. 11 24.25 26. Luk. 24 6 39. for though the outward Elements here duely set apart to the uses ordained by Christ have such Relation to him crucified as that truely yet Sacramentally only they are sometimes called by the names of the things they represent to wit the body and blood of Christ Mat. 26 26 27 28. Yet in Substance and Nature they still remaine truely and only bread and wine as they were before 1 Cor. 11 26 27 28. Mat. 26 29. As I say we must reject these errours about this Ordinance So upon the other hand we must owne the right manner of its Administration according to Christs appointment which is that his Ministers Declare his word of Institution to the people Pray and Bless the element of bread and wine thereby set them apart from a common to a holy Use and Take and Break the bread take the Cup and they communicating also themselves give both to the communicants Mat. 26 26 27 28 Mark 14 22 23 24. Luk 22 19 20. with 1 Cor. 11 23 24 25 26 but to none who are not then present in the Congregation Act. 20 7. 1 Cor. 11 20. and the Communicants are by the same appointment to take and eat the Bread and to drink the Wine in thankful Remembrance that the body of Christ was broken and given and his blood shed for them 1 Cor. 11 v. 23 24. Mat 26 v. 26 27 28. Mark 14 22 23 24. Luk. 22 19 20 And minde the right way of approaching both as to Preparation before in the time of Administration and after all which is plainely set downe in the Larger Catechisme Quaest 171 174 175. And withall remember that although ignorant wicked men receive the outward Elements in this Sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords table and cannot without great sin against Christ while they remaine such partake of these holy mysteries 1 Cor. 11 27 28 29. 2 Cor. 6 14 15 16. may and ought notwithstanding of their profession of the faith and desire to come to the Lords Supper be keeped from this sacrament by the power which Christ hath left in his Church 1 Cor. 11 27. to the end Mat. 7 9. 1 Cor. 5. Iud. v. 23. 1 Tim. 5 22. until they receive instruction and manifest their reformation 2 Cor. 1 7 Withall it would be remembered that this Sacrament and baptisme though they agree in these things that the Author of both is God Mat. 28 v. 19. 1 Cor. 11 23. the spiritual part of both is Christ and his benefites Rom. 6 3 4. 1 Cor. 10 v. 16. both are seals of the same Covenant Rom. 4 v. 11. with Col. 2 vers 11 12. Mat. 26 27 28. both are to be dispensed by Ministers of the Gospel by none other Iohn 1 33. Mat. 28 19. 1 Cor. 11 23. 4 1 2. Heb. 5 4. and to be continued in the Church of Christ until his second coming Mat. 28 19 20. 1 Cor. 11 26. Yet they differ in that Baptisme is to be administred but once with water to be a seal signe of our regeneration ingrafting into Christ Mat. 3 11. Tit. 3 v. 5 Gal. 3 27. and that even to infants Gen. 17 7 9 Act. 2 38 39. 2 Cor. 7 14. Whereas the Lords supper is to be administrated often in the Elements of bread and wine to represent and exhibite Christ as spiritual nourishment to the soul 1 Cor. 11 23 to 26 to confirme our continuance and grouth in him 1 Cor. â—0 16. and that only to such as are of years ability to examine themselves 1 Cor. 11 vers 28 29. 3. This short account out of our Confession of Faith and larger Catechisme of this mater I thought fit to premise that all may see what that doctrine is which we owne and these men oppose And all may see the desperat wickedness of these Sacrilegious Anti Christians who laboure thus desperately to deprive the Church and people of God of all the soul quickening and soul strengthening and comforting Ordinences which Christ out of great love to his redeemed people hath graciously instituted for establishing and building them up in their most holy faith What gracious soul that hath ever tasted of the sweet Refreshing and soul-rejoyceing Communications of grace and love from the God of all grace and love in this special Ordinance can endure to heare these Soul-murtherers thus bereaving the people of the Lord of the meanes of their sweetest feasts These deluded deceivers talk much of their Experiences which yet are but the delusory gratifications of their blinded imaginations and the
Heathens and all before they come to eat Christ by faith have Christ dwelling in them have a divine and glorious life are partakers of the body and blood of Christ and of that bread that came down from heaven What more contradictory to Christ's express sayings 14. He tels us that all the Saints are nourished by this unto life eternal Is not this doctrine of the Quakers a rare Gospel wherein that whereby the choisest of Mankinde the people of God the Saints and Renewed ones live and are nourished unto life eternal is nothing but what is common to Turks and pagans 15. It is true they give this common thing which is nothing but Nature many goodly names and titles wherein they outvye that cheating enemie of the grace of God Pelagius and are greater and more blasphâ—mous cheaters and deceivers than he was for he gave the goodly name of Grace unto corrupt Nature which he pleaded for but they adde That it is a Spiritual Celestial and Inâ—isible Principle and Organ the dwelling place of God as Father as Son and as holy Ghost the Vehicle of God the Spiritual bâ—dy of Christ the Body and bloud of Christ the Food of the Saints and their Nourishment to life eternal And when all is done it is nothing but Nature if we believe the Scriptures What manifest absurd and impudent deceivers must they then be who thus think to deceive the world with new coined brainesick and non-sensicall titles and notions with which they guilde the poisonous pile of Pelagianisme yea the very dregs thereof which they would have us swallow over and thereby make us good Heathens but no Christians Is their Religion any thing but meer paganisme under Christian abused expressions 7. We must have patience and heare more for he addeth And as this Light and seed beareth witness against all evil deeds so is it crucified extinguished killed by them and it fleeth from evil abhâ—rreth it as mans flesh fleeth from and abhorreth that which is noxious and contrary to it Answ. 1. doth this Light and Seed bear witness against all evil deeds How or what way doth it bear witnese in the Heathens against their not believing in Iesus Christ the Son of God that was Crucified at Ierusalem or is that no evil deed against their not Mortifying the deads of the body through the Spirit Rom. 8 1â— But not to mention the duties which are revealed to us only by the Gâ—spel How came it that this Light and Seed did not bear witness against the Cilicians who lived upon thifâ— and against the Messagetians Who used their wives in common and against the Persians who of old maryed their own daughters Nay it is observeâ— that there is hardly any one point of the law of nature which some Nations have not violated not only by their Customâ—s and constant Carriage but by their very Lawes Did this Seed then and Light bear witness in them against these evil deeds what thinks he â—f the Achaeans and Heniochians of whom Aristotle reporteth that they used to kill men and eat them and we hear of such to day in New England commonly called Men eaters What saith their Light and Seed to this What thinks he of Zenon Chrysippus and the magi of Persia who allowed the Son to lye with his owne Mother and Brethren and Sisters to lye together and of those who approve Sodomy and of Theodorus Phylosophus who thought Theft Sacrilege Adultery lawful How came it that this Seed did not bear witness against the people of Derbe and Lystra when they went about to sacrifice unto Paul and Barnabas and had followed vanities so long and did not turne unto the living God Act. 14 13 15 why did it not bear witness against the people of Athens for thinking that God could be worshiped with mens hands and that the Godhead is like unto gold or silver or stone graven by art and mans device Act. 17 25 29 As also for their mocking at the Resurrection vers 32 But enough of this notorious falshood 2. He saith this Seed is killed c. but tels us not by whom and the last persons mentioned were the Saints 3. He saith it fleeth from evil c. It cannot then be the Grace of God which opposeth resisteth anâ— fighteth against evil The Spirit lusteth against the flesh Gal 5 17. The work of the Grace of God in souls is to work out sin to root it out kill it and mortifie it and crucifie it But this great Nothing of theirs hath no affinity with Grace 8. He addeth And seing it is never separated from God and Christ but where it is there is God and there is Christ involved therefore in that respect when it is resisted God is said to be resisted and Christ is said to be crucified and killed Ans. 1. We know there is in every man a Natural Conscience which as God's deputy and vicegerent in the soul pleadeth and testifieth for Him and his Law according to its light and information which in some is more and in some less more in such as live under the Gospel than in such as live without that light and in those that have but the light of nature it testifieth for the God of Nature according to the relicques of the Law of Nature in some more and in some less but in all these because of the darkness of their Mindes and the corruption of their Hearts whereby they are subject unto sin and to the Prince of the Powers of the aire the Spirit that worketh in the children of disobedience it giveth not full testimony for God and his Law but partial and in some more grosse abominations 2. We deny that where this Natural conscience is there Christ as mediator betwixt God and man can be said to be that is It is not true that this Light in Heathens without the Church declarâ—th any thing of Christ and of the Gospel of Salvation in and through Him or that Christ as Mediator can be said to be crucified and killed when this is resisted or disobeyed by them for the great things of the grace of God revealed in and brought to light by the Gospel are not to be read upon the works of Nature but are of pure Revelation and have had their different measures of Revelation and now the greatest under the Gospel dispensation whence it is called a mystery which from the beginning of the world hath bin hid in God Ephes. 3 â— and hid from ages and from generations but now is made manifest to his saints Col. 1 26. And all the various and gradual manifestations thereof have been in all ages the peculiar privilege of the Church and not common to all so that others without the Church remained without Christ being aliens from the Common wealth of Israel and strangers from the Covenant of promise having no hope and without God in the world Ephes. 2 vers 12. Never read we that the Heathens without the Church
evils but what that was they knew not The proud and vaine glorious Stoicks thought that all this sinne and misery did proceed from every mans own Free Will and Choise immediatly and that there was no other cause Hence they thought that every man came into the world free of any Vice or Inclination to sin errasti sayes Seneca Epist. 94. si existimas nobiscum vitianasci supervenerunt ingesta sunt so againe ib. nulli nos vitio natura conciliat nos illa integros ac liberos genuit And yet the same man must elsewhere lib. 3. quaest c. 30. confess that vice is learned without any teacher Hence also they thought that man by his owne Ability Paines and Industrie might recoveâ— all his losses and that nothing more was requisite but to live according to nature Senec. Epist. 41. Howbeit their very care and industrie to make lawes for bearing down of vice and setting forward of vertue was sufficient to Redargue and Confute their foolish Imagination had they but improven Natures light as they might or made use of right Reason as they pretended However we see Stoicks and Quakers are nigh of kin 2. Plato speaks more clearly concerning this Fallen and Degenerat State of Man but it is not improbable as Mr Galâ— sheweth in his Court of the Gentiles part 1. lib. 3. c. 5. that â—e had help from Scriptures or Iewish Tradition when he speaketh of the â—ron age and particularly when he sayeth in his Timâ—eâ—â— Locrus fol. 103. That the cause of vitiosity is from our Parents and first Principles rather than from ourselves and elsewhere There is well nigh in every one an ingenitâ— evil and disease And de legib lib. 5. The greatest evil of all is implanted in many men and fixed in their souls And this state of misery he tearmes Gorgias fol. 493. a moral or spiritual death and that according to the opinion of the wise saying I have heard from the wise men that we are now dead and that the body is but our sepulchre 3. However the generality of Philosophers were utter strangers to the Rise of this contagion and the hints that Plato giveth are but very dark But when Christianity came and spread it self through the world that which the wise Men of the world were utterly ignorant of became plaine and notoure to every one for without the knowledge of this there could be no right Improvement of the Remedie offered in the Gospel and therefore the knowledge of this was a necessary part of Christianity In causa duorum hominum said August lib. de Pecc orig c. 24. quorum per unum venundati sumus sub peccato per alterum redimimur a peccatis proprie fides christianâ— consistitpunc So that the doctrine of original sin with the reality and manner of its â—raduction from Adam and downeward by natural Generation was unquestioned in the Christian Church until that unhappy enemie of the grace of God arose who raised up his heresie upon the ruines of the proud â—ottages of the Heathen Philosophers I mean Pelagius who to strengthen himself in his opposition and enmity to the Grace of God in Christ Iesus did take upon him the defence of Corrupt Nature and denyed Original sin saying lib. de Natura apud August lib. de Nat. and Grat. c. 9. that all sinned in Adam not because of sin attracted by birth but because of Imitation See more of this Vossij Histor Pelag. lib. 2. par 2. thes 1. And Iulianus the Pelagian as we may see there also said against Augustine that God could not impute the sin of another unto Infants and that no man is born with sin And that the children cannot be guilty until they commit some thing by their owne will How Augustine set himself against this Palagian cardinal errour his books declare And how the whole Church did appear against it is notoure Pelagius himself subdolously seemed to deny his owne opinions in a Council in Palâ—stine at Diopolis condemning himself for saying That Adam was made mortal and so should have died whether he had sinned or not That Adams sin did only hurt himself and not mankinde That infants new borne are into the same condition that Adam was in before the fall And againe these and others of Pelagius errours were anathematized by the Councel of Milevum in Numidia And August tels us lib. â— de Bono persever cap. 2. that the Catholick Church defended against these Pelagians among other truths this That man is borne obnoxius to Adams sin and bound by the bond of damnation 4. This same Pelagian errour is maintained by the Socinians Socin Pral c. 4. de Christ. Serv. part 4. c. 6. Catech Racov. cap. 10. de Proph. Mun. Christ. Smale de justif disp 4. Volkel lib. 5. c. 18. Ostorod Instit. c. 33. By Episcopius against Heidanus Pag. 116. and by the Remonst Armin. Apol. cap. 7. fol. 84. So is it maintained by the Anabaptists And D. Voetius Select disp part 1. pag. 1079. tels us that the Jewes ordinarily this day deny Original sin citeing the words of one at Venice saying that the sin of Adam doth not condemne souls but only hurt the soul in so far as it bringeth in the body of Adam whence it is that it becometh more difficult to the Posterity of Adam to do good c. Mr Stephens in his defence of the doctrine of Original sin sheweth that one Mr Robert Everard and D. Ieremiah Taylor and some Examiners of the late Assemblies Confession of faith did appear against Original sin and in his preface he tels us that Anno 1654. Feb. 22. Some Brethren of the Separation did at a private dispute maintaine That all Infants were-free of Original sin To these Opposers of Original sin This Quaker in the name of the rest adjoyneth himself and so deserteth the Truâ—h maintained by the Orthodox Churches and explained in their several Confessions and particularly by our Confes. of faith Chap. 6. § 2.3 4. By this sin they i. e. our first Parents fell from their Original righâ—eousness and communion with God and so became dead in sin and wholly defiled in all the faculties and parts of soul and body They being the root of all Mankinde the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation From this original corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evil do proceed all actual transgressions And thereafter § 6. Every sin both Original and Actual being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporal and eternal And more briefly in the larger and shâ—rter Catechismes to this Question Did all mankinde fall in
gracious Esa. 30 18. to be long suffering Exod. 34 6. Num. 14 18. Psal. 86 15. Ier. 15 15 By all which not to mention the impertinency of that citation Esai 30 18. as also of that Ier. 15 15. as may appeare to any at the first view he can only inferre that which we do not deny viz. That God is long suffering and patient even towards the wicked But can he hence conclude that the wicked have power therefore of themselves without the Spirit of regeneration and grace to do what is commanded in reference to life eternal Let him essay this and give yet fuller proof of his Pelagianisme That wicked persons may forbear much wickedness and acts of iniquity without the special grace of God I readily grant and hereby turning from their former wicked courses may prevent their owne temporal ruine and hold off the judgments of God that are threatned and imminent as we see in the people of Nineve and in that wicked King Ahab and so that the old world might have prevented their destruction by turning from their evil wayes and hearkning to the counsel and command of Noah from the Lord who waited with patience 1 Pet. 3 20. All this is true but what is all this in reference to eternal Salvation Is it likewise in their power when they please to turne to the Lord and serve Him with a perfect heart and to walk before Him and bâ— perfect Ere we beleeve this we must see other proofs thereof than what is brought from the word of Command for that I suppose will reach even such whose day of Visitation is at end and to whom salvation is on this account impossible as this man saith 14. He foresaw that it would be answered that the long suffering mentioned 1 Pet. 3 20. was not unto salvation And therefore citeth as a parallel place to cleare that it was unto salvation 2 Pet. 3 15. But the man taketh no notice to whom the Apostle Peter is speaking there in his second Epistle see vers 9. explained and vindicated in the former Chapter They were these whom the Apostle looked upon as having obtained like pretious faith with him and others through the righteousness of God and our Saviour Iesus Christ 2 Pet. 1 1. and whom he stileth beloved Chap. 3 1 8 14 17. and such as were looking for the comeing of the day of God and for new heavens and a new earth wherein dwelleth righteousness vers 12 13 14 and such as were in case to grow in grace in the knowledge of Iesus Christ vers 18 Now to these only and such as belonged to the Election of grace whom the Lord was yet to bring-in the Lord's delay to destroy the world with fire which is the long suffering here spoken of as vers 9. cleareth was salvation because he would want none of them that his body to which they belonged as members might be compleat But he tels us further to as little purpose that Peter in this matter looketh to Paul's writtings insinuating that this was the Catholick and common doctrine of the Church And why should it not be so as we have cleared it And Paul also in his Epistle to the Hebrewes which is the writing of Paul to them to whom Peter is now writing as appeares 1 Pet. 1 1. 2 Pet. 1 1. speaketh to this same purpose Heb. 10.35 to the end So that this man is in a fond mistake when he supposeth afterward that in this particular Peter hath his eye towards Paul's Epistle to the Romans Chap. 9. seing that Epistle was not written to them to whom Peter is here writing and that he meaneth such an Epistle as was writen to the same persons is clear from vers 15. Even as our beloved brother Paul also hath writen unto you It is true Peter addeth other Epistles of Paul wherein he speaketh of these things that Peter is here treating of which cannot be said of that place of his Epistle to the Romans And what he speaketh of our wresting of the Scriptures may as is evident enough from what is already said and will appear more ere we end with him without the hazard of a reproach be retorted upon himself and his party But we have some other thing to do than insist upon recriminations 15. He citeth next Pag 95. Rom. 2 4. and then asketh how these could be called riches and bounty unless there had been a time wherein they might have repented become partakers of these riches which were then offered Ans. These might have been the riches of God's goodness and forbearance and long suffering calling them to turne from their wickedness and not treasure up wrath to themselves against the day of wrath though nothing certanely accompanying salvation Nature may teach persons that God's bounty and goodness in spareâ—ng or not cutting off with remarkable judgments as he doth some and continueing life good things necessary for life notwithstanding they deserve to be cut off should be otherwise improven than by taking encouragement therefrom to sinne the more Shall temporal spareing favoures bestowed on such as deserve nothing but hell fire be in so small account with us Was it in their power without the grace of God upon the simple consideration of the goodness of God and his long suffering and patience towards them to repent savingly or could they have been made partakers of Salvation without saving Repentance One of these this Man must prove ere he can evince any thing hence proving salvation possible in his sense to all and every person And I suppose these words of the Apostle vers 7. To them who by patient continuance in well doing seek for glory and honour and immortality Eternal life will import some other thing This seeking after glory and honour and immortality that by well doing or as the opposition made vers 8. cleareth by doing the truth obeying righteousness by working good as vers 10. and by continuance in well doing by patient continuance in well doing cannot sure be performed by any by the meer strength of Nature and without the Grace of God And how shall it be performed by them that know nothing of an Eternal life or of Glory and Honour and Immortality so cannot seek after it that in such a manner Will he say that all the Heathens Barbarians the Cannibals Men-eaters such as have little more of Men than the outward visage positure of the body are acquainted with these things can by their owne Industry Paines reach the crowne of immortal glory If he do not both affirme confirme this he proveth not his Universal Day of Visitation granted to every Mothers son in which they may if they please lay hold on eternal life 16. Thereafter § 20. he citeth Esai 5 1 2 3 4. and as parallel parables Mat 21 33. Mark 12 1. Luk. 20 9. which yet differ in several maine points a passage which his predecessours
acquanted with griefe who was wounded for our transgressions and bruised for our iniquities who was brought as a lamb to the slaughter and made his soul an offering for sin and poured it out unto death who bore the wrath of God due for sin and was crucified at Ierusalem But the Christ whom they command us to believe in is a Christ borne with every man that came into the world since the beginning that is neither God nor Man could neither suffer nor die nor satisfie justice So that their Christ is a Christ that the Gospel no where maketh mention of yea against which every Chapter and verse in a manner of the whole Old and New Testament beareth witness 7. He tels us that they exhort all men to beleeve in this Light and obey it And what can the Faith of or Obedience to this Light do Did ever this light teach or require of Aristotle and the wisest of the Heathens as Plato Seneca Cicero Pythagâ—ras and others Faith in the Messias or in Iesus Christ promised or at length exhibited and crucified Is that light Christ crucified and Satisfying justice and paying the Penalty of the Law and broken Covenant What desperat mischievous madness is this what horrid abomination do these men preach hold forth 8. He tels us that Christ is born and risen in every man and all their preaching is to exhort them to know him and yet he told us before that this was the work and proper effect of this Light and if this effect be already wrought in every man in no one person is this light resisted and suppressed and he needeth not preach and exhort every man to beleeve in this light and obey it for that is done in every man already having Christ formed in him and arisen in hâ—m Behold how their abominable doctrines cannot hang together but are ropes of sand yea crosse and contradict one another 9 Then he tels us that it delivereth them from all sinnes Then Heathens have a Christ within sufficient to purge and take away all sin Then all must be saved for who ever is delivered from sin cannot but be saved O what devilish doctrine must this be It may be a doubt if the Devil appearing in mens bodies and coming to preach among people could broach more damnable and soul-destroying Tenets than these are O! what times are â—hesâ— we live in wherein such doctrines are put in print and avowed O woful pagan preachers O hellish Paganisme Whither will these men run and be driven by the Devil 10. We have seen by this short hint what a dash they give unto the whole Gospel and what an indignity they have thereby done unto Iesus Christ cannot be hid from any that knoweth what true Christianity meaneth and he in the following words seeking to alleviate the mater doth in effect make it worse than ever for in stead of exalting Christ he doth with the base Unchristian Socinians debase our Lord Jeâ—us Christ for saith he P. 83. We desire not hereby to equalize ourselves unto that holy man the Lord Iesus Christ who was borne of the virgine Mary in whâ—m dwelt all the fulness of divinity bodyly nor as we destroy the reality of his present existence as some calumniate us Ans. Unworthy man that dar move such an Objection and give so unsatisfyinâ— an answere thereunto O what abjects of blasphemous pride must this gang of creatures be that dar have such thoughts of themselves What and was our Lord who was the Fathers equal no more but an holy Man and born of a virgine and had the fulness of divinity and not of the God head or Deity though the word in the original that is used Col. 2 9 is more emphatick than that used Rom. 1 20. it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him bodily And will this Miscreant deny him to be God equal with the father in power and glory But if he be but a man how can he be said to dwell in us He dwelleth not in us saith he immediatly but mediatly as he is in that seed which is in us But himself called this seed Christ born in us and raised in us and thus Christ dwelleth in us by Christ borne in us What demented creatures must these be who speak thus non sensically in these soul-maters He addeth as the top-mystery of their mischievous doctrine Seing He to wit the Eternal word which was with God and was God and immediatly dwelt in that Holy Man so that he is as the head we as the members He the vine we as branches and as the soul is far otherwise and more immediatly in the head and in the heart than in the armes and feet and as the sap and life of the Vine doth otherwayes and more exist in the trunck and root than in the wine branches so God dwelleth otherwayes in the Man Iesus Christ than in us Behold here is all the honour and preference that Christ geteth He was nothing but a mâ—er man as this Quaker is only God dwelt in him as the sap is in the root or trunk of the tree but he dwelleth in the Quaker as the sap is in the branches Christ and He is animated with one God as the Head and the hand are with one soul And thus Christ had no existence before he had it in the womb of the virgine more â—han this Quaker had an hundered yeers ago Where is then the God head of our Mediator Where is our Immanuâ—l How was the Word made flesh Ioh. 1 14 How was God manifest in the flesh 1 Tim. 3 16 Where is he who was the brightness of God's glory and the express image of his person Heb. 1 3 Where iâ— he who being in the forme of God thought it no robbery to be equal with God but made himself of no reputation and took upon him the forme of a servant c. Phil. 2 6 7 Where is he who is the Image of the invisible God by whom all things were created Col. 1 15 1â— 2 Cor. 4 4 Where is he who toke part of flesh and blood and the see of Abraham Heb. 2 14 16 Thus the Quakers deny the Incarnation of the Son of God and that our Lord Iesus Christ was and is the Second Person in the Trinity very and eternal God of one substance and equal with the Father and so joyne themselves with the wretched Socinians wherefore we if their doctrine be true can no more be said to be purchased by the blood of God as Act. 20 28. And if He had not been true God how could â—e have stood under the infinite wrath of God and the power of death Act. 2 24 25. Rom. 1 4 with 4 25. How could he have given worth efficacy to his suffering obedience and intercession Act. 20 28. Heb. 9 14. 7 25 26 27 28. How could he have satisfied God's justice Rom 3 24 25 26. How could he have
will so have it In the 3. place he comes to criticize tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the potential mood and so it signifieth who may not or cannot sin as Ps. 119 11. Ans. And why not also ought not seing this Mood is used to expresse that This is but vanity for the Hebrew hath not properly potential moods And though interpreters do usually render it so as more congruous latin yet the sense abideth the same and the Dutch translate it as we have it And what will this say to other places Nay the very scope of Solomon evidenceth our translation to be right his gloss to be but vanity as is obvious to every Reader 30. To that argument from Rom. 7 14. c. he answereth the same that Socinians and Arminians answered of old to wit That the Apostle is not there speaking of himself but of an unregenerate person While as all the circumstances of the text evince the contrary to wit that he is speaking of himself and that in the present time for he useth alwayes from vers 14. and forward verbs in the present tense and he distinguisheth betwixt the Old and New man in himself ascribeing to each their proper work and speaketh many things of himself which cannot be spoken of the Unregenerat as 1. To will and approve what is good and to nill and disapprove what is evil and that alwayes and to approve all good and disapprove all evil discovered to be such 2. To consent unto the Law that it is good and to delight therein and that according to the inner man which is the Regenerat part opposite to the Old man 3. Not to do evil not I it is no more I and that was according to the Renewed part 4. To have an inner man which is proper to the Regenerate Ephes. 3 19. 5. To feel a strife and warre betwixt the Flesh and the Spirit which also agreeth to the Regenerate Gal. 5 17. 6 To hate evil which no Unregenerate person can do 7. To approve of the Law as Spiritual 8. To have will present unto good even when he findeth not how to performe what is good 9. To be brought into captivity to the Law of sin while as the wicked are willing slaves 10. To be groaning under this body of death and accounting himself wreatched because of it 11. To have a Law in the minde against which the Law in the members maketh warre 12. To be expecting full delivery in Jesus Christ. 13. To be thankfull to God upon that account 14. To be serving the Law of God when the flesh is serving the Law of sin 15 And Chap. 8 1. being an inference from whaâ— is said Chap. 7. he inferreth that there is no condemnation to them that are in Christ which supposeth that he was speaking of one that was in Christ otherwise his Inference had not been pertinent 31. These things are clear and might be further explained and confirmed if it were necessary Let us see what he saith against this 1. He saith The Apostle declared the contrary Chap. 6 2. Answ. No such matter for what he said there and what he saith here can well agree for he that is thus resisting sin striveing and protesting against it when he can do no more is abundanâ—ly evidencing that he is dead unto it as to its dominion and that he is not living therein 2. He saith Paul could not call himself a carnal man as vers 14. Answ. So said Schlightingius the Socinian So Arminius But we say Paul doth not call himself simply and every way carnal but only in a certain respect distinguishing betwixt his better part which he owneth as himself and this Flesh vers 18. And we finde also that Paul called the Corinthians who were babes in Christ carnal in some respect 1 Cor. 3 1 2. He saith 3. The Apostle Chap. 8. saith he was made free from the Law of sin and death and so he could not be then carnal Answ. Neither say we that he was carnal in so far but spiritual 4. He saith That Paul Chap. 8 35. saith who shall separat us from the love of Christ vers 37. that in all these things we are more then conquerours And vers last nothing can separat us But where sin is and is continued in there there is a separation for all sin is contrary to God 1 Ioh. 3 4. Answ. That sin where it is striven and wrestled against as Rom. 7 15. c. will make a separation from God I deny 2. That sin is contrary to God I no where read that it is a breach and transgression of his Law is true 32. To the instances of the failings of Noah and David He saith They are nothing to the purpose Why so The question is not saith he whether good men cannot sin num non possint peccare but whether they be able not to sin num possint non peccare And this may be true though they have sinned Answ. But our Argument lyeth thus If these men whom the Spirit of God stileth Perfect and men according to God's heart have had their failings and these failings are registrated for our use then we have no Scripture warrant for such a Perfection here as is not attended with sin But the former is true Let him of now apply his answere to this argument and see what it will say Or thus we may frame the Argument If we finde no instances in Scripture such persons as were so perfect as that they did not sin then to imagine such a perfection is but a groundless fancy a dream But the former is true Or If we finde sin consisting with a state of Regeneration than it is false that all Regenerat persons are in a sinless state Hereby also is that which he addeth in the second place obviated And further we say that from these instances we do not prove that the godly sin in all they do because of a body of death and corruption cleaving to them other Arguments evince that But from these instances we shew that his sinless state is but a Quakeristick dream 33. To that argument That this doctrine taketh away the study of Mortification and Usemaking of the blood of Christ and Praying for remission He very civilly tels us Tâ—at because of its absurdity he had almost forgoten it As if he had answered all the arguments we use against this errour But wherein consists its absurdity Is sayes he mortification of sin useless when its end is attained But he mistaketh after his usual manner our argument which in forme runneth thus If mortification be a duty pressed on persons regenerated then persons regenerated have sin and corruption in them to be mortified and so are not sinless But the former is true Therefore c. May it please him to shew the absurdity of this argument When all sin is mortified there is no more need of this duty of studying mortification and if all sin
bestowed upon beleevers is called circumcision as where mention is made of circumcision of the heart Deut. 30 6. And because the Apostle saith Rom. 2 28 29. neither is that circumcision which is outward in tâ—e flesh but circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And Col. 2 11. In whom also ye are circumcised with the circumsicion made without hands in putting off the body of the sinnes of the flesh But who would not smile at this The Apostle saith here also there is one faith And upon the same ground our Quaker might argue that the doctrine of the Gospel which is the object of faith is not faith though the same Apostle calleth it so Gal. 1 23. and elsewhere and that the outward Profession of the truth is not faith though it be so called Act 8 13. 1 Tim. 1 ver 19. 3 9. 4 1. hence the historical and temporary faith and the faith of miracles should be no faith because not the faith here meaned As also because the Apostle saith here there is one body he might thus reason Either the mystical body of beleevers is not the body or the universal company of Professours is not the body But as the body here comprehendeth both and the Faith taketh in both the outward profession and the inward grace so the Baptisme comprehendeth both that which is inward and outward not the one with the exclusion of the other as making up that one Ordinance of Baptisme the consideration of which is a strong motive to union among Church-members made partakers thereof But he thinks that he is confirmed in his opinion if we say that the water is one part of Baptisme as being the signe and the Spirit is the other as being the thing signified But we take the thing signified to be Christ and his benefites for it sealeth to the believer an interest in him and all the promises of the new Covenant whereof the promise of the Spirit is a grand and comprehensive one Let us hear his reason For saith he if water be the signe it is not the mater of the one Baptisme and the one Baptisme is to be taken for the mater and not for the figure type or signe Answ. Whether he call it mater or signe as a figure or type we owne it not this is certain that the outward element administred according to appointment is the outward visible part of that Baptisme which comprehendeth both the outward and inward part But he supposeth we say it is a part of the inward grace which is his dream and he speaketh of the inward grace as separated and considered wholly as distinct from the outward part and will have it only called Christ's Baptisme which may be true in some sense because it is it which he doth and worketh by his Spirit but it is not that baptisme whereof the Apostle speaketh Ephes. 4. that so abstractly and separatly considered having no force of an argument or motive in it to press Visible Professours to an endeavouring of unity but as conjoined with this outward administration wherein all were solemnely dedicate to God and whereby they were solemnely admitted as members of one visible body and visibly separated and differenced from all the rest of the world and so engadged to be wholly and only the Lords and to lay out themselves for the good one of another and to seek by all lawful meanes possible the welfare and felicity of the whole body and to demeane themselves as members one of another for the glory of their one Head Christ. This is plaine and obvious to every one that will but open his eyes See 1 Cor. 12 12 13 14 25 26 27. 6. Having laid this sandy foundation in his mistake of that one baptism mentioned by Paul Ephes. 4 vers 5. he proceeâ—eth to his second Proposition Pag. 267. which is this That this one baptisme which is Christ's Baptisme is not the washing of water Mat. 3 vers 11. Hence he argueth Pag. 268. If they who were baptized by the baptisme of water were not therefore baptized by the baptisme of Christ then the baptisme of water is not the baptisme of Christ. But the first is true Therefore c. Againe If they who did truely and really administrate the baptisme of water did nevertheless declare that they neither did nor could baptize with the baptisme of Christ then the baptisme of water is not the baptisme of Christ But c. Ans. This man's trumph though he stand upon the shoulders of his friend Socinus who spoke thus before him is a meer glorying in a thing of nought and both his arguments may be blowne away with one distinction thus if those who were baptized with the baptisme of water were not therefore baptized with that baptisme which Christ himself by his Spirit and not by the ministrie of men was to administrate than the baptisme of water is not this baptisme which Christ was to performe by his Spirit without the ministrie of men true then the baptisme of water is not the baptisme which Christ hath instituted this is false The Assumption is only true in the first sense and not in the last And so his Conclusion proveth nothing The baptisme of water and this baptisme of the Spirit are different we confesse and the baptisme by water is not the external part of this baptisme of the Holy Ghost nor a signe far lesse a type or figure nor is this baptisme of the holy Ghost the baptisme whereof the Apostle speaketh Ephes. 4 5. Nor is this baptisme that which Christ did institute and whereof we speak He citeth further Act. 1 4 5. but to no purpose for we confess this baptisme where with Christ was to baptize the Apostles was far different from that which Iohn did administrate and from what Christs owne disciples did and were after his resurrection according to his injunction to administer and which is it we speak of To the same purpose he citeth Pag. 269. Act. 11 16 whereby every one may see what that baptisme was which is mentioned as differing from Iohns But what is there here to prove that only this baptisme with the holy Ghost is to be called Christ's baptisme and none else or that there is no other baptisme now to be administred And who I pray shall be the administrators thereof But saith he if there be now but one Baptisme as is proved this baptisme must be the baptisme of the Spirit But where readeth he of but one baptisme And as to the consequent how doth it follow Rather the contrary seing that baptisme of the holy Ghost and with fire is ceased on whom I pray doth the holy Ghost now fall as it did on the Apostles Act. 2 vers 4. and on those Act. 11 who are thereby enabled to speak now with strange tongues Are the Quakers thus baptized why do they not evidence it by their
as he saith Pag. 334. for howbeit we love not to place too much of Religion in the outward garb nor think that people should affect to be singular therein and too pharisaically make a proclamation of their being such or such persons as if the outward vestment could make the man a Christian of such or such a magnitude nor like we such clothes of distinction as the Popish Orders have knowing how much Superstitious vanity moveth thereunto and worketh under it Yet we as much hate and abhore that prodigious abuse that so much aboundeth this day and provoketh the Lord to anger as he can We know Christianity requireth all Gravity Sobriety Modesty and Moderation and howbeit distinction of Qualities Conditions and Offices will admit a distinction of apparel both for mater and fashion Yet in all there ought to be gravity and modesty studied and followed we remember as well as he and presse the following of that word of the Apostle Paul 1 Tim. 2 9 10. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or pearls or costly aray but which becometh women professing godliness with good works And of that of Peter 1 Pet. 3 3 4. whose adorning let it not be that outward of plaiting the haire and of wearing of gold or of putting on of apparel but the hidden man of the heart in that which is not corruptible the ornament of a meek and quiet Spirit which is in the sight of God of great price Yet we dar not say that it is sinful to wear any thing more than what is simply necessary for covering of nakedness and keeping from cold knowing that there is an Ornament allowed that suiteth with Gravity Shamefastness and Sobriety according to the various conditions and qualities of Persons though notwithstanding we would have no offence given in things indifferent nor any just cause of stumbling either to one or other but do rather desire that persons would keep within that measure which their condition and the custome of the place would allow than that their good should be evel spoken of and Christianity fall under a reproach And as to Ribbens Laces and the like which it seemeth he inveigheth most against though we could well desire that they were utterly in disuse where any ground of offence is given thereby and willingly confess that both as to these and several other things there is too much Vanity Lightness and Prodigality obvious and apparent Yet we dar not simply condemne all the use of such things as sinful and repugnant to Christianity And we suppose there may lurk as much real Pride Vanity and Conceite under a garb outwardly modest and free of those toyes as sometimes will do under a garb accompanied with them As for this Comoedies he may know that some who are no Quakers have said as much and more against them than he hath done or can do And yet we dar not simply condemne the use of all lawful and sinless Recreations the use whereof with Christian moderation and sobriety may be useful if not necessary to some bodies a mean to fit them for more noble service and work 2. Having thus dispatched these things and having now considered all the parts and pieces of the Quakers Profession held forth by this their Advocat and Patron in the forgoing Theses and their Vindication we come now in the last place to speak to that which I look upon as their proper and peculiar characteristick as that which really differenceth them from all other hereticks schismaticks or erroneous persons that have appeared to this day in the Christian world so far as I can yet learne Hither til I have met with nothing in all their Opinions and Practices which he is pleased here to lay before us as owned by them and defended by him except their Quaking which groundeth their denomination and wâ—ich assimilateth them more unto the old heathenish Consulters of the Devil than to Christians which hath not been asserted and maintained by others who have been condemned upon that account by the Church of Christ before the generation of Quakers were ever heard of as I have showne all alongs Only I must confess that in this they are also singular That before them there was never a Seck heard of that owneâ— and maintained such a full and compleat body of errour and heresie and gave forth such a perfect systeme of devilish doctrine tending to the overthrow and destruction of all Christianity and true Divinity and to the propagating and strengthening of the Kingdom of darkness as the Seck of the Quakers hath done whose maine intent or the Devil 's in them seemeâ—h to have been to gather together in one masse all the errours and abominable opinions formerly scattereâ— up and down the Christian world through all ages and vented by several persons raised up by Satan for that effect which might contribute any thing to the utter extirpation of Christianity and of all true Religion so that what the Devil could not effectuat by Arrians Pelagians Socinians Papists Arminians Anabaptists Familists Enthusiasts Antiscripturists Munsâ—erians David Georgians Manichees Antitrinitarians Montanists Donatists Heracleonites Ascothyptae Messalians Swenckfeldians Carpocratians Valentinians Gnosimachians Priscillianists Marcionites Tertullianists Mareites Quintinus Simon Magus Menander Saturninus Basilides and others not a few he thinketh now to accomplish by these Miserable Quakers who have gathered together in one cloud what these severally and in pieces did vent and propagate to darken the truth of God But we are confident that the Lord who hath appeared against and broken the scattered forces shall while rallyed and combined together in one and in their fullest strength beat them out of the fields consume them with the Spirit of his mouth and shall destroy them with the brightness of his coming 3. Beside this wicked composition which sufficiently discriminateth them from all who have formerly troubled the Church of Christ they must have something peculiar to themselves which as an open badge must be owned and avowed by them and this must also be such a Cognizance as may discover them to all onlookers to be the men and women of such a profeâ—sion And this consisteth in their denying of all outward civil honour and respect all significations thereof to any person whatsomever not only their Equals but their Superiours whether in higher or lower degree for when they passe by any how high so ever or compear before any Judge or Magistrate they will not so much as signifie their respect by uncovering of their head as if they were all Turks or brought up among them or so many Heathenish Priests who as Plutarch witnesseth used never to take off their cap which was the insigne of the Flamines See Mr Durham on the Revel Pag. 563. And when they are speaking to any even to greatest Personages not only they will not make use of any titles or expressions
He addeeh Hâ—nce againe because we say to them when they clatter and determine of the resurrection that it were more necessary for them to know the righteous one whom they have killed in themselves to be arisen that they may be made partakers of the first resurrection and that if that be they will be more able to judge of the second they say we deny the resurrection of the body Answ. What unsavoury language is that clattering about a resurrection Is this spoken like a Châ—istian Is the Resurrection such an inconsiderable thing with him Or is it a meer problem or a thing that shall never be Next see we not here in his owne words a confirmation of what we were last saying to wit that the Quakers deny a Christ without dying and riseing and all advantage for us thereby What meaneth he by the killing of the just one within us and the riseing againe of that just one Is that the just one crucified at Ierusalem whereof Peter speaketh Act. 3 14. And Stephen speaketh Act. 7 52. and Ananias Act. 22 14 And if not to what else teâ—deth this but to banish away the very historical fâ—ith of that But now as to the Resurrection if he beleeve any such thing how cometh it that in all his great book he hath made no mention thereof Is it no article of our faith Or is it a whimsey and a fictitious notion Then let us eat and drink for to morrow we shall die and no matter whether we be Quakers or Christians Againe seing he made no meâ—tion of hâ—s fundamental article in his whole book who did he not upoâ— this occasion speak alittle to it to manifest his râ—al beleefe of it And as to others of the Quakers they give at best a most instinct sound in this point wherein they are worse then some heathen philosophers as may be seen in Mr Hicks 1. Dial. Pag. 57. c. But Turnâ—r a Quaker is more positive against it disproving it by these arguments If the bodies of men rise againe then there is a preheminence in the bodies of Men above the bodies of Beasts which is to give Solomon the lie Eccles. 3 19. Againe If the bodies of men should rise againe this is to give Iob the lie who saith The eyes that see me shall see me no more Iob 7 8. And 3. That flesh and blood shall not inherite the Kingdom of God The same Mr Hicks in his Quakers appeal answered p. 21. sheweth how Will. Pen in several of his books denieth the resurrection saying Such a resurrection is inconsistent with Scripture reason and the beliefe of all men right in their wits And againe for shame let us never make so much stir against the doctrine of Transubstantiation For the absurdity of that is rather outdone than equaled by this carnal resurrection And againe he calleth it a barbarous conceit Mr Faldo in his book against them Chap. 17. cleareth how they speak of a Resurrection and meaneth thereby only Regeneration and showeth how they shift the giving of any distinct and positive answer thereanent All which is enough to shew that it is no calumny to say they deny the resurrection of the body Adde that passage of W. Pen in his book against Mr Faldo cited in his answere Pag. 88. Either the resurrection of the body must be without the mater or it must not If it must then it is not that same numerical body and so their proper and strick taking of the word Resurrection they must let go if it must not be without the same gross mater it died with then I affirme it cannot be incorruptible because it will carry with it that which will render it corruptible ad infinitum I say we cannot see how that which is of the dust should be eternal whilst that from whence it came is by nature but temporal and that which is yet most of all irreconcilable with Scripture and right reason is that the loss and change of nature from corruptible to incorruptible natural to spiritual should not make it another body 7. Yet more he saith Hence finally because when we hear them speak inadvertently of heaven hell and the last judgment we exhort them to come out of that infernal condition in which they stand and come unto and believe the judgment of truth within their own hearts and follow the light that in this life they may sit in celestial places which are in Christ Iesus they maliciously say that we deny all heaven and hell but that which is in us and that we deny the last and general judgment Answ. But if they do account this a calumny why do they not blame themselves for not being more plaine and distinct in these necessary and fundamental points Why doth not this Man in his great book which he stileth an Apology of the Christian Religion deliver in plaine termes his judgment hereof Mr Faldo tels us in his key that he could never hear or read them mention any other heaven to be enjoyed by them as distinct persons but what they have within them in this world And by hell he tels us they mean the present torment and loss within And that by their Trembling and Quaking they mean the horrour and consternation they are under from as they say the wrath of God while the flesh is judged and they are in the hell of condemnation and he can finde no other hell that they hold And this trembling and quaking they say is such as Moses and other Prophets were seized with at the appearance of God And by the State of glory he tels us they meane the state of peace and joy resulting from the witnes of the light within in the life And that by the judgment of the great day they meane sin being judged in the conscience by the light within in this life And it is considerable that when Mr Faldo had said let them profess that they believe a happiness to be enjoyed by Men and Women after their bodies be rotted to dust distinct from the being of God or that which they had not a thousand yeers before they were born i. e. to be in God from whom as of his being they say the soul came and it will be newes to me and all that are acquanted with them Yet Will. Pen in his answere will not be plaine to declare their meaning What can this silence import else than that they are guilty in this matter And as for the last judgment how can they believe it when they deny Christ's second coming visibly personally so doth Whitehead see Mr Hicks in his 2. Dial. p. 43. 75.76 8. Notwithstanding of all this this bold man dar say that God knoweth all these calumnies are â—alsly and undeservedly cast upon them And yet they neither can will nor dar vindicat themselves What followeth being but a meer commendation of themselves which we have heard so oft I think it not worth the translating let be