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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	body_n	lord_n	supper_n	1,592	5	9.1226	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65389	A further discovery of that generation of men called Qvakers by way of reply to an answer of James Nayler to The perfect Pharisee : wherein is more fully layd open their blasphemies, notorious equivocations, lyings, wrestings of the Scripture, raylings and other detestable principles and practices ... / published for the building up of the perseverance of the saints till they come to the end of their faith, even the salvation of their soules.	Weld, Thomas, 1590?-1662.	1654 (1654)	Wing W1268; ESTC R27879	78,750	103

hearing beleeved and were Baptized Acts 22.16 c. But if Nayler from that expression Christ sent me not to Baptize but to Preach will argue against Baptisme he will fully make voyd the expresse commands of Christ for Baptizing and charge sinne upon the Apostles practice so that in stead of crying downe expounding Scriptures we leave him to study what that expression meaneth Excep For the outward signes of the Supper doe this in remembrance of me till I come but when he was come then the Bread which they did breake was the Body of Christ Reply 1 We cannot but be amazed at his grosse perverting Scripture but we have showne the false meaning of that expression till he come in the Perfect Pharisee pag. 29. The Lords Supper an Ordinance to the end of the vvorld That those Corinthians to whom Paul wrote and commands to use that Ordinance Doe this in remembrance of me till the comming of Christ c. were those in whom he was spiritually come before 1 Cor. 1.2 Yet notwithstanding that spirituall comming they were commanded to eate of the Bread and drinks of the Cup to shew forth the Lords death 1 Cor. 11.26 till he come that is not till his spirituall comming in the worke of grace that was past before but his comming in glory 2. The life of saints here is a life of Faith Heb. 10.38 the just shall live by his Faith Now for the nourishing and strengthning of Faith he hath left the Seales of Bread and Wine as the holders forth of his Body and Blood for Faith to act it selfe upon and therefore before Faith be swallowed up in vision these are appointed as standing Ordinances by the Lord Iesus for the establishing of it The rest of his answer is made up of such rayling in stead of reasoning and such inconsistent expressions that we shall onely leave him to the Lord to deale with his conscience for the guilt of them Position 17. That there is no mediate Call to the Ministry He denyes not our proofe and in stead of answering the many Scripture arguments we gave in our Perfect Pharisee pag. 32. for a mediate call to the Ministry he falls to a downe-right rayling though we have nothing we need to add to the arguments we there layd down against this Position meeting with no answer to what we have written yet we shall observe in the midst of his raylings these things Naylers contradictions 1. How flatly he contradicts himselfe when he tells the Reader pag. 19. l. 8. the Apostles when they had gathered Churches out of the world they ordained them Elders of themselves yet after sayes l. 10. 11. these were ordained not by man and after l. 13. 14. this ordination was not by man nor by the Churches c. the Apostles ordained them Elders and yet those Elders were not ordained by man were not the Apostles men And was not this a mediate call wherein the Apostles ordained them Elders in every City Acts 14.23 2. Though he lab●urs with abundance of bitternesse to cry downe any mediate call yet as he answers nothing to our Scriptures so we cannot but 〈◊〉 ●ve how he is forced in the midst of his rayling to confesse the truth saying pag. 19. l. 8. the Apostles ordained them Elders which is that mediate call we contended for Lastly The substance of his rayling is to tell us that we are invested in the Ministry by Magistrates Townes and Parishes when as we doe professe we doe not know a Minister in England that is ordained or professeth to receive his ordination from a Magistrate Towne or Parish 2. All that the Magistrate Towne or Parish doe is to provide maintenance for th●se that labour in the Gospel nay the late Commission which perhaps Nayler drives at never pretended to put any in the Office of a Minister but onely provided maintenance for him in the propogation of the Gospel so that notwithstanding what he hath said we are still fully convinced of the clearenesse of a mediate call to the worke of publique Ministry of the Word And thu● we have followed him in every materiall expression though ●e answers nothing to our Scriptures or Arguments And though his great cavill be at our testimonies and upon this cryes out 〈◊〉 we published filthy lyes yet the Reader will now clearely see that of 55. proofes we layd downe he onely denyes the truth of seven which are yet fully cleared and proved either by the testimony of these that were the witnesses under their Hands and Seales or by the demonstration out of their owne Books however Nayler labours to evade and shuffle them How unjustly we have been charged with lyes will now appeare and we must seriously professe that had it not been to cleare up those truths which he chargeth with falsehood and vindicating Scripture from his grosse perverting of them his Booke is so meerely composed of rayling and abusing us and so beyond expectation sottish and senselesse that we should not have thought it at all worth our answer or observation Were we not ready according to that rule 1 Pet. 3.15 to give a reason of the hope that is in us and that Tit. 1.9.10.11 to convince gainesayers whose mouthes must be stopped we should not have troubled thee or our selves with answering such triviall exceptions as doe hereafter follow against what we have proved so plainely from Scripture against the Principles of the Quakers But that we may not seem to leave any stone unturned that may cleare up the truth to the spirits of the people of God we shall proceed to the consideration of that which followes in Naylers answer Principle 1. Not to salute any REader though we have proved that this command Luke 10.4 of not saluting any by the way were but a particular case and not generally binding as we have made evident by many Scripture Arguments and the practises of the Saints and though we have fully proved the command of Christ imposeth generall salutation upon saints as a duty as thou mayst Reade Perfect Pharisee pag. 31. 42. yet thus he excepts Excep 1 The summe of his exception is against High-way salutes To which we answer Reply 1. High-way Salutes are the knowne practice of Quakers as when they meet any of their owne way in the streets or other-where their Phrase is How dost thou and their action to take them by the Hand And if that Text command against High-way salutes how contrary is their practice to it Salute no man by the way 2. However the Quakers doe contend against high-way salutes though by their owne practice Publican-like amongst one another they contradict this Principle yet high-way salutes were the practice of saints when holy Iacob met his Brother Esau by the high-way Gen. 33.3 He passed over before them and bowed himselfe before him seven times untill he came neere to his Brother c. Did nor gracious Abigail salute David by the high-way 1 Sam. 25 23. When David was

justification by reason of the imputation of the obedience of him who is the Lord our righteousnesse This Reader is their great Idoll and Diana and therefore thou wilt pardon our tediousnesse and clearely see how blinde these men are as to Gospel righteousnesse Position 11. That every man in the world hath a light within him sufficient to guide him to salvation without the help of any outward light or discovery In his answer to this Position he denyes none of our proofs but addes his further profession of the same Principle in these words All the World shall witnesse against you that they have a light that lets them see when they sinne which if they did minde and obey would leade out of sinne unto Christ c. Except The maine part of his answer is by way of rayling all that he speaks to make good this Position is that Christ is the true light and that he enlightneth every man and that where he is there need no outward discovery Reply For the first that Christ is the true light is confessed on all hands but that Iesus Christ is in every man or gives a saving light to every man we utterly deny and we have plentifully proved in our answer to the fourth Position The first Text he proves it by is Iohn 1.9 He is the true light that lightneth every one We have fully opened this Text in our answer to the fourth Position and convincingly shewed it is not meant at all of any Gospel saving light where we desire the Reader to satisfie himselfe at large Io. 8.12 opened For his second Iohn 8.12 I am the light of the World he that followes me shall not walke in darkenesse This proves not that Christ doth give a saving light to the whole world no more then that Text 1 Iohn 2.2 doth prove that the whole world shall have the benefit of Christs propitiation Secondly the words immediately following might satisfie Nayler that he is thus a saving light onely to them that follow him who are Beleevers drawne by the power of the spirit of God Cant. 1.4 No man comes to me except the Father draw me Iohn 6.44.45 Every man that hath heard and learned of the Father commeth to me So that Christ is onely the light of those that have learned of the Father and have been drawne by the Father and follow him Here is a cleare restriction of Christs being a light onely to Beleevers to them that follow him c. Io. 1.4.5 opened The third Scripture Iohn 1.4 5. the light shined in darkenesse and the darkenesse comprehended it not is cleare against him For the Phrase of the light shined in darkenesse imports onely that Jesus Christ was Preached to them Christ came amongst them and Iohn Preached him to them Ver. 29. Behold the Lambe of God c. yet they were in darkenesse for want of light they could not so much as discover him nor receive him so farre were they from knowing Christ or the world from having Christ a light in them all that they could not apprehend him when he was Preached openly to them His fourth Text is Iohn 3.19 this is the condemnation that light is come into the world is as full against Nayler as the former for it speaks this that Jesus Christ is the true light was Preached to the World and discovered to them when he had before been a mistery hid from Ages and Generations Col. 1 28. yet they would not beleeve him but loved to continue in that darkenesse or ignorance of Christ which is in all by nature Now for the third branch of his answer that where this light of Christ is there need no outward discovery We answer 1. We have abundantly proved that Jesus Christ is not in all in out answer to his reply to the fourth Position 2. We have also proved That Iesus Christ neither is in all nor doth he enlighten all by giving every man a knowledge of the Gospel this we have done at large in the same place 3. We have fully proved that all men in the world doe need an outward light or discovery and that it is the way of Christ his making knowne himselfe by outward discovery and Preaching the Gospel in the Perfect Pharisee pag. 18.19 in six arguments to which Nayler answer nothing Necessity of outward reaching further proved All that he brings for it de novo in his answer is onely his bare word without either argument or text so that we need to say no more Yet ex abundanti we shal adde First It was the wisedome of the Father to have the Gospel Preached to every creature and therefore did he send men forth to publish it Marke 16.15 Mat. 28.19.30 2. It pleased the Father to owne Preaching of the Gospel with the conversion of soules Acts 2.41 1 Cor. 1.21 I● pleased God by the foolishnesse of Preaching to save them that beleeve 3. It pleased the Lord Iesus when he was ascended up to Heaven to give officers for the perfecting of the Saints Ephes 4.11.12 for the edifying of the body of Christ 4. It pleased him also to establish this as an everlasting Ordinance to continue till the end of all things Mat. 28 last Ephes 4 15. He that hath any sense of the wisedome of God and submission to it will not dare to say with Nayler that every man hath a light within him sufficient without the help of any outward discovery or to charge folly in doing all this upon him whose wisedome is admired infinite and acteth nothing needlessely and in vaine But what dare not these men doe who dare lift up themselves in their blasphemous pride to be as pure as God 2 Pet. 1.19 opence vindicated There is one Scripture 2 Peter 1.19 which is not brought by Nayler by way of proofe but is most ignorantly wrested by him to this their Idoll of light within We hinted how little the man had of any knowledge of Scripture by his so blinde and pittifull abusing this Text in that former Booke Perfect Pharisee p. 19. We see he is yet as confident as he was we shall onely say that which is there called the sure Word of Prophesie 2 Peter 1.19 is that word of Prophesie which in old time holy men of God spake c v. 21. and to this he bids them take heed viz. to the Doctrine of the Prophets where Peter doth not send them to the light within them but to the Bookes and Words of the Prophets as Christ sends the Iewes to the same Scriptures Iohn 3.39 Nay the Text is so farre from hinting any light within that the Apostle tells you these words of the Prophets were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word then the voyce that came from Heaven ver 17. Thus the man hath still the weakenesse to produce Scripture that fully destroyes his owne Principle We shall adde no more but from these words of Naylers Where this light of Christ is