the great ground of the change he gives it the honour of his most frequent appearings thereafter to his Disciples Luk. 24.13 15. Joh. 20.19 26. and again of that glorious manifestation of himself in the pouring forth of the Spirit at the Pentecost Act. 2.1 2 3 4. and again it was on this day as shall be shewed that he made that glorious appearance to John in the Isle of Patmos Revel 1.10 again the first day of the week was by the Apostles and the Church following their Masters Example which is binding in things imitable and that by Divine Precept Ephes 5.1 observed for the Celebrating of Gods Publick Worship as a day set apart for that work as appears from Act. 20.7 1 Cor. 16.1 2. where we have not a meer bare Example or instance of the Churches meeting for once or twice to Gods Publick Worship on that day set down but also we have their constant custom of so doing clearly in both places imported yea further the last of these two Texts shews that that day was set apart for the Publick Divine Worship while it expresly requires the publick Collections of Charity for the Poor a Pendicle of the Publick Worship to be made on that day and shews that the same order was also given to other Churches as well as to them of Corinth And lastly the Holy Ghost hath recorded to us these singular Priviledges and peculiar Honour bestowed by Christ upon this first day of the week above all other days as also the Churches observing of it for Gods Publick Worship and that constantly and as a day set apart for that use and the like he doth not mention of any other day which is very observable What is all this for then for some reason uncontrovertibly and yet no other can be given or fall under imagination or else I intreat the Quakers to shew us it if they can But that the first day of the week is a day peculiarly set apart and sanctified by Christ for the Exercise of his Publick Worship and which he would have his Church peculiarly to regard as designed for that holy use beyond and above all other days as was accordingly done by the Apostles and Church in the pure Primitive times The change of the day then is most surely by Divine Authority But Secondly when Christ foretels the Disciples of the Destruction of Jerusalem and the Temple by Vespasian Matth. 24.20 which was fourty years and upwards after Christs Ascension and so it was long after the planting of the Gospel-Church and exautorating of the Ceremonial Law He bids them pray that their flight might not be in the Winter nor on the Sabbath-day There is a Sabbath-day both name and thing under the New Testament which Christ wills his Disciples to pray that their flight might not be thereupon because it would be grievous to them to be forced to travel for preservation of their natural Lives on that day which was Instituted for Gods Publick Worship and their Spiritual comfort Neither is it possible to get the Sabbath-day here mentioned meaned of every day seeing then they behooved either to flee on the Sabbath-day or else never Nor yet can it be meant of an uncertain day or some day Indeterminately for then the Disciples could not have known what day to pray that their flight might not be upon and Christs Exhortation had been vain and to no use or purpose which is most absurd and false This one Scripture proves a Christian External Sabbath-day against all Contradicters and that the first day of the week must be this Christian Sabbath-day appears from the Claim and Interest above declared which it hath under the New Testament unto that honourable Title and peculiar Denomination above all other days and that by Divine Warrant Thirdly There is a particular determinate day under the New Testament which hath by the mind and sentiments of the Scripture a peculiar relation unto the Lord Christ above all other days whatsoever and so it is separated from the common condition of all other days having a peculiar Divine relation which no other hath and thereby a preheminence and dignity before all of them and so it must be an Holy Day seeing common days are not separated from the condition of common days except we please to speak plain contradiction That there is such a particular determinate day under the New Testament is clear from Revel 1.10 where John says He was in the Spirit on the Lords-day which cannot be meant of every day seeing then he could not have been in the Spirit but on the Lords-day whereas it is most evident that John distinctly points at a particular day having some peculiar relation to Christ above all others But the Quakers like Dictators say that the Lords-day here is meant of an uncertain time called the Lords-day because of the Lords special appearing thereupon But their Commentary is most false and cannot agree with the Apostles Scope which is as to shew the certain Person Who received the Vision viz. John and the certain place of the World Where In the Isle of Patmos and the certain kind of frame Wherein While he was in the Spirit so also the certain kind of day or the certain day of the week whereupon he received the Vision and so an uncertain time cannot stand with the Scope Secondly Let the Quakers if they can prove that an uncertain time is here meant or else their Gloss upon the Text will be justly thought uncertain Thirdly Our Adjective does not very perfectly turn the word which in the Original Language is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Dominick or more clearly pertaining to the Lord which plainly imports a particular determinate day adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with it which is in the Text having a peculiar and stated relation to the Lord above others which by common right are his also Having dispatched the Quakers uncertain time I affirm that the Lords-day here is meant of the first day of the week determinately seeing it hath a peculiar interest into that Denomination above all other days whatsoever for it is the day of Christs glorious Resurrection and ceasing from the great work of Redemption whereof it is a Remembrance it is the day of his frequent appearings to his Disciples thereafter it is the day of his glorious pouring forth of the Spirit and enduing the Apostles with Power from on High it is the day set apart for his Publick Worship and observed also for that use by the Apostles and Church in the pure Primitive time and finally it is the day which the Holy Ghost hath particularly noted unto us as alone honoured by Christ and his Church with such peculiar Priviledges all which is before proved Seeing then the first day of the week hath upon so many special accompts so peculiar an Interest into that Denomination which no other can pretend to The Lords day here mentioned must be inevitably understood of the same seeing the
day of general judgment pag. 99. Conditions of the two Covenants described and distinguished pag. 187. A Confession requisite in a Church and why pag. 123. Our Confession of Westminster materially Scripture-sentence p. 128. Consequential fundamental errors do not Physically and Entitatively unchurch pag. 200. Consequential Scripture is Infallible Scripture-rule p. 63. Consequential Scripture necessary to prove Jesus the true Messias pag. 64. Consequential Scripture necessary against Idolatry pag. 65. Consequential Scripture not founded upon Principles of meer humane reason pag. 66. Consequential Scripture no addition to the Scripture ibid. Conversion wherein it essentially consists pag. 157. The Disciples converted before the first Gospel Supper pag. 97. The Covenant the same in substance under both Testaments p. 85. Courtesie and Capping lawful among Christians pag. 205. D ONe day of seven a sabbath-Sabbath-day Moral and perpetual pag. 104. Every day not a Christian Holy-day proved pag. 111. The Lords day mentioned Revel 1.10 not meant of any indeterminate day pag. 108. The Lords day meant determinately of the first day of the week ibid. Death described pag. 100. The Decrees of God are eternal pag. 141. Conditional Decrees in God depending upon conditions not by him determined vain and repugnant pag. 143. The Dictate in all men not the principal Rule pag. 33. The Dictate in all men not Essentially right ibid. The Dictate in all men subjected to the Scriptures pag. 35. A Dictate of the Spirit Immediate and Objective in no man p. 49. A Dictate within Immediate and Objective not needful pag. 32. Christ died not for all men but only for the Elect proved p. 138. A Directory of a Church distinguisht into two Notions pag. 120. A Directory warrantable in a Church pag. 122. Church Directories not Infallible pag. 123. A Directory formed rightly of a mixed nature depending partly upon Scripture general Precepts and partly flowing from Christian prudence pag. 128. E EFfective enlightning of the Spirit distinct from Objective p. 32. Effective enlightning of the Spirit sufficient without Immediate Objective ibid. Efficacy of grace not dependent on mans free will pag. 159. Efficacy of grace from whence pag. 161. The Quakers alternative Efficacy of grace confuted pag. 160. Christs enlightning of every man that comes into the world how to be understood pag. 154. F FAith the only condition of the new Covenant pag. 181. Faith not considered as a work in justification pag. 183. Fighting lawful for Christians against unjust Invaders pag. 204. Free will to Convert not in any unrenewed man pag. 159. Free will in unrenewed men to gracious actions inconsistent with the Efficacy of grace pag. 160. G EXtraordinary Gifts not an Infallible evidence of saving grace pag. 74. The Gospel not Properly but only Synecdochically called the power of God pag. 130. Grace without light proportionable can do nothing p. 156. Grammar described and explained pag. 3. Grammar lawful among Christians and necessary for some men pag. 4. How the Spirit Guides us into all truth pag. 42. H INward habits nourished and maintained by external means p. 41. Supernatural habits simply necessary for supernatural actions pag. 157. Holiness of Believers Children 1 Cor. 7.14 what it does import pag. 85. I SInning by meer Imitation confuted pag. 133. Infants have interest into the Kingdom of Heaven pag. 88. Immediate Inspiration of the Doctrine of grace ceased in the Church and not now upon any ground of promise to be lookt for p. 55. Interpretation of Scripture is needful in the Church pag. 52. Interpretation of Scripture is of Divine Institution and explained what it is pag. 55. Scriptures may be Interpreted by men whose gifts are fallible p. 59. Scriptures are the rule of Interpreting Scriptures pag. 58. The meaning of Scripture Interpreted by Scripture is Scripture-rule pag. 61. Interpreting of Scriptures is no adding to the Scriptures ibid. Justification how it is held by Protestants pag. 174. Justification how it is held by the Quakers pag. 175. Justification by inherent or inward Righteousness either as a cause or condition refuted pag. 181. K KIlling in just defence against the unjust Invaders of a Kingdom lawful vid. fighting lawful for Christians How the kingdom of God is said to be within us Luk. 17.2 p. 40. Knowledge in Divine things how it differs in renewed and unrenewed men pag. 37. L LAnguages how necessary to be learnt and why pag. 4. Christ as God was never under the Law pag. 212. How the Law is said to be written upon our hearts Jer. 30.33 pag. 38. Learning how necessary for a Minister pag. 5. Sufficient light in all men to Salvation confuted pag. 151. Light within all men not the principal Rule pag. 33. Christ how said to live in a true Christian explained pag. 213. Logick described and divided pag. 5. Logick a gift of God pag. 6. Logick lawful and necessary among Christians ibid. Lies reported in the Scripture not Scripture-sentence pag. 19. M MErit of good works pregnant with contradictions and confuted pag. 186. An External Ministery to continue to the worlds end in the Church pag. 60. N BY Nature all men are corrupt pag. 132. Natural men are not sufficiently enlightened to Conversion or Salvation pag. 151. Natural parts are necessary for a Minister pag. 202. O IT is not God that obeys God in us pag. 212. Ordination of our first Reformers in time of Popery was valid quoad substantiam pag. 199. Ordination in the time of Popery before the Reformation did not necessarily make these Ordained the Popes Emissaries p. 198. Ministerial Authority received by external Ordination pag. 202. P A Great difference betwixt Papists now and before the Council of Trent pag. 200. Perfection distinguished and described pag. 165. Perfection of degrees in this life confuted ibid. Perfection in a Moral sence not inferred upon the agent or action by Scripture writing pag. 171. Perfection not inferred from the acceptance of our good works ibid. Paul not perfect when be wrote to the Romans pag. 167. The persons in the God-head proved pag. 29. The persons in the God-head Eternal pag. 214. Philosophy described and explained pag. 8. Philosophy among Christians lawful pag. 9. Philosophy a gift of God ibid. Philosophy how rightly used and how not ibid. The Dictate within the principal rule of Faith according to the Quakers pag. 28. The principal rule the Scriptures not the Dictate within pag. 30. Psalms-metring requires not immediate Inspiration pag. 118. Psalms-singing of Divine Institution pag. 112. Psalms made upon sad lots may be Sung pag. 115. Psalms that are not our case may be Sung pag. 116. Psalms threatning Curses against notorious wicked men may be Sung pag. 117. What Psalms were sung in the Primitive Church pag. 118. Punishing of evil doers a duty incumbent to the Magistrates p. 205. Q QUakers Jesuitical and Popish in their Principles pag. 206. Quakers smell deeply of Supererogation pag. 208. Quakers great Slanderers pag. 206. A Quakers Minister described according to their own Principles pag.
spread in otherwise most pleasant and beautyful Gardens perpending also the meaning and Intention of the particular Providence conveying these Queries to my hand which by the prospect and veiw of its contexed Method and inferiour Circumstances seemed to call me either to give answer thereunto or else in so far betraying Truth by my silence to have been Interpreted either a Tacit consenter to the Doctrine 〈◊〉 the Adversaries which my Soul abhorrs or at least a Distruster of the Cause Professed by us and Impugned by them I could not but contribute my endeavors for vindication of the Truth and stopping of the Mouths of the reproachful Adversaries who like so many Rhabshakehs have in these Queries and others of their Blasphemous Papers disgorged as many lies against God and his Truth and as many slanders against the Church of God in Britain as if they had exchanged both Persons and Offices with the Father of lies and Accuser of the Brethren And who are these uncircumcised Philistines recouncing Baptism which is in the room thereof that they should defie the Camp of the Lord and Armies of Israel Is it because there is neither Sword nor Spear in our Israel that the Quakers have given so proud a Challenge and windy Defiance to all the Ministers in Scotland Nay I hope few of these are so ill provided or unworthy of their name and place but that without Reserves they dare sustain the Quarrel against the chiefest Luminaries and First-Magnitude Stars in the new Excentrick Quaking-world And whether I be a Minister or not its all a matter I hope by perspicuous and convincing Demonstration of the irresistible Truth in the following Survey so to detect their Fallacies explode their Errors and exterge their Calumnies as they shall not henceforth be so extravagant in their Challenges or prodigal of their Cartels against such a Party having all the Protestant Sister-Churches engaged in the same Quarrel Or if because a Fool beaten in a Mortar will not be wise they shall hereafter dare us with such another bragging appeal they shall but so much the more discover their own Nakedness to the world and that though with much Impudence they will still be Babling yet how Cowardly and Mightless they are for doing leaving thereby to our Cause the glory of Victory and to their own the due Infamy of an overthrow except they shall first dissolve and undo the Knots of my demonstrative Arguments in the following Survey In this ensuing Treatise I have endeavoured as much Brevity as may consist with Perspicuity having no where stood on inlarging Amplifications except where the right handling of the purpose doth necessarily require it nor have I Cited any humane Testimonies against the Adversaries seeing these they do not value except when they think they make for them especially ad hominem and therefore I would not have the work by the unprofitable accession of these to swell neither have I adduced any Argument lying far remote from the Principles because such long Deductions are by the unlearned more hardly perceived But after a brief state of the Question which the disingenuous Quakers almost every where pervert I have delivered a few evident Arguments thereby irresistibly establishing our Doctrine and overthrowing the contradictory Doctrine of the Adversaries and thereafter I propose and answer their Objections where except in some few Questions that under the same dress have been handled formerly betwixt our Writers on the one part and the Papists Anabaptists Arminians c. on the other part where the Objections are long ago abundantly answered by our Writers though even in these also I propose and and answer some of the chiefest together with these lately devised by the Quakers I adduce and Answer all that so far as I can learn they have to say against us or for themselves in defence of their Heretical Doctrine whereunto their following Queries relate which indeed comprehend the very Cardinal hinges and essential Principles wherein the very Life and Soul of Quakerism consists and wherewith it stands and falls The Scripture hath indeed fore-told us that in the latter days men shall bring in damnable Heresies even denying the Lord that bought them 2 Pet. 2.1 and that they shall give heed to seducing Spirits and Doctrines of Devils 1 Tim. 4.1 and shall not endure sound Doctrine but after their own lusts heap up Teachers to themselves and turn away their ears from the Truth and hearken unto Fables 2. Tim. 4.3.4 and that Heresies must be that these who are approved may be made manifest 1 Cor. 11.19 But as Christ says that offences must come but wo to that man by whom they come Mat. 18.7 So we may well say that though Heresies must be yet wo and a heavy wo to the Authors thereof for whatever Innocency some impious Fools Atheistically Sceptick in matters of Faith and the Principles of Religion do ascribe unto Heresie yet the Scripture doth far otherwise pronounce thereof calling it a work of the flesh Galat. 5.20 and a thing that overthroweth the Faith 2 Tim. 2.18 and a Doctrine of Devils 1 Tim. 4.1 and knitting and connecting Damnation swift Destruction and the Lake of Fire and Brimstone unto Hereticks false Teachers and false Prophets 2 Thes 2.11 12. 2 Pet. 2.1 Rev. 19.20 nor is there any Censure in Scripture more peremptory then that against Hereticks Tit. 3.10 and the Followers of false Prophets and blind Guides are in the same danger with the Leaders Jer. 14.15 16. Mat. 15.4 2 Thes 2.11.12 and surely Quakerism is one of the chiefest Heresies and most damnable Delusions that ever set foot in the Christian world For beside that by their rejecting of all manner of external Ordinances their denying the Scriptures to be the Rule and setting up the Light within for the Rule they do directly strike at the Foundation of all with one Blow overturning so far as they can the whole Rule of Faith and Duty and setting a New one of their own Invention in the room thereof Beside this I say this Heresie is a very Sink or an universal System of almost all the grosse Errors which hitherto have annoyed the Church of God as cannot be unknown to such as know the Errors which heretofore have troubled the Church and have occasion of Converse with the Quakers or of reading their Books And therefore people had need to beware of them Mat. 7.15 for their word eateth as doth a Canker 2 Tim. 2.17.18 Yet we do not look upon all of the Profession of Quaking in the same manner or as Constituted in the same Category of Degrees for we know that some of them are through simplicity and weakness seduced who may as yet peradventure obtain repentance to the acknowledging of the Truth and be recovered out of the snare of the Devil whose Recovery as it is one of the special designs of this small Treatise so we heartily pray God to make it successful for that end Others of them are
granting all this to be most true yet the Knot is not untied For how shall I know and discern an Imposture of the Devil meeting with my deceitful heart from the Dictate of the Spirit without some Rule to trie it by Thou wilt answer that the Dictates of the Spirit have a Self-evidence in themselves to assure that they are his Dictates and hereby they shall be known But first the Spirit does not now adays Inlighten us in that measure as to make us immediately Inspired and Infallible seeing George Keith himself may possibly both Speak and Write and so think too in a mixture for all his Spirit Secondly all men have not the Spirit to direct them Infallibly though he did do it to them that have him by an immediate Dictate Thirdly let the Dictate within have a Self-evidence unto him to whom it is actually presented yet the Devil a cunning Serpent and subtil Sophister and a great pretended Saint too when he transforms himself into an Angel of Light can present an Imposture unto another man that wants that Dictate or to him that had it at another time but now he at the time present actually hath not that Dictate with so much seeming Evidence as with the concurrence of a deceitful heart will make it be received for a Divine Truth for he had strong Delusions in his Treasury 2 Thes 2.11 or Efficacious as the word is which mainly consists in their seeming Evidence What shall we do now if we want a Rule to discern the one from the other by viz. we 'l fall into the Devils Catch-net as before the Scriptures were Written they were but very few that escaped his Snare whereas with the spreading of the Scriptures into the World the Worship of the true God and Religion grew also nor is the true God at this day Worshipped where the Scriptures are wanting SECT III. Answering the Quakers Objections First therefore they Object from Deut. 30.11 12 13 14. Where Moses affirms that the Commandment which he Commanded the Israelites was not hidden from them or far off but was nigh them in their Mouth and in their Heart Therefore the Light within in the heart is the Rule See this Objection in the Quakers Confession of Faith above-named pag. 136. Ans It is so manifest how straitly Moses Ties the Israelites to the external written Word of the Scriptures for which see Deut. 17.18 19 20. and 28.58 and 30.10 and 31.9 10 11. 12 13 26. and 32.46 That it is a wonder that any man can be so impudently Effronted as to urge this Text against Scripture-Rule and for Establishing the Light within for the Rule It is sure by the Scriptures Cited and by the Context of the place Objected that Moses straitly Ties them to the Scripture-Rule and so he cannot mean in the Text objected to absolve them from it or send them to the Light within as the Rule Therefore they cannot gain their point here Secondly Moses Means as Paul expounds him Rom. 10.6 7 8 9. compared with vers 5. of the easiness of the conditions of the Covenant of Grace in regard of the conditions of the Covenant of Works which both in themselves are more hard and difficult and also want that Promise and Efficacy of the Spirit which is joyned with the Covenant of Grace to make it effectual In which Sence it can make nothing at all for the Quakers Thirdly I grant that this Text further Imports that the Doctrine of the Scriptures Written by Moses was in regard of things necessary to Salvation in some where or other so perspicuous and plain that it was not hidden to these Israelites to whom he there Speaks but that they in some measure understood it viz. some of them with an External Historical and Grammatical Evidence only as men unrenewed others of them with a Spiritual Internal and saving Evidence also as renewed men who albeit the Object be the same yet they see with other eyes and another Evidence then the other But is there any thing here for the Government of the Dictate within Nay neither less nor more but on the direct contrary comparing 9 10. Verses there with 15 16 17 18. he ties them to the Scriptures as their chief Rule under the pain of Death and Perishing But the Quakers are so exact at consequences that they can infer from any Text a flat and direct contradiction to it self Their Spirit hates Logick Secondly They object from Jerem. Chap. 31. Vers 31 32 33 34. where God says He will make a new Covenant with the House of Israel and Judah not according to the Covenant he made with their Fathers when he brought them out of Egypt which Covenant they brake but this is the Covenant says he that I will make with the House of Israel after those days I will put my Law in their inward parts and write it in their hearts and they shall no more teach every Man his Neighbour and Brother saying Know the Lord for they shall all know me saith the Lord Therefore say the Quakers What needs Scripture-rule under the New Testament seeing the Law is written on peoples hearts See this objection in their foresaid Confession of Faith page 112. Ans First This Text will not serve the Quakers turn for all men whatsoever for these on whose hearts the Law here is to be written are also to have all their iniquities forgiven and to know the Lord as the Text says But these things come not to pass in all men whatsoever and so it cannot prove that the Dictat within is to be the Rule for all men whatsoever Secondly The Law was written in some measure upon the hearts of Gods People in Old Testament times and yet they were straitly tied to the external Scipture-rule as was even now shewed and so the writing of the Law upon our hearts does not absolve us from Scripture-rule more than them or establish the Dictat within for the Rule Thirdly The Law is never perfectly written upon our hearts in this Life as shall be proved at their Query concerning Perfection and the Scriptures are an effectual Instrument whereby God doth more and more write his Law upon the hearts of his People Psal 119.93 98 99. 104. Joh. 14.26 Joh. 20.31 Act. 17.11 12. Rom. 10.14 Eph. 6.17 2 Tim. 3.16 Seeing then the Word of God written in the Scriptures is an Instrument by which God writes his Law upon our hearts enlightning instructing renewing correcting us albeit he can work without Instruments if so he pleases it is evident that this Text of Jeremiah is so far from overthrowing the External Rule of Scripture that on the contrary it includes it 's subordinate influence in the writing of the Law upon the hearts of People as a thing requisite seeing the Instrument of any work is requisite to the work till it be finished Therefore Fourthly We say that the Prophet is there comparing the new Dispensation of the Covenant under the Gospel
the Church and to be by Her observed till Christs coming again at the day of general Judgment and that for shewing forth his Death until then which notwithstanding is not a Gospel-Ordinance Instituted by Christ it's a horrid contradiction to say so Is this the Spirit of Revelation I should say of occaecation and fascination that the Quakers boast of Oh miserable Guide and grand Cheat who instead of a plain Path as he pretends doth thus conduct them continually into the dark mists of Cimmerian Clouds or rather into the Chimerical Desarts of Utopia where all their Principles seems to concenter in the common place of Contradiction But say the Quakers here Is that a standing Command or is left to People seeing it 's said As oft as ye eat this Bread and drink this Cup do it in Remembrance of his Death and for shewing forth his Death till he come again Was this Coming to the end of the World Or was it till his coming to dwell in his Apostles c. See their Heretical Confession of Faith where they harp the same string page 26 27 77 78 79 80. Ans O miseri Quae tanta Insania cives Quis furor here is a whole heap of Romantick Fictious and Phantastick Dreams For first here they alledge that Christ did not dwell in his Apostles when the first Gospel-Supper was Celebrated and the same they also largely insinuate in their Confession pages 72 74 75. and so they behoove to be all at that time unregenerated Men meerly in Nature seeing Christ by his Spirit dwells in all Regenerated Persons and Believers as these Scriptures witness Rom. 8.9 10. 2 Cor. 13.5 Galat. 4.6 1 Joh. 3.24 But it is most false that Christ did not dwell in his Apostles when the first Gospel-Supper was Celebrated and that they were then unregenerated Men seeing Christ plainly declares that they were clean though not all Joh. 13.10 by this meaning of Judas the Traitor And again he affirms that they were clean through the Word that he had spoken unto them Joh. 15.3 and again he says that they had received the Word of God and kept it and knew surely that he came out from God and that the Father had sent him Joh. 17.6 7 8. and these are things which Flesh and Blood never revealed unto them and the natural Man cannot discern Matth. 16.17 1 Cor. 2.14 It is indeed true God had not at that time when the first Gospel-Supper was Celebrated furnisht the Apostles with the extraordinary gifts of the Spirit to accomplish them for their extraordinary work that ensued but that was done at the Pentecost but that Christ did not Spiritually dwell in them before the Pentecost the Scriptures cited declares to be false And as for that which Christ says to Peter Luk. 22.32 When thou art Converted strengthen thy Brethren it is not meant of the Conversion of his state as if he had been at that time unregenerated but it is meant of his Conversion from a particular Fact or his Rising after a Fall as beside what is already said is clear in the Text it self for Christ there tells him that he had prayed for him that his Faith might not fail which intimates that he then had Faith and that it should not be totally extinguisht by the temptation he was to meet with seeing Christs prayers were always heard Joh. 11.42 Secondly They thereby insinuate That the Gospel-Supper should be allowed to none but unregenerated Persons in whom Christ dwells not who will surely take it unworthily and eat and drink their own Damnation therein 1 Cor. 11.29 for they do not here deny but acknowledge that the Apostles were by Christ admitted to the Gospel-Supper before he came as they would have it to dwell in them but they will not have them partaking of it after Christ is once come to dwell in them alledging that to be its period and term day but Christ dwells in all Regenerated Persons as is proved Therefore they allow the Gospel-Supper to none but Unregenerated Persons who cannot discern the Lords Body nor shew forth his Death which is not a bare Historical Remembrance of a thing past but consists in our Spiritual feeding by Faith upon Christ Crucified and the application by Faith of him and all the benefits of his Redemption to our selves in our thankfulness to him for so great benefits and in our love towards him and each other which things Unregenerated Men meerly Carnal cannot do Rom. 8.7 8. 1 Cor. 2.11 14. So then the Quakers in this point do directly contradict the Holy Ghost who requires 1 Cor. 11.25 26 29. that none come to the Gospel-Supper that cannot discern the Lords Body and shew forth his Death Thirdly They thereby alledge That there is not a standing Command left to the Church for Celebrating the Lords Supper which I have shewed to be most false from Luk. 22.19 and 1 Cor. 11.23 24. in both which places we have a clear Command set down Do this in Remembrance of Me which Command seeing it was never to this day repealed or else let the Quakers shew where that is Recorded must be as yet standing still in force otherwise they may as well say that all the Commands are repealed together without any ground as that this is repealed and not standing when they can shew us no ground for it from the whole Word of God Fourthly They thereby alledge that the coming again of Christ mentioned 1 Cor. 11.26 and which is no where else in all the Scriptures mentioned upon this purpose is meant of Christs coming to dwell in his Apostles viz. at the pouring forth of the Spirit at the Pentecost after which time they will not deny that Christ dwelt in them as their Confession of Faith owns pages 72 73 74 75. albeit they plainly teach that he did not dwell in them before that time But it 's impossible that Christs Coming again mentioned there 1 Cor. 11.26 should be meant of Christs pouring forth of the Spirit or coming at the Pentecost seeing Christs coming at the Pentecost was already past long before the writing of that Epistle to the Corinths whereas his coming there mentioned is held forth as a thing meerly future and not past now it 's a flat contradiction to say a thing meerly future and not past is already past and so his coming again mentioned in the Text of the Corinths cannot be meant of his coming at the Pentecost Again The Eucharist was Celebrated by the Apostles and the Church after the Pentecost when Christ either dwelt in the Apostles or else never Act. 2.42 and 20.7 1 Cor. 10.16 and 11.28 Therefore the period of the Gospel Eucharist could not be at the pouring out of the Spirit at the Pentecost What Did not Christ dwell in these Corinthians whom Paul writes to seeing they were sanctified in Christ Jesus and justified in the Name of the Lord Jesus and by the Spirit of our God and they were Temples to the