it is I my self meaning your Lord and Master and likewise after his ascention Act. 22. 8. And I answered who art thou Lord and he said unto me I am Jesus of Nazareth whom thou persecutest to these many more might be added to evidence that by Lord in the Text above 〈◊〉 man hood of Christs person is to be understood at least not to be excluded For in ver 11. Christ saith I am Alpha and Omega the first and the last here Alpha and Omega are explained by the terms Of the first and the last that is to say the Lord Christ is the first to wit subsisting in the beginning with God and equal with the Father and the last having taken the 〈◊〉 of a Servant i. e. of the meanest man and so last in reputation Phil. 2. 6 7. Third part Which is and which was and which is to come the Almighty by the distribution of the threefold time is meant as Aretas and Brightman on the 4th verse the trinity of persons which is or I am as in the first part are here of the same import and do refer to the Father Exod. 3 14. and which was to the Son Joh. 1. ver 1. And which is come to the Holy Ghost Iohn 16. 8 13. The Almighty This last word of the verse denotes the omnipotency eternal essence and Godhead of Christs person the sum of both sc 1. 11. verses above do reveal unto us only two things 1. The union of the two Natures in the person of Christ namely that he was and is true God and true man in one person 2. The Trinity of persons in the unity of Essence Now Francis doest thou think that either of these things containing the true sense of the Texts alledged by thee will prove your cause That a Quakers pretended Saviour within him is the true Christ surely thou canst not be so bruitish as to think so but rather the contrary sc That it is the false Christ the Devil this Conclusion made Patience an impatient Bullock she being unable to forbear any longer calls to me What quoth she dost thou make our Christ within us to be the Devil To her I made Answer saying that I did solemnly and with much reverence as in the presence of God to whom I must shortly be accountable for my words declare that I do most assuredly know that a Quakers pretended Christ within him is the false Christ the Devil whom ye ignorantly believe in and worship and with whom ye will be damned in Hell if ye repent not to this most serious Declaration she made no reply at all But F. E. forthwith replied saying Thou hast no warrant from the Scripture thus to speak I told him that I had sufficient warrant from the Scriptures to make good what I had in the fear of God declared and forthwith I alledged the words of Jesus Christ of Nazareth himself Ioh. 8. 24. I said therefore unto you that ye shall die in your sins this Scripture silenced him likewise and thereupon I told him that the true Christ had stopt his mouth Let me here add some other Scriptures for some further warrant as Ioh. 3. 18. He that believeth not sc on the Son of God sent into the World ver 17. is condemned already that is he is as sure to be damned as if he was actually in Hell and in ver 36. He that believeth not on the Son sc boâ—n of Mary Luk. 1. 35 shall not see life but the wrath of God abideth on him likewise in Luk. 19. 14. And his Citizens hated him sc the Son of Man the Saviour ver 10 and sent a message after him saying we will not have this Man to reign over us let it be here well Noted that the true Christ calls those Citizens his Enemies and such Enemies as he would destroy ver 27. But those mine Enemies which would not that I the Son of Man ver 10. above should reign over them bring hither and slay them before me in Mark also Chap. 16. ver 16. He that believeth not sc on Jesus risen from the dead ver 9. shall be damned Now Frank didst not thou speak under the Power of Satan when thou didst so openly and confidently affirm that I had no warrant to speak as I did when I spake to thy fellow-Labourer in the work of the false Christ The next Bolt was shot by William Bullock and he tells us The Light makes manifest lifting up his voice lowder and lowder crying out tell me tell me the true and real meaning of those words the Light makes manifest I surely thought that his lowd Lowing and Bellowing was to prevent my asking of him where those words might be found in the Scriptures which I did forbear to ask because I knew his Answer sc t is Scripture Answ 1. I told him that he was at his old trade of mangling the Scriptures and then shewed him wherein namely that it was not the Light maketh manifest but whatsoever doth make manifest is Light which the â—ext made to appear in Eph. 5. 13. But all things that are reproved are made manifest by the Light for whatsoever doth make manifest is light 2. By Light here we are to understand a Sin-reproving-light inasmuch as the latter part doth interpret the former part of the verse sc But all things that are reproved are made manifest by the Light i. e. by the Light of Scripture whence Paul argues thus for whatsoever doth make manifest in a way of Reproof is light sc Scriptural light as before for the written Scriptures are frequently described by Light Psal 119. 105. Thy Word is a Light unto my path Isai 8. 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Here the written Word such was the Law and Testimony is the only manifesting and so determining-light either for reprehension or satisfaction in cases of error and doubts and the reason of it is assigned by the Apostle 2 Tim. 3. 16. All Scripture is given by inspiration of God and is profitable for Reproof for Instruction or manifestation and hereunto agrees the words of our Lord and Saviour Joh. 3. 26 21. For every one that doth evil hateth the Light neither cometh to the Light lest his deeds should be reproved But he that doeth truth cometh to the Light that his deeds may be made manifest 1. By Light in these verses Christ understands the Doctrinal-light contained in the written Scripture of the New-Testament which was preached by him and his Apostles hence it is that the Lord Christ Joh. 8. 12. and his Apostâ—es Mat 5. 14 are called the â—ight of the Wonld 2. That this Light doth reprove ver 20. and manifest ver 21. well then William thy â—emâ—â—d is granted thee namely that the true and real meaning of the Text 〈◊〉 by thee is this to wit That the light of Scripture doth make reproved evils manifest or evils
that is to say Christ in you by Faith is the hope of Glory to be revealed 1 Pet. 5. 1. though it be Christ in you the Hope yet not the Merit of Glory And therefore by Christ in you the hope of glory we are not to understand either present Glory or our glorious Saviour to be in us Hereupon F. Eastlack shoots this bolt to wit that the Deity was within him meaning that the Deity only was the true Christ and his Saviour to which I Replied that the essential general presence of the Deity was in Cats and Dogs as well as in him and therefore if the presence of the Deiâ—y only were the Saviour it might be so in these as well as in him forthwith he cryed out saying Thou hast spoken Blasphemy I told him that I had not spoken Blasphemy but good Divinity and then proved it to be so by the Testimony of the holy Apostle Act. 17 24. God that made the world and all things therein he giveth ver 15 to all life and breath and all things here hence I inferr'd That as the Deity was not included in any thing or creature so nor was it excluded To which F. E. returned saying I thought quoth he that thou hadst meant otherwise this Answer was like himself But for asmuch as some of the Quakers have as I am informed since affirmed sc that F. E. did me no wrong in charging me with Blasphemy as above I shall therefore endeavour some further satisfaction in in this matter As from the Prophet Jeremiah Chap 23. ver 23 24. Am I a God at hand saith the Lord and not a God afar off can any hide himself in secret places that I should not see him saith the Lord do not I fill Heaven and Earth saith the Lord. All these Questions are resolved into this one Position namely that the Deity is omnipresent in all things every where The Divine Being filleth all things and places for though he be not circumscribed by any thing that is made nor limited to any place yet it is not excluded from any place creature or thing This saith Mr. Carils on Ier. 23. above is a Mystery which indeed we are not able to comprehend by reason but we must take it down by Faithâ— which gives credit to the Word of God and perswades the heart that the report therein made is a Truth But if any ask how the Deity may be said to be every where and in every thing and creature that is made I Answer This Mysterious and astonishing Question with Augustine Epist 55. ad Dard. who affirms That the Deity is wholly every where and in every thing for the Godhead cannot be divided or parted That it is whole within all things and whole without all things no where included no where excluded containing all things contained of nothing yet not at all mingled with the nature of these things nor defiled with their pollutions There is a Truth in all these Assertions for the Deity is infinite and indivisible and therefore wheresoever the Deity is he is all and altogether filling all places creatures and thing in heaven hell sea and earth as Psal 139 7 8 Job 11 8 9. Isai 43. 2. And therefore their Teacher F. E. hath not only wronged me but much more the God of Truth and which was implied by himself when he said as above to wit I thought thou hadst meant otherwise But befoâ—e he making good this Assertion sc That I had not spoken Blasphemy I discoursed the words of the Psalmist Psal 139 7 8. Whether shall I go from thy presence David was so far from imagining that any such place could be found that in the very next words he concludeth God to be every where by an innumeration of all places saying If I ascend up into Heaven thou art there if I make my bâ—d in Hell thou art there if I take the wings of the morning and dwell in the outermost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me that is there shall find thee efficaciously present with me Here VV. VVilkinson interrupted me saying We own Gods presence in heaven and hell now forasmuch as I well knew the Leger demains of Seducing Quakers denying any special or distinct place of heaven or hell but what was within themselves I askt him whither his God whose presence he owned in hell were saved or damn'd in hell to which he made no reply presently but being often urged at last he said I will not tell thee and afterwards he answered I leave it to thee this Answer was no other than a silly shift to hide his Equivocations least they should have been unmasked and then confuted by the Scriptures of truth this undoubtedly was the ground of his silence which is the more remarkable because this Wilkâ—nson is one of their baffling and prating Quakers But I pass this and proceed to the second Scripture repeated by him to wit 2 Cor 5. 16 Though we have known Christ after the flesh yet now henceforth know we him no more I Answered that the word Flesh is not here taken for the humane or mankind nature of Christ 1. Because ver 15. The Saints are exhorted to magnifie the body of Christs flesh sc That they which live should not live to themselves but to him that died for them and rose again Now it was the Body of Christs flesh which died and rose again from the dead and therefore the Apostle doth not â—n this Scripture deny the knowledge oâ— Christ after the flesh but he doth deny to kâ—ow i. e. in a special manner to love them who pretend to be Saints yet seek their own interest more then Christs Hence 2. Paul infers yea Though we have known Christ after the flesh i. e. after worldly greatness and honour creature Pomp and Dignity in which sense Flesh is understood in 1 Cor. 1. 26. Not many wise men after the flesh not many Noble not many Mighty sc after the flesh are called in this sense is Flesh in the alledged Text above to be understood as if the Apostle had said while we were unbelieving Pharises we expected the Mesias to come in external state earthly Glory and Majesty but being now converted to the Faith of Christ we have laid aside those fleshly thoughts and apprehensions of Christ after which we know him no more this is as I said the mind of Paul in reference to Christ after the Flesh in the Text of Scripture above it doth not therefore advantage their cause of an Idol-light within their pretended Christ and only Saviour I did expect some return from W. W. but he made none Then F. Eastlack said The Scripture saith It is Christ in you meaning therefore we are not to know Christ after the Flesh I told him that I had more then once made Replies to those words which had as I hoped given full satisfaction to the Christian Hearers but this poor
stands in representing God three wayes 1. It is a made Image 2. It is a true Image 3. It is very near and likely Image which appears not only in the spiritual and immortal nature of it but in rectitude of Mind Will Affections Members all pure and righteous conformed to Gods will Eph. 4. 24. which evidently proves that the Soul cannot be God the Creator it being made as above it must be a Creature and consequently a created substance and therefore not after a Quakers gross and absurd manner of speaking God in whole or in part Again When God breathed into Adams liveless body he breathed not himself because he was there before for God is in every thing excluded out of nothing as before evidenced whence it undeniably follows that into Adam's liveless body God breathed not himself but mans reasonable Soul which is mans proper form and without it Man is not a Man So much for the first Scripture The second Scripture Eccles 12. 7. Then shall the dust return to the Earth as it was and the Spirit shall return to God who gave it Herehence they argue The Soul of Man is God in part for God is a Spirit Reply 1. Though God be a Spirit yet every Spirit is not God An Angel is a Spirit Heb. 2. 14 but not God so though the Soul be a Spirit yet it is a made Spirit as afore observed likewise hereunto agrees Isai 57. 16. For the Spirit should fail before me and the Souls which I have made Souls are of Gods making and therefore a created not uncreated substance besides to say that God is a Spirit and the Soul of Man is a Spirit therefore the Soul is part of Gods essence is not only false but a most silly inference for there is multiplicity of signâ—fication in words and here lies the fallacy Spirit sometimes signifie God Joh. 4. 24. and sometimes the wind Ionah 3. 8. Now it s no good inference thence therefore God and the Wind are the same howbeit here is some of a Quakers Divinity 2. The scope and import of the Text it self above excludes this their Interpretation For. 1. When it s said the Spirit shall return it notes a passing from one place to another which cannot be said of the Essence of God for that being infinite filleth all places at once 2. To God that gave it Now according to the Rules of right reason the Giver and the Gift are distinct 3 When the Dust the body returns to the Earth then the Spirit the Soul shall return to God that is to Gods only and alone disposing either to Weal or to Woe for Eternity according to what it hath done in the body whether it be good or evil 2 Cor. 5 10. in this sense it is that the Soul returns to God which Truth the Scripture points us unto as with the finger in the examples of Dives and Lazarus Luk. 16. and therefore to affirm the Soul returns to God as a part of God is absurd and sinful with a witness for it renders God defective till the Soul returns making him a finite not an infinite God The third Scripture Act. 17. 27 28. Though he be not far from every one of us for in him we live and move and have our being Reply I have already and fully granted that the Essential presence of God is in Heaven and Earth and all created natures yet I do herewithal say though all created Natures are in his and his in theirs but yet his uncreated nature and their created natures are ever distinct and different theirs finite and bounded his infinite and boundless not included in nor excluded out of any thing for God is infinitely beyond their beings lives and motions where never any created nature was nor ever shall be otherwise he is not God infinite furthermore the very Text of Scripture above alledged confutes their inference for it expresly saith God is near to everyone of us and gives this Reason for it because in him we live move and have our being so then this very expression sc That God is but near to us plainly shews that he is not us nor we him The fourth Scripture 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine Nature whence the Teaching Quaker doth conclude that the infinite and indivisible Godhead is divided into parts thus senseless are they of the grossest absurdities Reply 1. This place of Scripture doth only signifie that the participation of the divine Nature is by a reception of the promised multiplication of grace and peâ—ce ver 2. so that the Text asserts no more but this namely that they partake of the divine Nature who are partakers of the grace and peace promised these being divine qualities are of a divine Nature called the Communion of the Holy Ghost 2 Cor. 13. 14. If this be the genuine and proper sense of the Text how far is it from proving the Soul of man to be part of God To clear this matter yet a little more Consider 2. The Divine Nature may be taken in a twofold sense as 1. For the essential nature of God which is Rom. 1. 20. his eternal power and God head in this sense the divine nature is infinite and indivisible and as such no man can partake of it 2. The Divine Nature may be taken for the gifts graces and comforts of spirit flowing from Christ man in whom they are without measure Ioh. 3. 34 being daily given from him to his Members now it is in this last sense that the Apostle Peter speaks of the Divine Nature above and therefore not to be understood in a Quakers sense for the Deity or Godhead this twofold signification of the Divine Nature being hid from the lost ones causeth them to call the Soul still the Idol-light the Deity in part no created substance not discerâ—â—ngâ—h bidâ—ous Blasphemies which attends this their Principle for if the Soul of man be God in part then the essence of God would be subject to change anâ— passion yea which is worse to sin for so the Soul of man is in this 〈◊〉 thâ—se Blasphemiâ—s are the unavoidable consequences of the Souls being God in pâ—rt I pass this and proceed to the second part of the Principle to wit a Quakers infallibility Reply To the second part a Quakers infallible Spirit within him their spirit of infallibility or infallible spirit is grounded upon the Souls being God in part but this hath been proved to be erroneous and highly Blasphemous the other is therefore of the same nature Chips of the same block yea this their Principle of inâ—allibility shews us the rise and original of their Religion I have long bought their infallible light within to be no other then the Pope without we may not think it s for nought that there are so mâ—ny exact resemblances between the Idol light and the Idolatrâ—us Pope I shall give you