it Hear O Israel Jehovah our Elohims is one Jehovah Here is Trinity in Vnity And we read that the Prophet Isai 6. 8. Heard the voice of the Lord saying who will go for Vs this Vs denotes more persons then one likewise in Gen. 1. 26. the Elohims spake each to other and said let us make Man surely then the Trinity cannot be as some dream sc distinctions and relations only but reall existences in the essence of Jehovah for distinctions and relations are such as cannot speak but the Elohims spake each to other as above noted Obj. If it be said the plural number Vs takes in all as well as the number three Answ It doth so but when God hath determined plurality to three it is time then to settle and to be certain that there are no more which is confirmed Mat. 28. 19. Baptizing in the Name of the Father and of the Son and of the Holy Ghost that is to believe in obey and worship the Father in the Son and the Holy Ghost here you see are three in the divine Nature that do live understand will and act and here it s plainly revealed that they are so distinct that the one cannot be the other Indeed the Socinians the Quakers Brethren in this thing do deny the Holy Ghost to be a person and say It is the power vertue and efficacy of God the Father if so then the Scripture above Mat. 28. 19. must be read thus Baptizing them in or unto the Name of the Father of the Son and of the vertue power and efficacy of the Father to be believed in obeyed and worshipped which sounds absurdly utterly disagreeable to reason But above all it is inconsistent with the Scriptures of truth as in Ioh. 1. 4. And the Word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten of the Father and in ver 18. No man hath seen God at any time but the only begotten Son which is in the bosome of the Father he hath declared him and in Iohn 14 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name These Texts of Holy Scripture do shew us that the Father begets the Son the Son is begotten of the Father and the Holy Ghost proceeds from both Furthermore when the Lord Christ was Baptized Mat. â— 15 16 17. the Father was heard and not seen the Holy Ghost in the form of a Dove seen and not heard and Christ the Son both seen and heard the Father saying of Christ this is my Son and the Holy Ghost descending and lighting upon him which is a most clear demonstration of their real and personal dictinction Again in 1 Joh. 5. 7. For there are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Now if they be three then they must be in some respect more then one and not the same besides it argues weakness to quarrel the Phrase Persons for as much as the Person doth Grammatically tria necessaria sunt ut aliquid persona dicatur signifie first second and third which makes three this only by the bye for illustration rather then evidence though we do not find this Phrasiology in the Scriptures sc Trinity of Persons yet this is not a sufficient ground to deny it for though we have not the words yet having the things signified in and by the words it ought to satisfie a rational Saint as for the things signified the Texts above are fair and plain affirming there are three that bear Record or witness now to bear witness is properly the office and act of a person or persons Qu. Whether the Father the Son and the Holy Ghost are declared as three distinct witnesses Answ Yes that they are so may appear by the testimony of these Scriptures Joh. 8 18. I am one that bear witness of my self and the Father sent me beareth witness of me and Joh. 15. 26. But when the Comforter is come whom I will send unto you from the Futher even the Spirit of truth which proceedeth from the Father he shall testifie of me here we have the Father Son and Holy Ghost witnessing that is to say the Comforter sent the Son sending and that from the Father which proves them to be distinct witnesses and by good consequence to be distinct persons herewithal let it be well observed sc To deny as Teaching Quakers do the Trinity of persons in the unity of the Godhead is in down right terms to deny that there is a God for the Scripture inspired of God saith These three are one Therefore to deny the Trinity is to deny in Unity which is Atheistical so much in Answer to the requests oâ— some of the Lords people in Barmudas With whom I shall now in a few words leave my hearty well wishing advice beseeching them and all the rest of the Lords People there to be ever mindful of the Blessed Apostles resolution Act. 21. 13. I am ready to die for the Name of the Lord Jesus Christ a most gracious as well as noble resolution and fit for every good Christians imitation which is indeed 〈◊〉 lâ—ss then the standing against the Gates of Hell by bearing witness to the holy Truth of God O let us rather burn then â—ow to that Idol light which the Romish Nebuchadâ—zzar haâ—h set up in Teaching Quakers Oh let us rather die for the Name of Jesus Christ of Nazareth then leave the Mark of the Beast citeer within or on us rather let us lose our heads from our shoulders then renounce that saving head who is ascended up into the Heavens above O let us rather effuse our dearest blood and die glorious Martyrs then live Apostates from and die persecutors of Jesus of Nazareth And for your constant incouragement herein let us heartily learn the Apostles inspired Lesson Rom. 8. 7. In all these we are more then Conquerers through him that loved us FINIS
Reply The charge is only to be As perfect not So perfect let it be observe â—here that As is only a note of likeness or quality in which respect the meanest Saint upon Earth is like his Father in Heaven i. e. as to the likeness of Quality for he hath of the same pure and perfect nature being made partaker of the divine nature 2 Pet. 14. And Paul exhorts the Philippians Chap. 2. 5. Let this mind be in you which was in Christ the meanest Saint hath the same mind in reference to his new nature that is in God himself that is he is like to God who begâ—tteth all his Children in his own likeness Eph. 4. 24. But in regard of the likeness of Equality thus no man is like the Father or the Son in the degrees of these perfect or pure Qualities the most pure Saint is not Equal to God the Father in this or that or the other which is infinitely pure and perfect in him this interpretation is only proper to the Text of Scripture above which speaks not of a perfection from sin though the Father be perfect from all sin yet the Evangelist hath not asserted it in this place and therefore deductions of freedome from sin in the Saints of God in this life cannot from thence be draâ—n nor ratâ—onally argued The sixth Scripâ—ure Rom 6. 18. Being then made free from sin Reply To be made free from sin may not be understood of a freedome from a Being of sin in this life but only of a freedome from the Reign and Dommiâ—n of Sin As the Apostle explains it in ver 12. Let not sin reign in your mortal boaus and in ver 14. Sin shall not have dominion over you that is â—e shall not be the Servants of sin as it is implied in ver 22. and so to be free from sin is to be free from a voluntary subjection in will or work to the commanâ—ing motions of corrupt and sinful nature ver 16. It s most certain it cannot be understood of a freedome from sin simply and absolutâ—ly for in Châ—p 14 10. 7. The same Apostle chargeth sin both upon the weaker and stronger Saints why dost thou judge thy Brother this judging was the sin of the weaker Christians or why dost thou set at thy Brother this setting at nought the weaker Brother was the sin of the stranger Christians well then there can be no state of perfect freedome from sin in this life As the same Apostle in the same Chapter hath inserted ver 7. For he that is dead is free from sin The seventh Scripture Rom. 8. 4. That the righteousness of the Law might be fulfilled in us Reply In us That is in our nature in general Heb. 2. 14. not in our particular persons Rom. 8. 3. I have given a large return to the sense of this place of Scripture in the dispute pa's 15 16 c. where I do refer the Reader The eighth Scripture Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their Hearts and their Conscience also bearing witness and their thoughts the main while accusing or else excusing one another Reply There is naturally in all men as such a light of direction two manner of wayes 1. By the Law written in their hearts for which the Apostle is here express for when the Gentiles meaning the unconverted Gentâ—â—s which have not the Law do by nature or Natural Ligâ—t the things contained in the Law these having not the Law formally published or Preached to them are a Law unto themselves which shew the work of the Law written in their hearts their conscience also bearing wiâ—ness c. And as all have a light of direction from the Law written in their hearts or in the Book of natural Conscience So also 2. They have a light of Direction from the Law of Creation or from that which is written of God in the Book of the Creature And Paul makes this light the ground of the righteousness of God in that dreadful revelation of his wrath Chap 1. 18 against all ungodliness and unrighteousness yea for this very reason because that which may be known of God is manifest in them or to them ver 19. For God hath shewed it to them the whole is though all men have not a light of direction from God so powerful as to change them and make them holy much less perfect without sin yet they have a Light so clear and full as is enough to make them guilty And when they refuse to follow this Light of Direction in the Book of the Creature Chap. 1. 20. in doing what is right then follows the second Light to wit the Light of conviction their natural Consciences troubling them or as Pauls phrase is their thoughts accusing them because they have done that which is not right which plainly argues the imperfection of sin and not a perfection from any much less from all sin in Men as Men. The ninth Scripture Phil. 3. 15. Let us therefore as many as be perfect be thus minded Reply The word Perfect here may not be taken for a perfect freedome from sin for Paul ver 12. saith in effect that he was not perfect from sin which may appear by the 11th verse If by any means I might attain unto the Resurrection of the dead now the estate which accompanies the Resurrection from the dead excludes all sin the Saints shall then be legally perfect this the Apostle aimed at ver 14. and used all means to accomplish ver 13. but he could not attain it as he doth confess in the 12th verse Not as though I had already attained either were already perfect meaning with that perfection from sin which accompanies the Resurrection of the dead so then Paul doth not only deny himself to be perfect from sin but withal inferres such an estate of perfect freedome not to be attainable in this life by any meer Saint because it attends the Resurrection from the dead which is sufficiently evidenced from the foregoing verses he grants a Gospel ver 15. but denies a legal perfection ver 12. if so then the phrase Perfect in the 15th verse above cannot be understood in a Quakers sense for Paul's being perfect from sin we may not affirm that of Paul which he himself effectually doth deny without manifest wrong to the holy Spirit Besides the Term Perfect let us as many as be perfect may be aken as learned judicious Authors have averr'd for some ripeness and growth in matters of Christianity as in the Jewish Discipline there were two sorts of Learners Beginners these did only exercise themselves in the first principles of religious matters and while they were but endeavouring Beginners they were accounted weak or imperfect in Christianity then there were others that had made some progress in and
Walking sc Zecharias and Elizabeth ' his Wife ver 5. in all the Commandments and Ordinances of the Lord blameless here the Quakers think they are perfect Saints Reply The word Blameless doth not as the Quakers would have it signifie Sinless before the Lord but Rebukeless before men in this World no man can be so blameless as to be sinless in the sight of God 't is true we read Numb 23. 21. He hath not seen iniquity in Jacob that is not with an eye of revenge but pity God saw iniquity in Jacob his people but not so as to destroy them which was the unwearied design desire of Balack the Princes of Moab ver 17. in which sense the not seeing of iniquity in Jacob is only meant Indeed at the glorious second coming of the Lords Christ then the persons of the just shall be sinlesly blameless before the Lord as in 1 Cor. 1. â— That ye may be blameless in the day of our Lord Jesus Christ in that day of Christs coming in glory the Saints shall be found of God in peace without spot and blameless 1 Pet. 3 4 14. but not thus in this life nevertheless I willingly grant that Believers may walk in all the Commandments and Ordinances of the Lord blameless that is to say rebukeless in regard of Men this is verified by the Apostle Phil. 2. 15. That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as lights in the World in which sense alone Zecharias and his Wiâ—e Elizabeth were blameless for Zecharias was so far from being perfect without sin that he was found at the very time that the words above were uttered of him guilty of the great sin of Vnbelief and for it was punished with dumbness Luk. 1. 20. Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou dost not believe my words Obj. Here the Quaker will be apt to say But there is no sin charged upon Elizabeth so that she might be perfect without sin Ans 1. The phrase Blameless on which the Quaker puts his whole stress may refer to an Unbeliever yea to a persecutor of Jesus Christ of Nazareth Phil. 3. 6. Touching the righteousness which is in the Law Blameless even then when Paul was graceless he was blameless this I have only noted by way that Teaching Quakers may plainly see that the word Blameless simply in its own nature will be so far from proving perfection of Grace that it will not prove any truth of Grace 2. It will not therefore follow that Elizabeth was perfect without sin because there is no mention made of her sin let it be well observed that in the 6th verse above They are both said to be righteous and blameless even then when the best of them both was guilty of actual sin now if the expressions of Righteous and Blameless were applicable to Zecharias when he was under sin then the same expressions sc of Righteous and Blameless will not argue her to be more free from sin then her Husband there being the same reason for the one as for the other to deny this were to destroy the rules of right reasoning besides death took hold of her as well as of him which is the wages of sin Rom. 6. 23. 3. If the Term Blameless should prove Zecharias and Elizabeth in their life time sinless or perfect without sin it would prove the Scriptures of God sinful which to assert were Blasphemy for the Holy Scriptures do utterly deny such a blamelesness or freedome from sin in Mortals As in Eccless 7. 20. For there is not a just man upon the Earth that doth good and sinneth not that is that sinneth not in doing good the Spirit doth say simply that there is not a just man that sinneth not but a just man that doth good and sinneth not intimating that in our most religious Actions there is some mixture of sin hence the Prophet Isai 64. 6. That all our Righteousness is as filthy rags Noting to us that no righteous work of ours is so pure but there is some taint and filth of sin cleaving to it which without a Mediator in the rigor of the Law would be damnable so then though the action as to the matter be not sinful yet there is some sin in the Action this difference is exprest Exod. 28. 38 where the High-Priest is said to bear the iniquity of the holy things holy things in the matter of them yet iniquity in the manner of performing them Rom. 7. 18. How to perform that which is good I find not here hence it is that we read 1 King 8 46. If they sin against thee for there is no man that sinneth not and again 2 Chron. 6. 36. For there is no man that sinneth not whence the Apostle James Chap. 3. 2. For in many things we offend all he saith We including himself though an eminent Saint and an Apostle of great holiness All of us offend in many things and many of us in all things likewise our blessed Lord and only Saviour teacheth the choicest of Gods Children to pray unto their Father in Heaven for dayly and continual pardon of sin Mat. 6 12. There is in all true Believers a cursed root of bitterness which God doth mortifie but not nullifie in this World 't is subdued but not removed 't is cast down but not cast out though Grace makes the combat yet death only makes the conquest over sin I proceed to the Quakers Second Principle To wit That the written Scriptures are not 1. The Word of God 2. Nor the infallible standing Rule of Faith and Life Reply 1. VVhereas they say The written Scriptures are not the Word of God if thereby they mean the Scriptures as expressed by humane tongues or as written or printed with ink and paper by the art of the VVriter or Printer if so considered we do not affirm the Scriptures to be the VVord of God But as the Written Scriptures do declare the mind of God to us so the matter therein contained is the declarative VVord of God as in Heb. 1 2. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last dayes spoken to us by his Son Qu. What hath the Son of God spoken touching the Scriptures Ans He tells us that the Scripture is the VVord of God Mark 7. 13. Making the Word of God of none effect Here the Son of God calls the fifth Commandment in the written Scriptures the VVord of God and in Iohn 2. 22. They believed the Scripture the word which Jesus had said Also Ioh. 10. 34 35. And Jesus answered them It is written in your Law I said ye are Gods if he called them Gods unto whom the word of God came and the Scripture cannot be broken Note in these Texts
pretended by thâ—e falls short of maintaining your cause as it respects the first part of the charge which â—id appear on a due examination of the Text it self in this man 〈◊〉 to wit Exam. By the Spirit of Life in Christ Jesus we are to understand the Spirit which the Father gave him as the Son of Man without measure Ioh. 3. â—4 Ioh. 1. 6. Now from this fulness of Spiritual Life in Christ Paul received such a degree of it as made him free from the Law i. e. from the reign and demâ—nion of sin and from Death Rom. 6. 12. 14 i. e. from the power of natural death Note that the Spirit in the Text above is seâ—â—own two wayes 1. By the Subject in whom it is that is in the Manhood of Christs Person 2. By the Effect it is a spirit of life if this life be not from Christs fulness conveyed into us we are but dead men spiritually dead in sins Eph 2. 1. But when the spirit of 〈◊〉 from Christs unmeasurable fulness is derived to us tâ—en we feel its law or power weakening and abolishing the Law i. e. the strength and Authority of sin in us and thereby sin hath now no reigning domineering power in or over us nor can it condemn our persons and thus we are â—reed from the Law of sin death Note Not so â—reed as if we were simply delivered from both or either of these as that we cannot afterwards sin and die but the meaning is sin cannot rulâ— or exercise a command now over us nâ—r can it damn â—s nor can the natural death hurt us now tell me William whether there be ought in this third Text of Scripture alledged by thee that doth in the least though never so much strained prove this first part of the charge against you to be false for the mind of the Apostle therein is plain and evident viz. that the law of the Spirit of life inherent in us hath only a virtue to eat down the Law or commanding power of present sins and to destroy the power of our natural death what I pray thee is in all this to prove a Quakers pretended Saviour within him c. surely William either thou art very silly thy self or thou didst think thy hearers to be so After him steps F. E. again and said the Scripture saith of Christ I in thee and thou in me but he could not tell us where to find the Scripture that said those words of Christ Answ That I did not remember any such Scripture for manner and foâ—m as spoken by him to wit I in theâ— and thou in me but this Parret must prate as he hath been taught howbeit if it might be supposed not granted that Christ had said to any particular person I in thee and thou in me It must needs follow that the person of Christ wâ—s without not within him to whom he then spake and the person of Christ being the Believers only Saviour this allegation could not concern the charge before us T is true we read in Joh 17 23 I in them and thou in we that they may be made perfect in me i e. in oneness of affection for so it is interpreted in the last clause of the same verse sc and hast loved them as thou hast loved me also in Joh. 14. 20. and you in me and I in you these words do only signifie the reciprocal love that shall be fully experienced between Christ and his members at the glorious resurrection of the just as it is implied in the former part of that verse At that day namely of Christs second comming in glory ver 18. ye shall sc at that day know that I am in my Father i. e. in his love and you in me i. e. in my love and I in you i. e. in your love ver 21. Now Francis if thou dost mean either of these Scriptures thou wilt be still at a loss for it was the man Jesus Christ which spake to his Disciples and it is very strange that thou wilt produce a Christ for evidence in whom you do not believe it s a sign that thou art almost spent I do not remember that he made any reply to ought said by me as above but as a mask for their nakedness he urged another Scripture not naming where as to the chapter or verse to wit Christ saith of hâ—mself I am Alpha and Omega Rev 1. 1. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come The Almighty after the reciting of this Scripture I expected an Argument to be drawn from thence by the Disputant to prove the thing for whâ—ch he brought it But it seems Franks Seducers could never make him capable of formal Argumentations which defect constrained me to insist upon the explication herein more fully and distinctly enlarged of those Texts of Scripture which for the most part were only repeated by the titular Disputants and that many times after their own most presumptuous mode and manner adding or diminishing contrary to Gods command Deut. 4. 2. But I proceed to the Text it self Ans The place of Scripture above sc Rev. 1. 8. consists of three parts First part I am Alpha and Omega in these words Christs creating power is Metaphorically expressed being the first and last letters in the Greek Alphabet which by a figurative speech are applied to any beginning and end and are here interpreted by the next words namely the Beginning and the Ending which Phrases do signifie unto us Christs divine Nature eternal Power and Godhead as in Joh. 1. ver 1. In the beginning was the Word and the Word was God sc God the Son and in Col. 1. 16. All things were created by him his dear Son ver 13. and for him sc for his glory as the ultimate end Rom. 11. 36. this therefore is the meaning of I am Alpha and Omega that is Christ is the efficient cause of all things and the end also whâ—ther all things are referred that he hath at first created all things and that for his own glory alone Second part Saith the Lord which words denote Christ the faithful promiser for all the promises of God are in him 2 Cor. 1 20. in him i. e. in the man hood of Christs person Col. 2 9. hereunto agrees the title Lord. which is mostly appropriated to Christs humaâ—e nature as before his Birth Luk. 1 43. And whence is this to me that the Mother of my Lord should come to me and on the day of his birth Chap 2. ver 11. For to you is born this day a Saviour which is Christ the Lord and afterwards Joh. 13. ver 13 14. Ye call me Master and Lord for so I am If I thou your Lord and Master have washed your feet Also after his resurrection Luk. 24. 34 saying The Lord hath risen indeed and hath oppeared to Simon ver 39. Behold my hands and my feet that
Saviour an out side Christ an unscriptural phrase and no Saviour the reason of this Question is Because we read that our blessed Lord Jesus Christ whipt sundry persons honestey then thy self and for a lesser offence as in Joh. 2. 13 to 17. And Jesus went up to Jerusalem and found in the Temple those that sold Oxen and Sheep and Doves and the Changers of Money sitting And when they had made a scourge of small Cords he drove them all out of the Temple and said unto them make not my Fathers house a house of Merchandize Do thou now consider if our Lord Jesus Christ made at Jerusalem a whip of small Cords and with it did whip the people for abusing the Temple which was but a Type or Figure of the humane or mankind nature of Jesus Christ which is testified in ver 19 21. Destroy this Temple and in three Dayes I will raise it up But he spake of the Temple of his Body in which all his Fathers true Worship was to terminate as it appeareth by comparing some Scriptures the 1 Kings 8. 30 44 48. And hearken thou to the supplication of thy Servant and of thy People Israel when they shall pray towards this Temple i. e. towards the Temple in Jerusalem for the words were uttered by Solomon at the Dedication of the Temple and in the faith hereof Daniel prayed Chap. 6. 10. His Windows being open in his Chamber towards Jerusalem and thus it was in those dayes with every true Believer in all forreign parts of the world they did worship the Father in his Son with their faces towards the Temple in Iervsalem yea Ionah in the belly of the Fish Chap. 2. 4. Yet I will look again towards thy holy Temple Now if in the judgement of Jesus Christ the people deserved to be Whipt for abusing but the shadow of Christs Man-hood how much more dost thou O Will. H. deserve whipping as well as thy late Brother Iames Naylir that hast abused the Holy substance the Temple of Christs blessed body this is a far higher offence it is so Great in respect of men that it destroyes not only their peace in this World but that eternal peace for the World to come indeed ye present your selves a peaceable People calm Saints and as you stile your selves the meek Lambs of God but I can assure you that the persons which Jesus Christ whipt out of the Temple were far more praceable then your selves for they were but externally uncivil towards the Temple a shadow or figure only of the Body of Christs flesh but thou art Blasphemously rude yea ye make it your profest Religion to derogate from the true humane substance of the Lords Christ and with a brazen forehead and â—eared Conscience vilifying the holy thing born of Mary called the Son of God what greater violence can be offered to a true Christians peace Paul exhorts Christians 1 Tim. 2. 2. To pray for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godliness and Honesty which Christian Prayers the Magistrates are bound in Conscience to Answer in their practice which they cannot do so long as such Peace breakers and open Transgressors 1. Of Godliness in respect of Gospel Ordinances 2. Of Honesty in respect of Allegiance are tolerated by them howbeit I do not thus speak in respect of the poor ignorant Seduced Quakers the generality of that Sect being such in these Islands but to thy self and all such Soul-Seducers Now W. Harriot if the Christian Magistrate should follow our Lord and Saviours Example herein don't thou cry out Persecution if thou dost the Scourge which Christ made of small Cords will tell thee that thou art mistaken it being a correcting of the Nocent no persecuting of the Innocent and for thy better satisfaction in this weighty matter do thou consider what he was that made that Scourge of small Cords and withal made such good use of it and thou wilt find that he was sc 1. A Prince that had Magistracy and Ministry radically resident in himself as the Son of Man 2. Though it were so yet he alwayes refused to act as a Magistrate except it were in this one particular case of whipping or scourging the abusers of the Temple in the holy City of Jerusalem Quest Why should a lawful Magistrate scruple to follow Christs Example upon such open Dâ—riders and Blasphemous Contemners of him whom God hath exalted to be a Prince and our only Saviour rendring him most vile sc An out-side Christ no Saviour to the proud and ignorant the Materials of this Synagogue yea hereby increasing the number of those which break the peace both of God and the King in regard of Godliness and Honesty as above So much for the Question propounded The next Prater was William Wilkinson he repeats some of the Apostles words Col. 1. 27. Christ in you the hope of Glory which Text they wrest by forcing this sense upon it viz. That Christ in us is our present glory and glorious Saviour I Answered 1. This enforced sense doth destroy the true nature of the Word Hope for it only quickens a Believer to the lively expectation of the promised glory Tit. 1. 2. In hope of eternal Life or glory which God hath promised Likewise Gal. 5. ver 5. For we through the Spirit wait for the hope of righteousness by Faith well then the office of hope is to look at some good to come as Rom. 8. 25. If we hope for that we see not then do we with patience wait for it which shews us that this Grace of Hope is not exercised about things present as Quakers falsely gloss but only about something future for it is a waiting Grace 2. As the forced sense above doth destroy the nature of the Word Hope so it doth the genuine nature of the phrase Glory which signifies Eternal Life Tit. 1. 2. above which is in reversion or expectation as the Apostle witnesseth 1 Pet. 5. 1. I who am a witness of the sufferings of Christ and also a partaker sc by Faith of the Glory that shall be revealed 3. If the entire Clause in the Scripture above alledged Col. 1. 27. be duely considered it will plainly shew us that the sense afore imposed by them is antiscriptural for the whole clause in the Verse runs thus which is Christ in you the hope of Glory which is they usually leave out refers to the former part of the verse namely The riches of the Glory of the Gentiles which Riches Christ in you the Hope of Glory Note that it was the person of Christ which was the Riches of the Glory of the Gentiles as well as of the people Israel Luk. 2. 32. again the Lords Christ is called the Riches of glory and the unsearchable Riches among the Gentiles who is said ver 17. to dwell in the heart by Faith so that the mind of Paul in Col. 1. 27 is explained in Eph. 3. 17.
inherit the Kingdom of God how can it be affirmed that the same true flesh shall be raised to enter upon that inheritance perhaps this improvement he had forgot 2. These inferences are not only defective but contrary to the true Nature of a Resurrection which denotes a taking up of that which was laid down It must hence follow sc If the same body that dies be not raised up but another kind of body it cannot be a Resurrection as above Moreover If aâ— the Resurrection it be not the same but another body then that body which actively and passively honoured God in this world shall not according to Divine Promise Col. 3. 4. be glorified with Christ in the World to come but another body shall be there glorified which never did or suffered any thing for God's honour and to which God never made any Promise yea that body which wickedly sinned lived and dyedin finall impenitency and unbelief Shall not according to Divine threatning Matt. 25. 41. be for ever tormented but another body shall which never sinned nor was ever threatned be eternally dammed in hell with the Devil and his Angels These inavoidable consequents are no less than high blasphemies against the Justice Truth and Righteousness of God Himself especially in that Scripture of sacred truth 2 Cor. 5. 10 We must all appear before the Judgment seat of Christ that every one sc the same whole man may receive the things done in his body according to that he hath done whether good or bad And the Lord Christ assures us John 5. 28 29. The hour is coming in the which all that are in the Graves Are there any other bodies in the Graves then the same bodies which were put into them shall hear His voice And shall come forth they that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation thus in Matt. 25. 46. also Proved 3. That by Flesh and Blood in that place of Scripture above is not meant the substance of Flesh and Blood the parts of a Man's body as now it is But it is to be understood of the sinfull qualities of Man's Nature that are to be done away as in other places Rom. 7. 18 24. Chap. 8. 1 6 7. Gal 5 17 19 24. Flesh doth signifie or of naturall Flesh and Blood of which the body is now composed and made up as such it is corruptable and cannot enter into the Kingdome of Heaven and thus Paul expounds it as in the latter clause of the same 50. verse Neither doth corruption inherit incorruption That is corruptable Flesh and blood or flesh and blood that hath the Seed and Principles of Corruption shall never enter into the Kingdome of Heaven such flesh and blood is unfit to wear the Crown of Glory as our Souls must be changed before they can be fit for Glory so also must our Bodies from their natural estate to a spiritual for at the Resurrection our bodies shall not be raised natural corruptable bodies but spiritual incorruptable bodies and as such they will be fit for Glory in the Kingdome of Heaven as it s illustrated ver 52. And the Dead shall be raised incorruptable and we shall be changed but how the next verse sc 53. tells us This corruptable must put on incorruption Note This Mortal must put on immortality well then though the body of Man be now natural corruptable and mortal flesh and blood and as such unfit for the Kingdome of Heaven But in the Resurrection the body will not be so for it will then be spiritual incorruptable immortal flesh and blood and being so qualified it will be fit to inherit the Kingdome of God Having thus Answered I expected some return but they were all silent Thereupon Capt. John Hubbart Sherrif with the Iustices of Peace as Representees of the Christian part of the Assembly came forth towards me and openly declared That they were fully satisfied with my Proofs and Answers The Quakers being thus regularly found Guilty of the whole charge the vast Assembly was forthwith peaceably dismissed READER I Have been earnestly Requested by some of the Lords People in these Islands to make some Replies to three or four Erroneous Principles not Discussed in the Disputation Held and Professed by most Quakers To wit 1. That there is a state of perfect freedome from sin in this Life 2. That the matter contained in the Scriptures is not 1. The Word of God 2. Nor the infallible standing Rule of Faith and Life 3. That the Soul in Man is God in part and so Infallible 4. The denying of the Trinity sc three persons in one Deity These corrupt Principles maintained by most Teaching Quakers I have on Request as above considered and made some Replies to each particular distinctly as in their order afore expressed 1. Principle That there is a state of perfect freedome from sin in this Life Alledging that the Scriptures do testifie the same as Job 1. ver 1 8. 22 Psal 37. ver 37. 39. 1. 119. 5. Mat. 5. 48. Rom. 6. 18. 8. 4. 2. 15. Phil. 3. 15. Eph. 3. 19. Luk. 1. 6. That I might herein give some satisfaction I have considered the above-mentioned Scriptures one after another in their asserted Order The first Scripture Job 1. ver 1 8 22. There was a Man whose Name was Job and that man was perfect Reply to the 1st verse By Perfect here we are not to understand a Legal perfection such as Adams before the Fall though it be contended for by the Teaching Quakers and affirmed by them as possibly attainable yea actually attained by many of their Friends in this Life but the Spirit doth not in any one of these verses express no nor in end Iobs perfection from all sin in this life nor did Iob so understand it witness his own confessions Chap. 9. 20. If I justifie my self my own mouth shall condemn me if I say I am perfect it shall aâ—so prove me perverse That is to say if I justifie my self by the actings and expressions of my life my Mouth would condemn me so if I say I am perfect in the thinkings and sâ—cret motions of my heart it would prove me perverse Caril in locum and in Chap. 10. 6. Thou enquirest after my Iniquity and searcheâ—t after my sin likewise in Chap. 42. 6. Wherefore I abhor my self and repent in dust and ashes but to put the word Perfect in ver 1. out of all doubt it is explained in the 8th vese above There was none like him in the Earth a perfect and an upright man which referred to that Generation in which Iob lived So we read of Noah Gen. 6. 9. That he was a just man and perfect in his Generations in like manner consider Iob in the time and age wherein he lived there was none like him in the Earth for Godliness and uprightness hence for any man to infer that either Noah or Iob were
adds Walk in the Spirit and ye shall not fulfil the lusts of the flesh for the spirit of Faith 2 Cor. 5. 13. Purifying the heart Act. 15. 9. doth by that means not only resist occasional prejudices or Lustful desires of revenge but begets also a composure of offences and a healing of injuries which are apt to arise from one Saint towards another hence the Apostle infers walk in the Spirit that is saith Calvin in loc be ye exercised therein wrestle in Spirit against all prejudicial returns of the flesh following the motions sayings and actings of the Rule of the Spirit which is the inspired word for 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost and in so doing saith Calvin ye shall not fulfil the lusts of the flesh i. e. of corrupt sinful nature as in the 16th ver above asserted surely then the Spirit of God doth not send us from the written rule to a Quakers Spirit their Idol Light within as the only infallible rule of Faith and Life 2. Arg. The Spirit was before the written Scriptures and therefore the Spirit in us ought to be our Rule for Faith and Life Reply We know that Seducing Quakers teach because the Spirit is anticedent to the Scriptures therefore none can walk in the Scriptures till they walk in the Spirit the Consequence is as lame as a Teaching Quaker is blind however it is granted that the Spirit is anticedent to the Scripture in respect of time or as to the revelation of the Scripture howbeit the Scriptures are before the Spirit in respect of aid assistance thus the Apostle 1 Pet. 1. 12. But unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven which Text of Scripture clearly shews that the Holy Spirit in respect of special help and assistance is subsequent to the Scriptural Gospel Preached this receives further confirmation from the Prophet Isai 8. 20. To the Law and to the testimony the written word if they speak not according to this word it is because there is no light or beam of the Spirit in them fairly intimating that the Spirits walk in a way of aid is in the paths of the Scriptures and consequently no Christians can walk in the Spirit unless he first walk in and by the Scriptures Again Joh. 7. 38. He that believeth on me as the Scripture hath said but this spake he of the Spirit ver â—9 sc of the power and help of the Spirit as subsequent to the Scriptures and in Luk. 5. 17. And as he Christ was Teaching the Power sc the Spirit of the Lord was present to heal them likewise Joh. 16. 13. When the Spirit of truth is come he will guid you into all truth that is into all Scripture Truth so then though the Spirit be anticedent to Scriptures in regard of Revelation yet in respect of aid help and assistance which is the matter in hand the Spirit is subsequent to the Scriptures and in this sense the Holy Scriptures are the infallible standing Rule of Faith and Life Rom. 1. 2. 2 Tim. 3. 15. 3d. Argument That there was a Rule of Faith and Life long before the Scriptures were written Therefore the written Scripture is not the Rule of Faith and Life Reply This Consequence also is weak and infirm it doth not therefore follow that the wrâ—tten Scripture is not our Rule because there was a Rule before the Scripture was written For this is that which we affirm sc That the matter contained in the Holy Scriptures is the only infallible standing Rule of Faith and Life which matter now contained in the written Scripture is the same with that which was before the Scriptures were written for when God revealed himself by visions Dreams c. It was still the sâ—me Gospel matter even the same that is expressed in the written word of the New-Testament There hath not been since the Gospel was Preached to Adam Gen. 3. 15. any increase of Gospel truths in respect of essentials but only in respect of explications though the manner of conveyance is different then and now yet the matter or Gospel Doctrines conveyed is still the same T is true from Adam to Moses more then 2000. years the People of God had no word written yet they had a word given from God to be their Rule else their Worship would have been like a Quakers Will worship A contrived or devised Worship to pacific or please God he could never bear with had not the Law of Sacrificing and the like been by Gods institution and appointment the Lord would have rejected it now though Sacrifices which typed out Christ were offered before the Law of Sacrificing was written yet not before the Law of Sacrificing was given for it was given from the beginning as all other parts of worship were being carried from one to another by tradition from the Fathers to the Children as in the holy stories of the Patriarchs it doth appear as it were from hand to hand till at last the Laâ— was written and the Scriptures penned by Moses well then though the Rule they had before was not an institution written yet it was an institution sent forth given by God himself which Rule of Faith and Life then given was I say again as to the matter therein contained the same with the instituted Rule written now then all that ye Teaching Quakers have said is no more but this sc That you deny this way of written Scripture to have alwayes been the only way of Gospel-conveyance and from thence ye pretend to advance and extoll your unwritten Scripâ—ure that Idol light within that thereby ye may the more craftily throw down the Scriptures inspired of God surely this Plot cannot be from the spirit of the true Christ but from your own as the Lord knows blind rotten and wicked spirit which tells you that you are no further bound to obey the written Scriptures then your Light that false Christ within shall make you willing to obey Arg. 4. That the Spirit is not to be tried by the Scriptures but the Scriptures are to be tried by the spirit therefore the spirit not the Scriptures is our standing Rule for Faith and Life Reply The Father of lies cannot make a greater lie then that which is contained in this Argument for it plainly makes the inspiring Spirit and the inspired Scripture to be of different natures which is contrary to the many Scriptures of truth afore asserted there 's not any Quaker that hath to this day produced one Text of Scripture to make good this Argument where is that place of Scripture to be found which saith the Scriptures are to be tried by the spirit doth not the spirit it self require us 1 John 4. 1. not to believe every spirit but to try not the Scriptures but the spirits i. e. spiritual