of Faith to be Preached or Professed his Argument should be also false and as false is this way of reasoning that because the Baptisme is one therefore that one Baptisme is only the inward of the Spirit excluding the outward Baptisme of Water or as to say therefore it is only the outward Baptisme of Water excluding the inward Baptisme of the Spirit Now as the one Faith mentioned Ephes 4.5 Suppose is meant the inward Grace or Virtue of Faith in the hearts of all True Believers doth not exclude the Doctrine of Faith outwardly Preached and Professed so nor doth the inward Baptisme of the Spirit suppose there meant Eph. 4.5 exclude the outward Baptisme of Water both being true and one in their kind as the inward Grace of Faith is specifically one in all true Believers but numerically manifold even as manifold as there are numbers of Believers so the Doctrine of Faith is one in its kind though consisting of many parts therefore to argue as W. Penn doth that Baptisme is one in the same sense as God is one is very inconsiderate which would infer that though God is one in specie yet that there are as many Gods numerically as Believers And notwithstanding that in Ephes 4.5 it is said there is one Baptisme yet it is not said there or elsewhere that there is but one Baptisme for another place of Scripture mentions Baptismes in the Plural Number Heb. 6.2 And indeed as weak as their Argument against Water-Baptisme is from the Scripture words one Baptisme no less weak is their Argument against the outward Supper practised with Bread and Wine in commemoration of our Lord's Death because of the Scripture words one Bread 1 Cor. 10.17 for in that same verse Paul tells of one Bread in a very different signification even as far as the Church of Christ is not Christ we said he being many are one Bread but doth it therefore follow that there is no other Bread than the Church nay for they are all partakers of that one Bread which is Christ and there is a third Bread that he mentions in the same Chapter which is neither the one nor the other one Bread and that is the outward Bread that they did eat v. 16. the bread which we break is it not the Communion of the body of Christ Even as Christ said concerning the outward Bread that it was his Body to wit Figuratively so by the like Figure it was the Communion of his Body but not the Body it self which too many have been so foolish as to imagine that the outward Bread was Converted into Christ's real Body and as if Paul had foreseen that many would become so foolish and unwise as so to imagine therefore to caution against any such folly he had said I speak as to wise Men judge ye what I say But whereas many of the People called Quakers by Bread in that part of the Verse the Bread which we break is it not the Communion of the Lord's Body Will have to be meant not the outward Elementary Bread but the Body of Christ it self in this they are under a great mistake for that would render the words to have a most absur'd Sense as to say the Body of Christ is the Communion of his Body but the Body is one thing and the Communion of that Body is another and it were as little sense to understand it thus the Body of Christ is a Figure of the Communion of his Body therefore the true sense of the words is the outward Bread which we break is a Figure or Sign of the Communion of the Lord's Body But these Men are under another great Mistake as if by the Lord's Body here were not meant his outward Body that was Crucified and Raised again but the Life which is the Light in them and in every Man whether Believer or Unbeliever But of this great Error I shall have occasion hereafter to take notice only at present let it be remembred that by the Body of Christ in these above-mentioned words is to be understood the Body of Christ that was outwardly Crucified Dyed and rose again and is a living Glorious Body which is the Body of the second Adam the quickning Spirit of the Virtue of which all true Believers partake and by their having the Communion of his Body whether when eating the outward Bread so that they eat with true Faith or when they do not eat yet believing for the Communion of his Body is not confined to the outward eating they have the Communion of his Spirit also and enjoy of the manifold Spiritual Blessings of Grace Life and Light sent and conveyed into their Hearts by and through the glorified Man Christ Jesus who hath a Glorified Body and though this Communion of Christ's Body is hard to be expressed or to be demonstrated to Man's reasonable understanding yet by Faith it is certainly felt and witnessed with the blessed Effects of it causing an encrease in Holiness and Divine Knowledge and Experience in all true Believers nor is there any thing in this Mystery or any other Mystery of the Christian Religion that is contradictory to our reasonable understanding But yet a little further to let them see the folly of that Argument from the Scripture Phrase one Baptisme and one Body when Paul saith Eph. 4.4 There is one Body and one Spirit it doth not bear this Sense as if the Church were but one numerical Body or one single Man or as if there were no Body of the Man Christ in Heaven though some of their Teachers have so falsely argued that because the Body of Christ is one therefore Christ has no Body but his Church and as false should their Arguing be there is but one Spirit and that Spirit is the Holy Ghost therefore the Man Christ hath no Soul or Spirit of Man in him and therefore Believers have no Spirits or Souls of Men in them that are Created Rational Spirits both which are most false and foolish consequences also when the Scripture saith there is one Father and one is your Father it would be a very false consequence to infer that therefore we have never had any outward or visible Fathers and as false a consequence it is from one invisible Baptisme of the Spirit to argue against any outward and visible Baptisme or from the outward visible Baptisme being one in its kind to argue against the invisible and inward Baptisme which is one in its kind also this is an Error called by Logicians a Transition from one kind to another as because there is one kind of Animal on Earth called a Dog therefore there was not any thing else so called whereas there is a Fish that hath the same Name as also a Star in Heaven SECT VI. BUT whereas W. Penn in his above mentioned Argument saith first we know and they confess that they were in the beginning used as Figures and Shadows of a more hidden Spiritual Substance Ans In this
he is very short and defective in his Expression they were both appointed and used in the beginning I mean from the time of Christ's Resurrection and Ascension to be Figures and Signs of Christ's outward Body that was broken for us on the Cross and his Blood that was outwardly shed In the first place and consequently of the inward Graces of the Spirit and Benefits coming to Believers by his outward Body and Blood and by the Man Christ wholly considered both in Soul and Body and whereas he saith 2. They were no longer to endure than till the Substance was come All this sheweth W. Penn's great Misunderstanding of the Nature of these Institutions both of Baptisme and the Supper as if they only signified some inward hidden Virtue which he calls a more hidden and spiritual Substance that was to come and so were only as he calls them in his Defence of his Key called a Reply to a pretended Answer c. Prenuniative and forerunning Signs but were not commemorative Signs as well of things past as of things present for this is utterly false that Water in that Baptisme which the Apostles used after Christ's Resurrection and Ascension was prenunciative and not commemorative for on the contrary it was not simply prenunciative but commemorative as commemorating and signifying the Blood of Christ that had been shed outwardly for the Remission of our Sins and the same commemoration and signification had the Wine in the practise of the Lord's Supper and the Bread that was broken in the Supper signified after Christ's Death and Resurrection his Body that was outwardly broken on the Cross and that outward practise was Instituted by Christ for a Memorial of his Death and Sufferings which all true Believers in Christ ought to have fresh and lively in their Minds to which the outward practise both of Baptisme and the Supper is of great use and the more frequent the practise of the Supper is being duly used as with Faith Reverence and Devotion the more profitable it is Therefore said Christ as oft as ye eat this bread c. As if one did say as oft as ye Pray with true Faith and Fervency it turns the more to your Spiritual Advantage And though the Spirit of Christ in true Believers is the great and principal rememberer unto them yet he oft doth remember them in the use of that outward Practise using it as a means and blessing it unto them even as the Spirit useth the frequent outward Institutions and Exhortations that Ministers give to Believers as a means and blesseth that outward means unto them also the more to quicken and enlighten them and as Peter said to stir up the pure mind in them by way of remembrance which was the end of his Epistles and also of Paul's Epistles unto the Churches and therefore it is but weakly and falsly argued by many of the People called Quakers and their Teachers the Spirit in them is their remembrancer and they have the more hidden and invisible substance in them and therefore there is no use of these outward Signs to them for this Argument has the same force against all outward Teaching and External Acts of Worship And indeed as I have oft observed and considered the chiefest Arguments used by these Men against these outward Practises of the outward Baptisme and the Supper may be as much brought against all outward Teaching and External Acts of Worship and against all use of Books yea of the Holy Scriptures themselves and the like may be said of these Arguments that are commonly in the Mouths of the People called Quakers that Bread and Wine and Water are carnal things and visible which may be touched tasted handled whereas the Scripture saith touch not tast not handle not which are all to perish with the using and the kingdom of God is not meat and drink but righteousness peace and joy in the Holy Ghost Again we look not at things seen for they are temporal but at the things unseen which are eternal and Col. 3. If ye be risen with Christ seek the things which are above and set your affection on things above not on things on the earth but Water Bread and Wine are things on earth and let no man judge you in meats and drinks Col. 2.17 which are a shadow of things to come but the body is of Christ All these and the like Scriptures I say may with as great show of reason be brought against all good Books and outward Teachings Instructions Exhortations yea against the Books of the Holy Scriptures which G. Fox hath called the Carnal and Earthly Letter that he touched and handled as much as Water Bread and Wine and is visible and consequently by their Argument is not to be look'd into nor is the Scripture nor the best of words uttered in Speech or Written the Kingdom of God or the hidden invisible Substance as neither Water Bread and Wine yet all these have their use when duly used on a Spiritual Account for as words signifie and hold forth Christ and the inward and spiritual Benefits that Believers have by him to the outward hearing so do these other hold forth Christ and his spiritual Blessings to their Sight Tast and Feeling for which reason antient Writers did call the outward Baptisme and Supper verbum visible i.e. the visible word God having so appointed it in his Wisdome that the Knowledge of Divine and Spiritual things after a sort should be given to us by outward Signs and Symbols that affect our Senses and by our Senses as by so many Doors and Windows should be let into our Souls by means whereof through the inward Operation of the Holy Spirit the inward and Spiritual Faculties of our Souls and Minds are awakened and enabled to apprehend the Spiritual things themselves whose Symbols and Emblems these outward Elementary things are And none of these Scriptures above mentioned have any relation to the outward Baptisme and Supper which were the Institutions of Christ but to such outward things the observations of which were after the Commandments and Doctrines of Men as not only the Jewish Rites but Gentile Customs and Traditions also were touching Meats and Drinks and other things which the Apostle calls Col. 2.20.21 22. the Rudiments of the World which as they are of a perishing nature so the use and service of them but so is not the use and service of the outward Baptisme and Supper which is a holy Commemoration of our Lord's Death and Sufferings and of the great benefits we have thereby tending to excite our ardent Love and Affections to him and to raise them up to ascend to him in Heaven therefore though true Believers at Christ's command use the outward things yet neither their Minds nor Affections are set on them but on him and the heavenly Blessings they have by him which holy Commemoration we should not let dye or perish in us but keep alive for our spiritual Benefit and Advantage
Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed no less to the Principles of the Christian Doctrin of Christ and Oracles of God which therefore by his Argument being Elements are to be thrown aside As for his other Arguments in those two Treatises against the outward Baptism and the Supper they are no other that I can find but such as are above mentioned in my Reply to those of William Penn and Robert Barclay and therefore one Answer will serve both to them and him PART II. SECT I. The Arguments against the outward Supper examined and Refuted THus having finished my Examination and Refutation of the Arguments of the above mentioned Persons against Water-Baptism and the outward Supper in general I think fit to bring to the like Examination what R.B. hath more particularly Argued against the outward Supper as being not any longer to continue but until Christ's inward coming to arise in their Hearts and give a plain Refutation of the same In the beginning of the Chapter or Head wherein he discourseth concerning the Body and Blood of Christ although he saith truly that the Communion i.e. the Participation thereof is inward and Spiritual yet he was under a great mistake to affirm that the said Body and Blood of Christ whereof true Believers do participate is only inward which he afterwards explains to be that Light and Seed in every Man as he expresseth plainly in several places as p. 61 of the above said Treatise and p. 65 where he saith and that Christ understands the same things here viz. John 6. by his Body Flesh and Blood which is understood John 1. by the light hath enlighteneth every man and the life c. And p. 77. he chargeth it to be an Error to make the Communion or Participation of the Body Flesh and Blood of Christ to relate to that outward Body Vessel or Temple that was Born of the Virgin Mary and walked and Suffered in Judea whereas it should relate to the Spiritual Body Flesh and Blood of Christ even that Heavenly and Celestial Light and Life which was the Food and Nourishment of the Regenerate in all Ages as we have said he already proved Ans In this he was in a great Error to make the Eating or Participation of Christs Flesh and Blood to have no relation to Christ's outward Body of Flesh and Blood that was Born of the Virgin and Suffered Death for our Sins on the Tree of the Cross For the Regeneration of Believers and Justification with all the Spiritual Blessings of Life and Light and inward Divine Virtue and Might wherewith they are inwardly Refreshed and Nourished by Christ hath a most near and immediate Relation to Christ's outward Body and Blood and to his coming in that outward Body because that most Holy and Perfect Obedience of Christ which he performed in that Body and became Obedient to the Death of the Cross was and is the procuring and meritorious Cause of all that inward Grace Virtue Light and Life whereby Regeneration was wrought in any in any Age of the World either before or since Christ came in the Flesh as well as it was and is the procuring and meritorious Cause of their Justification and the Remission of their Sins For Christ Died as well for the Sins of those who lived in the Ages before he came in the Flesh as since and they had the same Benefits by his Death and by his Body and Blood that we have the same inward Grace and Light to Regenerate them as the same Mercy and Favour to Justifie them and give them the Remission of their Sins which they received through Faith in Christ as he was to come in the Flesh without them and whole Christ is the Food of true Believers I mean Christ not only considered as the Word simply but as the Word made Flesh And having taken or assumed the Seed of Abraham and the true Nature of Man into such a high Union as that the Godhead of the Word and the Manhood assumed thereby is but one Christ and as such is the Food of all true Believers both as he outwardly came in the Flesh and as he is inwardly come the Light and the Life in them and Believers Eating of Christ is their Believing in him and by their Faith being United to him and he to them so that he dwells in them and they in him And though it may be owned that Believers Feeding upon Christ's Light and Life Metaphorically and Allegorically speaking that Light and Life may be called according to Scripture Meat and Drink and Flesh and Blood of Christ as it hath many other such Metaphorical Names such as Milk Honey Wine Marrow and Fatness Oyl c. All which Names are given because of Men's Weakness and that they have not proper Words to express Divine Things by yet that ought not to make us reject and lay aside Christ's outward Body of Flesh and Blood from having any Relation to the Saints feeding upon him Nor do the Arguments brought by R.B. here prove in the least what he intends as the following Examination of them will sufficiently I hope manifest He begins with a Quotation out of Augustine in his Tractat Psalm 98. The words which I speak unto you are spirit and life understand spiritually what I have spoken ye shall not eat of this body which ye see and drink this blood which they shall spill that shall crucifie me I am the living bread which have descended from heaven he called himself the bread which descended from heaven exhorting that they might believe in him c. Ans It is evident from these last Words that by Eating Augustine meant in one Sense Corporal Eating and in another Sense Believing as elsewhere Tract 25. ad cap. 6. Johan Hoc est opus Dei ut quid paras dentem ventrem crede manducasti Credere enim in eum hocest comedere panem vinum qui credit in eum manducat eum in English thus why preparest thou thy Teeth and Belly believe and thou hast eat for to believe in him is to eat the Bread and Wine who believeth in him eateth him Both these Quotations are good against the Papists who hold that Believers eat the Body of Christ Corporally with their Mouths but say nothing against this Spiritual Way of Eating Christs Body but plainly confirm it The plain Sense therefore of Augustin's Words Quoted by R.B. is this Ye shall not eat Corporally with the outward Mouth the Body of Christ which ye see but ye shall eat it Spiritually that is believe with a sincere Faith which the Spirit of God worketh in you that Christ shall give his Body that ye see speaking then to the Jews to be broken for you and his Blood even the Blood of that Body to be shed for you And in so Believing ye shall eat my Body and drink my Blood that is ye shall be united to me and I to you that I shall abide in you and
Grain being produced out of the Soil of American Earth Secondly saith he p. 63. and to put the Matter out of doubt when the Carnal Jews would have been so understanding it he tells them plainly v. 63. It is the Spirit that quickneth the Flesh profits nothing Ans Nor doth this prove his Assertion the Error of the Carnal Jews was that they supposed Christ meant they were to eat his Body Corporally with their Bodily Mouth but if they had understood that he meant not a Corporal Eating but a Spiritual and Metaphorical they had not erred in so thinking his Quotation approved by him out of Augustine proves that by eating here Christ meant believing in him as he was to Dye for the Sins of the World and as he was to give his Body to be broken for them and his Blood to be shed for the Remission of the Sins of all that should believe in him and for the giving Eternal Life to them both in Soul and Body Thirdly Saith he p. 63.64 This is also founded upon most sound and solid Reason because that it is the Soul not the Body that is to be Nourished by this Flesh and Blood now outward Flesh cannot Nourish nor Feed the Soul there is no Proportion nor Analogy betwixt them neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh but of the Spirit he that is joyned to the Lord is one Spirit not one Flesh for the Flesh I mean outward Flesh even such as was that wherein Christ lived and walked when upon Earth and not Flesh when transposed by a Metaphor to be understood Spiritually can only partake of Flesh as Spirit of Spirit as the Body cannot Feed upon Spirit neither can the Spirit Feed upon Flesh Ans Here also he Argueth very Weakly and Fallaciously that which deceived him and occasioned his great Mistake which he embraced as a solid Reason was by Arguing from the strict literal Sense of Nourishing and Feeding to the Metaphorical and Figurative which all true Logicians and Masters of solid Reason will say is unlawful as also to Argue from the natural Feeding or Nourishing to the Spiritual To his Argument then I answer outward Flesh cannot Feed the Soul Naturally I grant Spiritually and Metaphorically I deny now the Eating Feeding and Nourishing meant John 6.53 is not Natural but Spiritual and Metaphorical the Word Eating signifieth Believing And whereas he speaketh of the Feeding of the Spirit or Soul of Man that it cannot be the Flesh of Christ that can Feed it but the Spirit so as to be its Food by Food here we must understand it Metaphorically even as R.B. hath confessed that the Spirit of Christ is not properly but Metaphorically called Flesh So the Souls of Believers Feeding upon the Spirit of Christ is also Metaphorical for if by the Spirit of Christ he meant the Godhead how can the Godhead which is an Infinite Being in all respects be the Food f the Soul or Spirit of Man that is Finite strictly or literally understood without a Metaphor much more may I use his Argument against his own Assertion there is less Proportion or Analogie betwixt the Infinite Creator and the Soul that is a Finite Creature than is betwixt the Flesh of Christ and the Soul Besides if we argue from the strict and literal Nicety of the Words Food Feed and Nourishment that which is the Food and Nourishment of a Body becomes a part of its very Substance and Being shall any therefore conclude that because God is the Food and Nourishment of the Souls of the Saints that therefore he becomes a part of their Souls We know George Fox was blamed for saying the Soul was a part of God or of the Divine Essence surely it is as justly blame-worthy for any to say that God is a part of the Soul therefore when God or his Spirit is said to be the Souls Food it is not to be understood Strictly and Literally but Metaphorically and Figuratively as when David saith my Soul thirsteth after God But if it be said that not the Godhead but that which R.B. calleth the Vehicle of the Godhead is the most proper and immediate Food of the Souls of Believers as a certain Divine Emanation or Efflux nor can that Strictly and Literally without a Metaphor be called the Souls Food for that Divine Emanation or Efflux doth not become any part of the Souls Substance but is more Noble than the Soul of any Saint upon the Hypothesis that there is such a thing which to dispute is forrain to the present Question for the Soul of Man in its own Nature is capable of Sin and sinful Defilements which this Divine Seed or Principle in the Soul is not therefore it can never be Convertible into the Souls Substance The Feeding of the Soul therefore in whatever Sense we take it is Metaphorical and not to be measured or determined by the Feeding of the Body yet beareth some Analogy or Similitude thereunto as all Metaphors do to the things from which they are transferred for as what Feeds the Body doth Refresh and Comfort it maketh it Lively and Vigorous Fat and Beautiful and doth strengthen it and is united with it So the Spirit of Christ and his Divine Influences in the Souls of Believers have the like Effects in them they do wonderfully Refresh and Comfort them and that most sensibly make them Lively and Vigorous Fat and Beautiful and do mightily strengthen them and make them Fruitful in Divine Virtues and Fruits and are United with the Soul SECT III. BUT there are two other things that need Correction in these foregoing Words of R.B. the first is that he saith it is the Soul not the Body that is to be Nourished by this Flesh and Blood this is a great Mistake though the Bodies of the Saints are not to be Nourished by Christ as with natural Food that is Corruptible yet seeing it is by him that the Bodies of the Saints shall be raised up at the Resurrection of the Dead to partake of Life Everlasting therefore he is truly said to be that Food that Perisheth not that Feedeth both the Souls and Bodies of the Saints to Life Everlasting and though their Bodies Dye yet because by the Power of Christ's Resurrection as his Body was Raised from the Dead so on the account of his Resurrection their Bodies shall be Raised to Eternal Life Therefore their Bodies as well as their Souls are truly said to be Nourished by him The second is that he saith neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh but of the Spirit he that is joyned to the Lord is one Spirit not one Flesh Ans The Communion indeed of the Saints with God is not by any natural Conjunction or Union of Christ's Body that was outwardly Slain with the Saints yet a Mystical and Relative Union there is as really or rather more really as
is betwixt the Husband and the Wife who are said to be one Flesh This is a great Mystery said Paul but I speak concerning Christ and the Church who according to Paul's Doctrine as they are one Spirit so they are one Flesh And as elsewhere he said we are of his Flesh and of his Bone and forasmuch as the Children were partakers of Flesh and Blood he took part of the same wherefore he is not ashamed to call them Brethren Now in this R.B. was in a great Error that by his thus excluding the Flesh of Christ's outward Body from being any means of the Saints Communion with God he excludes the said Body of Christ from being any necessary part of the Mediator and at this rate of his Arguing only the Divine Light or Seed in Men is the Mediator betwixt God and Men but according to the Doctrine of the Apostle Paul the Mediator of God and Men who is one is the Man Christ Jesus and by the Man Christ Jesus is understood in Scripture not the Spirit only nor the Soul of his Manhood only but the Body also together with the Soul even Jesus Christ made of the Seed of David according to the Flesh And as really as there is a Relative Union betwixt Brethren and near Kindred with respect to their Flesh and Blood on which account it is said Concerning Joseph Gen. 37.27 He is our Brother and our Flesh and 2 Sam. 5.1 The Tribes of Israel said unto David behold we are thy Bone and thy Flesh So believing Gentiles as well as believing Jews may say concerning the Man Christ who is the Seed of the Woman of whom to wit Eve we are all descended we are his Bone and Flesh and because he hath taken Flesh and Blood like unto us therefore in that very respect he is compleatly qualified and fitted to be our Mediator and High Priest with God by whom because of the true Nature of Man consisting of a true reasonable Soul and true and real Body of Man which the Eternal Word is united unto we have Communion with God His fourth and last Argument hath the like Defect with the former That which Feedeth upon it shall never Dye but the Bodies of all Men once Dye Ans Men are said in Scripture to Dye though the Soul Dyeth not yet Men are said to Dye because the Vital Union of the Soul with the Body is Dissolved which being but for a Time and that a very small Time as a Moment in respect of Eternity and after that their Bodies shall be raised up again and Vitally be United to their Souls therefore by the contrary Argument by the Flesh of Christ that the Saints Feed upon must be meant in part his outward Body of Flesh now Glorified which is a Glorious Spiritual Body because the Resurrection of Christ's Body is the Ground of the Saints Hope wrought in them by the Spirit of Christ that their Bodies shall be raised up and shall together with their Souls inherit Eternal Life And to conclude this whole Matter when Christ said it is the Spirit that Quickneth the Flesh profits nothing His meaning is that according to their Carnal and Fleshly Sense it doth not profit as if he had said it would profit you nothing to Eat my Flesh as ye imagin by the Bodily Mouth but to Eat it Spiritually and by Faith this doth profit but to take the Words the Flesh profits nothing in the Sense that some take them is most Blasphemous as to say Christ's outward Body of Flesh profits nothing to our Salvation for this would make his Coming and Death for us in the Flesh to have been in vain and also would render our Faith Vain that he did so come yea so necessary was Christ's coming in the Flesh for our Salvation that it is by his Flesh and Soul Constituting his Manhood that we have his Spirit the Man Christ is that Olive Tree consisting of Soul and Body United Personally to the Godhead of the Eternal Word which giveth us the Oyl of the Holy Spirit and poureth it into our Hearts and as in the Natural Olive Tree it is by its Body that we have of its Oyl or Spirit and when we Eat of its Oyl we are said to Eat of the Tree because the Tree yields us its Oyl even as when we Eat of an Apple or Drink the Fruit of it or of the Vine we may be said to Eat of the Apple-Tree and Vine-Tree the Fruit being what the Tree naturally yields so the Man Christ consisting of Soul and Body is that Precious Olive Tree and Vine-Tree that yields us the Oyl and Wine of the Holy Spirit and pours it into our Hearts who Believe in him and Love him and as Effectual as his Soul and Flesh of his Manhood is now to Believers for their receiving the Spirit by the same since he came in the Flesh no less Effectual it was to Believers before he came in the Flesh even from the beginning of the World according to B. Jewel's Words he was not come in the Flesh yet they Eat his Flesh to wit by Faith he had not Shed his Blood yet they Drank his Blood viz. by Faith and both his Flesh and his Blood before it had any visible Being or Existence together with his Soul was Effectual to Believers in all Ages for their Reception of the Spirit and all Spiritual Blessings of Justification and Sanctification c. as well before he came in the Flesh as since And thus he was the Lamb Slain from the Foundation of the World whose Death was of the same Efficacy from the beginning and will be to the end of the World to all that believe in him And as God is the giver of the Spirit and of all the Graces of the Spirit so he giveth it to Believers by and through Christ even the Man Christ who is both the Procurer and Dispenser of all that Grace that God giveth unto them and though Men most properly Eat the Meat and Drink the Drink that is bought with Money yet in ordinary Speech by a common Metonymy they are said to Eat and Drink the Money that buyeth it as the Poor Widows two Mites were called her Living so after some sort though the inward Life and Spirit of Christ be the most immediate Food of the Souls of Believers Yet because the Flesh of Christ as it was broken for us and his Blood as it was Shed for us is the Price and Purchase Money which hath procured to us the inward Life and Spirit of Christ with the various Graces and Gifts thereof therefore we are said to Eat his Flesh and Drink his Blood by the Like Metonymy But there is much more in this Great Mystery than can be demonstrated by these Similitudes and Examples or any others of the like Nature SECT IV. P. 77. R.B. chargeth it as another Error which he calleth a General Error wherein he saith they all agree viz. both Papists and
this is as Similes seldom go on all four so neither must Parables be pursued too far I Answer Though every Circumstance of a Parable is not to be pursued yet every necessary part of it is whoever Expounds the Parable is bound to Expound what the nine Pieces are as well as what the tenth was But he thinks to pinch me with great Difficulties in my Exposition As first He demands whether there be no difficulty to find who the Woman is that had ten Souls kept nine and lost one Ans There is no difficulty in this more than in finding who the ninety nine Sheep were that were not lost and who the Elder Brother was in the other two Parables And who they were I had formerly shewn but that his Prejudice blinds him that he will not see Many Angelical Created Rational Spirits did not Sin so were not lost but the Souls of Men did Sin so were lost And the number nine in the one Parable and ninety nine in the other answer one to another the Definite Numbers being put for Indefinite as is ordinary in Scripture But he thinks it a mighty difficulty according to my Exposition to tell what the House was which in effect has no difficulty at all the House where the Soul is as Buried under a great heap of Filth and Sin is the Body wherein the Soul is Lodged and the Animal and Natural Faculties with which also the Soul is Defiled so the House to wit the Body and Animal and Natural Faculties being Swept and Cleansed by him who hath his Fan in his Hand purely to Purge his Floor to wit Christ signified here by the Woman he finds the lost Soul for as he said himself he came to seek and to save i. e. that which was lost For Christ had not lost Christ nor God had not lost God but they had in a Sense lost the Souls that had Sinned as the Souls had lost God and Christ Page 45.46 In Opposition to me he will needs have all these Places 1 Cor. 2.2 Rom. 66. Gal. 2.20 Heb. 6.6 To be understood of Christ's being Crucified in Men else why doth he oppose me with his Queries and at this rate we shall not find any place in the New Testament where Paul Preached Christ Crucified without Men but only within for by the same Liberty he may Expound all other Places only of Christ Crucified within But there is no reason why any of these places should be understood of Christ's Crucifixion in Men the Crucifying the Old Man is so far from being joyned with the inward Crucifying of Christ that it is rather a Sign and Effect of Christ's Power Triumphing Victoriously in Man than of his being Crucified in Man The Crucifying Christ afresh is not so much the Crucifying him within Men as its Men Acting so Unworthily as if they did Act over again the Jews Part in Crucifying him outwardly Page 47. His base Reviling me for my Retracting some things in my Book of Universal Grace used by way of Argument unduly by me ing Thus in him is verified the saying of the Apostle James 1.8 A double minded Man is unstable in all his ways By this means he will allow no Man to Amend or Correct his Faults or Retract his Errors however truly convinced of them if he does he is Condemned by J. Pennington and not by the Apostle James to be a dâ—uble minded Man But what if perhaps G. Whitehead or W. Penn should find cause to Retract or Correct some Passages in their Books which formerly they thought Divine Openings must they also be judged double Minded Men c. Is it not more an Evidence of Sincerity to Retract an Error than to persist in it Have not many good Men done it Yea have not the Quakers commended some for Retracting and Condemning some things which formerly they reckoned to be Divine Openings Must all that Retract from their Errors be Reputed double Minded Men Oh unfair Adversary full of deep Prejudice and Spite I pray God give him Repentance and Forgiveness Page 50. He is so Ignorant and Blind as not to understand my distinction betwixt Essentials of true Religion Indefinitely and Essentials of the true Christian Religion in Specie Cornelius's Religion being Gentile Religion was true in its kind before he had the Faith of Christ Crucified but I say the Faith of Christ Crucified in some degree is Essential to the Christian Religion and otherwise to Assert its plain Deisme yet that Faith may be where the knowledge of the Circumstances of Times Places and Persons may be wanting Page 52. He blames my saying upon Supposition that any suchh thing can be found in my Books I Retract and Renounce it viz. That any are saved without all Knowledge and Faith of Christ Explicit or Implicit this he saith is Childish all over And for a Proof he Querieth Can a Man Retract and Renounce a Passage upon Supposition and not know what the Passage is But his Query is Impertinent and hits not the Case a Man may Retract a Saying upon Supposition that he had said it yet not knowing that ever he said it as if he were accused that he had said B. is a Dishonest Man and replyeth I know not that ever I so said but on Supposition that I so said I Retract it This is not Childish but Manly and Christian if he had no cause to say B. is a Dishonest Man It seems J. Pennington never Repented of his Sins of Ignorance he thinks that 's Childish all over I pity his Childishness Page 54. His blaming me for saying in my Retractations The breaking of the Union betwixt Soul and Body is more properly a Death than the breaking the Union betwixt the Life and Spirit of Christ and the Soul of Man is the Death of Christ in the Soul For of that I was Trâ—aâ—ing and at this rate of his blaming me when Christ Dyed upon the Cross that was not so proper a Death as when he is Crucified in Men by their Sins and consequently his Death in Men is the only proper Sacrifice for that Mans Sins His Death without being not so proper a Death is not a proper Sacrifice by his most Ignorant way of Reasoning But my Reason for my Assertion holds good and which he has not touched for when a Man Dyeth his Soul leaveth the Body and ceaseth to Act in it nor is the Body any more sensible but Christ Acteth in a Dead Soul and the Soul though Dead is oft made in some degree sensible of the Spirit of Christ Acting in it in order to its being further quickned as frequently comes to pass in Thousands and Millions of Souls Besides as I Argued the Union of Soul and Body is a Personal Union whereby what the Body doth is chargable upon the Soul but the Union betwixt the Spirit of Christ and Men is not a Personal Union otherwise when those Men Sin their Sin would be chargeable upon Christ Page 61. He
The ARGUMENTS OF THE QUAKERS More particularly Of George Whitehead William Penn. Robert Barclay John Gratton George Fox Humphry Norton And my own AGAINST Baptism and the Supper Examined and Refuted ALSO Some clear Proofs from Scripture shewing that they are Institutions of Christ under the Gospel WITH An APPENDIX Containing some Observations upon some Passages in a Book of W. Penn called A Caveat against Popery And on some Passages of a Book of John Pennington called The Fig Leaf Covering Discovered By George Keith 1. John 4.1 Beloved believe not every Spirit but try the Spirits whether they are of God Chrysost Homil. on Matthew If thou hadst been without a Body God had given the things naked and without a Body but because the Soul is planted in the Body he gives thee intelligible things in things sensible London Printed for C. Brome at the Gun at the West-End of St. Paul's Church-yard 1698. TO THE READER DIvers Weighty Reasons have induced me to this Undertaking One whereof chiefly is that whereas most of these Men have not only run out with bitter Invectives against these Divine Institutions but have Fathered their Bold Opposition to them upon the Holy Spirit as they commonly do their other Gross Errors a Witness whereof is W. Penn in his Book against Thomas Hicks called Reason against Railing who saith in p. 109. concerning these Institutions We can testifie from the same Spirit by which Paul Renounced Circumcision that they are to be rejected as not now required Now if upon due Tryal their Arguments they have used and still use against them are found to be Vain and Invalid Grounded upon gross Wrestings and Perversions of Holy Scripture and that it be proved by sound Arguments that they were and are true Divine Institutions under the pure Gospel Dispensation not only their too Credulous Followers but the Teachers themselves such of them as are alive may have occasion to reflect upon the Spirit which had acted their first Leaders to oppose those things as well as other great Truths of the Gospel and thereby discern that it was not the Spirit of God but a Spirit of Untruth and may judge it forth from among them and be humbled before the Lord for entertaining it Another Reason is which is indeed my chiefest Reason That whereas I had formerly been Swayed and Byassed by the undue Opinion I had of their chief Teachers and Leaders who had Printed Books long before I came among them as being greatly indued with Divine Revelations and Inspirations and that I too Credulously believe their Bold and False Asseverations that what they had said and Printed against the outward Baptism and outward Supper was given forth from the Spirit of Truth in them by means whereof I had been drawn into the same Error as many other well meaning and simple Hearted Persons have been and still are by them to oppose these Divine Institutions and have in some of my Printed Books used some of the same Arguments which they had used I having in a Measure of Sincerity I hope Repented and been humbled before the Lord for that my said Error whereof I have given a Publick Acknowledgment in Print in my late Book called George Keith's Explications and Retractions and wherein I have not only Retracted my Errors in Relation to outward Baptism and the Supper but in Relation also to divers other Particulars therein mentioned but withal holding close to my Testimony in all Principles of Christian Faith and Doctrin delivered by me in any of my former Books I judged it my Duty besides my Publick Acknowledgment and Retracttation of the Error to endeavour according to the Ability given me of God of a better Understanding to undeceive and reduce from the said Error any into whose Hands my Books have come Treating on that Subject who have been deceived or hurt by them For as the Law of God requireth Restitution for any Wrong done to a Neighbour in Worldly Matters so I judge it no less requireth the like in Spirituals And as the Law required an Eye for an Eye the Gospel requireth that whom we have in any degree been accessory to Blind or Misinform their Understandings we should labour to our outmost Ability after we are better Enlightened our selves to Enlighten and duly Inform them so far as God shall be pleased to make us his Instruments in so doing to whom it chiefly belongs Know therefore Friendly Reader that what Arguments I have used in any of my Books against the outward Baptism and Supper particularly in that called Truth 's Defence and in another called The Presbyterian and Independent visible Churches in New England and elsewhere brought to the Test Cap. 10. and in another called The pretended Antidote proved Poison and in another called A Refutation of Pardon Tillinghast who pleadeth for Water-Baptism its being a Gospel Precept As I hereby declare them to be void and null so I do in this following Treatise shew the Nullity and Invalidity of them by answering not only them but divers others of other Persons together with them as above named in the Title Page of this Treatise And so far as the Arguments are the same which both they and I have used one Answer will serve to both though I never was so blind as not to see the Weakness of divers Reasons of some of their Great Authors against these Institutions But the Truth is divers of their Weakest and most Impertinent Arguments I never heard nor read till of late that Providence brought to my hand some of their Books I never heard of before The CONTENTS SECT I. Containeth a Correction of R.B. his great Mistake That the Eating Christ's Flesh John 6. hath no Relation to Christ's outward Flesh The Quotation of Augustine vindicated from his Mistake SECT II. Containeth a Vindication of B Jewel's words on Jos 6.1 2 3. from the Great Misconstruction that W. Penn hath put on them contrary to B. Jewel's intended Sense R.B. his Arguments to prove that the Flesh of Christ John 6.53 hath no Relation to his outward Flesh Answered SECT III. Containeth a Correction of two Unsound Assertions of R.B. concerning Christ's Flesh and Blood SECT IV. Sheweth R. B's Mistake in saying that both Papists and Protestants tye the Participation of the Body and Blood of Christ to the outward Sign of Bread c. And his other Mistake that the whole end of the Paschal Lamb was to signifie the Jews and keep them in remembrance of their Deliverance out of Aegypt The true Sense of Paul's words given The Bread which we break c. 1. Cor. 10.16 SECT V. Sheweth R.B. his Mistake as if the Cup of the Lord and Table of the Lord 1. Cor. 10.21 did not signifie the use of Bread and Wine c. His Reasons against it proved invalid His Argument from the Custom of the Jews using Bread and Wine at the Passover Answered His other Arguments from the supposed difficulties about the time of practising it
the filthiness of the Flesh but to signifie the inward washing by the Blood and Spirit of Christ upon the Soul and Conscience the which when so washed is a good Conscience and the effect of that inward washing is the answer of a good Conscience and indeed to me it is evident that Peter in this description of Baptisme first negatively what it is not doth refer by way of comparison to the legal purifyings under Moses Law by Blood and the Ashes of an Heiser with Water sprinkling the Unclean which as the Author to the Hebrews saith sanctified to the purifying the Flesh Heb. 9.13 and yet even this washing was not to cleanse the Body from natural filth but from the legal uncleanness that Men had on divers occasions as when they touched a dead Body they were legally unclean and because of that they were not to come into the Tabernacle until they were cleansed with this Water of purifying sprinkled on them But the Baptisme with Water under the Gospel had not that but a greater signification and being duly received had a greater and more noble effect viz. to signifie the spiritual cleansing by Christ and to be a means of Grace far greater than under the Law Again p. 17. He thus argueth If we take the second and affirmative definition to wit that it is the Answer or Confession of a good Conscience c. then Water-Baptisme is not it since as our Adversaries will not deny Water-Baptisme doth not always imply it neither is it any necessary consequence thereof Answ This Consequence also is not good because though Water-Baptisme in the literal sense strictly taken without any Metonymy is not the answer of a good Conscience as the Lamb was not the Passover but a signification of it yet the Lamb is called in Scripture the Passover by a Metonymy of the Sign put for the thing signified that is very common in Scripture as in other Authors so the Baptisme with Water metonymically may be called the answer of a good Conscience being the thing signified thereby That he saith their Adversaries will not deny that Water-Baptisme doth not always imply it neither is it any necessary consequence thereof in that he was under a mistake for they will say and do say that Water-Baptisme doth always imply it to such as duly and worthily receive it and that it is always a necessary consequence or concomitant thereof upon due and well qualified Receivers And if nothing appear to the contrary by words or actions but that the receivers are duly qualified tho' some of them be not such really yet in the judgment of Charity even according to Scripture rule they are called such as Paul calleth these of the Churches to whom he writ Saints and yet no doubt all were not real Saints in the Churches though by Profession they were such Again whereas pag. 18. he argueth thus Peter calls this here which saveth the Antitypos the Antitype or the thing figured whereas it is usually translated as if the like figure did now save us thereby insinuating that as they were saved by Water in the Ark so are we now by Water-Baptisme but this Interpretation he saith crosseth his sense Answ His Argument from the Greek word used by Peter viz. Antitypos he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender is indeed altogether weak and groundless as if it only signified the thing and could not be understood of the Figure of the thing the contrary whereof appeareth from Heb. 9.24 where the holy Places made with hands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Antitypes of the true which are truly translated the Figures of the true holy Places made without hands Again whereas he argueth that Water-Baptisme is not meant p. 19. in 1 Pet. 3.21 that the Baptisme there mentioned is said to save us but Protestants deny it to be absolutely necessary to Salvation Answ Nor hath this Argument any force for though it is not absolutely necessary to Salvation yet that it is in God's ordinary way where it can be duely had and by whom it is duely received one of the ordinary means of Salvation it is truly said to save as the Doctrine of the Gospel outwardly Preached by the Ministry of Men is saving by way of means and as the Holy Scriptures are said by Paul to be able to make wise unto Salvation through Faith in Christ Jesus and said Paul to Timothy 1 Tim. 4.16 Take heed unto thy self and unto thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee And as concerning the means of Salvation though all of them when really given of God are very profitable yet all are not alike necessary nor alike given nor afforded unto all some yea many never perhaps heard the Gospel truly Preached unto them by the Voice of Man yet having the Scriptures read unto them that hath proved an outward means of their Salvation the Lord working inwardly by his Grace and Spirit to make the same effectual to them And as at times the Book of the Holy Scriptures supplieth the defect of a Vocal Ministry so at times a Vocal Ministry doth supply the want of the Book of the Scriptures and thus though Baptisme and the Supper outwardly administred are means of Grace and Salvation when duly received yet they are not so necessary as the Doctrine of the Gospel as outwardly delivered by Men and the Books of the Holy Scripture If any shall object that it is better to keep to the literal Sense of the words in Peter than to run to the Metonymy which ought not to be done but in case of necessity I answer what way soever the Baptisme in 1 Pet. 3.32 be taken as suppose for the Baptisme of the Spirit yet such whoso take it must run to a Metonymy for the inward Baptisme of the Holy Spirit is not the Answer or Confession of a good Conscience otherwise than by a Metonymy of the Cause for the effect The Answer or Confession of a good Conscience being the effect of the inward Baptisme and operation of the Spirit and not the inward Baptisme it self And indeed such Figures and Metonymycal Speeches are very frequent in Scripture to which for not well adverting many are drawn into most false Interpretations of Scriptures and most hurtful Errors as the Papists by taking the words of Christ this is my Body in a mere literal Sense without any Metonymy To conclude upon this Argument the most that with any colour or shadow of Reason can be inferred from this place in 1 Pet. 3.21 is that Water-Baptisme alone neither doth or can save any without the inward Baptisme or operation of the Spirit all which is readily granted nor yet doth the inward Baptisme though joyned to the outward save without any thing else but both the inward Baptisme and outward do save us as Peter plainly declareth by the Resurrection of Jesus Christ from the
useful when the signification of them is understood for Example Water in Baptisme hath a nearer resemblance to the thing signified by it than any words whatsoever for words signifie only by humane Institution but visible Signs that are not words bear some Similitude and Analogy to the things signified and are as it were so many Hieroglyphicks of Divine Mysteries In short the difference betwixt the Judaick and the Christian Dispensation stands not as W. Penn would have it that the Judaick Dispensation was an outward Figurative and Shadowy Worship and Religion and that the Gospel hath nothing of outward in it nothing of Figure Sign or Shadowy for in both these Descriptions he is under a great mistake the Judaick Religion had Substance Life and Vertue and an inward Glory belonging to it as really as the Christian yea the very same in Nature and therefore it is not a fit Definition he gives of the Judaick Dispensation and Religion that it was an outward Figurative and Shadowy Worship and Religion the outward part of it was the Shell and Cabinet but it had an inward part that was as the Kirnel and Jewel as all the Faithful did know who were under that Dispensation while it stood in force Again it is as really an Error on the other hand to define the Christian Dispensation to be all inward all Life and Spirit and Substance that is too Chymical and Subtile and no wise Saits with a mortal State at least for as our natural Bodies cannot Eat and Drink all Spirit but require a Food more Bodily so our Christian Religion requireth a Bodily part as well as a Spiritual And such who through an ignorant Presumption throw away the Bodily part of the Christian Religion lose the Spiritual or rather never find it but in place of the true Spirit of Christianity embrace an inward Shadow and Imagination and oft an Antichristian Spirit and such I have known who had been once very Zealous in the Quakers way who upon such ignorant Presumption would come to no Meetings hear no outward Teaching nor joyn in any External Act of Worship alledging all was inward and they needed no outward thing and God was only to be Worshipped in the inward which are the true and proper Consequences of W. Penn's Reasonings here His Distinction of Prenunciative and Commemorative Signs I have above examined and shewed that Water-Baptisme and the outward Supper are not meerly Prenunciative but Commemorative as commanded to be practised after Christ's Resurrection The true distinction betwixt the Judaick and Christian Dispensation and Religion consists in these following Particulars That the Judaick Dispensation and Religion had much more of outward Figurative and Shadowy things than the Christian the former had much as best suited to that Time and State the latter had but little in comparison to the former As for Example the Figures and Shadows of the Law were indeed many perhaps some hundreds there were of the Mosaical Laws commonly called Ceremonial relating to Meats and Drinks Washings or Baptisms Persons Places and Times as Days Weeks Months and Years but the Symbols and Signs under the Gospel are but few as Water in Baptisme and Bread and Wine in the Supper kneeling or standing up in Prayers and the Men uncovering their Heads may be called Decent Religious Signs of our Worship Secondly The Typical and Mosaical Precepts were not only many but considerably chargeable and painful the multitude of their Sacrifices were a great charge and the Males coming there every year to Jerusalem very Laborious Circumcision of the Male Children painful but Water-Baptisme and the Supper very easie and with very little charge and little or no pain which chargeable and painful Service of the Law among other things occasioned Peter to call it a Yoak which neither they nor their Fathers were able to bear Acts 15.10 And God in his wisdom saw it meet to put that yoak upon them as suiting to that legal and typical state and our deliverance from that Yoak is a great blessing of God Thirdly These Signs and Shadows of the Law did not near so clearly and plainly hold forth Christ and the Spiritual Blessings of Remission of Sins Justification Adoption Sanctification and Glorification through Christ as these few plain Signs and Symbols of Water in Baptisme and Bread and Wine in the Supper do the words in the Form of Baptisme do plainly express that Great Mystery of the Father Son and Holy Ghost and how these three are concerned in the things signified by the outward Baptisme as namely in the Pardon of our Sins the Father giveth it the Son purchaseth it the Holy Spirit in our Hearts persuadeth us of it Again the form of words in the Institution of the Supper take eat this is my body c. and this cup is the new Testament in my blood shed for the remission of the sins of many drink ye all of it There are no such plain and clear Forms of Speech holding forth Christ and the spiritual Blessings we have by him that were annexed to or used with any of the Figures and Shadows of the Law Fourthly The Figures and Shadows of the Law in the use of them had not that Plenty of Grace and Divine and Spiritual Influence of the Holy Ghost accompanying them generally to Believers under the Law as doth generally accompany Believers under the Gospel for as Paul declareth it was reserved unto the days that were to come after the Judaical Dispensation was ended wherein God was to show the exceeding Riches of his Grace and in the latter Days viz. under the Gospel the Spirit was to be poured forth as was accordingly fulfilled and on these Accounts especially the two last it is that Baptisme with Water and the outward Supper ought not to be numbred among the Carnal Ordinances of the Judaick Dispensation for though the material things in some part be the same yet the manner so differing and the Grace and Spirit more plentiful abundantly as is above declared gives just cause that the outward Baptisme and the Supper when duly Administred as they ought to be and were in the Apostles Days should not be numbred among the Carnal Ordinances nor yet so called but rather Spiritual for things receive their denomination from the greater and better part Holy Men in Scripture are called Spiritual though having Bodies of Flesh and why may not things be called Holy and Spiritual that are used and practised by Holy Men wholly for a Holy End although the things themselves be Material and External All which being considered it will plainly appear how weakly and rawly both W. Penn and R.B. have argued in this Point and what an Impertinent Consequence W. Penn hath made to infer that to allow Water-Baptisme and the outward Supper to belong to the Gospel is to make the Gospel a State of Figures Types and Shadows which doth no more truly follow than to allow that because W. Penn hath a Body of Flesh
ye shall abide in me which Sense doth evidently agree with our Saviour's Words John 6.29 47. And indeed to Exclude Christ's outward Body of Flesh and Blood from having any Relation to this place of Scripture as no way concerned in the Sense of these Words of it John 6.53 is plainly to Exclude Christ as he outwardly came in that outward Body from being the Object of our Christian Faith for seeing Eating here signifieth Believing by Agustine's Quotation approved by R.B. if this Spiritual Eating which is our Believing respects not the Body of Christ that was outwardly Slain then Christ as he came and Suffered in that Body is no Object of the Christian Faith which is most absurb and none that is in the least acquainted with Augustin's Writings can say it ever was his meaning to deny the Body of Christ that was outwardly Slain to be any wise Concerned in the Christian Faith for Augustine was a most zealous Asserter of the Necessity of Faith in Christ as he came in that Body in order to our Salvation against the Heresie of Pelagius who denied it and Writ many Books against that Heresie now Revived by many of the Quakers Teachers tho what R.B. hath Writ here I impute to his Inadvertency and do not charge him with the Pelagian Heresie for the same because from other Places of his Writings I can prove that he made the Faith of Christ's giving his Body to be Slain for us necessary to our Salvation and a part of the Christian Belief SECT II. AND as Inadvertent and Mistaken as R.B. was in his Quotation of Augustine concerning Christ's Flesh and Blood no less hath W. Penn been p. 314. of his Rejoynder to J. F. in his Quotation of Bishop Jewel in his Sermon upon Jos 6.1 2 3. Who speaking of what Christ was to the Jews in the Wilderness says thus Christ had not yet taken upon him a Natural Body yet they did eat his Body he had not yet shed his Blood yet they drank his Blood St. Paul saith all did eat the same Spiritual Meat that is the Body of Christ all did drink of the same Spiritual Drink that is the Blood of Christ and that as truly as we do now And whosoever did then so Eat lived for ever I think saith W. Penn a Pregnant and Apt Testimony to Christ's being the Christ of God before his coming in the Flesh Ans But this doth not prove that by Christ here B. Jewel meant only the Light within in these Jews and by his Body and Blood only that Light within or Seed or Principle as W. Penn would have it All that are in the least acquainted with the Doctrine of the Church of England of which B. Jewel was a Zealous Defender as in his Apologie for the same appeareth or with B. Jewel's Writings know well that the Sense which W. Penn hath here put on B. Jewel's Words never came into his Remotest Thoughts but it is no wonder that he should so misunderstand and misconstrue B. Jewel's Words when he doth so use the Scriptures themselves B. Jewel's Sense is Obvious Christ had not taken upon him a Natural Body yet they did Eat his Body viz. by Faith believing that in the time appointed of God he would take a Body and give up that Body to be Slain for their Sins he had not yet shed his Blood yet they drank his Blood viz. By faith believing that after he should take flesh and blood in the fulness of time he would give his blood to be shed for the remission of their sins and by this faith all the faithful among them had Christ dwelling in them by his spirit and did know and witness his spirit to regenerate and sanctifie them to quicken and refresh them and nourish them as meat and drink doth refresh and nourish the body of man As for his Quotations out of Joshua Sprig and others its no wonder he doth so Magnifie them seeing its but too evident the Quakers have sucked that Poisonous Milk out of the Breasts of such Men who have been in the same Errors before them But to return to R.B. his Arguments whereby he laboureth but to no purpose to prove that the Flesh there mentioned John 6.53 c. hath no Relation to his outward Flesh First saith he p. 63 because that it is said both that it came down from Heaven yea that it is he that came down from Heaven Now all Christians at present generally acknowledge that the outward Body of Christ came not down from Heaven neither was it that part of Christ which came down from Heaven Ans 1. By Himself that came down from Heaven who is called by Paul the second Adam the Lord from Heaven Heavenly the quickning Spirit cannot be meant the inward Principle of Light in Men abstractly considered from the Fountain of it which dwelt in the Man Christ but chiefly the Light as in him and consequentially that which Men receive out of his Fulness according to their several Measures And as our Regeneration and Salvation have a necessary Dependance on that fulness of Light Life and Grace that dwells in him out of which we receive our several Measures so they have a necessary respect to the Man Christ both Soul and Body in which that Fulness dwelleth because the Soul and Body of Christ even his outward and visible Body was concerned in that great Work of our Redemption in what he did and Suffered for us Therefore God hath Exalted the same Man Jesus Christ both in Soul and Body in Unity with his Godhead to be a Prince and Saviour to give Repentance and Remission of Sin Grace and Glory and all Spiritual Blessings to all that shall be saved This ancient Writers have explained by the Example of a red hot Iron exceedingly burning and shining the Fire and Light in the same answering to the Godhead and the Iron answering to the Manhood Now when this fired Iron burns or lightens any Stick of Wood that is applied to it it is not the Fire only without the Iron nor the Iron only without the Fire but both joyntly that have an Operation upon the Wood to Kindle and Lighten it even so it is the Godhead of Christ in Unity with his Manhood consisting of Soul and Body that wrought that outward Redemption for us and doth inwardly produce in us the blessed Effects of it by his Spirit in Renewing and Sanctifying us Justifying us and giving us Eternal Life and Glory Ans 2. Because Christ's outward Body of Flesh was Miraculously Conceived by the Power of the most High and in that respect had a Heavenly Original as well as that it was really the Woman's Seed and part of the Virgins Substance therefore it may be said to be from Heaven and to be Heavenly as well as Earthly as Wheat and Barly and other Grains that Grow in America which come Originally from England are called English Grain even in America though they are also American
Christ's Death as he Dyed outwardly may be forgotten But if by the Lord's Death is understood his outward Death by as good reason by his coming is understood his outward coming SECT VII HAving thus shewn the Invalidity of his Proofs that by the Lord 's coming is understood his inward coming into their Hearts and not his outward coming I shall give some clear Reasons why it must be understood his outward coming at the general Judgment The first Reason is because the Reason of the Command continuing to his last outward coming the Command doth also continue for so long doth any Command continue in Force as the Reason of it continueth but the Reason of the Command Do this in remembrance of me c. doth continue to Christ's last outward coming which Reason is this that by that Practice they might remember the Lord's Death and not only remember it but shew it forth Publickly Declare and Profess it and the inestimable Benefits they have by it Now put the case that any had so good and living Remembrance of it that they needed not the outward things to put them in remembrance thereof yet that is not enough to Answer the Reason and End of the Command which is by this outward Practice to shew it forth and declare it by a publick Profession that they owe Remission of Sin and Salvation to the Crucified Jesus and that they are not ashamed to own and confess him their Saviour their King their Priest and Prophet and in Token thereof they give Testimony of their Obedience to these his peculiar positive Laws and Institutions of Water-Baptism and the Supper for if these be rejected by the same Method Men may reject all other his positive Institutions relating to External Practice of Religion and so turn the Christian Religion into meer Deism and Pagan Morality The second Reason is that the end of this Institution being a solemn Commemoration of Christ's Death and Sacrifice which he offered up to God for our Sins above sixteen hundred Years ago and of the great Spiritual Blessings we have thereby there is the same Cause and End for it to continue to our Day and to the end of the World as when it was first appointed Had it been indeed only a Prenuniciative Sign of some things to come or of the hidden invisible Substance as W. Penn terms it meaning thereby the Spirit of Christ within at the coming of the Spirit within into their Hearts the Sign might have ceased as the Prenunciative Signs of Christ's outward coming in the Flesh were to cease after his outward coming and accordingly did cease But the Signs of Water-Baptism and the Supper as commanded by Christ and Practised by the Apostles were not such Prenunciative Signs of the coming of his Spirit within them but were chiefly Commemorative Signs of him as he had come for both of them were appointed by him when he was come and the Institution of Baptism was appointed by him after his Death and Resurrection the Institution of the Supper so near to his Death that it was in the very Night when he was Betrayed and at which time he had the great Sense and Weight of his Sufferings upon him and as then in great part begun and because the use of those Signs of Bread and Wine the Bread being broken and the Wine poured out was a Solemn Commemoration of his having given his Body to be broken for them and his Blood to be shed for them therefore he said Take Eat this is my Body that is broken for you he did not say this is my Spirit or this is the inward visible hid Substance that ye shall afterwards receive but this is my Body Take Eat and though they were not to eat his Body with the Carnal Mouth but only the Bread which signified it yet by Faith they were to eat his Body that is to say they were to partake of a Mystical Union with his Body and to have their Right and Interest in him confirmed to them by that Symbol by means whereof they were to receive plentifully of his Grace and Spirit as the Consequent and Effect of that Union with him Therefore they were not so to mind the Effect as to neglect the great Cause of that Effect which great cause was his giving his Body to be broken for them and his Blood to be shed for to mind only the Effect and neglect the Cause were like the Hogs that greedily run after the Acorns or Nuts but are unmindful of the Tree that beareth them But as the Spiritual Eyes of Believers are to be to the Graces and Gifts of Christ so especially and chiefly to him from and by whom they have them and their Faith and Love ought chiefly to act upon him and upon God the Father in and through him as also upon the Holy Spirit as principally residing in him from and by whom we derive our several Measures of the same The Third Reason is this when Christ gave the Cup he said this Cup is the new Testament in my Blood shed for the remission of the sins of many Now how is that Cup the New Testament surely no other ways but as an Obsignatory Sign of the New Testament obsignating to Believers remission of Sins by his Blood outwardly shed which New Testament hath in it the Force and Essence of the Covenant of Grace which God â—â—keth with Believers through Christ the Mediator of it and as Christ hath confirmed this Covenant of Grace and Testament with his Blood that was Shed once for us so he hath given to Believers this obsignating Pledge of it by way of Investiture as when a Man has an Estate of Land conveyed to him and gets the Investiture of it it is by some outward Sign as here in England in some Places by delivering to him Twig and Turf and as Kings were Invested with their Kingly Power by having Oyl poured on them and as Aaron was Invested into the Office of Priesthood And indeed all Covenants that ever God made with any People have always been by some outward obsignatory things as in his Covenant he made with Noah he gave the Bow in the Cloud for the Token of that Covenant in the Covenant with Abraham he gave the Sign of Circumcision which by a Metonymy is called God's Covenant in Scripture Also the Sacrifices under the Law were Signs of obsignatory of God's Covenant with them who offered those Sacrifices And in all the Covenants that we read of in Scripture that any of the Fathers made with the Neighbouring Princes or Inhabitants there were obsignatory Signs and Pledges so that who rightly understand the Nature of a Covenant Transacted after any publick manner must acknowledge it cannot be without some obsignatory Pledge or Sign outwardly to be seen given by the one Party to the other insomuch that it seems to be a general Instinct in Mankind or at least the Equivalent of it an universal Custom received and practised even among
Heathens as to my certain knowledge it is among the American Heathens who in all their Covenants make use of Signs for the greater Security and Confirmation Thus in the 50th Psalm it is said gather my Saints together who have made a covenant with me by sacrifice v. 5. And if any should be so Stiff and Pertinacious as to deny that outward Signs are necessary to the Confirmation of Covenants universally yet the Case is plain here as to the Supper for Christ himself hath said it this Cup is the new Testament in my Blood c. Which must have this meaning that the Cup was Christ's Testament as Circumcision was God's covenant with Abraham and his seed for so it was called in Scripture that is to say the Cup is a sign of Christ's Testament and of the covenant of grace that God hath made with believers through Christ the Mediator of it But if any object this would seem to make the outward Baptism and Supper of so great necessity as that it cannot be said that the Covenant is duly confirmed without them betwixt God and Believers Ans It sheweth inded a great necessity of them as in respect of any People being in Covenant with God in a visible way of a Church and as Members of a visible Church or Society well and duly constituted for all the Members of a visible Church as they are in Covenant with God inwardly by the Faith and Obedience of their Hearts so they are in Covenant with him outwardly by the Confession of their Mouths and other External Acts of Religion whereby they declare their professed Subjection to him and to his Laws Hence we find in Scripture that not only Faith is required in order to Salvation but Confession also and that Confession is not only with the Mouth but by External Works of the Body proceeding from a living Principle of Faith in the Heart among which Works are the External Practices of outward Baptism and the Supper where they can be duly had whereby they declare their Subjection to the positive Laws and Institutions of Christ and thereby distinguish themselves from either Jews or Pagans who may be Moral Men and Profess Faith and Religion towards God as a Creator and yet be professed Enemies to the Christian Faith such as many Jews and Heathens were in the Apostles Days and are in our Days And therefore the outward Baptism and the Supper have been not unfitly called and esteemed Badges of Christianity peculiarly distinguishing Christians from Jews and Pagans though not the only Badges but when they are accompanied with a good Conversation of Sobriety Justice and Piety they do make the distinction betwixt true Christians and Jews and Heathens much more apparent for if these External Practices Instituted by Christ be laid aside whereby shall it outwardly appear that Men and Women are Christians If it be said by the Sobriety Justice and Piety of their Conversation But these are no positive distinguishing Marks of Christianity because Men and Women that are no Christians may have as much of the out-side of Sobriety Justice and Piety towards God as many true Christians have If it be again said their frequent Prayer to God in the Name of Christ and calling on the Name of the Lord Jesus Christ in Prayer is a Badge of their Christianity I answer in part it is so but not in full or in the whole for he that not only Prayeth to God in the Name of Christ and confesseth him in Words but also sheweth his Obedience and Subjection to all the Commands of Christ the least as well as the greatest whereof the outward Baptism and the Supper are some is the most Accomplished Christian and beareth the most compleat Badge of Christianianity And though Men's Ignorance in their not knowing them or not being persuaded concerning them that they are the Commands of Christ being darkned by the Prejudice of Education or fasly persuaded by Seducers and false Teachers doth in part excuse them or at least where Sincerity is as to the main gives ground of Hope that God will forgive them the Omission of these Practices yet where Obedience is not given to every Command of Christ even the least as well as the greatest though the Omission be through Ignorance or false Persuasion yet it is a Sin and renders the Persons found in that Omission defective and incomplete Christians SECT VIII THE 4 th Reason is this These outward practices of Baptism and the Supper are not only visible Signs and Pledges of our being in Covenant with God thro' Christ and that as he is our God so we are his People but they are also the visible Signs and Pledges that we are in the Unity and Communion of the Church as Children of one Family begot of one Father having one Faith and Hope one Lord and being Members of one Body And though the Communion of Believers consists chiefly in the Spirit and the inward Graces thereof yet as they are a visible Body and Society they are to have some outward and visible Signs and Pledges of the same that carry some distinguishing Character to distinguish them not only from professed Infidels but also from loose and scandalous Persons professing the Christian Faith with them Therefore as in the Jewish Church God had appointed that whoever did not obey the Mosaical Precepts were to be excluded the Congregation and debarred from the external Privileges that they had as a Church even so Christ has appointed that whosoever professing him in Words deny him in Works and walk disorderly and offensively as well as who err concerning the Faith so as not to hold the Head that they ought to be rejected and disowned in token whereof they are to be debarred from the external Signs of the Saints Communion with God and Christ and one with another Otherwise what can be meant by rejecting casting out and purging out in the Scriptures of the New Testament Also by the word separating and withdrawing so as to have no Fellowship with them Surely it was more than a verbal denyal of them or giving forth a Paper against them Doth not Paul tell us what it was when he saith 1 Cor. 5.11 If any man that is called a brother be a fornicator c with such an one no not to eat This not to eat cannot be meant the common Eating but such as that 1 Cor. 10.21 to wit at the Lord's Table And therefore the Lord did see it meet that as the Outward Baptism should be a Sign declarative of the Persons Baptized taking or putting on the Profession of a Christian so the Eating at the Lord's Table should be a Sign that they did remain Faithful under that Profession and did continue in the Unity and Communion of the Church as Paul's words declare We being many are one bread and are all made partakers of that one bread c. Even as under the Law the receiving of Circumcision was the Sign or Badge of
of the Protestant Churches answers to Sardis and not this or that particular spot or part of the Earth or this or that particular Country Province or City but the Collective Body of the whole that by the Harmony of their Confessions already extant may be allowed to hold the Fundamentals of the Christian Faith however many are under great mistakes in other things Now we do not find this Church of Sardis blamed for Idolatry or suffering it as some of the other Seven Churches we find so blamed and particularly that of Pergamus and Thyatira that may allude to the Dark and Idolatrous Times of Popery for divers Ages foregoing The great things of the Sardis Church that are blamed are that her Works were not perfect before God that she had more a Name of Life than the possession of it which seems to paint out to the Life the Collective Body of the Protestant Churches who yet have a few Names who have not defiled their Garments and who are worthy which few Names are not confined to this or that particular Denomination but scattered and dispersed through the whole as so many Grains of pure Silver or Gold thro' a great mass or Lump of Oar where is much more Dross and Refuse And because things receive their denomination from the better part frequently therefore I judge that the Protestant Churches are with a respect to and on the account of these few Names that have kept their Garments clean to be reckoned a true Church and is so reputed of God And therefore it were very advisable that all that sincerely Believe in God and in Christ and love God and Christ and agree in Fundamentals as they generally do that they would Love one another and Repute one another as Brethren walk together and worship God together in Spirit and in Truth the Stronger condescending to the Weaker and becoming all things to all Men and in every thing that is not manifestly sinful yielding one to another endeavouring to be of one Heart and Soul in true Christian Love and Affection however differing in some lesser matters both as to Judgment and Practice This I hope God in his own time will bring to pass and for this as many I believe sincerely pray so do I cordially joyn my earnest Supplications with them And let this suffice at present for an Answer to that last Argument about the Call as whether mediate or immediate SECT X. IT is not to be doubted but many in the Protestant Churches can give as great evidence and far greater of their true Inward Call to the work of the Ministry than many or most of the Teachers among the People call'd Quakers and that not only by the conformity of their Doctrine and Conversation to the Holy Scriptures but the real success and good effect of their Ministry by the Blessing of God upon their Labours And if the noise of boldly claiming to themselves the only Privilege of being the Church of Christ and their Teachers and Ministers the only Ministers of Christ having only the Inward Call and furnishing of the Spirit be laid aside and the Question fairly and calmly stated it will not bear great Dispute to make it appear which of the two sorts have the best Marks of the true Church and Ministry Would the Quakers less value themselves for some singular things which at best are but as the Cummin and the Mint and some of them not so much they might easily find themselves equalled and far excelled in great part by many others in the greater things of true Divine Knowledge Piety and Virtue Only for a Conclusion let this be added that suppose present Administrators could not be readily found so qualified as to silence all the scrupulosities of Objectors this will not prove that Baptism and the Supper are not the Institutions of Christ as it will not prove that Preaching the Gospel is not a Divine Institution because in many parts of the World true Preaching has been wanting and yet is yea according to the Quakers narrow and scanty Charity true Preaching was generally lost in the World untill the Quakers were raised up about the year 1648. Doth it therefore follow that it was no Institution of Christ to the Apostles and their Successors to Preach the Gospel And here let it be noticed that I put a distinction betwixt a Power given to a Man to use the Gifts that God has given him in teaching others less knowing and a Pastoral Gift of not only Teaching but Administring these Divine Institutions of Baptism and the Supper and doing divers other things relating to the Discipline Order and Government of the People over whom by God's appointment and the Peoples consent he is set to be their Pastor and Watchman Here Note Reader that what is said in this small Treatise in Answer to the Arguments of the principal Teachers of the Quakers above named will also serve for an Answer to W. Dell's Book against Water-Baptism for there is nothing Material in his Book but what is in their Books upon that Subject though they borrowed his Arguments and have so great a liking to his Book that they have Printed it often again and again and indeed as they borrowed from him so the most of his Arguments he seems to have borrowed from Socinus who hath used the same Arguments for the most part long before W. Dell or the Quakers appeared in the World Only please Reader to take notice of that great piece of Ignorance in W. Dell to affirm so bold an Untruth that Zacharias John the Baptist's Father was High Priest The more particular Questions about Baptism relating either to the proper Subjects of it or manner of it are not needful to be handled here the design of this Treatise being to Convince such of the Quakers as are willing to read it that Baptism and the Supper are Divine Institutions till they own this it would be Preposterous to persuade them about those other Were the People called Quakers convinced of this great Truth that the outward Baptism by Water and the Supper are Divine Institutions and ought to be practised by them as becoming true Christians there are some thousands of them who are at Age and have Children at Age who never had any manner of outward Baptism if these have true Faith in Jesus Christ and can sincerely say as the Eunuch did Acts 8.37 I believe that Jesus Christ is the Son of God and do renounce all those Errors that are contrary to the true Faith in the Fundamental Doctrins thereof there is no question but they may be Baptized they are proper enough Subjects of it and when they are thus well Prepared and Qualified to Receive it it may be hoped that they will be Directed and Guided by the Lord where and how to find the Persons that may be fit to Administer it unto them Such among them who scruple or question the manner of Baptism by Sprinkling may receive it by Dipping for
Man Christ and because the Fulness is not in us and never was or shall be in any Man but in the Man Christ Jesus alone that was Born of the Virgin therefore he and he only because of the Fulness of Grace and Truth that was and is in him was Ordained and Appointed to be the Great and only and alone Sacrifice for the Sins of the World being the Head of the Body which is his Church it was only proper that the Sufferings that should be in the Head only should be that compleat only and alone Satisfactory and Propitiatory Sacrifice for the Sins of Men As the Arguments above mentioned in my Queries to G. Whitehead and W. Penn do plainly demonstrate And though in Christ when he Suffered for the Sins of the World at his Death his Godhead did not Suffer yet all that was in him the Godhead excepted did Suffer Note again Reader That although I find no cause to give an Answer to the Book of John Pennington above-mentioned called The Fig-Leaf Covering c. Because I had said in my second Narrative p. 33. that very Book being a pretended Answer to my Book of Explications and Retractations is such a plain and evident Discovery of his Unjust and Unfair Proceedings against me whereof the whole second Days Meeting who hath approved his Book is Guilty and of his Ignorance and Perversness of Spirit in Perverting my Words that I see no need to give any other Answer to him or direct to any other Answer either to his Fig-Leaf c. or his Book Keith against Keith or any other his Books but his own very Book and Books compared fairly with my Books Quoted by him and particularly that of my Explications and Retractations yet because I find divers Passages in that Book of his plainly prove him and his Brethren of the second Days Meeting extreamly Erroneous in the great things of the Christian Doctrin some of them being Fundamental therefore I shall take notice of the following Passages partly to give the Reader a tast of his Unfair Dealing towards me and partly to shew his being still Erroneous in some great Fundamentals of the Christian Faith together with his Brethren of the second Days Meeting who have approved his Fig-Leaf In his 19 and 20 Pages he will needs fasten a Contradiction on me That one time by the Flesh of Christ John 6. I mean an inward invisible Substance and the Eating an inward invisible Eating But now in my Retractations I Assert that to believe in Christ as he gave his Body of Flesh outwardly to be broken for us is the Eating of his Flesh as well as the inward Enjoyment of his Life in us And to confirm the Contradiction he Quotes me saying Immed Revel p. 258. This Body of Christ of which we partake is not that which he took up when he came in the Flesh outwardly but that which he had from the beginning Ans First It is no Contradiction to say the Eating of Christ's Flesh John 6. is to believe not by a bare Historical Belief but by a living sincere Faith Wrought in us by the Spirit of Christ that Christ gave his outward Body to be broken for us and also that it is the inward Enjoyment of his Life in us as it is no Contradiction to say Christ is our Intire and compleat Saviour both as he came outwardly in the Flesh Dyed and Rose again c. And as he cometh inwardly by his Spirit into our Hearts and dwelleth in us by Faith And as concerning that Quotation Immed Rev. p. 258. by this Body in that place I did mean that which is only Allegorically called his Body to wit that Middle of Communication above mentioned that is indeed a Spiritual and invisible Substance owned by R.B. as well as by me and many others And I say still this invisible Spiritual Substance in the Saints is not that visible Body of Christ which he assumed when he came in the Flesh outwardly yet this is not to make two Bodies of Christ because the one is called his Body only in a Metaphorical Sense Ans 2. In my Book of Retractations p. 25. I had plainly Retracted and Corrected that Passage in p. 25. Recor. Corr. That by Christ's Flesh and Blood John 6.50 51. He meaneth only Spirit and Life acknowledging that it was at most an Oversight in me but how doth this prove me a Changling in an Article of Faith As he infers very Injurously May not a Man change his Judgment concerning the Sense of a particular place of Scripture without changing an Article of Faith That such a Change may be without a Change in an Article of Faith is acknowledged by all Sober Writers and Expositors of Scripture Yea there are many places of Scripture that some understand one way and others not that way but another and others a third way and yet all have one Faith in point of Doctrin Ans 3. What a Man Retracts in one Book or part of a Book he ought to be understood to Retract the same Passage where it can be found in another Part or Book of his nor ought he to be Charged with Contradiction in what he hath Retracted For as I have formerly said in Print they are only Chargable with Contradictions that without Retractation holds Contradictory Assertions simul semel i. e. both together Page 22. He will not permit me to use that Distinction to say I had not my Knowledge from them viz. The Scriptures as being the efficient Cause but I did not deny that I had my Knowledge by them Instrumentally to wit the Doctrinal Knowledge and Faith I had of Gospel Truths he Quibbles upon the Word from as if it could not signifie sometimes the efficient Cause and sometimes the Instrumental whereas a School Boy knoweth that it hath these several Significations and more also And seeing what I then Writ in my Book of Immed Rev. was owned by the Quakers it plainly followeth That according to J.P. the Words of Scripture are not a Means so much as Instrumentally to our Knowledge of the Truths of Christian Doctrin But how will he Reconcile this to W. Penn who doth acknowledge that the Scriptures are a Means to know God Christ and our selves See his Rejoynder p. 115. where he expresly saith We never denied the Scriptures to be a means in God's Hand to Convince Instruct or Confirm By we its plain W. P. meant all the Quakers and consequently G. K. being then owned to be one of them Page 39. He will not allow that what I have Quoted out of my Immed Revel p. 243. to p. 247. proves that I did then hold the Man Christ without us in Heaven to be the Object of our Faith though he grants my Words that I said The Man Christ who Suffered in the Flesh at Jerusalem is the Spring out of which all the living Streams flow into our Souls and that he is to be Prayed unto which he saith none of us
deny And yet with the same Breath as it were he denyeth it for if the Man Christ is to be Prayed unto being the Spring out of which all the living Streams flow unto our Souls surely as such he is the Object of our Faith for how can we Pray to an Object in whom we believe not But seeing he will not allow me that I then owned the Man Christ without us to be the Object of Faith wherein he is most unjust unto me and that I Writ then as a Quaker and my Doctrin was the Quakers Doctrin It is evident that according to him it was not the Quakers Doctrin that the Man Christ without us is in any Part or Respect the Object of our Faith why then doth he and many others Accuse me that I Bely them for saying they hold it not necessary to our Salvation that we believe in the Man Christ without us And it is either great Ignorance or Insincerity in him to say that none of them deny that the Man Christ without us in Heaven is to be Prayed unto Seeing a Quaker of great Note among them William Shewen hath Printed it in his Book of Thoughts p. 37. Not to Jesus the Son of Abraham David and Mary Saint or Angel but to God the Father all Worship Honour and Glory is to be given through Jesus Christ c. This c. cannot be Jesus the Son of Abraham but some other Jesus as suppose the Light within otherwise there would be a Contradiction in his Words so here he Asserts two Jesus's with a witness what saith J. Pennington to this Page 41. In Opposition to my Christian Assertion that the believing Jews before Christ came in the Flesh did believe in Christ as he was to be Born Suffer Death Rise and Ascend and so the Man Christ even before he was Conceived Born c. was the Object of their Faith He thus most Ignorantly and Erroneously Argueth Could that be the Object of theirs viz. The believing Gentiles or of the Jews Faith which our Lord had not yet received of the Virgin which was not Conceived nor Born much less Ascended Ans Yes That can be an Object of Faith and Hope which has not a present Existence but is quid ' futurum something to come though nothing can be an Object of our Bodily Sight or other Bodily Senses but what is in Being and hath a real Existence in the present Time But so Stupid and Gross is he that he cannot understand this that the Faith of the Saints could have a future Object in any Part or Respect this is to make Faith as low and weak a thing as Bodily Sense Is it not generally acknowledged through all Christendom that the Saints of old as Abraham Moses David believed in Christ the Promised Seed as he was to come and be Born and Suffer Death for the Sins of the World according to our Saviours Words Abraham saw my Day and was glad which is generally understood by Expositors that as he saw Christ inwardly in Spirit so he saw that he was to come ' outwardly and be his Son according to the Flesh and by what Eye did he see this but by the Eye of Faith And that Eye of Faith had Christ to come in the Flesh to be Born c. for its Object as a thing to come And in the same Page 41. He Quoteth me falsly saying Immed Rev. p. 132. agreeing with both Papists and Protestants That God speaking in Men is the Formal Object of Faith This Quotation is False in Matter of Fact as well as his Inference from it is False and Ignorant I said in that p. 132. That both Papists and Protestants agree in this That the Formal Object of Faith is God speaking but quoth the Papist it is the Speaking in the Church of Rome no quoth the Protestant God Speaking in the Scriptures is the Formal Object of Faith Here I plainly shew the difference of Papists and Protestants about the Formal Object of Faith though they agree in one Part that it is God Speaking yet in the other Part they differ the Papists making it God Speaking in the Church that is not in every Believer but in the Pope and his Counsel And there in that and some following Pages I Plead for Internal Revelation of the Spirit not only Subjectively but Objectively Working in the Souls of Believers to which Testimony I still Adhere But what then Doth this prove that Christ without us is no Object of our Faith Will he meddle with School Terms and yet understand them no more than a Fool Doth neither he nor his quondam Tutor T. Ellwood understand that the res credendae i. e. The things to be believed are Ingredients in the Material Object of Faith as not only that Christ came in the Flesh was Born of a Virgin but all the Doctrins and Doctrinal Propositions set forth in Scripture concerning God and Christ and all the Articles of Faith are the Material Object of our Faith but the Formal Object of Faith is the inward Testimony of the Spirit moving our Understandings and Hearts to believe and close with the Truth of them All which are well consistent and owned by me Page 43. He Rejects my Exposition of the Parable concerning the lost piece of Money in my late Retractation of my former Mistake p. 15. Sect. 1. p. 10. That by the lost piece of Money is to be understood the Souls of Men as by the lost Sheep and the lost Prodigal To this he most Ignorantly and Falsly opposeth by saying First The Lord can find the Soul without lighting a Candle in it I Answer By finding here is meant Converting the Soul thus the Father of the Prodigal found him when he Converted him to himself this my Son was lost and is found i. e. was departed from God but now is Converted Luke 15.32 And ver 6. I have found the Sheep that was lost Now can this be wrought or doth God Work this Work of Conversion in a lost Soul without his Lighting a Candle in it Secondly He saith the very design of the Parable was to set forth not what God had lost but what Man had lost the Candle being used by Man who needed it not by God and Christ who needed it not How Ignorantly and Stupidly doth he here Argue How can Man use the Candle unless God light it in his Heart and doth not God use it in order to bring or Convert Man to himself It 's true though there were no Candle lighted in Man's Heart God seeth where the Soul is even when it is involved in the greatest Darkness but in order to the Souls Conversion which is principally God's Act it is God that lights the Candle in it and causes his Light to Shine in it And whereas I have said they who Expound the lost Piece of Money to be the Light within will find difficulty to shew what the nine Pieces are which are not lost His Answer to