latter part of the verse is both a verification and explication of the former part sc It is the spirit that quickeneth Thiâ— is likewise conâ—irmed by the Apostle Paul Gal. 3. 11. and long before by the Prophet Habakkuk Chap. 2. 4. the just shall live by faith Faith 〈◊〉 the vital principal and fountain of life in the Soul it is the uniting grace it knits us to personal Christ glorified in Heaven above from whose fulness Joh. 1. 16. we receive grace for grace i. e. Grace for graces sake And therefore his flesh profiteth right Believers the whole as to this particular is though the spirit be a dead-dead-souls quickener yet it is not the quickened souls Saviour But this Disputant still avers that the Scripture saith Christs flâ—sh pâ—ofiteth nothing Therefore for further satisfaction touching these words sc Christs flesh profiteth nothing let this Question be propounded Quest In what sense way Christs flesh be said not to profit or profiteth nothing Sol. 1. Christs flesh profiteth an unbeliever nothing as it is noted by our Saviour in the very next verse ver 64. But there are saith he some of you that believed not intending such of them as did not by Faith the believing souls-mouth eat his flesh and drink his blood which in ver 55 Christ saith is meat indeed and drink indeed also in Heb. 4. 2. For unto us was the Gospel Preached as well as unto them but the Word preached did not profit them not being mixâ—d with Faith in them that heard it what the Gospel preached was hath been before frequently declared more especially from Act. 5. 30 31. That the same Jesus whom the Iews slew and hanged on a Tree this was the body of Christs flesh God raised up from the dead and exalted to be a Prince and a Saviour to give repentance and remission of sins This was the Gospel word that was preached which profited not either Iews or Gentiles that did not by the mouth of Faith eat the flesh and drink the blood of Jesus Christ the only Saviour Hence I did infer That the Quakers being such non eating non drinking Unbelievers Christs flesh profiteth them nothing therefore fit to be insiâ—â—ed on by this Disputant 2. Christs flesh profiteth nothing If it be taken in that sense in which the Iews apprehended the eating of it and thaâ— was with their natural mouths as it appears from ver 52. They the Jews strove amongst themselves saying how can this man give us his flesh to eat for they knew of no eating but as they did eat their bodily food yea Christs Disciples such as for the present followed him said ver 63. this is a hard saying who can hear it Hereupon Christ doth explain himself to them all in these words The flesh profiteth nothing ver 63. above thereby giving them to understand that he meant not of eating his flesh with their natural mouthes as they did eat their daily bread for as if Christ had said should ye so eat some of my natural flesh or so drink some of my blood it would profit you nothing the reason of it is assigned by the Apostle Paul because Christs flesh and blood is New-Testament Blood 1 Cor. 11. 25. in which all the promises of God are 2 Cor. 1. 20 here hence it is safely inferr'd That the true Object of Faith is the Nâ—w-Testament promises in Christ bodily in which respect Christs flesh is profitable to all right Believers on him for their Justification Resurrection and Glorification as in ver 54 Whoso eateth with a Soul-believing Mouth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day But if we separate the promises of God from Christs flesh or his flesh from the promises then his flesh profiteth no more then if it were eaten with a mans natural Mouth which according â—o our blessed Saviour profiteth nothing or would not profit the Soul at all Upon the whole it was concluded that W. Bullocks second as his first Scripture fell short of the mark that is of proving a Quakers pretenâ—ed Saviâ—ur within him to be the true not the false Christ The next Speaker was Patience Bullock 1. She propounded a Question to me Quest Whether Christ could have saved us without his being God I Answered Though Christ could not save us unless he were God as well as Man yet the Godhead of the Soâ— onâ—y as such doth not save us from the curse of the Law because the Godhead alone could not fulfill that righteousness active and passive which the Law required 't is true we read oâ— the righâ—eousness of God 2 Cor. 5 21. yet it is not to be undersâ—â—od for the essential righteousness of God but for a righteousness â—nswerabâ—e unto the Law performed by the manhood of Christ to which the Godhead gavâ— both efficacy and excellency Heb. 9. 14. and thereby the righteousness answerable to the holiness and justice of the Law performed by the Man hood soul and body of Jesus Christ was made Meritorious and Satisfactory for sin as the Apostle sign fies Heb. 9. 14. How much more shall the blood i. e. Sufferings of Christ who or which suffering Christ through the eternal Spirit i. e. Godhead of the Son offered himself sc a Sacrifice without spot to God the Father hence I did affirm that Jesus Christ as maâ— is our only Material Saviour 〈…〉 if he may be â—…lieved 〈◊〉 us â—rom the 〈◊〉 of Gods Spiri◠〈…〉 the Man 〈◊〉 Lord Christ then bâ—rn of the Virgin Mary whom 〈…〉 took up iâ—â—o his arms was the Salvation of God i e. whom God had exalted to be â—hâ— only Saviour Act. 5 〈◊〉 and the holy Apostles preached as aâ—ore noted the Man Iesus Christ of Nazareth to be beâ—ieved in remission of sins herewithal named that Text of Scripture in the 1 Tâ—m 2. 5. 6 There is one Mediator between God and Man the Man Christ Jesus who gavâ— himself a ransom for all to be testified in due time The Apostle doth not as I said here assert the Man Jâ—sus Christ to exclude the God head or divine nature from him the Medâ—ator and Ransomâ—r but emphatically to demonstrate that nature in which he meditates and gave himself a ransome for though the ransome was paid by him who wâ—s and is God or had a divine Nature yet it was paid in the Man hood oâ— humane nature only that is to say Christs humane Nature gave worth and value to it whence I did infer but wâ—th much reverence that the Manhood of the Son of God is the only mâ—terial cause of our Salvation and by necessary consequence the Man hood or Humane Nature of Christ was and is our only material Saviour which I had no sooner said But F. E. called on the people to take notice That I had declared the Man hood of Christ to be the only Saviour to which some of the Hearers forthwiâ—h replied that I did say to wit that the Manhood
in Luke 17. 21. Christ doth not mean the Kingdome of glory in Heaven but the Kingdome of the Gospel Preached by himself and his Apostles on Earth to which he answered nothing In the next place F. E. doth as I suppose expect some Answer to his reflection on me at the end of his tedious Discourse afore signified sc That I had not in any thing which was said by me he meant in the four Arguments proving the first part of the charge made any mention of Christ as God to be the Saviour Answ Bold Man who art thou that â—â—achest the Apostles of Jesus Christ yea the Holy-Ghost himself how to speak who were the faâ—thful Witnesses that proved all which was said by me in those four Arguments and that I might prevent which I foresaw such carpings I barely repeated the Apostles express words mentioning in a manner no more then what is plainly asserted by them what dost thou then but under colour of reflecting on me reflect upon the holy Apostles themselves Alas poor Man had it not been more honesty in thee to have thus charged the Apostles then me who wrested not but only repeated the Apostles words for the confirmation of the alledged Arguments thou shouldest have clamoured against the Apostles thus there is not a word by them mentioned of Christ as God to be the Saviour and wouldest thou not hadst thou thus done have been as bold as blind Bayard It s most evident that the Apostles preached Christ as Man Not but that he was and is also God to be believed in for the remâ—ssiâ—n of sins both to the Jews and to the Gentiles so that thy quarrelsome reflection on me is in effect a manifest denying the Testimony of the Apostles joyntly testifying of the Man Jesus Christ of Nazareth to be the only Lamb of God that takes away the sins of the World reconciledworld 2 Cor. 5. 19. for there is no other Man Name or Thing ever in Scripture called the Lamb of God which takes away sin but the one Man Jesus Christ and so it is Recorded by Christs witness bearer Joh. 1. 29. 30. One would now think that the very mentioning of these things were enough to refute them with whom the Scriptures of God have any credit But what shall I say unto thee Francis I would in true love only to thy distressed Soul advise thee to search as in Iohn 5. 39. the Scriptures for I find thee very ignorant of the truth as testified in them and hence asserting new notions which thou hast received from other men which tend to the darkening and denying of the unanimous Testimony of all the holy Men of old to the true Saviour Jesus of Nazareth and to Salvation through Faith in him and that thou mayest be delivered from the dangerous snare of the false Christ the Idol-light within is the hearty desire of him whom for his Faith in and to the truth thou hast opposed William Bullock was the next Disputant to prove That a Quakers pretended Saviour within him is not the false but the true Christ And thus he Argued saying That which may be known of God is manifest in them and tâ—en stâ—pt Therefore I prayed him to tell us were thoâ—e words repeated above were to be found he readily told me sc in Rom. chap. 1. ver 19. Because that which may be known of God is manifest in them for God hath shewed it unto them 〈◊〉 was the only Proof named by them I further demanded of him what he inferred from this Text of Scripture but because he lookt as if he understood not what was meant by that demand I requested him to frame some Argument from the Text alledged by him to prove the matter in hand but all in vain a Syllogisme being as great a Monster to him as Jesus Christ of Nazareth Thereupon I did declare That the Apostle did not there understand the word God to signifie Christ God Man and as for the phrase in them it is interpreted to them as in the very next words in the same verse sc For God hath shewed it to them likewise Paul doth tell us both how and where God shew'd them this as in ver 20. For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and godhead which Godhead alone is not to be understood for God-man Christ the only Saviour in a word The mind of the Spirit in these two 19 20. verses sc is no more but this namely that the eternal power and Godhead was manifested in i. e. shewn to the Gentiles unconverted by the things that are made or created from the creation of the World this being the true state of the Text above how they could prove the thing to wit That a Quakers pretended Saviour within him is the true not the false Christ for which they were brought surely none but young and old Bullocks or such as are of that kind can understand I expected some reply from this Disputant to the substance above asserted but instead of a reply he urged another Prool this was their manner even all along that thereby they might â—loaâ— their weakness and insufficienâ—â—â— for returns saying The flesh profiteth nothing it is the Spirit that quickeneth Upon his inversion of the order of the words I desired him to name the Chapter and verse where the words as he had spoken them might be found but he did it not I then named both viz. Joh. chap. 6. ver 63. It is the spirit that quickeneth the flesh profiteth nothing He again refusing to frame an Argument Therefore to the Text. 1 Answered 1. If these words were to be understood in this sence sc That the Lord Christ on the account of his body of flesh profiteth nothing to Salvation but it s the quickning spirit within that is the only Saviour Then what interpretation wouldst thou put upon Christs words in the same Chapter ver 53. foregoing Then Jesus said unto them verily verily I say unto you except ye eat the flesh of the Son of Man and drink his blood ye have no life i. e. Spirit ver 63. ult in you or wilt thou make Christ who is the wisdome of God 1 Cor. 1. 30. guilty of contradiction and so a Lyar to which he replied nothing save that he had spoken Scripture which necessarily engaged me to reconcile those Scriptures to the understanding of the hearers which I endeavoured thus Joh. 6. 63. It is the spirit that quickeneth i. e. the soul of man naturally dead in sins Eph. 2. 1 5. the words exclude all endowments qualifications or excellencies in the natural man from this soul quickening work hereunto agrees the words of our Saviour in the end of the 63d verse above The words that I spake unto you they are spirit and they are life that is to say the spirit of faith is the souls life or special quickening so that the
of Christ is our only material Saviour which as I suppose he understood not and therefore he said no more howbeit I expected some reply from Mrs. Patience Bullock no small Prophetess in their Libertine Synagogue but instead of a Reply she puts forth another Question sc Quest 2. Whether we could be saved by Christ without the operation of the Spirit in us I Answered Although it were granted sc That we could not be saved without the operations of the Spirit in us yet this would be nothing to the business befoâ—e us that is it doth not prove a Quakers-pretended Saviour within him to be the true not the false Christ forasmuch as the operations of the Spirit in us are not Christ God-man therefore not our Saviour again I told her let it be granted that we cannot be saved without the effects and operations of the spirit in us yet herehence it will not fâ—llow that we are saved for or by these effects and operations of the Spirit in us so that the meâ—r tendency of her Questions weâ—e by the judicious hearers plainly discerned to lay aside the material Saviour and to insinuate a Spirit and its operations still the Idol-light within to be the true Christâ— and only Saviour thereupon I denied the Spâ—rits operations in us to be the previous procuring cause or ground of redemption justification and salvation with God and that it is one thing to affirm that we cannot be saved without the efficacies of the spirit in us as evidential and another thing to be saved for or by these operations in us as causal to which she made no return Let me here add what her last Question hath since brought to my remembrance namely somewhat touching this Question the men of Rome have commonly expressed the Apostle say they excludes from justification works which we our selves do meaning Tit. 3. 5. Not by works of righteousness that we have done Rom. 11. 6. If it be by works then were grace no more grace that is as they wrongly gloss works done by our own strengâ—h without the help of the Grace of God not those works we do by the aid of the spirit within us which is the same with that of the carnal Prophetess above only it is expressed in plainer words so that in truth her Question is but a sly design to renew again the old Papish trick to elude the genuine force of such Texts as above asserted and in good earnest a Quakers light within is but the Pope without By the way in reference to her last question let two things be seriously considered 1. That Carnal Gospellers do but deceive their own souls by resting in a bare literal or historical assent that the Man Jesus Christ of Nazareth is the true Christ and our only Saviour while they are in no degree partakers of the divine nature 2 Pet. 1. 4. i. e. of the effectual graces of Christs spirit sc a living saith a lively hope love unfeigned true repentance c. but are slighters and professed rejectors of thâ—m 2. As Carnal Gospellers do thus deceive themselves so do Anti-Gospellars as Quakers no less yea much more put a â—heat upon their own Souls by their idle pretences viz. that the Graces effects and operations of the spirit within them maketh the true Christ and their only Saviour from sins Alas poor deluded ones this is to testifie that the effects of Christs death sufferings redemption and righteousness do constitute the true Christ and Mans only Saviour which effects and operations say ye being followed in all righteousness will bring you to Salvation now what is all this but in plain English to be brought to salvation by the obedience of works Oh let every good Christian tremble to think of the dreadful consequence of this your God provoking Doctrine for it is a manifest renouncing of the righteousness and obedience of the Son of God Jesus Christ of Nazareth whom God the Father hath exalted to be the only Saviour to give remission of sins and salvation to all that rightly believe on him as is aboundantly foreshewed Next to Mrs. Bullock the Champâ—â—n Francis starts up who who after the truths of God had silenced his fellow labourer in the work of the false Christ repeats some words in the New-Testament But ye are washed but ye are sanctified but ye are justified by the spirit of God Answ 1. I requested him to shew me where I might find those words he replied that the words which he had spoken were Scripture But I said thou hast dâ—â—membred that Scripture as the Text it self made it to appear which is in the 1 Cor. 6. 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the spirit of our God 2. Note here that the only words which concern Justification sc In the Name of the Lord Jesus were omitted the more crafâ—ily to abuse our judgements that we might believe justification in the sight of God is a work of the spirit in us and consequently that a Quakers pretended Saviour was within him I pray thee Frances how doth this accord with the confession of thy faith contained in thy Answer to my Question above surely Captain Bâ—scomb might have told thee that thou wouldest deny that thy confession of the Faith not only by but before tomorrow by this all men may see what a blind Guid he is to be at once almost on a breath guilty of such gross contradiction and yet insensible of it 3. My special Answer was that Spirit in the last clause of that verse is to be referred to sanctification as it is in all other New Testament Scriptures 2 Thess 2. 13. 1 Pet. 1. 2. c. and to be sanctified is mostly attributed to the spirits efficiency and as to the Text above it is as if the order of the words had been thus But ye are sanctified by the spirit of our God but ye are justified by the Name of the Lord Jesus I know that the Teaching Seducing Quakers do convert the transposition in the Text into a confusion by confounding justification and sanctification where is the transposition in that Text doth no more coâ—found just fication and saâ—ctification then the transposition in Mat. 7. 6 confounds Swine and Dogs Give not saith Christ that which is holy to Dogs neither cast your Pâ—arl before Swine lest they traâ—pâ—e them under their feet and turn again and rent you Though turn again and rent you be in the last clause of the â—erse yet it is to be referred â—o the Dâ—gâ— not to the Swine for as Swine do trampâ—e under heir â—eeâ— so Dogs 〈…〉 upon a man renting and tearing him down Thiâ— instance plainly sheâ—s that the 〈◊〉 posiâ—ion in 1 Cor. 6. 11. above 〈…〉 joyning of sanctâ—ficatiâ—n to he Spirit nor justification to the Name of the Lord Jesus alone it being according to the tenour of thâ— whole
pretended by thâ—e falls short of maintaining your cause as it respects the first part of the charge which â—id appear on a due examination of the Text it self in this man 〈◊〉 to wit Exam. By the Spirit of Life in Christ Jesus we are to understand the Spirit which the Father gave him as the Son of Man without measure Ioh. 3. â—4 Ioh. 1. 6. Now from this fulness of Spiritual Life in Christ Paul received such a degree of it as made him free from the Law i. e. from the reign and demâ—nion of sin and from Death Rom. 6. 12. 14 i. e. from the power of natural death Note that the Spirit in the Text above is seâ—â—own two wayes 1. By the Subject in whom it is that is in the Manhood of Christs Person 2. By the Effect it is a spirit of life if this life be not from Christs fulness conveyed into us we are but dead men spiritually dead in sins Eph 2. 1. But when the spirit of 〈◊〉 from Christs unmeasurable fulness is derived to us tâ—en we feel its law or power weakening and abolishing the Law i. e. the strength and Authority of sin in us and thereby sin hath now no reigning domineering power in or over us nor can it condemn our persons and thus we are â—reed from the Law of sin death Note Not so â—reed as if we were simply delivered from both or either of these as that we cannot afterwards sin and die but the meaning is sin cannot rulâ— or exercise a command now over us nâ—r can it damn â—s nor can the natural death hurt us now tell me William whether there be ought in this third Text of Scripture alledged by thee that doth in the least though never so much strained prove this first part of the charge against you to be false for the mind of the Apostle therein is plain and evident viz. that the law of the Spirit of life inherent in us hath only a virtue to eat down the Law or commanding power of present sins and to destroy the power of our natural death what I pray thee is in all this to prove a Quakers pretended Saviour within him c. surely William either thou art very silly thy self or thou didst think thy hearers to be so After him steps F. E. again and said the Scripture saith of Christ I in thee and thou in me but he could not tell us where to find the Scripture that said those words of Christ Answ That I did not remember any such Scripture for manner and foâ—m as spoken by him to wit I in theâ— and thou in me but this Parret must prate as he hath been taught howbeit if it might be supposed not granted that Christ had said to any particular person I in thee and thou in me It must needs follow that the person of Christ wâ—s without not within him to whom he then spake and the person of Christ being the Believers only Saviour this allegation could not concern the charge before us T is true we read in Joh 17 23 I in them and thou in we that they may be made perfect in me i e. in oneness of affection for so it is interpreted in the last clause of the same verse sc and hast loved them as thou hast loved me also in Joh. 14. 20. and you in me and I in you these words do only signifie the reciprocal love that shall be fully experienced between Christ and his members at the glorious resurrection of the just as it is implied in the former part of that verse At that day namely of Christs second comming in glory ver 18. ye shall sc at that day know that I am in my Father i. e. in his love and you in me i. e. in my love and I in you i. e. in your love ver 21. Now Francis if thou dost mean either of these Scriptures thou wilt be still at a loss for it was the man Jesus Christ which spake to his Disciples and it is very strange that thou wilt produce a Christ for evidence in whom you do not believe it s a sign that thou art almost spent I do not remember that he made any reply to ought said by me as above but as a mask for their nakedness he urged another Scripture not naming where as to the chapter or verse to wit Christ saith of hâ—mself I am Alpha and Omega Rev 1. 1. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come The Almighty after the reciting of this Scripture I expected an Argument to be drawn from thence by the Disputant to prove the thing for whâ—ch he brought it But it seems Franks Seducers could never make him capable of formal Argumentations which defect constrained me to insist upon the explication herein more fully and distinctly enlarged of those Texts of Scripture which for the most part were only repeated by the titular Disputants and that many times after their own most presumptuous mode and manner adding or diminishing contrary to Gods command Deut. 4. 2. But I proceed to the Text it self Ans The place of Scripture above sc Rev. 1. 8. consists of three parts First part I am Alpha and Omega in these words Christs creating power is Metaphorically expressed being the first and last letters in the Greek Alphabet which by a figurative speech are applied to any beginning and end and are here interpreted by the next words namely the Beginning and the Ending which Phrases do signifie unto us Christs divine Nature eternal Power and Godhead as in Joh. 1. ver 1. In the beginning was the Word and the Word was God sc God the Son and in Col. 1. 16. All things were created by him his dear Son ver 13. and for him sc for his glory as the ultimate end Rom. 11. 36. this therefore is the meaning of I am Alpha and Omega that is Christ is the efficient cause of all things and the end also whâ—ther all things are referred that he hath at first created all things and that for his own glory alone Second part Saith the Lord which words denote Christ the faithful promiser for all the promises of God are in him 2 Cor. 1 20. in him i. e. in the man hood of Christs person Col. 2 9. hereunto agrees the title Lord. which is mostly appropriated to Christs humaâ—e nature as before his Birth Luk. 1 43. And whence is this to me that the Mother of my Lord should come to me and on the day of his birth Chap 2. ver 11. For to you is born this day a Saviour which is Christ the Lord and afterwards Joh. 13. ver 13 14. Ye call me Master and Lord for so I am If I thou your Lord and Master have washed your feet Also after his resurrection Luk. 24. 34 saying The Lord hath risen indeed and hath oppeared to Simon ver 39. Behold my hands and my feet that
Saviour an out side Christ an unscriptural phrase and no Saviour the reason of this Question is Because we read that our blessed Lord Jesus Christ whipt sundry persons honestey then thy self and for a lesser offence as in Joh. 2. 13 to 17. And Jesus went up to Jerusalem and found in the Temple those that sold Oxen and Sheep and Doves and the Changers of Money sitting And when they had made a scourge of small Cords he drove them all out of the Temple and said unto them make not my Fathers house a house of Merchandize Do thou now consider if our Lord Jesus Christ made at Jerusalem a whip of small Cords and with it did whip the people for abusing the Temple which was but a Type or Figure of the humane or mankind nature of Jesus Christ which is testified in ver 19 21. Destroy this Temple and in three Dayes I will raise it up But he spake of the Temple of his Body in which all his Fathers true Worship was to terminate as it appeareth by comparing some Scriptures the 1 Kings 8. 30 44 48. And hearken thou to the supplication of thy Servant and of thy People Israel when they shall pray towards this Temple i. e. towards the Temple in Jerusalem for the words were uttered by Solomon at the Dedication of the Temple and in the faith hereof Daniel prayed Chap. 6. 10. His Windows being open in his Chamber towards Jerusalem and thus it was in those dayes with every true Believer in all forreign parts of the world they did worship the Father in his Son with their faces towards the Temple in Iervsalem yea Ionah in the belly of the Fish Chap. 2. 4. Yet I will look again towards thy holy Temple Now if in the judgement of Jesus Christ the people deserved to be Whipt for abusing but the shadow of Christs Man-hood how much more dost thou O Will. H. deserve whipping as well as thy late Brother Iames Naylir that hast abused the Holy substance the Temple of Christs blessed body this is a far higher offence it is so Great in respect of men that it destroyes not only their peace in this World but that eternal peace for the World to come indeed ye present your selves a peaceable People calm Saints and as you stile your selves the meek Lambs of God but I can assure you that the persons which Jesus Christ whipt out of the Temple were far more praceable then your selves for they were but externally uncivil towards the Temple a shadow or figure only of the Body of Christs flesh but thou art Blasphemously rude yea ye make it your profest Religion to derogate from the true humane substance of the Lords Christ and with a brazen forehead and â—eared Conscience vilifying the holy thing born of Mary called the Son of God what greater violence can be offered to a true Christians peace Paul exhorts Christians 1 Tim. 2. 2. To pray for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godliness and Honesty which Christian Prayers the Magistrates are bound in Conscience to Answer in their practice which they cannot do so long as such Peace breakers and open Transgressors 1. Of Godliness in respect of Gospel Ordinances 2. Of Honesty in respect of Allegiance are tolerated by them howbeit I do not thus speak in respect of the poor ignorant Seduced Quakers the generality of that Sect being such in these Islands but to thy self and all such Soul-Seducers Now W. Harriot if the Christian Magistrate should follow our Lord and Saviours Example herein don't thou cry out Persecution if thou dost the Scourge which Christ made of small Cords will tell thee that thou art mistaken it being a correcting of the Nocent no persecuting of the Innocent and for thy better satisfaction in this weighty matter do thou consider what he was that made that Scourge of small Cords and withal made such good use of it and thou wilt find that he was sc 1. A Prince that had Magistracy and Ministry radically resident in himself as the Son of Man 2. Though it were so yet he alwayes refused to act as a Magistrate except it were in this one particular case of whipping or scourging the abusers of the Temple in the holy City of Jerusalem Quest Why should a lawful Magistrate scruple to follow Christs Example upon such open Dâ—riders and Blasphemous Contemners of him whom God hath exalted to be a Prince and our only Saviour rendring him most vile sc An out-side Christ no Saviour to the proud and ignorant the Materials of this Synagogue yea hereby increasing the number of those which break the peace both of God and the King in regard of Godliness and Honesty as above So much for the Question propounded The next Prater was William Wilkinson he repeats some of the Apostles words Col. 1. 27. Christ in you the hope of Glory which Text they wrest by forcing this sense upon it viz. That Christ in us is our present glory and glorious Saviour I Answered 1. This enforced sense doth destroy the true nature of the Word Hope for it only quickens a Believer to the lively expectation of the promised glory Tit. 1. 2. In hope of eternal Life or glory which God hath promised Likewise Gal. 5. ver 5. For we through the Spirit wait for the hope of righteousness by Faith well then the office of hope is to look at some good to come as Rom. 8. 25. If we hope for that we see not then do we with patience wait for it which shews us that this Grace of Hope is not exercised about things present as Quakers falsely gloss but only about something future for it is a waiting Grace 2. As the forced sense above doth destroy the nature of the Word Hope so it doth the genuine nature of the phrase Glory which signifies Eternal Life Tit. 1. 2. above which is in reversion or expectation as the Apostle witnesseth 1 Pet. 5. 1. I who am a witness of the sufferings of Christ and also a partaker sc by Faith of the Glory that shall be revealed 3. If the entire Clause in the Scripture above alledged Col. 1. 27. be duely considered it will plainly shew us that the sense afore imposed by them is antiscriptural for the whole clause in the Verse runs thus which is Christ in you the hope of Glory which is they usually leave out refers to the former part of the verse namely The riches of the Glory of the Gentiles which Riches Christ in you the Hope of Glory Note that it was the person of Christ which was the Riches of the Glory of the Gentiles as well as of the people Israel Luk. 2. 32. again the Lords Christ is called the Riches of glory and the unsearchable Riches among the Gentiles who is said ver 17. to dwell in the heart by Faith so that the mind of Paul in Col. 1. 27 is explained in Eph. 3. 17.
inherit the Kingdom of God how can it be affirmed that the same true flesh shall be raised to enter upon that inheritance perhaps this improvement he had forgot 2. These inferences are not only defective but contrary to the true Nature of a Resurrection which denotes a taking up of that which was laid down It must hence follow sc If the same body that dies be not raised up but another kind of body it cannot be a Resurrection as above Moreover If aâ— the Resurrection it be not the same but another body then that body which actively and passively honoured God in this world shall not according to Divine Promise Col. 3. 4. be glorified with Christ in the World to come but another body shall be there glorified which never did or suffered any thing for God's honour and to which God never made any Promise yea that body which wickedly sinned lived and dyedin finall impenitency and unbelief Shall not according to Divine threatning Matt. 25. 41. be for ever tormented but another body shall which never sinned nor was ever threatned be eternally dammed in hell with the Devil and his Angels These inavoidable consequents are no less than high blasphemies against the Justice Truth and Righteousness of God Himself especially in that Scripture of sacred truth 2 Cor. 5. 10 We must all appear before the Judgment seat of Christ that every one sc the same whole man may receive the things done in his body according to that he hath done whether good or bad And the Lord Christ assures us John 5. 28 29. The hour is coming in the which all that are in the Graves Are there any other bodies in the Graves then the same bodies which were put into them shall hear His voice And shall come forth they that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation thus in Matt. 25. 46. also Proved 3. That by Flesh and Blood in that place of Scripture above is not meant the substance of Flesh and Blood the parts of a Man's body as now it is But it is to be understood of the sinfull qualities of Man's Nature that are to be done away as in other places Rom. 7. 18 24. Chap. 8. 1 6 7. Gal 5 17 19 24. Flesh doth signifie or of naturall Flesh and Blood of which the body is now composed and made up as such it is corruptable and cannot enter into the Kingdome of Heaven and thus Paul expounds it as in the latter clause of the same 50. verse Neither doth corruption inherit incorruption That is corruptable Flesh and blood or flesh and blood that hath the Seed and Principles of Corruption shall never enter into the Kingdome of Heaven such flesh and blood is unfit to wear the Crown of Glory as our Souls must be changed before they can be fit for Glory so also must our Bodies from their natural estate to a spiritual for at the Resurrection our bodies shall not be raised natural corruptable bodies but spiritual incorruptable bodies and as such they will be fit for Glory in the Kingdome of Heaven as it s illustrated ver 52. And the Dead shall be raised incorruptable and we shall be changed but how the next verse sc 53. tells us This corruptable must put on incorruption Note This Mortal must put on immortality well then though the body of Man be now natural corruptable and mortal flesh and blood and as such unfit for the Kingdome of Heaven But in the Resurrection the body will not be so for it will then be spiritual incorruptable immortal flesh and blood and being so qualified it will be fit to inherit the Kingdome of God Having thus Answered I expected some return but they were all silent Thereupon Capt. John Hubbart Sherrif with the Iustices of Peace as Representees of the Christian part of the Assembly came forth towards me and openly declared That they were fully satisfied with my Proofs and Answers The Quakers being thus regularly found Guilty of the whole charge the vast Assembly was forthwith peaceably dismissed READER I Have been earnestly Requested by some of the Lords People in these Islands to make some Replies to three or four Erroneous Principles not Discussed in the Disputation Held and Professed by most Quakers To wit 1. That there is a state of perfect freedome from sin in this Life 2. That the matter contained in the Scriptures is not 1. The Word of God 2. Nor the infallible standing Rule of Faith and Life 3. That the Soul in Man is God in part and so Infallible 4. The denying of the Trinity sc three persons in one Deity These corrupt Principles maintained by most Teaching Quakers I have on Request as above considered and made some Replies to each particular distinctly as in their order afore expressed 1. Principle That there is a state of perfect freedome from sin in this Life Alledging that the Scriptures do testifie the same as Job 1. ver 1 8. 22 Psal 37. ver 37. 39. 1. 119. 5. Mat. 5. 48. Rom. 6. 18. 8. 4. 2. 15. Phil. 3. 15. Eph. 3. 19. Luk. 1. 6. That I might herein give some satisfaction I have considered the above-mentioned Scriptures one after another in their asserted Order The first Scripture Job 1. ver 1 8 22. There was a Man whose Name was Job and that man was perfect Reply to the 1st verse By Perfect here we are not to understand a Legal perfection such as Adams before the Fall though it be contended for by the Teaching Quakers and affirmed by them as possibly attainable yea actually attained by many of their Friends in this Life but the Spirit doth not in any one of these verses express no nor in end Iobs perfection from all sin in this life nor did Iob so understand it witness his own confessions Chap. 9. 20. If I justifie my self my own mouth shall condemn me if I say I am perfect it shall aâ—so prove me perverse That is to say if I justifie my self by the actings and expressions of my life my Mouth would condemn me so if I say I am perfect in the thinkings and sâ—cret motions of my heart it would prove me perverse Caril in locum and in Chap. 10. 6. Thou enquirest after my Iniquity and searcheâ—t after my sin likewise in Chap. 42. 6. Wherefore I abhor my self and repent in dust and ashes but to put the word Perfect in ver 1. out of all doubt it is explained in the 8th vese above There was none like him in the Earth a perfect and an upright man which referred to that Generation in which Iob lived So we read of Noah Gen. 6. 9. That he was a just man and perfect in his Generations in like manner consider Iob in the time and age wherein he lived there was none like him in the Earth for Godliness and uprightness hence for any man to infer that either Noah or Iob were
our Lord and only Saviour Jesus Christ the Son of God affirms that the VVord of God is the Scripture and that the Scripture is the VVord of God as being convertible terms that is what is truely and properly spoken of the one is also spoken of the other for so it is with all propositions convertible Moreover 2 Tim. 3. 16. All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that is in the Righteousness both of Faith and Life And therefore as the Scripture is the VVord of God so likewise it is the infallible standing Rule of Faith and Life It being evidently so I need not stay to shew you the excellency of any part of the Scripture having pointed you at such an original of the whole which adviseth you seriously to consider what the Lord speaks to all such as they are we read Numb 15. 30. The Soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth the Lord O how highly do you Teaching Quakers reproach the Lord when you deny the Scriptures to be the Word of God that Soul shall be cut off from the peeple but mark the ground and reason of it Because he hath despised the Word of God ver 31. and hath broken his Commandments Note here that the Lord concludes his word and written Commandments to be one and the same thing and thereupon the Lord passeth this heavy Sentence That Soul shall be utterly cut off his iniquity shall be upon him i. e. It shall never be forgiven him except God in mercy grant repentance for and from these dead works O ye Quakers are you not herein worse then the Egyptian Heathens for they believed the Word spoken to them by Moses to be the Word of God Exod. 9. 20. He that feared the Word of the Lord amongst the Servants of Pharaoh made his Servants and his Cattle to flie into the Houses howbeit they will think themselves either wronged or feared if their Arguments be not considered 1. Argument That which is the Word of God dwells within Col. 3. 16. Let the Word of Christ dwell in you richly in all wisdome whereas that which you meaning Christians call the word is the Scripture without Reply 1. Is there any word asserted to be the word of Christ but the written word of Truth whereof Christ is both the Author and Subject if there be when it shall be shewen it will be considered 2 The very phrase Let the Word of Christ dwell in you denotes that the Apostles words are an Exhortation to get the Matter contained in the very Letter of the word of Christ that it might dwell richly in them getting heart acquaintance with the matter contained in the letter of the word of Christ and that richly sc still increasing therein that they might thereby be the better enabled in the use of the duties of Teaching Admonishing and Singing of Psalms in heart and voice as it s expressed and implied in the same 16th verse 3. Those duties and services of Teaching Admonishing and Singing of Psalms which are Spiritual Hymns or Songs were to be done to the Lord as in the same 16th verse that is to the glory of the Lord Now there are no Duties and holy Services done thus to the Lord which are not done in obedience to his Will but the Lord hath no other will as a Rule of obedience then his Will revealed in the written Scriptures There is nothing that doth please God in any act of Worship unless he sees himself obeyed hence I may safely infer that the Quakers Worship cannot be accepted of God because it is not only without but against the revealed Will and Rule of Obedience This cannot with any Truth be gainsayed or denied 1. Arg. The Written Scripture cannot be the Word of God because it consists of Words Reply 1. This Argument proves fully that the Quakers are under the power of Satan Act. 26. 11. grosly blind in and ignorant of the inspired word of Christ for in Scripture Language Word and Words are of the same signification as for instance Jer. 15. 16. thy Words were sound and thy Word was unto me Jer. 36. 1 2. This Word came write the Words Amos 8. 11 12. hearing the Words seek the Word Numb 15. 30. the Spirit calls the Commandments of God consisting of many Words the Word of God and the many Words which God Commanded Moses to speak to the Egyptians Exod. 9. 20. is there called the Word of the Lord Likewise our Saviour Ioh. 2. 22. calls the Scripture coâ—taining many Words and so also in Ioh. 10. 35. to these places of Scripture many more might were there any need be added shewing that Word in the singular and Words in the plural are synonimous and of the same import in the Holy Scriptures and therefore the cavil is idle and vain I pass to the second part of this Principle viz. That the written Scriptures are not the infallible standing Rule of Faith and Life 2. Reply This plainly argues an Evil and Vnbelieving heart in the revealed Truths of God and distructive as much as in them lies to the great end of Divine Inspirations For God purposely inspired holy men not so much for their own sakes as for this end that what they writ and spake from Gods inspiration in the Scripture might be the standing and infallible Rule for Faith and holiness of Life in all succeeding Ages and Generations and for this cause hath Paul recorded Rom. 15. 4. For whatsoever things were written aforetime were written for our Learning that we through patience and comfort of the Scriptures might have hope Note That we the Apostle Paul includes himself for one that did learn of the Scriptures written afore-time as the only infallible Rule And thus was it also taken by our Lord Jesus Christ Luk. 16. 29 31. Chap. 24. 44 to 47. more especially in the hour of his Temptations he kept his mind close to the written Word of God the Scriptures penned by Moses Danâ—st 16. to repel the Devil saying It is written Mat. 4. ver 4 ver 7 ver 10. with this sword of the Spirit three times as you see the Lord Jesus Christ wounds the Devil now doth the Lords Christ thus honour the written Scriptures who are ye then that dishonour the same Notwithstanding we will hear what they have by way of Argument to say for themselves concerning this matter Their 1. Argument The Scripture it self sends us to the Spirit for our Rule Gal. 5. 16. Therefore the written Scripture is not our rule of Faith and Life Reply The Apostle in this Text exhorts the Galatians to walk in the Spirit sc of Faith I have not as if Paul should have said forget my former discourse concerning Faith ver 5. nor do I declare it in perswading you to mutual love ver 14. and that he might be understood aright he
adds Walk in the Spirit and ye shall not fulfil the lusts of the flesh for the spirit of Faith 2 Cor. 5. 13. Purifying the heart Act. 15. 9. doth by that means not only resist occasional prejudices or Lustful desires of revenge but begets also a composure of offences and a healing of injuries which are apt to arise from one Saint towards another hence the Apostle infers walk in the Spirit that is saith Calvin in loc be ye exercised therein wrestle in Spirit against all prejudicial returns of the flesh following the motions sayings and actings of the Rule of the Spirit which is the inspired word for 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost and in so doing saith Calvin ye shall not fulfil the lusts of the flesh i. e. of corrupt sinful nature as in the 16th ver above asserted surely then the Spirit of God doth not send us from the written rule to a Quakers Spirit their Idol Light within as the only infallible rule of Faith and Life 2. Arg. The Spirit was before the written Scriptures and therefore the Spirit in us ought to be our Rule for Faith and Life Reply We know that Seducing Quakers teach because the Spirit is anticedent to the Scriptures therefore none can walk in the Scriptures till they walk in the Spirit the Consequence is as lame as a Teaching Quaker is blind however it is granted that the Spirit is anticedent to the Scripture in respect of time or as to the revelation of the Scripture howbeit the Scriptures are before the Spirit in respect of aid assistance thus the Apostle 1 Pet. 1. 12. But unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven which Text of Scripture clearly shews that the Holy Spirit in respect of special help and assistance is subsequent to the Scriptural Gospel Preached this receives further confirmation from the Prophet Isai 8. 20. To the Law and to the testimony the written word if they speak not according to this word it is because there is no light or beam of the Spirit in them fairly intimating that the Spirits walk in a way of aid is in the paths of the Scriptures and consequently no Christians can walk in the Spirit unless he first walk in and by the Scriptures Again Joh. 7. 38. He that believeth on me as the Scripture hath said but this spake he of the Spirit ver â—9 sc of the power and help of the Spirit as subsequent to the Scriptures and in Luk. 5. 17. And as he Christ was Teaching the Power sc the Spirit of the Lord was present to heal them likewise Joh. 16. 13. When the Spirit of truth is come he will guid you into all truth that is into all Scripture Truth so then though the Spirit be anticedent to Scriptures in regard of Revelation yet in respect of aid help and assistance which is the matter in hand the Spirit is subsequent to the Scriptures and in this sense the Holy Scriptures are the infallible standing Rule of Faith and Life Rom. 1. 2. 2 Tim. 3. 15. 3d. Argument That there was a Rule of Faith and Life long before the Scriptures were written Therefore the written Scripture is not the Rule of Faith and Life Reply This Consequence also is weak and infirm it doth not therefore follow that the wrâ—tten Scripture is not our Rule because there was a Rule before the Scripture was written For this is that which we affirm sc That the matter contained in the Holy Scriptures is the only infallible standing Rule of Faith and Life which matter now contained in the written Scripture is the same with that which was before the Scriptures were written for when God revealed himself by visions Dreams c. It was still the sâ—me Gospel matter even the same that is expressed in the written word of the New-Testament There hath not been since the Gospel was Preached to Adam Gen. 3. 15. any increase of Gospel truths in respect of essentials but only in respect of explications though the manner of conveyance is different then and now yet the matter or Gospel Doctrines conveyed is still the same T is true from Adam to Moses more then 2000. years the People of God had no word written yet they had a word given from God to be their Rule else their Worship would have been like a Quakers Will worship A contrived or devised Worship to pacific or please God he could never bear with had not the Law of Sacrificing and the like been by Gods institution and appointment the Lord would have rejected it now though Sacrifices which typed out Christ were offered before the Law of Sacrificing was written yet not before the Law of Sacrificing was given for it was given from the beginning as all other parts of worship were being carried from one to another by tradition from the Fathers to the Children as in the holy stories of the Patriarchs it doth appear as it were from hand to hand till at last the Laâ— was written and the Scriptures penned by Moses well then though the Rule they had before was not an institution written yet it was an institution sent forth given by God himself which Rule of Faith and Life then given was I say again as to the matter therein contained the same with the instituted Rule written now then all that ye Teaching Quakers have said is no more but this sc That you deny this way of written Scripture to have alwayes been the only way of Gospel-conveyance and from thence ye pretend to advance and extoll your unwritten Scripâ—ure that Idol light within that thereby ye may the more craftily throw down the Scriptures inspired of God surely this Plot cannot be from the spirit of the true Christ but from your own as the Lord knows blind rotten and wicked spirit which tells you that you are no further bound to obey the written Scriptures then your Light that false Christ within shall make you willing to obey Arg. 4. That the Spirit is not to be tried by the Scriptures but the Scriptures are to be tried by the spirit therefore the spirit not the Scriptures is our standing Rule for Faith and Life Reply The Father of lies cannot make a greater lie then that which is contained in this Argument for it plainly makes the inspiring Spirit and the inspired Scripture to be of different natures which is contrary to the many Scriptures of truth afore asserted there 's not any Quaker that hath to this day produced one Text of Scripture to make good this Argument where is that place of Scripture to be found which saith the Scriptures are to be tried by the spirit doth not the spirit it self require us 1 John 4. 1. not to believe every spirit but to try not the Scriptures but the spirits i. e. spiritual
gifts whether they are of God And how did the noble Elders at Berea try the Spirit by which Paul Preached The 11th verse tells us It was by their searching of the Scriptures daily whether these things were so it being an Article of Faith with them that the written Scriptures were the Churches standing Rule for Faith and Life and therefore ver 12. Many of them believed sc That Jesus of Nazareth was the true Christ and their only Saviour surely the Elders above trying the spirit by the search of the Scriptures doth sufficiently prove that the spirits are to be tried by the Scripture and not the Scripture by the spirit the end of Gods inspiring the Scripture was that it might thereby be enabled to try the spirit the spirit is so far from questioning or trying the Scripture that it ever witnesseth for or against as the Scripture witnesseth being indited by the Holy Ghost 2 Pet. 1 21. for that end should the spirit of truth witness otherwise then according to the inspired Scripture that is to say if the spirit should witness one thing to be a truth in the Scripture and another thing contrary to it in a mans Conscience the spirit should be divided against it self it should be spirit of contradiction for instance the spirit witnesseth in the Scripture That the true Christ and our only Saviour was and is Jesus Christ of Nazareth a man approved of God who was taken by the Jews slain and hanged upon a Tree whom God raised from the dead the third day and exalted to be a Prince and Saviour Thus the spirit witnesseth in the Scriptures Act. 2. 22 23. Chap. 5. 30 31 34. But a Quaker pretends that the spirit witnesseth in his Conscience that there is a light within him which is the true Christ and only Saviour which is not the Man Jesus of Nazareth which the Jews never slew nor hanged upon a tree nor was ever raised by God from a bodily death Again The spirit witnesseth in the Scripture That he is a Righteous man who walketh in all the Commandments and Ordinances of the Lord Luk. 1. 16. But a Quaker pretends that the spirit witnesseth in his Conscience that he is a righteous man who forsakes all the commanded Ordinances of the Lord. Now should we Christians be so weak and wicked as to believe a Quakers pretended spirit in him to be the spirit of God and not of the Devil should we not then be guilty of this dreadful Blasphemy namely of makiâ—g the spirit of God a spirit divided against it self a spirit of contradiction teaching lies in the Scripture by witnessing therein the things abâ—ve touching Jesus Christ and his Ordinances to be the truths and other things contrary to them for truths in a Quakers Conscience or as he calls it in his tender part this were to take strong damnable delusions for sacred and scriptural inspirations that inspiration which is either without the wriâ—ten word or against it is an hellish imposture indeed it s no marvel that the Teaching Quakers would have their spirit within that Idolized light to try the Scriptures not to be tried by them for if they mighâ— herein prevail and withal get into the sadâ—le they would undoubtedly soon Arraign Try and Condemn the inspired Bible of God to Fire and Faggot this conclusion may without breach of charity be grounded upon the scurrilous pens of some sâ—ducing Teaching Quakers whom Inâ—ight herein with their bold expressions have declared havâ—ng them by me but I feared the swelling of these confutations and the discouragement that might thereby be given to the Reader By the way I lay down this Caution to wiâ— though the holy and blessed spirit of God be above all tryal yet the â—are spirits even the spirits i. e. the spiritual gifts of all mâ—n which must be submitted to tryal whether they are of God i. e. of the Book of God 2 Cor. 34. 14. wherein there is not any speech or passage but the infinite wisdome of God hath thought fit to be recorded as that which hath in it somewhat for our instruction even the Blasphemy of the Fool which contradicts not only the truth but the very being of God which teacheth us this divine truth That there are seven that is all manner of Abominations in the heart of Man yea we may draw useful instructions from the words of Judas the Traitor after Satan had entred into him and filled his heart not only so but from the words of Satan in his temptations and proposals unto Christ much more may we from the sayings of Holy men which are all material truths from the inspiration of God and therefore fit to try the Spirits or gifts of all men as above which must be submitted to the tryal of the Scripture touch stone In the last place perhaps some Teaching Quakers may say sc We own the written Scripture as a witness-bearer or declarer of that light which is in Man Reply We deny the written Scripture to be a witness bearer to your Light within for if the Scriptures of God should bear witness to that gross piece of foolery call'd Light within it should witness it self to be no word of God For 1. Your Idol Light within saith that the Soul of a Man is part of God and no created substance This will be debated in the next Head 2. That the Light that is in every man by natural generation is the true Christ and only Saviour 3. That the Sacred Oracles of God the Scriptures of truth are not the standing Rule for Faith and Life but your unwritten Scriptures that whimsical Light within you 4. That this Light within will bring men to an absolute perfection a freedome from all sin in this life and to Heaven also 5. That the Lord Jesus Christ though God-man blessed for ever is not the Son of God the Saviour of the World 6. That the person of Christ is not in Heaven above that it is Blasphemy to affirm that he is there 7. That the Light within Man is the true Scripture and Word of God even the everlasting Word and therefore long before the written Scriptures To this last I will make some Reply Reply Let this be granted sc That the Light in Man was long before the written Scriptures yet the written Scriptures do declare a truth to us more ancient then the oldest Quaker or his Idol light within him namely what the Elâ—hims spake each to other saying Let us make Man in our own Image Gen 1. 26. And having made man it tells us what God said sc Be fruitful and multiply ver 28. And behold I have given you of every Tree bearing fruit ver 29. And God commanded the man saying of every Tree of the Garden c. Gen. 2. 16. Moreover the Scriptures tells us of divers things long before themselves were written to wit that after the Fall the Word of God was manifested to Adam and his wise and likewise that God
stands in representing God three wayes 1. It is a made Image 2. It is a true Image 3. It is very near and likely Image which appears not only in the spiritual and immortal nature of it but in rectitude of Mind Will Affections Members all pure and righteous conformed to Gods will Eph. 4. 24. which evidently proves that the Soul cannot be God the Creator it being made as above it must be a Creature and consequently a created substance and therefore not after a Quakers gross and absurd manner of speaking God in whole or in part Again When God breathed into Adams liveless body he breathed not himself because he was there before for God is in every thing excluded out of nothing as before evidenced whence it undeniably follows that into Adam's liveless body God breathed not himself but mans reasonable Soul which is mans proper form and without it Man is not a Man So much for the first Scripture The second Scripture Eccles 12. 7. Then shall the dust return to the Earth as it was and the Spirit shall return to God who gave it Herehence they argue The Soul of Man is God in part for God is a Spirit Reply 1. Though God be a Spirit yet every Spirit is not God An Angel is a Spirit Heb. 2. 14 but not God so though the Soul be a Spirit yet it is a made Spirit as afore observed likewise hereunto agrees Isai 57. 16. For the Spirit should fail before me and the Souls which I have made Souls are of Gods making and therefore a created not uncreated substance besides to say that God is a Spirit and the Soul of Man is a Spirit therefore the Soul is part of Gods essence is not only false but a most silly inference for there is multiplicity of signâ—fication in words and here lies the fallacy Spirit sometimes signifie God Joh. 4. 24. and sometimes the wind Ionah 3. 8. Now it s no good inference thence therefore God and the Wind are the same howbeit here is some of a Quakers Divinity 2. The scope and import of the Text it self above excludes this their Interpretation For. 1. When it s said the Spirit shall return it notes a passing from one place to another which cannot be said of the Essence of God for that being infinite filleth all places at once 2. To God that gave it Now according to the Rules of right reason the Giver and the Gift are distinct 3 When the Dust the body returns to the Earth then the Spirit the Soul shall return to God that is to Gods only and alone disposing either to Weal or to Woe for Eternity according to what it hath done in the body whether it be good or evil 2 Cor. 5 10. in this sense it is that the Soul returns to God which Truth the Scripture points us unto as with the finger in the examples of Dives and Lazarus Luk. 16. and therefore to affirm the Soul returns to God as a part of God is absurd and sinful with a witness for it renders God defective till the Soul returns making him a finite not an infinite God The third Scripture Act. 17. 27 28. Though he be not far from every one of us for in him we live and move and have our being Reply I have already and fully granted that the Essential presence of God is in Heaven and Earth and all created natures yet I do herewithal say though all created Natures are in his and his in theirs but yet his uncreated nature and their created natures are ever distinct and different theirs finite and bounded his infinite and boundless not included in nor excluded out of any thing for God is infinitely beyond their beings lives and motions where never any created nature was nor ever shall be otherwise he is not God infinite furthermore the very Text of Scripture above alledged confutes their inference for it expresly saith God is near to everyone of us and gives this Reason for it because in him we live move and have our being so then this very expression sc That God is but near to us plainly shews that he is not us nor we him The fourth Scripture 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine Nature whence the Teaching Quaker doth conclude that the infinite and indivisible Godhead is divided into parts thus senseless are they of the grossest absurdities Reply 1. This place of Scripture doth only signifie that the participation of the divine Nature is by a reception of the promised multiplication of grace and peâ—ce ver 2. so that the Text asserts no more but this namely that they partake of the divine Nature who are partakers of the grace and peace promised these being divine qualities are of a divine Nature called the Communion of the Holy Ghost 2 Cor. 13. 14. If this be the genuine and proper sense of the Text how far is it from proving the Soul of man to be part of God To clear this matter yet a little more Consider 2. The Divine Nature may be taken in a twofold sense as 1. For the essential nature of God which is Rom. 1. 20. his eternal power and God head in this sense the divine nature is infinite and indivisible and as such no man can partake of it 2. The Divine Nature may be taken for the gifts graces and comforts of spirit flowing from Christ man in whom they are without measure Ioh. 3. 34 being daily given from him to his Members now it is in this last sense that the Apostle Peter speaks of the Divine Nature above and therefore not to be understood in a Quakers sense for the Deity or Godhead this twofold signification of the Divine Nature being hid from the lost ones causeth them to call the Soul still the Idol-light the Deity in part no created substance not discerâ—â—ngâ—h bidâ—ous Blasphemies which attends this their Principle for if the Soul of man be God in part then the essence of God would be subject to change anâ— passion yea which is worse to sin for so the Soul of man is in this 〈◊〉 thâ—se Blasphemiâ—s are the unavoidable consequences of the Souls being God in pâ—rt I pass this and proceed to the second part of the Principle to wit a Quakers infallibility Reply To the second part a Quakers infallible Spirit within him their spirit of infallibility or infallible spirit is grounded upon the Souls being God in part but this hath been proved to be erroneous and highly Blasphemous the other is therefore of the same nature Chips of the same block yea this their Principle of inâ—allibility shews us the rise and original of their Religion I have long bought their infallible light within to be no other then the Pope without we may not think it s for nought that there are so mâ—ny exact resemblances between the Idol light and the Idolatrâ—us Pope I shall give you