and Drinks observed is Jewish and as I said in my Answer to plead for a Legal Dispensation and Bondage to the Shadows of the good Things to come thereby making Christ's Coming of none Effect But to proceed Reply p. 50. Yet though P. give me bad Words to strengthen his Argument he grants what I say to be true in his Anger for sayes he Christ is to the Saints now who rightly believe in him the End of all Meats Drinks Washings Dayes Here Lord's Supper Baptism Christian Sabâ—oth or Day of Holy Rest are all denyed in FOVR Words Rejoynder If they be it is his own Fault for instead of my granting what he sayes to be true I never mentioned them and indeed he hath so manifestly given away his Cause by this unadvised Expression as we need no more against him on this Occasion For those four Words by which he makes me to deny the Lord's Supper Baptism and the Christian Sabbath are such as we must reject or we turn the Gospel-Ministration out of Doors They are the Apostle's own Words to the the Collossians Col. 2. 16 17. Let No Man therefore Judge you in Meat or in Drink or in respect of an Holy Day or of the Sabbath Dayes which are a Shadow of things to come but the Body is of Christ and to the Hebrews Chap. 9. vers 10. which stood onely in Meats Drinks and divers Washings and Carnal Ordinances imposed on them until the Time of Reformation I say here the four Words are denyed to be Evangelical viz. Meats Drinks Washings Days since J. F. will have the Supper to be consider'd under Meats Drinks Baptism under Washings and the Christian Sabbath under Dayes either He must with us Deny them as Meats Drinks Washings and Dayes that are abolish therefore not fit to be continued under the Evangelical Administration or maintain the Continuance of Meats Drinks Washings and Dayes to keep up the Supper Baptism and Sabbath and thereby espouse the Jews Quarrel against the Christians and defend the most Rank Childish and Carnal Part of Judaism against Christianity it self My Reader may by this perceive what a Gospel it is John Faldo would have who pleads for the use of those things under the Gospel which are repugnant to the Nature of it for in one place the Apostle calls them Shadows and in another such Figures as cold not make such as used them perfect as pertaining to the Conscience Hebr. 9. 9. which the Gospel doth not continue but make an utter End of by the bringing in a more excellent Covenant Hope and Service His saying I was Angry and gave him bad Words is like the rest What shall I say to a Man that dares say any thing be it never so far from Truth provided it may cast an Odium upon me where he can't confute me The Hardest Words I gave were that he basely wrested our Words of which let the Reader judge And for Anger God knows I had none I pitty him But he goes on Reply pag. 50. W. P. to make a full End adds or any other Elementary Temporary or Figurative Worship Now if he can shew us any Gospel-Worship considered intirely and formally that is not Temporal Worship he will do more then ever Man yet did but in the mean time he hath confirmed my Charge Rejoynder I have confirmed it by the Rule of Contraries or by the same Figure our Friends Writings use to maintain his Accusations Certainly J. F. can never mean as he writes and be knowing and Honest too If to confute his Charge be to establish it I hope my Reader will say I have done it effectually I know not whether to impute it to his Vanity or Lazyness for at every turn we must prove his Charges give Evidence against our selves and dye by our own hands while it is to be remembred that amidst all this Folly J. Faldo must have the Liberty of Tempering with his Witnesses that is Resting Patching Adding Diminishing Transposing Mis-interpreting our Words and Meanings or else he would be wholely at a Loss Many Instances I have given of his Skill herein and his pretty sort of Wresting the Word Temporal in this very Sentence doth make up another for I mean by Temporal as the Words Elementary and Figurative immediately following do fully explain no other then such a Worship as is instituted for a set time till something more excellent and durable comes in the room of it as the Typical Worship of the Jews that served its Season and then gave place to the Spiritual and Eternal Worship of the New and Everlasting Covenant And this Man takes me as if I understood it of a Worship performed within time in any Sense thereby making me to deny the Performing of Worship to Almighty God the time Men live in the World because it may be called from the Word Time or Tempus Temporal restraining that to the Nature of VVorship which only relates to the Act of VVorship As thus The Act or Performance of VVorship may be to day the Nature of that VVorship Eternal so that VVorship may be performed within Time and yet not be by Nature Temporal But the VVorship of the Jews respecting those Exteriour and Shadowy Things was by Nature Temporal Reply pag. 50. VV. P's next Fault he finds is with my saying That Penington meant by the City of Abomination visible Worship If the Worship which he acknowledgeth God to be found in and which Professors about the years 43. 44 45 46 used were visible Worship or any part of it Visible Worship then Penington said it of Visible Worship Rejoynder A Fault so palpable is soon found VVho not stark blind with Envy would make so ill a Construction of so found an Expression I. P. said The Lord would not spare such as do not come out of the City of Abomination that is saith J. Faldo Visible Worship as if they were Synonimous or Terms of equal Signification City of Abomination that is Visible Worship back again Visible VVorship that is City of Abomination Is this Man fit to write of Religion that adventures so boldly to pervert Men's VVritings But he thinks this will excuse him that I. P. meant such Worship as God was found in and which Professors used about 4. 3 44 c. but this is too boldly obtruded for what Man can think I. P. so brutish as to call that Worship in which Himself confesseth God to be found the City of Abomination I. P. spoak of the Nature of and not the Visibility of Worship for there is not a word of it in his Writings so that he endeavours to maintain one Falshood by another But that his Charge is yet true against the Quakers he produceth a Testimony out of G. F's Myst pag. 65. Paul brought the Saints off from the Things that are seen and Water is seen and its Baptism adding Now unless W. P. will say That Things seen are not visible G. F. hath certainly failed W. P.
the Power of Satan unto God we own honour and love and only deny and reject that Ministry which is by the Will Study or Acquisition of Man in his unregenerated State who not being acquainted with the Effectual Operation of the Word of God in themfelves are wholy dark as to those things which relate to the true Ministry not knowing what they deny nor whereof they affirm which doth not edifie but hazard the immortal Souls of Men And as they want the Inspiration of the Almighty to instruct them so being Strangers to the Work of God in themselves and not waiting to feel an Enduement with Divine Power from on high there proceeds no spiritual Life or divine Vertue from them to make their Ministry effectual which is the Cause of that Lamentable Decay of holy Living that is in the World and great Increase of all manner of Unsavoury and Irreligious Conversation I will conclude with two or three Testimonies given by men once in request with Separatists Christopher Goad's Invalidity of Church's Censures pag. 64 65. It is the Spirit that makes Ministers and those Ministers that remain by the Spirit do minister the Spirit and that is ministring of the Gospel when we miuister the Spirit I am a Minister of the new Testament so far as the Spirit speaks in me and by me In whomsoever the Spirit stands up and speaks that Person for the Time is a Minister a true Minister The Spirit doth not regard Sexes the Spirit regards not Age Learned or unlearned 'T is not Age nor Sex nor any major Part can minister Spirit but whom the Spirit pleaseth Christopher Goad Right Spir. c. p. 21 22. The Ministry that is calling us off from Man from the Gloworm Light of this Creation from Man's Parts an Gifts into the Spirit that is the Ministry we should look after The Truth is there is no true Prophet no true Testimony given of Christ but by those that see him and the nearer to him the clearer Sight of him the more clear and powerful is the Testimony given of him That Testimony that is given to him by those that do not see him present and come is not in deed a Testimony to Christ but to Anti-christ he is such a Prophet as Balaam was that had nothing but Notion All true Prophets that prophesied of Christ saw him and he was in them Christopher Goad's Paraphrase upon Act. 17. p. 18. We know no other Guide but the Spirit There is not any Minister in the World that is our Guide or any Company of Ministers â—ut the Spirit if he speaks in them and by them VVe have but one Master that is Christ T. Collier in his Works p. 47 48. and p. 430. Upon that Scripture Mal. 27. The Priâ—st's Lips should preserve Knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Host Now this usually is applyed to the Ministers who have given themselves the Title of Priest's and that the People should seek the Knowledge at their Mouths and indeed they themselves have done what in them lies not only to bring People into this Error and Ignorance but to keep them in it whereas Christ is indeed the alone Priâ—st the Substance of the Jews Type and the People are to seek the Law at his Mouth but he is the Messenger of the Lord of Hosts he is called the Messenger of the Covenant Mal 3. 1. the alone Prophet and Teacher of his People The Spirit being lost Anti-christ sets the VVisdom of the Flesh human Industry Tongues and Arts in room of it it is the Anointing of Anti-christ for in all things Anti-christ seeks to imitate Christ as well in the Flesh as in the Spirit Again The Saints are made partakers of the same Spirit the Apostles were W. Dell's Sermons pag. 16 17 18. There is a Necessity of this Power of the Holy Spirit for Ministers For first If they have not this Power of the Holy Spirit they have no Power at all for Christ sent them only as his Father sent him Without this Power they are insufficient for the Ministry for no Man is sufficient for the Work of the Ministry by any natural Parts and Abilities of his own but only by this Power of the Spirit and till he be endued with this notwithstanding all his other Accomplishments he is altogether insufficient but only by the Power of the holy Spirit coming upon them He cannot speak the Word of God but by the Power of God Christ himâ—elf without this Power of God could not have spoke one VVord of God W. Dell. Stumble Stone p. 8. The Ministry of the new Testament is a common Ministry belonging equaly and the like to all the Seed of Christ W. Dell. Tryal of Spirits p. 17 18. The true Prophets speaking the Word of God by and in the Spirit as Paul sayes of himself and other Believes who had received the Spirit We have the mind of Christ But the false Prophets though they speak the Word of the Letter exactly and that to the very Original and Curiosity of Criticisms yet speaking it without the Spirit they are false Prophets before God and his True Church seeing all right Prophecy hath proceeded from the Spirit in all Ages of the World but especially it must so proceed in the Dayes of the New-Testament wherein God hath promised the largest Effusion of his Spirit Greenham Serm. 1. p. 51. Without this Spirit of God no Holy Exercise can have its full Effect for the word works not where the Spirit of God is wanting when we have not the Spirit of God to teach us speak of the Law or the Gospel c. we are little affected therewith unless God give us of his good Spirit to profit by the same CHAP. III. That we own a Gospel-Church contrary to our Adversary's Charge THe next thing our Adversary charged us with a Denyal of is a Gospel-Church one of his Proofs as he will have them called was in J. N's Love to the Lost pag. 17. And the Chruch so gathered into God is the Pillar and Ground of Truth where the Spirit alone is Teacher Upon which he argued thus The Gospel-Church is a Church which had other Teachers and not the Spirit alone Therefore the Quakers deny a Gospel-Church and they contradict themselves for they have more Teachers then all others Thus his first Book pag. 16. To which I returned That such as are not blinded with Prejudice may discern that from our speaking of the Universal Church of God which sayes the Apostle as well as the Quakers is in God he inâ—ers That we deny all Visible Religious Societies commonly called by the Ancients Asia Thessalonica Ephesus Corinth c. Now observe his Reply Reply pag. 59. Not one word of this in all my Book My Charge was That they deny a Gospel-Church not Visible Religious Societies Rejoynder Confidently said but if all the Words be not there doth it follow
constitutes an Ordinance Rejoynder He should have given my first Reason before he had pretended to answer it I further told him That water-Batism was John's the Fore-runner used figuratively and preparatively to the Visible Coming of the Messiah which being past that preparatory Dispensation is gone with it and lastly that the Fore-runner is not to continue but give way to him and his Administration that was so fore-run which were Christ and his Baptism That John was to dicrease that is Water-Baptism and Christ to increase that is his Evangelical and Spiritual Administration To all this J. Faldo sayes nothing So that he spoak Truth but by halfs that is what he said was no Answer yet it was briefly said However I do affirm that Water-Baptism is therefore Legal because Christ is not its Administrator for the Legal Dispensation came by Moses but the Evangelical by Christ not his Disciples and this not coming by Christ it cannot be Evangelical consequently no Gospel-Ordinance Besides I deny that it is Evangelical because he is not administrator for Christ is the alone Administrator of all things relating to his own Kingdom the Temple-Worship Altar Circumcision Baptism c. are invisible answerabel to the Nature of his Priesthood and Kingdom Again It is said of John That the least in the Kingdom of God is greater then â—he yet that a greater Prophet hath not risen then John the Baptist Mat. 11. 11. Now this could never be understood of John's particular Condition but of his Water-Administration therefore Water-Baptism is not Evangelical I might tell him in short That he has given away his Cause in this Particular by rancking Water-Baptism among the divers Washings pag. 50. The Apostle Hebr. 9. accounts Legal and abrogated by bringing in of a better Covenant the great Evangelical Ordinance Next let him tell me where it is that Christ commands Water-Baptism But this perhaps he thinks he hath done in his Answer to my second Reason as by him reported Reply pag. 67. Again W. P. pag. 136. saith That Baptism mentioned Mat. 28. was not the Baptism of John but Baptism of the Holy Ghost called the Promise of the Father He distinguisheth not between John's Water-Baptism and his own but betwixt any Water-Baptism at all and his own Baptism of the Holy Ghost Baptism with the Holy Ghost was not in a proper but analogical and metaphorical Sense Rejoynder John Faldo hath done ill to drop my Answer and render it so obscure if not impertinent for by making that Gap in the middle to whom can we refer that Word HE To John That cannot be how can the after Sentence relate to the former or be understood as it is But thus hath he dealt with me from time to time which I will not call Forgery but Disingenuity I am sure it is I said as he reports me That Water was not understood in that Text He shifts it off with saying That the Baptism of the Holy Ghost is not a Proper but Metaphorical Baptism But what is this to his proving That the Baptism in the Text was that of Water and not that of the Holy Ghost which was and is the Question between us I told him That Christ in all likelihood commissionated them to Baptize with that Baptism wherewith they were to be Baptized themselves my Reasons were three First Because his Baptism was That of the Holy Ghost and we are to suppose that he commanded them to Baptize with his own Baptism therefore not with Water Next Because these Words Go Teach Baptizing being some of the last words Matthew reports him to have spoken while in the VVorld they must need have relation to that Saying which Luke recordeth in Acts 1. to have fallen from him immediate before his Ascension viz. And being assembled together with them he commanded that they should not depart from Jerusalem but wait for the Promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many dayes hence I say the other Passage in Matthew must needs have relation to these words inasmuch as they are by two Evangelists recorded to have been spoken immediately before his Ascension it being within four Verses of this Passage that Luke tells us He was taken up out of their Sight For in this part of Luke's Narrative the Commission given us by Matthew is wholely omitted which doubtless was spoken at the same time for we frequently find That what one Evangelist omits the other supplieth Therefore I read the words thus John indeed baptized with Water but ye shall be Baptized with the Holy Ghost Then Go teach all Nations baptizing them c. Unto all this he is so silent as if there had been no such thing observed My third Exception against Water-Baptism respecting this Text Matthew 28 That the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or into the Name c. could not be said of Water therefore no Water-Baptism which he takes a little notice of thus replying Reply pag. 67. Baptism with Water was into the Name c. as a Sign and Baptism with the Holy Ghost which is the Gifts of the Holy Ghost might also be where the Persons so gifted were not really ingrafted into Christ or sanctâ—fied Rejoynder That Baptism with Water may be into the Name of the Father is not sober unless it could baptize into the Nature of the Father for nothing less then Regeneration is wrapt up in the Text Besides that it is unworthy of the Spirituallity of Christ's Ministration and Kingdom that he should make Water-Baptism two thirds of his Commission which Men may be baptized with and yet be as great Strangers yea Enemies to Father Son and Holy Ghost as the most impious of Men. And admitting that by the Holy Ghost is to be understood the Gifts of the Holy Ghost yet is it Heterodox with a Witness to say That a Man may be baptized into them and yet remain unsanctified and ungrafled into Christ for what is it but to say That to be baptized by the Holy Ghost is not to sanctifie Men nor graft them into Christ for such hath been his Carelesness in this Expression that he hath not particularized what Gift Men may have and not be sanctified or grafted into Christ but plainly denyes in general Terms the Baptism of the Holy Ghost to be the same thing with sanctifying and grafting Men into Christ So many as were Baptized into Jesus Christ were Baptized into his Death was this done by Water where is J. F's Figure now he cast to abuse the Text Mat. 28 Again As many as have been Baptized into Christ have put on Christ Gal. 3. 27. I would fain know by what Figure J. F. makes Water-Baptism a putting on of Christ such easie putting on of Christ will fall hard one day upon such as he and the like Christians But why should I expect a better Account of these Divine Mysteries from a
THE INVALIDITY OF John Faldo's Vindication Of his Book called Quakerism No Christianity BEING A REJOYNDER In Defence of the Answer intituled Quakerism a New Nick-Name for Old Christianity Wherein many Weighty Gospel-Truths are handled and the Disingenuous Carriage of our Adversary is observed for the better Information of all Moderate Inquirers In II Parts By W. P. Who loves not Controversie for Controversie sake Every day they wrest my Words all their Thoughts are against me for Evil Psa 56. 5. But he that doth a Wrong shall receive for the Wrong which he has done Col. 3. 23. Printed in the Year 1673. To all that Seriously Profess RELIGION Among those called Episcopalians Presbyterians Independents Anabaptists Socinians and Latitudinarians THe Duty I ow to Almighty God and the Respect I bear to his Truth with that great Concern which lives in my Mind for your better Information about us a poor People traduced by some despised by others and our Principles mis-given here perverted there are the only Inducements I have to pursue this tedious and unpleasant Controversie And that you might be undeceived of those false Apprehensions vulgar Stories or the Insinuations of more prevalent Agents have imprest you with I could God knows be contented that even Sufferings were added to my Labours What would I not cheerfully undergo to win you into a serious View and impartial Consideration of our Case Truly I have that Belief of many of you that were the Prejudice of Education and common Vogue of the World set aside you would do us some Justice And I beseech you weigh how much it becomes you you the serious Professors of Religion to give us a fair Hearing for our Principles and Reputations before you finally determine any thing against us To Try all things was an Apostolical Exhortation Nor can you escape the Censure of Dis-regarding it if you decline a fair Inquiery after us Let not Education be dearer to you then Truth and see if more be not to be known by you then yet you know Objected Novelty ought to have no Force with a Christian since had that prevailed he had never been one Nor should the Offence Formality or Worldly Learning takes at us stave you off from a serious Search much less the Crucifie Crucifie of the Vulgar because the God of Truth when manifested in the Flesh was not exempted from more of that then ever yet attended us Indeed it should rather be an Argument for us Believe us we intreat you when we tell you that Religion Pure and Vndefiled Religion we greatly love 'T is that we desire as well to Live as Defend God knows we have long made it the Bent of our Hearts and the whole Aim of our Lives without it we were the Miserablest of Men Yet how are we Defamed Undervalued Contemned and set at Nought for a Company of Seducers Blasphemers Idolaters and what not But why because we are not understood and as cunningly by some hindred from being so But therefore is this Discourse more particularly Dedicated to you that you may be both acquainted with the Foulest Charges one of our greatest Enemies hath exhibited against us his kind of Witnesses produced to confirm them and his Management of the whole Debate with our Plain and Honest Vindication If we shall be found guilty then let us be Condemned for such as he hath represented us to be but if innocent suffer us not any longer to Groan under the Heavy Pressure of such Infamous Accusations for in omitting to Right us for these Grievous Wrongs you will make your selves Accessories to an Injustice that must needs be detested of all Vertuous and Good Men. I leave this Rejoynder with you containing the True Meanings of our Wrested Principles those confirmed by express Scriptures many Râ—â—sons and a Cloud of Testimonies And shall conclude with a Passage out of Jerome well-becoming all Honest Writers and fit to be observed of every impartial Reader Quaeso Lector ut memor Tribunalis Domini de judicio tuo te intelligens judicandum nec mihi nec Adversario meo faveas neve Personas Loquentium sed causam consideres I beseech thee Reader that remembring the Judgment-Seat of the Lord and understanding that as thou dost judge so thou shalt be judged thou favourest neither me nor mine Adversary that writes against me that thou regardest not the Persons but the Cause only I am a real Valuer of whatsoever is Worthy in any of you and an Hearty Wisher of your Improvement in the Knowledge of those things that lead to Eternal Peace which are only to be found in the Light and Life of Righteousness William Penn. THE CONTENTS Part I. CHAP. I. OF Christianity in General pag. 12. CHAP. II. Of Quakerism as this Independent Priest scoffingly calls our Holy Religion pag. 25. CHAP. III. Of the Scriptures pag. 31. CHAP. IV. His Preâ—ence of our Equalling our own Writings and Sayings with the Scriptures pag. 41. CHAP. V. Of the Scriptures being the Rule of Faith and Life and Judge of Controversie p. 68. CHAP. VI. Of our Dehorting People from Reading the Scriptures c. as charged by this Adversary pag. 94. CHAP. VII Of Scripture-Commands what are binding and what not Our Adversary's Disingenuity observed pag. 103. CHAP. VIII That we do not Deny the Scriptures to be any Means whereby to resist Temptation in Opposition to and Denyal of our Adversary's Charge pag. 121. CHAP. IX Not we but our Adversary opposeth the Teachings of the Spirit to the Doctrines of the Scriptures The Testimonies brought by him cleared and delivered from his Application Our Doctrine proved from Scripture and several Testimonies His frequent and gross Perversions of our Words and Writings discovered and justly rebuked pag. 141. PART II. CHAP. I. Of Gospel-Ordinances in general such truly imbraced pag. 187. CHAP. II. Of true and false Ministry p. 203. CHAP. III. That we own a Gospel-Church contrary to our Adversary's Charge pag. 217. CHAP. IV. His Charge of our Denying to hear the Word of God examined True Preaching acknowledged pag. 237. CHAP. V. Of True and False Prayer p. 240. CHAP. VI. Of Positive Ordinances as our Adversary calls them to wit Baptism and the Supper Of Baptism in particular pag. 249. CHAP. VII Of the Bread and Wine which Christ gave to his Disciples after Supper commonly called the Lord's Supper pag. 264. CHAP. VIII Of the Doctrine of Justification pag. 273. CHAP. IX Of the True Christ We own and our Adversary proved to deny him pag. 296. CHAP. X. Three Scriptures rescued from the false Glosses of our Adversary Joh. 1. 9. Rom. 10. 8. 2 Pet. 1. 19. pag. 317. CHAP. XI That we are not guilty of Idolatry as charged by our Adversary True Worshippers The Charge inverted pag. 343. CHAP. XII Of the Resurrection of Dead Bodies and Eternal Recompence Our Doctrine maintain'd by Scripture Reason and Authorities pag. 362. CHAP. XIII My Adversary declines medling with my Appendix
far beneath those noble Gentiles who not having an outward Law were a Law unto themselves having the Effect of it written in their Hearts their Conscience bearing witness c. And this we may boldly say That such as ever acted from that inward Sense never thought they did God Good Service in Killing his Servants whilst great Admirers of the Letter of the Scriptures and who as concerning this Commandment Thou shalt not Murder thought themselves most unblamable believed They did God Good Service in killing his Servants Nor can I think it so great a Disgrace to our Cause that we ingenuously profess the Reason why we desire to fear God and keep his Commandments doing unto others as we would have them do unto us not so much to be from the Letter of the Scripture as the Convictions of the Eternal Light and Spirit of God in our Consciences As it ought to be unto John Faldo and his Adherents who ground their Obedience upon the Letter of the Scripture and not upon such internal Convictions What is it but to say They could Lye Swear Steal Kill c. without any Remorse did they not find such Injunctions and Prohibitions upon record A Consequence so detestable yet so natural to their Principles that if this render them not able Guides to the very Confines of Rantism and Atheism I shall gladly ask an Excuse for my Ignorance But that I may leave nothing undone that may compleat the Satisfaction of every moderate Inquirer I shall further weigh and rejoyn to these words of his They who thought they did God good Service in Killing his Servants did not sin in the least because they were not convinced of a Command to the contrary nor the Idolaters in the Case of Baal because they thought Baal to be a God indeed Now Reader observe the Evasion This Passage relates not to Men's practising what God Commands or our Tenderness in imitating other Saints without Commission for fear we should offer strange Fire which is our Question but their doing that which God never commanded yea which Mankind in all Ages hath adjudged impious and which to be sure his Holy Spirit that E. B. said All Men should wait to be convinced assisted and led by in fulfilling God's Commandments never moved any to He unworthily draws a general Conclusion against us from meer particular Premises It seems Men are to act without if not against Conviction upon his Principle and that it is the same thing with him to commit moral Enormities from an Hardned Heart and to be tender of taking up any external Practice or performing some Religious Duty without the Convictions and Leadings of the Holy Spirit The Apostle said to such as had not as yet so full clearness as others That if any were otherwise-minded God would reveal it He did not injoyn them during that Scruple to believe or practice the thing doubted but therefore did Persecutors act inexcusably in their fiery Zeal because their blind Consciences checkt them not Again If Blindness came from Education it is though Blindness still and therefore it was basely done of J. Faldo to say in our Name that it is not Sin in the least c. more excusable for in the dayes of such Ignorance God winks But if it be a Blindness proceeding from long Disobedience and Rebellion against the Convictions and Strivings of the Good Spirit of God as his Word Hardned implies then I say it is not only very hainous in God's Sight but those Persons can never be excused neither from great Guilt nor the Sense of it in themselves let them or J. F. talk never so much of Conscience Besides the most Essential and Universally Necessary Commands of God were through all Ages confest to both before there was any of those Writings we rightly call the Scriptures of Truth from the Law of Nature as many stile it or rather the Law God placed in Man's Nature and since where they have never been Therefore whatever particular hardned and seared Consciences may say we have the Consent of Mankind and their own Rebellion and Lewdness against them But the Words of J. Faldo in plain terms import as if 1 st Men were not generally convinced of the Righteousness of the Moral Commands of God but that Men keep them because they are in the Bible only which runs against the Testimony of Scripture the Consent of Ages and the Writings and Judgment of the most Honest and Learn'd Protestants 2ly As if it were a like Evil Conscientiously to forbear Running Willing and Striving in Matters of Worship without the Spirit 's Conduct and searedly to plead for the Commission of Murder and Idolatry because Men of such Consciences bogle not at it though that is more then J. F. can prove I mean that they have no Stroak or Remorse 3 ly As if we could worship preach gather Churches and administer Gospel-Ordinances aright without the Spirit 4 ly That he is not convinced by any other Testimony then the Scripture without of any Transgression against God's Law 5 ly It supposes that if Men stay'd till the Spirit mov'd they should stay long enough who vainly prate of Praying by the Spirit notwithstanding never considering that the Spirit standeth ready to Reveal it self to their Assistance and Assurance who wait for it and that all the Children of God are led by the Spirit of God which being our Position had it but been weighed by this Adversary he could not methinks be so Unjust in his Aggravations 'T is true should we believe as he doth the Spirit is not to be waited for now adayes to lead us or that it is not ready to our Information when we wait for its Discoveries and Leadings our Assertion would look very absurd and loose for it were to let fall all Worship but not upon our own Principle as I said before for first all Worship to God ought to be performed by the Assistance of his holy Spirit for of our selves we can do nothing that is Good And secondly God's Spirit is ready to assist instruct and comfort those that wait diligently and patiently for it yea God has given it to the Rebellious that it may judge them if it don't lead them It is such Protestant Doctrine that I wonder Men should not know their Admired Ancestors Faith when they met it Oh great Degeneration into Hardness and Ignorance Lastly There is the same to be said against him that pretends to ground all upon the Scripture that he objects against us who plead for the Conviction of Conscience which the Instance of the Jews Murder of our Lord Jesus Christ unanswerably proves There was a Law that Blasphemers should be put to Death By this Law they apprehended Jesus adjudged and got him to be executed These Men above any Age exalted the Scriptures as the Only Rule Where lies the Mistake Not in the Scripture but in their blind and envious Application of it Now I ask if the only Way
Mouth signifying no more then something in lieu of a Mouth and not His Mouth therefore was on purpose brought in by me to prevent that very Construction which my Adversary hath not withstanding hit upon But to the next part of his Reply which is still by way of Consequence as he thinks from my Principles Rep. 4thly What the Scriptures say the Lord doth not say unless he that utters them hath the like Commission from God as Jeremy Rejoyn A meer Tale of J. Faldo's making They are the VVords of the Lord let who will speak them or say them over But they are not the words of God by or through that Person that is dead to them And instead of hearing and receiving them from such Intruders and False Pretenders they ought to be flunâ— back into their Faces and they reprov'd for False Prophets VVhat hast thou to do to take my Name into thy Mouth saith God that hatest to be reformed And how is he reform'd that is not renew'd into that Life Power and VVisdom that Man was indu'd with before he came to be through Transgression deform'd The Drift of our Adversary is to prop and maintain a Company of dry sensless and unregenerate Talkers for VVorldly Maintenance They are of their Race who taught for Hire and divined for Money the Chemarims or Black-Coats of old times The plain English of all J. F's Jeers and Railings against us is this VVe deny him to be a Minister of the Gospel who preaches or teaches what he has not experienced of God's VVork in his own Heart viz. who preaches of David's Languishings and never was in them of the Terrors the Apostles knew and never felt them In fine the whole Exercise that attends the Soul of Man from the beginning of his Repentance to the Compleating of his Salvation and never have experimentally trod that Path and pass'd thorough those divers States He is an ill Guide that never went the VVay himself and an unskilful Physitian who is ignorant both of the Disease and Cure His 5th Consequence is this Rep. That all that call them by that Name and tender them to others are Thieves and Robbers Rejoyn This is a piece of Gibberish I do not understand VVhen did we call any Thieves or Robbers for a Name given to the Scriptures if them he mean On what part of my Answer can he fasten these words 'T is true I said then and I say again They are all Thieves and Robbers that steal other Men's Experiences and then preach them for Advantage For they that stole of old were such as spoke other Men's VVords without their Sinse And as the False Prophet stole the True Prophets VVords which was one of their Marks so the True Prophets did not speak in Immitation of one another but as the VVord of the Lord came upon their Spirits so they declar'd it which is prov'd thus First If it had been the VVords or VVritings of the true Prophets themselves then it could not have been said Let the Prophet that hath a Dream tell a Dream and he that hath My VVord speak My VVord faithfully since most if not every one of them had the VVords or VVritings of the true Prophets by them So that after J. F's Conceit every one of them might have spoken it and then too when it best pleas'd him which being utterly inconsistent with the very VVords and Nature of the Text. I conclude It was an Invisible Immediate and Spiritual VVord the true Prophets spoak by as they were moved of it 2dly It was a Fire and Hammer and that the Scriptures were not 3dly It came at certain times to them who had so much of the Scripture as was then extant always by them therefore not the Scripture but an Immediate VVord 4thly Otherwise there had been no more Scripture upon Inspiration but a continual discanting upon those they had therefore still an Immediate VVord and not the VVords and VVritings of others Lastly If the Difference then between a true and a falâ—e Prophet was the declaring faithfully the VVord of the Lord when and as they felt the Operation and Motion of it in themselves and a borrowing or rather Stealing those words and so without either the Operation or Motion of the same Eternal Word which was before the coming of Christ much more then ought the true Prophets in these Evangelical Times to whom were promised a more large Effusion of the Holy Spirit to wait for the Operation and Motion of God's Eternal Power Word or Spirit of Life in order to instruct others And more reason have we to repute them False Prophets that in these days of greater Light should prop up themselves as God's Ministers with the old Cheat of Stealing their Neighbours VVord Certainly they are less sufferable now then at that time And if that Dispensation renounce them this ought much more But J. F. thinks he saith something when he flings this Consequence upon me as ridiculous Rep. That Jeremy and the Prophets are our Neighbours though dead Two or Three Thousand years since Rejoyn I never said they were John Faldo's Neighbours nor does he deserve so good Company though he needs it But let it suffice that J. F. steals as bad as Jeremiah's Neighbours did And thus far more boldly and notoriously in that they perhaps got the true Prophets Words so soon that some might not know who had them first whereas J. F. runs back Two or Three Thousand Years a pilfering for his Hackny-Sermons out of them which are so well known to be other Men's Lines and Labours Methinks People should not suffer themselves to be so miserably guld nor lie at the Expence of maintaining a Priest to tell his Tales who may buy each of them a Bible containing the Writings of the Holy Prophets and Apostles for Five Shillings more to their Edification since their Ministers or Masters rather deny Inspiration and consequently all inward certaintâ—â— to their own Conceptions and Glosses hugging Fallibility as a necessary Article and flinging it more then once in our Teeth as arrogant Heresie to say VVe are Certain of what we teach Truly my Soul magnifies the Lord and I rejoyce in God my Saviour that he has dis-vail'd this Mystery of Iniquity and dis-spoil'd that Painted Jezabel and splendid VVhore of Babylon who hath long fate upon the many Waters and hath discover'd her Merchants her Wares her Witchcrafts whereby her Abominations are known and her darkest Stratagems and deepest Subtilties found out It s not her saying She 's a Bride a Church nor her Merchants and People that they are Ministers and Christians that will serve their turn for their Conception is known their Original their Number their Power their Devices and utmost Extent and they are all found to be out of the Redeeming Power Life and Spirit of the Lamb. And for this Cause am I engag'd on Earth and the Reproaches that attends me on that Account are unutterably more grateful to me then
Light which he denys to us therefore less Charitable nay Unjust to the Light for he esteems us only fit Company for the worst Sort of Heathens such as Julian and Lucianâ— It seems we must be viler then Heathens and Mahometans with J. F. witness his first Book But we ought not by any means to repute such as he is that denyes us and our Principles with Abhorrence as to us either Heathen or Infidel What shall we call him then But hath the Man forgot that the drift of his Book is to Vnchristian us That the Title of it is Quakerism no Christianity and that the Cry of his Associates for these 20. Years has been Heathenism Gentiles Moral but not Christian Men and therefore have excommunicated beaten imprisoned and that to Death and yet by no means must wedeny these Folks to be true Christians that have so long proved themselves to be none Though this might suffice that such as that Paper concerned thought us Christ's Church therefore just to them whatever it may be to others for whom it was not intended A man may abuse the highest Truths taking to himself the Liberty he doth to pervert our Words and Sayings His two Books in God's Day will prove to his great shame and Condemnation this one Charge that I have often in other words upon occasion said concerning him viz. J. Faldo's Charges against the Quakers are not their Principles but his own Consequences falsely drawn from them To conclude If such Inoffensive nay Christian and necessary Resolves for the right Disciplining the Church of Christ in the Wayes of Peace and Righteousness cannot escape J. Faldo's Cruel Hands instead of rendring us Papists I shall not wonder if from a Non-Conforming Priest he turns a Spanish Inquisitor or any thing else that can be worse but it is pitty he should leave us and not see his face before he goes I will acquaint him therefore if yet a stranger with an Excommunication drawn up and pronounc'd by an Independant of great note being in the Parliament's time Master of Pembrook Hall in Cambridge and Pastor of a Church in London Sydach Sympson's Excommunication of Capt. Robert Norwood I do in the Name of the Lord Jesus and his People declare Mr. Norwood one that hath lifted up his Tongue and Heart against the Lord Jesus Christ and God the Father one that from hence forward we have no more to do withall till he repent but shall continually pray that his Nights may not be quiet for the Thoughts of his Sin but that his Bed may be filled with Tears I charge all you both of the Church and all other that are Christians that you should look upon him as one that God would have thus severely used until that he buckle under his Sin and then our Souls shall rejoyce In the Name of our Lord Jesus Christ we deliver him unto Satan for the Destruction of the Flesh that his Soul may be saved To prove this Authority by Example he produceth this piece of Antiquity however ill it befits an Independent Church-Man The Church of Pallemnis as Semetius reports excommunicates Andronicus in these Words Let 〈◊〉 Man account Andronicus a Christian but look upon him as one whom God execrates have no Company with him 〈◊〉 but what is necessary This Reader is the Moderation and Charity of such as J. Faldo accounts both a true Minister and a Christian Society much of this have we found at the hands of the same Sort of Separatists But first observe according as J. F. would have us understand it by his Censure of us in a Case less obnoxious the absolute Authority personally assumed and how much S. S. acted the Pope in J. F's Language or arbitrary Prelate in this matter that had been an earnest Decryer of the same Spirit in a more national Clergy 2ly It is worth our Notice that the matter First charged was a pretended Untruth relating to civil Commerce from which he cleared himself to his Adversaries publick Confusion But this was but the Preface the Business is behind for he denyed the Locallity of Heaven and Hell that is void of outward Place as looking upon them to have a more spiritual Signification and that the other was too carnal indeed Mahometan and that he believed the Soul to have been breathed from God thereby assigning to it something more of Divinity than the usual Opinion doth For this and no more as the Pamphlet informs me which recites the Reasons of the Excommunication do they excommunicate him yet to colour the Business the better like as J. F. does with us S. S. expells him their Society for denying a Heaven and Hell at all and as rendring the Soul God himself crying out Satanical Devices Atheism and Blasphemy There is one Passage this Captain took notice of not unfit to be observed by us with Respect to the Use J. F. makes of our Paper S. S. in his Proem or Introduction to his Excommunication used among other these Words That though Men may withdraw themselves from the People of God they cannot from the Oâ—dinances of God meaning as I suppose that his pastroal Power could or should reach beyond Constantinople or a further Place to excommunicate Anathema Meranatha an Offender c. But to this the Person so dealt with answers and for ought I know more justifiably then J. F. can pretend to do to us for we allow no such personal and pastoral Dignity and prerogative Power to any Man nor do we use any such Forms of Excommunication siyes he Have I therefore withdrawn my self from the People of God because I have withdrawn from you ARE NONE THE PEOPLE OF GOD BUT YOUR SELVES What are all those you are withdrawn from ALL DAM NED This is such an Argumentum ad hominem as I am of the Mind ought to trouble J. F. if the least Grain of Modesty be in him what he chargeth upon us is out-done by themselves and the Aggravations he would render us odious by are made the natural Consequences of theâ—r own Excommunications I will conclude this with telling my Reader that for no other Cause then what is exprest namely Opinion and that not very offensive this Person once accounted greatly of among them being a Member of their high Court of Justice was first traduced then excommunicated after this complained of to the Powers by them therefore deprived of his civil Employ and though they were his Debtors both for Money lent and his Services done them if we may credit his printed Narrative the Priesthood so prevailed that the Lord Mayor Andrews sent a Warrant for him had him brought rudely and violently to the Sessions at the Old Bayly and there placed among Thieves and Murderers in Order to his Tryal for Blasphemy These were the meek and hearty Pretenders to and Fighters for Liberty of Conscience that when they had the Power in their Hand proved abundantly they intended it only for themselves not unlike to their
making the meer Body only to have dyed which not being the intire Christ of God it was not He but his Body only that dyed So that either J. Faldo holds the meer Body to be the Christ or else that something more dyed then the meer Body But because he acknowledgeth the Deity could not dye nor that the Soul did dye it must follow that the Body only dyed And since he will strictly have it that the Christ of God dyed the meer Body must be the Christ of God His second Exception is very trivial and what in it can be thought to deserve an Answer is included in what was said before for whom might be attributed to the Body as it represented the whole or intire Christ that is Metonymically spoaken the Thing containing for the Thing contained which is very frequent in Scripture for many times that is ascribed to the Body of Jesus which belongs to the whole Christ This with abundance more of pertinent Answer he takes no more notice of then if it had never been written But a little to give J. F. his Humor and to see if the Upshot rises higher then which What doth he understand by the Person slain according to J. F's own distinctions Was it the Godhead That he denyes first Book part 2. p. 73. Was it the Man's Soul No Reply p. 78. Must it not be the Body then And if so What Corrupting of Scripture is it to say which ye slew instead of whom ye slew 'T is at this slender trifling rate he hath dealt with us throughout the Controversie Two Passages more before we conclude this Chapter Upon my recollecting the whole of this Argumentation and concluding thus Since the Divinity could not dye and the Man's Soul was not Mortal much less could be hanged on a Tree or put into a Sepulchre it follows That it was the visible Body only that dyed c. and that it is therefore the intire Lord and Saviour Jesus Christ in J. F's as well as Blasphemous L. Muggleton's Sense he makes this Reply word for word Reply p. 78. But if it follows upon my Sense it follows upon the words and scope of the Scripture which saith the same in so many words and in sense a Hundred Times But there is no such abâ—urdity follows upon either The Soul can't dye cannot therefore the Man dye If not there is no such thing as killing of Men or mortal Men. Rejoynder Man cannot properly be said to dye whilst his Soul lives but he may be said to cease to be in this Visible World or to depart out of it and to lay down his mortal Body so that the Body dyes but not the Man I know it is a common Phrase but synecdochically spoken where that is ascribed to the whole Man which only belongeth to the Mortal part of Man This brings the Business no nearer then it was before for if I understand any thing the Comparison makes the Death of Christ to be the Death of his Body only and that it is call'd the Death of Christ instead of the Death of the Body of Christ from that familiar usage in Speech the Thing contained for the Thing containing that is Christ instead of the Body of Christ In short Because such Murderers who are said to kill Men kill only the Bodies of Men those Jews who crucified Christ properly crucified the Body of Christ only though in a more mysuical Sense they may be also said in that very Action to have murdered the Prince of Life and Glory 1 Cor. 2. His other Passage containeth a Reflection upon my saying that Souls could not be hanged on a Tree Reply pag. 79. I had thought that the Soul being Vnited with the Body till Death where-ever the Body was disposed the Soul was also and therefore the Body so long as it liveth hanging on a Tree the Soul hangs there too also many a poor Wretch can tell him at the Torment of Execution that his Doctrine is False for were but their Souls separated from their Bodies they would feel no Pain nor cry out of their Torment Rejoynder A very Shuffie and nothing to the Purpose The Soul is in the Body so long as the Body is alive upon the Tree and yet it self not strictly hanged on the Tree for if it were then would it be as impossible for the Soul as Body to free it self whilst the Soul by his own Allowance is incomparable and impossible because immaterial whereas Nales Ropes or any other Instruments of Cruelty can only fasten upon material things for if the Soul could be properly hanged she could as well be burnt and laid into a Sepulchre A Man might as well say if J. Faldo were hanged on a Tree his Watch in his Pocket would be hanged or if he were put in the Stocks his Understanding would be in the Stocks Nor hath any poor Wretch reason to complain of my Doctrine at their Executions for I never denyed that Pain was a Sign of the Soul 's not being separated since it is an undeniable Reason why it is not separated however it is not the Soul but the Body through that sensibility the Soul while unseparated continues in it which feels that Pain But I could tell J. Faldo of many Blessed Martyrs that in the midst of Flames were carryed above the Sense of Pain not because their Souls were not in their Bodies at the Stake but from the exceeding Joy of the Holy Spirit which by the way may as well be said to be tyed to the Stake as the Soul because in the Soul for that is the Conclusion of J. F's Argument The Soul is in the Body therefore the Soul is as well tyed as the Body the Holy Spirit and his Comforts are in the Soul therefore tyed as well to the Stake as either Body or Soul In short Souls may be hanged upon Trees as Souls in Scripture are said to dye or be slain an Hebrew Phrase not that Souls really did dye or were slain but that Man is called many times by his nobler Part. I shall conclude this Chapter with a few Reasons for the Hope that is in us concerning the Subject Matter of this Chapter and two or Three Testimonies in Confirmation of them which I offer with all Tenderness of Conscience unto my serious Reader First This Opinion of our Adversary's renders Christ not to have been the Saviour of the World from Abel's Day contrary to Scripture which teacheth us to believe That there was never another Name or Power by which Men could be saved then the Name and Power of Jesus Christ Acts 4. 12. Secondly It makes Christ's Words either an Equivocation or a Contradiction when he said unto the Jews Before Abraham was I am since it makes him that was before Abraham and him that said so not the same Person or Being rather Thirdly Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Anointed hath a Relation to his being King Priest and Prophet which are both of a
nay the Evangelist is not yet come so much as to mention any Thing of his Manifestation in Flesh and if we will believe J. Faldo the Verse concerns the Word Creator and not Redeemer which he stints to his Coming in the Flesh see pag. 89. But by his Interpretation THAT is not relative to his Appearance in the Flesh but to the Word which was with God and was God as p. 84. and so the Spanish Translation hath it That WORD was the true Light c. so that either the Word was not before that Appearance or if it were being that true Light that true Light was before that Appearance Therefore Man-kind may very well be said to have alwayes been enlightned by that Light or that the Word should be before that Appearance and that true Light which is the very Life of the Word or Word it self should be stinted to that Appearance is as absurd as any thing well can be Now Reader comes that part which he cited but more regularly That we should take That was the true Light c. to deny Christ now to be true Light that enlightens all because he was so is a strange Impertinency and gross Falshood In Reply to all which next to what I have already transcribed he sayes no more then this Reply p. 82. W. P. should have undertaken to prove that Christ was before that time and is now God manifest in Flesh as he was then and to those Ends. Rejoynder I did abundantly prove it in our Sence and nothing solid hath been offered to invalidate what I alledged but let it suffice that he hath granted my Charge First In denying Christ to have been either Christ or the true Light before that Time a manifest Contradiction to himself p. 84 85 86 87 88 89. of his first Book second Part. Next He therefore denyes that Christ is now the true Light because he is not at this Day God manifested in Flesh in the same Manner as he was then and thus much further that he was the true Light before that Appearance Socinianism in the abstract I do not say so in Disgrace but because he pretends to disown it For his saying I should have undertaken to prove them is absurd unless he had denyed them This with me is matter enough to impeach my Adversary of blackest Sacriledge I need add no more nor no more will I add then this The Question was not whether we affirm Christ to be that Light by his visible and bodily Appearance Life Doctrine Miracles Death Resurrection c. in this Day which he was in that But whether these Words that was the true Light did not relate to the Life of the Word which was with God and was God and consequently if he did not enlighten Men before he took Flesh in the Flesh and after his Resurrection and Ascension by his Eternal Power and God-head as the great Sun of Righteousness and spiritual Luminary of the Invisible and Intelligible World Unto which his Words bear no Relation unless it be any to deny the Question In short I told him the very next Words to those he cited That should we grant the Evangelist to refer to that Appearance Joh. 1. 9. yet it would conclude no Denyal of Christ's being the true Light that enlightens every Man that cometh into the World both before and since that Appearance because it was the most eminent breaking forth of the divine Light which doubtless had been enough to satisfie any moderate or modest Man but not satisfying him I must infer as before that his Displeasure is against our believing Christ to have enlightned before and since that visible Coming which if I understand any thing is in so many Words to deny his Divinity The next Scripture by him exposited and by me rescued was Rom. 10. 3. The Word is nigh thee c. he doth but touch upon it and gives so little of my Answer that there is scarce Head or Tail to be made of his Paragraph I will contract my Answer and give his Reply He made the Word to be the written Laws Statutes and Commandments given by Moses his first Book p. 94. I answer'd It could not be so understood for the Question was not about them but about the Commandment of Commandments and Word of Words which he resolves thus Let none say who shall ascend descend or go beyond the Seas to fetch the great Word and Conmandment but the Word is very nigh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the innermost Parts of Men whereinto the outward Commandments could never come Besides without the Word nigh in the Heart there could be no Conviction upon the Conscience c. Reply p. 82 83. W. P. puâ—s to fetch the great Word and Commandment in the Letter of the Text as the very Words of Moses A Crime to be abhorred yet frequent with him that pretends a sacred Esteem of the Scriptures In few Words to answer all Moses said of this Word verse 12. It is not in Heaven which may be said of the Book of the Law or written Word but not of Christ the Word also as I cold him before 't is such a Word as uses to be in the Mouth which is the Organ and Instrument of speaking the Greek Word for the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is never to be understood of Christ not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes intended of Christ the Word Rejoynder This looks more like a Reply then any thing we have had a great while yet that it only looks so will ly on our Part to show First He charges me with Forgery Let 's see what it was I said to fetch the great VVord or Commandment and the Scripture sayes to bring the VVord or Commandment Now I know no Difference betwixt fetching and bringing 't is true I added Great which of God's VVord or Commandment be not I did amiss If it be he is an idle Caviller fitter to kill Flies all day with the foolish Emperour then to write Books of Religious Controversie It is called Commandment Deutr. 30. 11. and Word ver 14. But it is not in Heaven therefore it is not Christ sayes our Adversary I believe J. Faldo knew in his own Conscience that those VVords were spoken on purpose to prevent the Excuse of being without a Commandment and that so nigh as their own Hearts or innermost Parts and not to exclude the VVord Heaven but rather thus The Word is not so in Heaven as that it is excluded your Consciences or that ye need to say who shall go up to fetch it down for it is in your Hearts to instruct you that you may do it and reprove you if you do it not God was never the less in Heaven for being nigh unto the Consciences of the Athenians which was Paul's Doctrine Acts 17. 27 28. for sayes he in the Name of their own Prophets In him we live move and
47. pag. 101. T. Ienner a Presbyter-Independent Priest of Ireland writ a Book against us for Gain for he went from House to House of many sufficient and some great Men to present them some gave him a Crown some two Crowns some a Piece Among others he had the Confidence and Avarice to give one to the Lord Lt. of that Kingdom His Secretary carryed it to him he turning it over observed many black Charges of foulest and most pernicious Errors to Religion and Civil Government The Parson still stayed The Secr. thought he had favored him sufficiently but not understanding the Priests Aim that is Lucre the Old Priests Sin was prest to tell his Lord that he waited for his Excellencies Answer The Secretary was so civil as to answer his Desire But when the Lord Lt. understood his Drifâ— he returned the Book to the Parson with this Account That be was sorry to bear that the Quakers held such ill Principles but the Tares and the Wheat must grow together till the Day of ludgment So the Parson was corrected for his Baseness and disappointed of the great Bone he crept thither for Leg. alledg l. 1. Admonâ— ad Gent. Strom. l. 5. pag. 48. See Dr. Bilsons and the Heads and Doctors of Oxford against the Brownists Gifford against H. Barrow R. Bernard against Brownism answered by I. Robinson and Ball against I. Cann c. Rob. Nor. his Ans to Syd Sym. Excomm pag. 8. * An odd unsound Phrase Acts 1. 2 Tim. 3. 16. Job 23. 8 1. Cor. 2. Ephes 1 T. C Works page 249. I. John 1 To call any Day of the Week a Christian-Sabbath is not Christian but Iewish give us one Scripture for it I will give two against it Gal. 4. 9 10 11 12. where the Apostle makes their Observation or Preference of Dayes to be no less then a Token of their Turning from the Gospel Also Col. 2. 16. An outward Sabbath or keeping of a Day to be but a Shadow and that Christians ought not to be judged for rejecting such Customs for this very Reason the Protestant-Churches beyond the Seas generally deny the Morality of the First Day counting all Dayes alike in themselves only they have Respect to the First Day as an Apostolical Custom and think it convenient to give one Day of Rest from Labour to Man and Beast each Week Of this Mind several Learned Protestants of our own Country have declared themselves to be So that neither our English Episcopalians nor French Presbyterians can escape Iohn Faldo's Consequence any more then the Quakers for if those that deny the Supper Baptism and the first day of the Week to be the Christian Sabbath deny Gospel-Ordinances then those who deny the First Day of the Week J. F's Christian-Sabbath to be the Christian-Sabbath must needs deny a Gospel-Ordinances but that doth many English Episcopalians and most French Presbyterians therefore both several English Episcopalians and the generallity of the French Presbyter and are Denyers of a Gospel-Ordinance Consequently J. F. told an Untruth in his Preface when he assured both Episcopalian and Presbyterian that they were no further concerned in his Discourse then vindicated In short Though we assert but one Christian-Sabbath and believe that to be the Everlasting Day of Rest from all our own Works to Worship and Enjoy God in the Newness of the Spirit yet 't is well known that we both meet upon the First Day in the Week and behave our selves with as In-offensive a Conversation as any of our Sabbatherian Adversaries The Honour is God's by whom we are what we are but this Testimony I record for God His Gopel and Right-begotten Children that the Meats Drinks Washings and Dayes observing Christians are not come so far as those foolish Galatians for â—hom the Apostle travelled again until Christ were formed in them Gal. 4. 19. being yet Stranger to the Life Power Spirit and the Substance of the Gospel * See Iudas and the Iews comb again Chri. * See Iudas and the Iews comb against Christ c. John 14. 10. Mat. 10. 20. See my Answ pag. 133. Rom. 8. 13. 14. Math. 7. 27. 23. Heb. 12. 14. John 3. 3. 5. Gal. 6 7 8 9. Dan. 9. 24. A. Sadeel Oper. pag. 37. Rom. 3. 25. 2 Cor. 5. 19 20. Psal 16. 11. * What sayes J. F. to this Is it not beyond what E. B. said of a Report of Christ H. Grot. in Epist 1 Cor. Phil. 2. 8. Christ was the Eternal Light before Iohn testified of him See Book called Annotations of certain learned Divines in the Year 1645 on Ioh. 1. verse 9. Gen. 45. 8. Plat. Pol. 1. Isa 2. 3. Clem. Al. Admo ad Gent. p. 2. Strom. l. 2. See Rom. 8. 9 10 11. where the Spirit of Christ and Christ are equivâ—â—ently taken E. B.'s Works p. 144. Homo rationabilis factus irrationabiliter vivens amisit rationem tradidit se terraâ—o spiritui Psalm 48. 21. vide Irraeneus P. 336. i. e. A Man who is made reasonable living unreasonably hath lost his Reason having given himself up to an Earthly Spirit * If it be objected that Adam is not mentioned as degenerated but as created and therefore this Interpretation will not do I answer 't is true he is said to be made a living Soul but first this makes not for the Resurrection of dead Bodies and so far our Adversary gets no Strength 2ly Though the Apostle beings with the first Adam's Creation yet he orderly comes to the Earthly Image that the living Soul put on by Disobedience which introduceth the Necessity of the coming of the second Adam and his Quickning Spirit to create a new bring into the Image of God So there is Adam as sown and his Posterity representatively in him and his and their Laps and then the Restoration by him that is the Resurrection and the Life the second Adam the Lord from Heaven however Annot. cert Divin anno 1645. * Note Reader that our Translation is erroneous Iob 19. 32. whom mine Eyes shall behold In the Hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mine Eyes have seen the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit doth see as Drusius and Cadurcus observe * Oh the Angry Countenances the Wicked will have on that Day Oh the Angry Speeches It may be from Words they fall to Blows and tear one another Hair and spurn at one anothers Bellies bite one anothers Flesh and even claw out one anothers Eyes Dr. Barnea I. Brad. I. Calv. B. Iew. VV. Perk. VV. Green I. Car D. Owen with a Hundred more of this Mind admir'd by such as I. F. yet that Doctrine derided by him in us particularly I. de VVessalia No Man can know the Mind of Christ which he holds forth in his words but he alone Paradox in Fasc Rer. p. 163. Book 1. Part 3. pag. 50. Balaam's Ass shall rise up in Judgment against J. F. B. 1. P. 1. p. 107. p. 39 80 107. p. 109. P. 2. p. 20. B. 1. P. 1. p. 8. P. 2. p. 21. p. 22. p. 126. P. 3. p. 37. Book 1. Part 1. pag. 31 32 33 34 35 36. Part 3. from p. 62. to 90. Psalm 85 9 10.