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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47744	Five discourses by the author of The snake in the grass viz. On water baptism, episcopacy, primitive heresie of the Quakers, reflections on the Quakers, a brief account of the Socinian trinity ; to which is added a preface to the whole.; Selections. 1700	Leslie, Charles, 1650-1722.	1700 (1700)	Wing L1133; ESTC R1214	55,897	120

ceased from his own Works as God did from his Thus Christ as he suffered the sixth Day of the Week the same Day that Man was Created and Fell so on the same Day on which God Rested from his Work of Creation viz. the Seventh Day did Christ Rest in his Grave from his Work of Redemption And there is yet a farther Rest or Sabbath beyond this and that is the Eternal Rest in Heaven Heb. iv 11. Let us Labour therefore to emer into that Rest. Now though several Significations of the Sabbath are already past as the Deliverance out of Egypt the Entrance into Canaan and the Rest of Christ in his Grave Yet there being one behind that is the Sabbath of Heaven therefore do we still keep the Sabbath as a Type of it But there is another Reason for the Continuance of the Sabbath and that is That it was not only ordained as a Type of Things to come but as a Commemoration of what was past viz. Of God's Rest from his Works of Creation And by the Alteration of the Day of the Sabbath it serves likewise to us Christians as a Commemoration of the Resurrection of Christ and his Conquest over the Powers of Death and Hell It was the first Day in which Light was created and Christ who is our True Light of which the Visible Light is but a Shadow and was ordain'd as a Type Arose from the Dead the same Day and gave Light to those who sat in Darkness and the Shadow of Death by the Joyful Tidings of our Redemption from Hell and Eternal Bliss in Heaven Now so long as the Works of our Creation and Redemption are to be kept in Memory so long is the Sabbath to continue as a Commemoration of these Inestimable Benefits And by the same Reason so long as we ought to commemorate the Death and Passion of our Lord so long ought the Sacrament of it to continue which he Instituted in Remembrance of it and commanded it to be continu'd till his Coming again Thus you see that there are Signs under the Gospel not only the two Sacraments of the Church which flowed distinctly out of Christ's Side after his Death upon the Cross but that the Gospel does still retain the Signs of Commemoration which have descended down to us all the way from the Creation And likewise such Signs or Types as have yet a Prospect forward and are not wholly fulfill'd And 3dly The Signs of Present Signification as the outward Acts of Worship To which we are as much nay more strictly obliged under the Gospel than they were under the Law As St. Irenaeus argues advers Haeres l. 4. c. 34. That the manner of Worship as of Sacrifices is chang'd but not the Worship abolished Non Genus oblationis Reprobatum est oblationes enim illic oblationes autem hic Sacrificia in Populo Sacrificia in Ecclesia sed Species Immutata est tantum i. e. The Kind or Nature of the Offering is not Abolished for there were Offerings under the Law and there are Offerings also under the Gospel there were Sacrifices among the People of the Jews There are Sacrifices likewise in the Church but the Species or Manner of them only is changed viz. That some Sacrifices under the Law were Bloody as Praefiguring the Death of Christ and therefore that Sort or Manner of Sacrificing is ceased because Fulfill'd in the Death of Christ But their Vn-bloody Sacrifices and Oblations as of Tythes and other Offerings Remain still among Christians and are Signs as much as they were under the Law The outward Worship of God must be by Actions proper and significant Iron ibid. Nihil enim Otiosum nec sine Signo nec sine Argumento apud Eum. i. e. For there is nothing Empty nor without a Sign nor without Signification in the Worship of God And in the very next words he applies this to Tythes Et propter hoc illi quidem Decimas And for this reason the Jews paid Tythes viz. as a Sign of their Dependence upon God and having Receiv'd All from Him And in Hopes of their Receiving More from Him Sed nos omnia But the Christians instead of a Tenth Part which the Jews gave Give All that they have because says he they have a Better Hope And Ch. 27. shewing how Christ did Heighten the Law as instead of Adultery to forbid Lust instead of Murder to forbid Anger and instead of giving the Tythe commanding to sell All And this says he is not a Dissolving of the Law but Enlarging it So that no Part of the Law is Destroy'd Matth. v. 17 18. and All is not Fulfill'd and since All must be Fulfill'd it follows that what is not yet Fulfill'd must yet Remain And Many of the Signs in the Law not being Fulfill'd in Christ's Death nor ever to be Fulfill'd while we Live upon this Earth consequently do Remain and must so Remain to the End of the World So that the Gospel has Signs as well as the Law and in Great Part the same Signs with other Sacramental Signs added by Christ which are those of which we now Treat Baptism and The Supper of The Lord. VIII And let us Reflect that ever since God made outward Things and gave us this Body as the Soul does act by the Mediation of the Body so has God ordain'd that his Gifts and Graces shall be convey'd to us by Outward Signs and Means Christ us'd outward Signs and Means for his Miraculous Cures to shew that tho' the Vertue did not come from the Means yet that they were of Use and not to be Despised But why do we say that the Vertue does not come from the Means We say so when we cannot tell the Reason and Manner how the Means work their Effect and can we tell it in those which we call Natural Means No surely we know only by Observation and Experience and what often comes to pass we call it Natural as being the common Course of Things not that we know the Reason of it more than of those Occurrences which we call Miraculous and Extraordinary Man doth not live by Bread alone but by every Word that proceedeth out of the Mouth of God Bread has no Vertue of its own to nourish but only what it receives from God And if he give his Vertue for it is His only to a Stone or any thing else it will nourish And Bread will and does cease to nourish when he withdraws his Blessing from it Therefore the Spittle of Christ and the Clay the Waters of Siloam and Bethesda and the Brazen Serpent has as great Vertue to Cure when they were Appointed by God as Bread has to nourish and the Vertue came as much from Them as it does from the Bread in our Daily Food Now if the Brazen-Serpent which was but a Type of Christ had Vertue to Cure the Body shall we deny that the Bread which Christ blessed for the Remission of Sin

brought to the Quaker Pretences against the Christian Sacraments from the Sacrifices and other Signs or Figures under the Law VI. We come now to Examine what they set up against any Signs or Figures under the Gospel from another Topick and that is That the Gospel is all Substance and therefore that there must be no Sign or Figure at all in it Answ By Substance here they mean that which is Inward or Spiritual that every thing in the Gospel is Spiritual But this will overthrow all Outward or Bodily Worship For that is distinguished from Spiritual or Inward Worship And in one sense all Bodily Worship is a Sign or Figure of the Inward or Spiritual which is the Principal and Substantial Worship Thus Bowing the Knee or Vncovering the Head at Prayer are Signs or Figures of the Inward Reverence and Devotion of the Heart And this the Quakers practise therefore by their own Argument they have Signs and Figures as well as others only they throw off those of Christ's Institution and make new ones of their own It is impossible to be without Signs and Figures For this whole World is a Figure of that which is to come We our selves are Figures of God being Images of him And what is an Image but the Figure or Sign of a Thing Christ is a Figure of God being the Express Image of his Person Heb. i. 3. And we now have the Knowledge of God in the Face of Jesus Christ. God is a Light inaccessible to Angels as well as unto Men without some Medium His Essence cannot be seen or known Immediately by any but Himself All Creatures partake of him in Signs and Figures of him each in their several Degrees there are Higher and more Noble Figures but all are Figures And God has in all Ages through the World Dispensed himself to Mankind in Signs and Figures we cou'd not otherwise apprehend Him Christ is the most Noble and Lively Figure of God Therefore his Dispensation is far beyond all others that went before him Yet even now We see though a Glass darkly 1 Cor. xiii 12. or in a Riddle as our Margent reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Figure What is the Bible that we read what are Words but the Signatures the Signs or Figures of Things We can see the Essence of no one thing in the World more than of God And what are all those Accidents of Colour Quantity and Quality by which we distinguish Things but so many Figures or Signs of them So very wild is that Notion that there must be no Signs or Figures under the Gospel It would be much Truer if they had said That there are nothing else but Signs and Figures There is nothing else without a Figure but God! For all Creatures are Figures of Him Christ the Highest But have the Quakers no Figures G. Fox in his Saul's Errand p. 14. says That Christ's Flesh is a Figure They call the Body of Christ generally a Figure a Vail a Garment Then either they have none of it or they have Figures Richard Hubberthorn wrote Snake in the Grass 1st Part pag. 208. That Christ's coming in the Flesh was but a Figure He meant of the Inward coming of Christ or the Light in the Heart which they call the Substance and the Mystery of which Christ's Outward coming in the Flesh they say was but a Shadow or the History to use their own words G. Fox made a great Mystery or Figure of his Marriage which he said Was above the State of the first Adam 2d Part p. 43. in his Innocency in the State of the second Adam that never fell He wrote in one of his General Epistles to the Churches which were read and valu'd by the Quakers more than St. Paul's That his Marriage was a Figure of the Church coming out of the Wilderness This if deny'd I can Vouch undeniably but it will not be deny'd tho' it be not Printed with the rest of his Epistles but I have it from some that read it often But why was it not Printed That was a sad Story But take it thus He Marry'd one Margaret Fell a Widdow of about Threescore Years of Age and this Figure of thē Church must not be Barren therefore tho' she was past Child-bearing it was expected that as Sarah she shou'd miraculously Conceive and bring forth an Isaac which G. Fox promis'd and boasted of and some that I know have heard him do it more than once She was call'd The Lamb's Wife And it was said amongst the Quakers That the Lamb had now taken his Wife and she wou'd bring forth an Holy Seed And Big she grew and all things were provided for the Lying in and he being perswaded of it gave notice to the Churches as above observ'd But after long waiting all prov'd Abortive and the Figure was spoil'd And now you may guess the Reason why that Epistle which mention'd this Figure was not Printed I wou'd have brought nothing into this Discourse that looks like a Jest but they have compelled me And it may be of use to them to shew them that while they throw off the Sacraments of Christ's Institution upon the Pretence that there must be no Signs or Figures under the Gospel they at the same time make Ridiculous Signs and Figures of G. Fox and his Fantastical Marriage and of several other things every thing almost among them is a Sign or Figure of something to come upon the World How many of their Lying Prophets have call'd themselves Signs to the Men of their Generation as the Holy Prophets were in their Day VII There have been Outward Signs in all the Institutions of Religion since the beginning of the World as well before as under the Law and now under the Gospel Only they have been vary'd or ended according to what they praesigur'd Thus those Signs which had no further Tendency than to point out what Christ did or suffer'd upon Earth are fulfill'd and therefore Ended But there were some Signs which though they pointed to Christ upon Earth had yet a further Tendency For Signs may be appointed to more Ends than one Thus the Institution of the Sabbath was appointed for the Commemoration of God's Rest from the Works of the Creation Gen. ii 3. and Exod. xx 11 and likewise the Rest of the Children of Israel who were the Type of the Church from their Captivity and Slavery in Egypt Deut. v. 15. which expresses the Servitude of Sin and Hell and their final Rest in Canaan the Type of Heaven after their forty Years wandering in the Wilderness which represent the Labours of this Life But this was not the Ultimate Rest or Sabbath Heb. iv 18. For if Joshua had given them Rest then wou'd he not afterward have spoken of another Day there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of a Sabbath which signifies Rest to the People of God For he that is entred into his Rest he also hath