from the Father and the Son And if the knowledge of this be such an essential part of Christianity and a ground of that knowledge of God which leadeth to salvation and so necessary for the right uptaking of the great work of Redemption and Salvation as it is and cannot rationally be denyed by any sober man who considereth what a sure basis this is unto the Christians hope peace and comfort how cometh it to pass that there is no express and distinct mention made of this fundamental point in all his Theses we have heard how the Quakers of N. England have denied this foundation And Mr Stalham in his Reviler rebuked part 1. sect 7. tels us that the Quakers against whom he wrote dâ—nied thâ—t there was any Scripture for the Trinity and said that the Holy Ghost was no Person It is known also how others of them inveigh against this fundamental Truth It is true I finde not this man either in his Theses or in his Apology directly writing against this truâ—h Yet as I finde no expressions hereanent in his whole book others than such as might come out of the mouth of an Antitrinitarian Socinian so I judge if his Theses had answered his great brags in the Preface they had expresly and distinctly not only mentioned but clearly have unfolded this truth 7. In the 3. place If by his Theses he would direct us into the Saving knowledge of God and make a plaine discovery to us from the very fountaine of all that knowledge that leadeth unto life eternal how cometh it to pass that we have no declaration made to us of the Eternal Purposes and Decrees of God whereby some Men and Angels are predestinated unto everlasting life and others foreordained unto everlasting death and whereby according to the most wise and holy counsel of his will he hath freely and unchangeably ordained whatsoever cometh to pass Shall we think that the knowledge of this hath no interest in the saving knowledge of God or in that knowledge which leadeth unto life which yet undeniâ—bly yeeldeth such a noble ground of Faith Dependence Praise Reverence Humility Hope Consolation Admiration and holy Fear Nay this Man not only doth not asserte or explaine this but as we shall hear doth deny and impugne it with all his might 8. How cometh it 4 That in all his Theses or Apology there is not the least mention direct or indirect made of the Covenant of Redemption or of those mutual actings of the blessed Persons of the Trinity resembling a mutual Covenant and engagement concerning the everlasting Interest of man Shall any man think that this point of truth which is such a sure ground of all our hopes and consolation such a sure support of staggering souls and such an armour of proof against the assaults of Satan maketh no part of that knowledge which leadeth unto life or hath no place in true and saving knowledge 9. Further 5. Doth not the doctrine of the first Câ—venant of Works entered into with Adam as the representative of Mâ—n-kiâ—de upon condition of Personal Perfect and Perpetual obedience belong to that necessary knowledge which bringeth forward unto life or unto that knowledge of God in Christ which is begun felicity How is it then that his Theses are so silent herein or at most give us such a darke and jejune hint of this as is next to none as we shall see It is one of the Quakers tenets as Mr Stalham Sheweth in his forecited book Part 1. Sectâ—7 â—7 that Adam was not under a Covenant of Works that the Law which Adam had in innocency written in his heart was not the moral law that Adam did not stand by the observation of the positive branches given him in command according to that Law So said I. Nayler and R. F. as he sheweth us and that the same Iames Nayler in his Book called The discovery of the Man of sin Pag 23. went about to prove this by such pityful Arguments as these The Covenant of Works saith do this and live but he that is Adam had the life already while he stood in it and so it was not to be obtained by working as if do this and live could not hold forth the condition of continueing in life and againe That the law was added because of transgression which if it had been before the transgression could not have been as if the law must not of necessity be before sin which is the transgression thereof 1. Ioh. 3.4 and could not afterward beheld forth as a glass to discover the foule spots of transgressions and the same would R. F. in the 12. Pag. of his Book go about to prove 10 Moreover 6. If his Theses be such an unfolding of clear and naked truth how cometh it that he speaketh so obscurely and enigmatically of the fall of Adam Doth not the clear and distinct knowledge of this truth concerne such as would be acquaint with true and saving knowledge 11. But especially 7. We may wonder how it cometh to pass that in his Theses which he would give out as a summe of saving knowledge nor in his great Apologie we have no description explication or delineation yea or mention of the Covenant of Grace wherein Life and Salvation Pardon and Acceptance Grace and Glory is promised and offered through faith in Jesus Christ or acceptance of Him as He is offered in the Gospel Shall we think that the knowledge of this is no part of that pure and naked Truth which is necessary to be known Or that it can contribute nothing unto that knowledge of God in Christ which is the sure way unto eternal life How shall he be able to perswade us hereof 12. Againe 8. Shall we think that the doctrine of the Redemption purchased by Christ of the Atonement made by him unto Justice for the sinnes of his people and of their Reconciliation unto and Acceptance with God upon the account thereof of the Sufferings of Christ in Body and Soul in his state of Humiliation of his Death Resurrection and Ascension and Sitting at the Fathers right hand of his Obedience and of the Sacrifice of himself which he through the Eternal Spirit once offered up unto God to satisfie Justice and purchase not only Reconciliation but also an everlasting Inheritance in the Kingdom of Heaven for all such as were given to him of the Father shall we think I say that the knowledge of this is not necessary unto Salvation nor necessary to such as would have such a knowledge of God as is eternal life If he dar not be so impudent as to say so why is there such a shameful silence hereof in his Theses and Book as there is Had he no will to displease his friends the Socinians 13. Further 9. Shall it be thought that the doctrine of the Incarnation of the Son of God the Second Person in the Trinity hath no great interest in that pure and naked truth the knowledge whereof leadeth
unto life because it hath no place in his writings 14. The like 10. may we say of the work of Grace and of Sanctification of which his account is so darke and enigmatical that it is far from an holding forth of pure and naked Truth And how cometh it that he is so silent in explaining to us the nature of Faith in Jesus Christ and of its Actings and of Repentance unto life and of our Communion with the Father and his Son through Faith do not these appertain to that knowledge of God which is Eternal Life What shall we then think of this Gospel which He taketh upon him to be a publisher of 15. In the next place 11. To speak nothing of the law of God in obedience whereunto with a right frame of Spirit consisteth true Sanctification and that Obedience which is a real mark of true Love to God and so must be necessarily known to the end we may come to the possession of Eternal life whereof notwithstanding he not only giveth no plaine or naked account but also with the rest of the Quakers layeth downe grounds destroying all obedience to the law of God as we shall heare How cometh it that in all his explication of the true nature and original of that knowledge which leadeth unto life whether in his Theses or Apologie we have no account given to us of that Eternal life which we are to aime at and intend as our last end nor yet of its opposite Eternal Death and Hell whereby we might come to know some thing of the nature worth and necessity of Glory 16. Yet once more 12. I would aske why it is that in his Theses he giveth us no account of the Resurrection of the Body nor of the last Judgment He cannot say that the knowledge and faith of these particulars are not necessary unless he be of the same opinion with other Quakers who either speak dubiously thereof or do down right deny it Mr. Hicks sheweth us in his Book called The Quakers appeal answered Pag 21. that one Whitehead asserted in the hearing of many witnesses that this body shall not rise againe and that Will. Pen in his Book intituled Reas. against Rail Pag. 133. saith That it is inconsistent with Scripture Reason and the beliefe of all Men right in their wits And Pag. 134. that the absurdity of the Transubstantiation is rather outdone than equalled by this carnal Resurrection And that Pag. 138. he called it a Barbarous conceit Shall I think that this our Apologizer is of the same minde If not it concerneth him to speak more positively thereunto for his silence will go for an approbation of what his party speak expresly and further as concerning the last Judgment we may suppose that such as look on the Resurrection of the dead as a figment will give no place in their creed unto the doctrine of Christs coming againe to judge quick and dead and indeed I finde in the second Dialogue of Mr. Hicks Pag 42 43 that Whitehead in his Christ ascend Pag. 18 20 21 69. denyeth That Christ hath a personal being at the Right-hand of God without all men And Pag. 2â— that he denyeth That he shall come visibly againe saying that they are like to be deceived who are expecting that Christs second comeing will be a personal comeing And I finde G. Keith in his Immediat Revel Pag. 77. applying the second or next comeing againe of Christ mentioned by Iames Cap. 5 7 8. by Paul Heb. 9.28 and by Peter 1 Pet 1 13. to Christs revelation when he shall appeare in us glorified who before was crucified in weakness yet now raised in power and living by the power of God and raising us up together with him setting us in heavenly places in him Whereby he cannot but meane a second coming againe of Christ which is already past and nothing else 17. By these particulars several others which might be added every one may judge what a delineation of that knowledge which leadeth to Salvation this confident man will give us in these his Theses when so many so important and so necessary and essential parts of our Christian faith are not once by him mentioned or asserted let be cleared up or explained but rather tacitely or expresly rejected and condemned We may also judge what that knowledge of God wherein is life eternal is which he shall pointe forth to us in his Theses when so many things so manifestly belonging to true divine and saving knowledge are if not denied yet waved by him as not necessary to be known and believed Hereby also we see ground to suspect that Original and Foundation of knowledge which he followeth and would propose to our understanding faith in the two next following Theses for either that must be a false Original and rotten Ground of saving knowledge or he is yet a stranger to the true and genuine Knowledge thereof otherwise he should be in case to give us a more distinct faithful account of these and such like particulars which are so necessary to be known and believed 18. I Shall readily grant that it is very necessary and usefull to know what is the true ground and original out of which we are to draw that knowledge of God and of his wayes which is necessary for us to know and believe in order to the obtaining of that felicity which consisteth in and is had further by the knowledge of God in Christ not only because many are ready to drink-in false Notions and Principles as he sayeth but very obscurely and indistinctly in his Apology Pag. 1. and 2. of God and of his Truth to hold fast what they have so through Ignorance Misinformation and Prejudice imbibed but especially because so many Pretenders to high and great matters as he and his like are ready to imbrace a Shadow for a Substance and take a suggestion of Satan the Father of lies or a dream of their own braines or a lying Vision of the Prince of the powers of the aire for Revelations and Manifestations of the God of Truth and the Motions of their own corrupt minds enlightned with the wildfire of their owne fancies or the fire flaughts of the God of this World for the Motions of the â—pirit of God That such things have been and may be himself dar not deny and if he should deny it sad experience of the fantastick Enthusiasts and false Teachers which every age hath produced will put it beyond all denyal as also the Idolatry and Superstition of so many Nations and People as himself affirmeth Pag. 2. which were a clear evidence of the false and fictious Opinions and Apprehensions which they had of God and a fruite of the false Divinations and pretended Revelations which they trusted to And therefore with good warrand and with his own approbation I shall say That it is a most dangerous thing to lay a wrong foundation of Knowledge and to draw the same out of
gate it was that he might sanctifie the people with his own bloud 〈◊〉 this is more than a may be Rom. 3 25 26. Why did God set forth Christ to be a propitiation It was to declare his righteousness for the remission of sinnes that are past that he might be just and the justifiâ—r of him that â—eleeveth in Iesus a Certaine Real thing Many moe passages might be added to this purpose but these may suffice to discover the absurd falshood of this Quakers doctrine 17. Adde 6. such passages as mention the Actual Accomplishment and Effect of Christ's death where it will yet more appear that this was no meere May be or Possible thing but that which was to have a certaine Bâ—ing and Reality as to the persons for whom it was designed Such as Heb. 1 3. when he had by himself purged our sinnes Can their sinnes be said to be purged who pine away in hell for ever because of their sinnes could this be true if no man had been saved and yet if it had been a mere possible and may be Redemption it might have come to passe that not one person should have been actually saved So Heb. 9 12. by his owne blood he entered in once into the holy place having obtained eternal redemption Is a meer possible Redemption to be called an Eternal Redemption and was that all that Christ obtained Then Christ's blood was more ineffectual in the truth than the type was in its typicalness for the blood of buls and goats and the ashes of an hiefer sprinkling the unclean did not obtaine a possible and may be-sanctification and purifying of the flesh but did actually and really sanctify to the purifying of the flesh vers 13. Againe vers 14. which also confirmeth what is now said how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God So that all such for whom he offeâ—ed himself and shed his blood and none else have their consciences purged from dead works to serve the living God and who dar say that this is common to all or is a meer may be which the Apostle both restricteth and asserteth as a most certaine real thing Againe vers 26. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself So that he did Actually and Really and not Possibly and Potentially only put away sin the sin viz. of those for whom he was a sacrifice even of them that look for him and to whom he shall appear the second time without sin unto salvation vers 28. and sure no man in his wits will say that this is the whole world Gal. 3 13. Christ hath redeemed us from the curse of the law being made a curse for us 24 That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through faith Here are three Ends and Effects of Christ's Redemption mentioned which no Man will say are common to all viz. Redemption from the curse of the Law this was Really not potentially only done by Christ's being made a curse for us the Communication of the blessing of Abraham and the Promise of the Spirit which are ensured to such as are Redeemed from the curse of the lâ—w and to none else So Ephes. 2 13 14 15 16. But now in Christ Iesus ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the enmity the Law of commandements in ordinances for to make to himself of twain one nâ—w man so making peace and that he might reconcile both unto God in one body by the crosse having slaine the enmity thereby To which adde the parallel place Col. 1 21 22. 2 14 15. was all this delivery from Wrath Enmity Law of commandements whatever was against us but a meer Potential thing and a May be common to all in whose power it was to cause it take effect or not as they pleased Esai 53 5. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed with 1 Cor. 15.3 Christ died for our sinnes 1 Pet. 2 24. who his owne self bear our sinnes in his own body on the tree by whose stripes we are healed How can we then imagine that all this was a meer May be seing he was so bruised for our iniquities so died for our sins so bear our sinnes in his own body as that thereby all in whose room he stood are healed by his stripes The Apostle doth moreover fully clear this matter Rom. 5 6. Christ died for the ungodly was this for all Or was it to have an uncertane End and effect No vers 9. much more then being now justified by his blood we shall be saved from wrath through him The ungodly and the sinners for whom he died are such as become justified by his blood and shall at length be fully saved from wrath And againe vers 10. for if when we were enemies we were reconciled to God by the death of his son much more being reconciled we shall be saved by his life Upon his death followeth Reconciliation with God and then Salvation and his death is for no more than his life is for By him also they receive an atonement vers 11. As the consequences and effects of Adam's sin did Certainly and not by a May be redownd to all that he represented and engadged for so the fruites and effects of Christ's death do as certainly come unto such as are his as the Apostle cleareth in the following verses laying the advantage on the side of Christ and his vers 15. much more the grace of God and the gift by grace by one man Iesus Christ hath abounded unto many vers 16. but the free gift is of many offences unto justification vers 17. much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Iesus Christ vers 18. even so by the righteousness of one the free gift came upon all men to justification of life ver 19. so by the obedience of one shall many be made righteous vers 21 so might grace reigne through righteousness unto eternal life by Iesus Christ our Lord. Is all this a Common thing and a meer May be or Possibility Ioh. 10 11. he giveth his life for his sheep vers 15. But may they for all that perish No in no wise vers 28. and I give unto them eternal life and they shall never perish He came that they might have life and might have it more abundantly vers 10. To the same purpose he saith Ioh. 6.33 that he giveth life unto the world not such a life sure as may never quicken any Upon Christ's death doth
Renovation is but upon the minde and this Formation of Christ is but a Revelation in the minde But where is the work of grace upon the will This would say that the Papists opinion is more tolerable then this for they include graces seated in the will 5. Where doth the Scripture speak of Justification after this manner We are oft said to be justified by faith but never are we said to be justified by such a Revelation 6. Therefore I may as confidently affirme that this his sensation is but a sensible delusion of Satan the grand enemy of the Grace of God and of the Gospel 34. Yet he goeth about to prove this and tels us first that this methode of salvation is set down by Paul Rom. 5 10. for saith he The Apostle doth signify that reconciliation is made by the death of Christ. Ans. This is true of that Reconciliation which is actual and is had by faith in the death of Christ but not of that Reconciliation which he imagineth whereby to wit God is prone to Receive and Redeem man What next He affirmeth Iustification that is Salvation to be in Christs life Ans. And what ground is there for this Interpretation seing the sense is obvious to wit that seing by the propitiatory death of Christ beleevers laying hold upon him by faith are brought into a state of Peace and Reconciliation with God they need not fear but they shall be brought thorow all difficulties and steps to the enjoyment of life eternal and full salvation Christ being now alive to bestow all that he hath purchased What more He saith That this life of Christ is something inward and spiritual in the heart whereby he is renewed and brought out of death where naturally he lay and raised up and revived unto God the same Apostle sheweth Ephes. 2 5. Ans. This is nothing but a palpable perversion of the words of the Apostle for the life can no more be understood here of some inward thing wrought in man than Christ's death can be so interpreted And if he had so expounded the words he had spoke more like himself above as also more like other Quakers who talk of Christs sufferings and death c. as all done within man 2. That the Apostle Ephes. 2 5. is speaking of beleevers being by grace quickened together with Christ and risen together with him c. is true But what saith this for the corrupt glosse of Rom. 5 10. where the life of Christ is only spoken of and that as it by which beleevers may be assured of their salvation 3. What is there in all this for Justification by the Revelation of Christ within reforming the minde c Hath the man forgote his Conclusion already Ay but sayes he the Apostle mentioneth a Revelation of this inward life 2 Cor. 4 10 11. and this inward life is that whereby he said we were justified Ans. The life of Christ is indeed said by Paul 2. Cor. 4 10 11. to be made manifest in and by its effects supporting carrying the persecuted Apostles through so many miseries and deaths But who except a Quaker could say that the Apostle sayes we are justified by this life And what vestige is there of this in the Apostles words 35. In the next place he citeth Tit. 3 5. And hence thus argueth we are justified by that by which we are saved Ans. Yes by the grace of God we are freely justified and saved and that without works of righteousness which we have done Here the Apostle sayes he moreover doth manifestly ascribe the immediat cause of Iustification unto the inward work of regeneration that is to Christ revealed in the soul by which we are formally accepted of God Ans. 1. What immediat cause is this That a soul must be wrought up to faith in Christ before it can be justified we grant and that this faith must be wrought by the operation of the Spirit is also true But that this faith or any other work of the Spirit in the soul is the Formal Objective Cause of Justification the Apostle saith neither here nor elsewhere 2. To say that we are formally accepted of God that is as fully righteous with a righteousness answering the Law in all points and satisfying justice for bâ—gones as he must meane or he speaketh not to the point by this work of Regeneration is but a jejune begging of what is yet in question sure there is no word of this here 36. In the third place he citeth 2 Cor. 13 5. And saith That it appeareth here how earnestly the Apostle would that they should know Christ in them Ans. The Apostle to the end that the Corinthians who at the instigation of false Teachers were beginning to have undervalueing thoughts of him might be convinced that he was an Apostle of Christ and so continue in esteeming of him as such doth here presse them to goe in to their owne hearts and see if there were any fruits and effects of Christ's living among them by his Spirit through his ministrie that if not they might not account themselves Christians but persons rejected And what would this say It appeareth hence 2. sayes he that the cause of reprobation or of non-justification was the want of the inhabitation of Christ revealed And by the rule of contraries where Christ is inwardly known and revealed there the persons are approven and justified And nothing can be more cleare Ans. 1. By what rule law or authority doth he make Reprobation and No-Jusâ—ification equipollent terms This must be licentiâ Quakerorum whereby they have a privilege contrare to Scripture and all Reason to coine words phrases and opinions in divinity at their pleasure 2. The want of the effects and evidences of Christ dwellâ—ng in them by his Spirit is not here given as the cause of their being in an evil state reâ—ected and disapproved of God but as a mark and evidence And marks and evidences are not alwayes taken from the Immediat Nearest and Formal cause 3. It is very true that by the rule of contraries where Christ is indeed revealed and working in the soul that soul is justified but it is most false that therefore Christ revealed in the soul is the Formal Cause or to speak more properly the Formal Objective Reason of Justification for himself said above that good works were properly the effects and fruits of â—ustification and yet he knoweth the fruits and effects may be an evidence of the cause in being 4. And so there is nothing more plaine and evident then that this citation is impertinent and his argueing therefrom a non sequitur and that he is still the old man a Quaker-disputant 37. As a parallel place he citeth Pag. 142 Gal. 4 19. And saith this Christ is the inward hope of glory Col. 1 27 28. And what is the hope of Glory must be that to which we nextly and immediatly lean unto in Iustification Answ. And how is this proven We must beleeve it
this mans doctrine who seemeth to be one of the most sober among them all have we found any thing hithertil but Pelagianisme Secinianisme Arminianisme Enthusiasme Antiscripturisme Yea and Paganisme c have we seen any thing that doth not directly enough tend to overthrow the whole Gospel And what further we are to hear a little patience will help us to see He talks that they teach no new doctrine But doctrine more diametrically opposite yea contradictory to the whole Gospel of the grace of God a man shall finde no where else in such an heape So that albeit they should pretend to Miracles as they do to Immediat Revelations of the Spirit of God should do somethings more then ordinary like wonders I should account them but lying wonders their coming to be after the working of Satan according to 2 Thes. 2 3. Yea though an angel from heaven should come to head them and preach the doctrine which they preach I should remember that word of Paul's Gal. 1 vers 8 9. And therefore must account these Quakers no more Christians but an Antichristian Antievangelick brood of men acted and led by an evil Spirit designing the destruction of the Gospel and the setting up of Paganisme What he saith § 13. about the Independants and their gifted Brethren is not worth the noticeing for as to the matter he referreth us to what he had said before upon the Scriptures and we have eâ—amined Chap. IV. Only I would enquire If as he saith no man can know by the Scriptures that he in particular is called to be a Minister and therefore must recurre to an Inward and Immediat Testimony of the Spirit he must also say that no man can know that another is a Minister but by the Inward and Immediat Testimony of the Spirit and therefore he cannot be offended at us that we do not beleeve that he and the rest of the Quakers are sent of God because we have no Inward and Immediat Testimony of the Spirit concerning this and we are confident never shall have from the Spirit of God And though the Scriptures do not particularly and expresly tell us that Robert Barclay is a false Teacher and ought to be shuned as a false Teacher it saith that which is enough to us concerning him and his complices when it saith that all that bring another Gospel are to be accounted accursed and the whole Scripture that pointeth forth and declareth the Truth and condemneth their Errours as we have seen and shall see is as good to us as an Immediat Testimony saying the Quakers and particularly Robert Barclay are deceivers yea better more sure for some men can take the dreams of their owne head the impressions of Satan upon their phantasie for immediat testimonies of the Spirit of God but enough of this above Chap. III. 15. But he hath something Pag. 190. § 14. that would seem to answere that question we just now proposed for after hee hath againe nakedly told us that this extraordinary call for he nameth it so here is as well necessary when the Church is setled as when it is under a general Apostacy he saith that such as are thus called are made manifest in the mindes of their brethren and their call is verified in them who by the sensation of that life and virtue that floweth out by them are dâ—yly edified in their most holy faith and become the signes of their Apostleshipe according to 2 Cor. 13 v. 3. Ans. 1. But as yet there is no Inward Testimony of the Spirit directly saying that such men are truely called and without this in his judgment they cannot be said to be taught and led of the Spirit nor can they beleeve without this 2. Is this manifestation alwayes at every discourse or sometimes only Is it upon all their hearts or upon some only It may be there lyeth an answere in these words their brethren But the signes of the Apostleshipe of Paul were among strangers whom he converted and brought in to the faith And if this manifestation be alwayes and upon all present he layeth down a ground to question Christs Apostleshipe and Call for his preaching had not alwayes this effect as is notoure Nor Pauls and Barnabas theirs among the Jewes as the book of the Acts sheweth and 2 Thes. 2. Nay let that word be considered 2 Cor. 2 15 16. for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life And that Esai 49 4. Then said I I have laboured in vaine I have spent my strength for nought and in vaine surely my judgment is with the Lord and my work with my God and that Esai 53 Who hath believed our report And to whom is the arme of the Lord revealed if he think it enough that this manifestation be made sometimes upon the the mindes of some Alas Poor man thinks he that there are none of all the servants of Christ who dar not be so bold as he is to pretend a Divine Immediat Call through an Extraordinary and Immediat Revelation that can say the same and that upon a more just account As for his brethren they are under the same delusion with their Teachers and the sensation they have of life and vertue is but the sensation of the workings of delusion and no edification or building up in the holy faith but in opposition to that faith which was once delivered to the saints as is manifest to all that heare them and read their books and as this book which is now under examination hath made more manifest to me than all that ever I heard or read of them before 15. He addeth This is that which giveth the true and substantial call and title unto the Minister whereby he is a real successour of the vertue and power that was in the Apostles Ans. 1. Then the extraordinary call was no true and substantial call or title Then Ezechiel who was sent to a rebellious house that would not heare had no true and substantial call nor Moses when he was sent unto Pharaoh 2. They who are a savour of death unto death to some may yet for all that be successours to the Apostles 3. But I see what this man would be at The Quaker-Preachers though as we have manifested above nothing in truth but Pagan preachers must be the only successours of the Apostles and Possessours of the power and vertue that was in them What more Such Ministers stand not in need of the ceremony of Ordination and Imposition of hands Ans. Why then were hands laid upon Paul Barnabas Act. 13 3. And why had Timothy the laying on of the hands of the Presbytery 1 Tim. 4 14. If such made use of this ceremony shall any Minister now a dayes think it below him to do the like But sayes he Our adversaries
pathes of Truth and Righteousness are revealed 543 15. They say They only exhibite the true spiritual pure and substantial Christian Religion 544 16. They say the forme of their person at death returneth from whence it was taken 546 17. They are as Christ was who thought it no robbery to be equal with God 547 18. Their writings are the voice of the Son of God by which the dead are raised and the Shield of truth c. 548 19. Their trembling and quaking is such as Moses and other Prophets had 553 20. They ascribe as much to their owne writings as to the Scriptures 83 2. Of Humane Learning 1. They inveigh against humane learning 5 2. They speak basely of learned men 8 10 3. They condemne the study of original languages 382 3. Of the Scriptures 1. They speak most basely of the Scriptures 8 11 33 45 46 50 54 57 2. They deny the Scriptures to be the Rule of life 11 54 3. They deny them to be the word of God 51 547 4. They speak jejunly of their necessity excellency and perfection 55 5 They make them at most but a subordinat Rule 58 65 82 6. They have no authority with them without a new Revelation 63 7. They are no Rule to them 67 82 84 8. They call them imperfect 74 80 87 9. They say it is blasphemy to call the letter the word of God 547 10. It is the Devil that contendeth for the Scriptures being the word of God 547 11. Who say the letter is the Rule and Guid are without feeding on the husk 547 12. Who look on the Scripture for a Rule give that to it which belongeth to Christ 547 13. The Scriptures are but inck and paper a writing the old dead letter part of it are words of the Devil they have no light in them 548 14. They are an earthly root a shadow dangerous to feed on 548 1â— They disswade us from reading and studying them 548 16. They say we have Moses and the Prophets within us 548 17. They say Scriptures cannot binde us 549 18. They say we have the Scriptures within us that they were read within before they were read without 548 19. To say that the light in the Scriptures must be guide to the light within is idolatry and evil 549 20. They call them useless to repel temptations 549 21. They wish we were stripped of all Scripture-knowledge 549 22. They call them Traditions of Men darkness and Confusion Nebuchadnezzars Image Putrifaction and Corruption Rotten and deceitful Apostacy the Whores cup the mark of the Beast Bastards brought forth of flesh and blood Babylons brats Graven images 549 23. They say To observe the practices of the Saints recorded in Scripture is to make to ourselves a graven image 549 4. Of God 1. They deny the distinction betwixt God's will of Command and his will of Good pleasure 159 2. They deny his active Providence about sin 150 3. With them God only worketh a possibility of Salvation 250 4. They say it is injustice in God to require more then he enableth to do 339 344 5. They say God ordained nothing from eternity 11 5. Of the Trinity 1. They deny three distinct persons in the Trinity 10 11 15 6. Of the Holy Ghost 1. They are not clear and distinct concerning the personality of the Holy Ghost 41 7. Of Christ. 1. They deny that Christ is God and Man in one person 11 2. They deny that he is a distinct person from any of his Members 11 3. They say his coming againe is in the Spirit 11 4. They deny his second coming againe 17 5. They are not clear concerning Jesus of Nazareth's being the Son of God 24 6. They acknowledge no Christ but a Christ within them 91 7. They say Christ is as really in every Man as in that flesh that suffered at Jerusalem 92 239 8. Christ is the Election and the elect Seed with them 228 9. They give him only a gradual preference to themselves 238 239 10. They say Christ dwelleth in us by his Seed 238 11. They make him nothing but a meer holy Man 239 12. They say He is in all persons as in the Seed and Light 245 13. They say He is crucified in unbeleevers 246 14. They call the body that Christ had of Mary an outward Body and Temple beside which they say he had a spiritual body 488 15. By this Spiritual body they say he revealed himself to men in all ages and by it men had communion with God and Christ 488 16. When we look to Christ they say we look to a Redeemer afar off 551 17. That which Christ took upon him they say was our garment 551 18. They say the bodily garment was not Christ but that which appeared and dwelt in that body 551 19. A Christ without is but a carnal Christ with them 551 20. By this carnal Christ they say there is no salvation 551 21. They say we feed on a thing dead long ago 550 8. Of Adam 1. They say the Covenant wherein Adam stood was the Covenant of Grace 11 16 2. They say the Law written in Adam's heart was not the Moral Law 16 9. Of the Fall 1. They are unclear touching the sin of Adam and the fall 88 2. They say the knowledg of the fall â—s not necessary 89 3. They say Man fell only in a certain respect 89 4. The fall did not take away say they the light within 94 5. They deny bodily death to be a punishment of sin 98 125 126 127 10. Of Original sin 1. They make original sin to be a substance 96 2. They talk enigmatically of the depravation of man by nature 97 100 3. They deny original sin in Infants whether as to imputation of guilt or as to corruption of nature 111 112 113 c. 4. They deny all imputation of sin to Infants till they actually sinne themselves 122 123 5. They say sin is not propagated but cometh by occasion or imitation 124 125 11. Of the State of Nature 1. They deny natural corruption to be sin 120 121 2. They say Natural men can do good by vertue of a Seed in them 100 102 3. They will have our power to good to be measured by the command 221 4. They say that God by grace mollifieth the heart of all men at one time or other so that if they resist not they shall be saved 249 12. Of the Soul 1. They say the soul is a part of God eternal and infinite 90 546 547 2. They say at death it is centred in its own being in God 546 3. They call it a living principle of the Divine Nature 547 4. And the immortal and incorruptible seed of God 547 5. They call it something of the living word which was said to be made flesh 547 6. And that which the Lord from heaven bâ—getteth of his own Substance 547 13. Of Heathens 1. Tâ—ey deny that Heathens have any thing of
in their Worshipe 420 16. God is speaking in every man therefore they should be silent hear that the good seed may arise 422 17. In this silence they must lay aside all sense fear of sin thoughts of death of hell of judgment and of glory prayers all religious exercises 422 18. Thus they must be abstracted from all operations imaginations ejaculations of soul 422 19. And then the little seed planted in every man getteth room to arise becometh an holy birth that Divine aire is it with which mans spirit is fermented then they become fit to hear his voice 423 20. While they are thus Introverted they cannot be deceived 424 21. For the Devil cannot simulate this Introversion nor work there for he is excluded worketh only in Natural men 424 22. When they once introvert they are in a castle they feel themselves to be without the Devils reach 425 23. Hereby they keep communion with other when scattered asunder 425 24. Before they speak or preach they must Introvert consult the dim thing within 441 25. They must be acted moved by Immediat impulses extraordinary motions of a Spirit 443 444 450 452 37. Of Preaching 1. They are against our way of preaching from a text of Scripture 437 38. Of Prayer 1. They are against praying morning evening before after sermon before and after meat 450 451 2. Their inward prayer is an Introversion of the soul 453 454 3. They speak of praying outwardly under a degustation which is neither publick nor private prayer 455 4. They speak of ejaculatory prayers made to mans self 455 5. No publick prayer without Introversion 455 6. Beside Introversion there must be an immediat inspiration calling prompting to prayer or else we must not pray 455 7. They say that praying to God without the feeling of the Influences of the Spirit is a tempting of God 456 8. Men say they must introvert to that place where they may feel that whereby they may be led to prayer 457 462 9. Watching is only the souls attending on the Spirit that it may feel him leading to pray 457 10. To command men to pray without the Spirit is to command them to see without eyes 459 11. They say we pray without the Spirit because we have our limited times 460 12. They say the wicked sometime have the influences of the Spirit to pray and then they may pray acceptably 462 463 39. Of Singing Psalmes 1. They are against our way of singing of Psalmes 463 2. Alledging that thereby ofttimes abominable lies are uttered to God 464 3. And that we Immediatly thereafter in prayer confesse ourselves guilty of the same sins for redemption from which we have given praise 464 40. Of the Sacraments 1. They think if the word Sacrament were laid aside all controversie about the Sacraments would cease 468 2. They think the definition of a Sacrament can agree to many other things 468 41. Of Baptisme 1. They are against baptisme 465 2. They say there is but one sort of baptisme 469 3. They make the outward Element and the inward Grace two baptismes 469 4. Washing of water is not Christ's baptisme with them 471 5. They owne no baptisme but the baptisme of the Spirit 471 6. They deny all baptisme but what is with the H. Ghost with fire 545 7. They would have the ordinance of baptisme wholly laid aside 473 475 8. They say the ark was a type of Baptisme 473 9. And that Johns baptisme was a figure of Christ's baptisme 474 10. Baptisme with water is with them a figure of baptisme with the Spirit 474 11. Washing with water in baptisme is contrary to Christian Religion 475 12. Christ did not warrand his Disciples to baptize 475 13. Washing under the Law and our baptisme are the same 476 14. They reckon baptisme among Jewish ceremonies rites 477 15. They condemne our baptizing in the Name of the Father Son H. Ghost 479 16. They say the Apostles baptised by permission not by Commission 480 17. They say the Apostles mistook Christ's spiritual baptisme took it for Johns water baptisme 480 18. Baptisme with water say they was in use among the Jewes before Johns dayes 481 19. Water baptisme say they is but formal imitation the invention of man and a meer delusion 545 20. In contempt hereof they say outward water cannot wash the soul 550 42. Of the Lords Supper 1. They deny the Lord's Supper to be an Institution of Christ 482 c. 2. Instead of this Ordinance they profanely substitute their ordinary repasts 486 3. To their ordinary repasts they profanely apply the ends of this Ordinance 486 4. The body which they eat blood which they drink is the celestial seed the Divine substance the Vehicle or spiritual body of Christ 486 5. To this spiritual imaginary body of Christ they apply all that is said of Christ's body Iohn 6. 487 6. They say this spiritual seed as it getteth room to rise up in the heart is bread to the hungry and thereby the soul is revived 487 7. They enjoy this breed by beleeving in the manifestation of this light 487 8. They say the Supper of the Lord is truely possessed when the soul introverts c. 489 9. They say beleevers enjoy this at all times especially when they meet together to waite on God 489 10. They say Christ only took occasion from the bread wine to tell his disciples that as these nourished their bodies so His body and blood should nourish their souls And so did institute no Sacrament and this is the only meaning of these words This is my body c. 492 11. They call it a bare ceremonie 492 12. They will have Paul 1 Cor. 11 27. only to say that if they would needs performe this ceremonie they should do it worthily 493 13. With them do this in remembrance of me saith no more but that seing this was to be the last occasion of his eating with them they should look to him that by commemoration of that occasion by his passions death they should be stirred up to follow him 495 14. They call the practising of it a Jewish ceremonie 496 15. They think the wine was meerly accidental 496 16. They reckon the bread wine in the Lords Supper among the things of the earth Col. 3. 499 17. They say we have this Ordinance from the Pope 545 18. They say He whose death we are to remember till he come is the word prayer 545 43. Of Ministers Maintenance 1. They are against the fixed maintenance of Ministers and will only have their necessities supplied if need be 401 2. They will have no limited maintenance 401 3. They will not have people compelled to give any maintenance 407 4. Ministers say they must seek nothing by Law 407 408 4. They say it is a carnal Ministrie that must have maintenance 410 44. Of Magistrats 1.
doth he think that his saying he exalteth not the Light of nature and that he rejecteth the Socinians and Pelagians will make wise men and acquanted with these controversies think otherwise than that he and his Fraternity are as great enemies to the grace of God and as great exalters of the Light of nature as ever Pelagius or Socinus were Thinks he that his calling the dimme Light of corrupt Nature by and holding it forth to us under the name of Grace or Light or whatever other name he is pleased to name it by will make us think that it is in truth the true Gospel-grace of God and not to be what it is indeed the meer Light of Corrupt Nature Did he never hear how Pelagius to escape the Anathema of a Synod called that which he pleaded for Grace and was he lesse what he was an enemy to the grace of God for all that never one white and so is it with this Man we are confident ere all be done to finde him as great a Pelagian and Socinian and Iesuite in this point as any and I judge it intollerable Eâ—trontedness or shameless Ignorance in him to place the Pelagians Semipelagians Socinians and some Papists one the extreme as to his Opinion as he doth Pag. 54. of his Apology but of this more afterward 16. When he cometh in his Apology to explaine his Thesis Pag. 54. forbearing to speak of the State of Adam before the Fall because forsooth in his judgment these are but curious notions as the Arminians thought before him Apol. Cap. 5. and yet I judge his plaine expressing of his Opinion in this matter would have contributed not a little to our understanding of his meaning as to the Nature and Consequences of the Fall But it is true the full explication of the State of Adam's righteousness thâ—rein and of the Covenant under which he and mans Nature in him stood would have marred all this Mans Pelagian and Socinian designe and have made him and the rest whom he patronizeth too too naked 17. But behold the 〈◊〉 of â—his Impudent man just now he told us that he was neither Pelagian nor Socinian and yet within a few lines he tels us that the death threatned Gen. 2 17. was 〈◊〉 and death or the dissolution of the 〈◊〉 Man which is the same that Pelagian and Socinian both hold that they may the better maintaine that Principal Errour viz. the Non imputation of Adam's sin to Infants which is also a Cardinal point of this Mans Religion That the Pelagians were of this Opinion Augustine tels us Lib. 1. contra posterior Response jul c. 66. saying you will not say that because of sin death passed upon all originally lest you be forced also to confess that sin did passe upon all for you know how iniquous it is to saâ— thâ— punishment passed without the merite And though Pelagius himselfe as the Synod in Palestine did dissimulate herein as Augustin sheweth Lib. 1. uâ—tani Operis contra jul Cap. 65. Lib. 2 C 113. yet julianus and others still maintained that Adam was so created that though he had nor sinned yet he would have died not as punished for sin but by necessity of nature And Orosius Apol. de Arbitrii libertate advers Pelag. Pag. â—37 tels Pelagius that his disciples that had sucked poison out of his brests affirmed that Adam was made mortal and suffered no dammage herein by his transgression See Vossij Hist. pelag Lib. 2. par 2. P. 188.189 That the Socinians maintaine that Man by nature was mortal before the fall is manifest out of their writings See Socin prael Cap. 1. and contra Puccium Cap. 5. Volkel Lib. 3 Cap. 11. and 14. Socin de Servatore part 3 c. 8. Item ad articulos Cutenj The Arminians Apol. c. 4 so express themselves in this matter as not to displease the Socinians This is also the opinion of Anabaptists who deny original sin Hence already appeareth one cause why this man would not speak anything of the state of Adam before the fall for if he had he behoved so to have explained that excellent staâ—e as that it might appear how notwithstanding thereof Adam was obnoxious to death and dissolution which is inconsistent with such a state of full felicity Eccles. 9 4. But the Lord when he came to passe sentence upon Adam according to the commination because of his transgression Gen. 3 19. tels him that his outward man must be dissolved and that he must return unto the ground and unto the dust So the Apostle holdeth forth death or this dissolution of the outward man as a just punishment and as the wages of sin Rom 5 12 21.806 23. 1 Cor. 15 21 56. So doth the Scripture elsewhere Hos. 13 1. Ezech. 18 4. 1 Cor 11 30. Deut. 30 15 19. Ier. 21 8. Psal. 49 14 55 15. Iâ—m 1 15. what else importeth the law for putting of so many sorts of sinners unto death Exod. 21 29 35 2. Levit. 19 20. 20 11. Numb 1 51. 3 10 38. 18 â— 35 30 Levit. 24 21. Deut. 13 5 9. 17 6 7. 21 22. 24 16. Ios. 1 18 2 Chron. 15 13. is not death called the last enemy which must be destroyed Esa. 25 8. Hos. 13 14. 1 Cor. 15 26 59 Yea nature teacheth this truth Rom. 1 32. See further Ier. 31 30. 2 Chron. 25 4. Ezech. 18 20. Amos. 9 10. with many moe 18. what is his reason why natural Death is not here to be understood for says he as to this death he did not die till many yeers afterward But was he not made Obnoxious thereunto by vertue of that Threatning Threatnings properly declare only the dueness of punishment and say that the transgressour is worthy of or deserveth the punishment threatned or is liable and obnoxious thereunto and not alwayes the certanty of the execution as to the event other wise this man must say that by death here is not to be understood the everlasting separation of soul and body from God and the paines and torments of hell for neither was that presently executed upon Adam And then I would faine know what he understandeth by this Death If he sâ—y that this was begun to be executed that same day in testimony whereof he was cast out of paradise that same day So shall I say that the bodily death began to be executed that same day for it was said to him Gen. 3 17. in sorrow shall thou eate of it the ground all the dayes of thy life 19 In the sweat of thy face shalt thou eat bread till thou return unto the ground Will this Man say that Paines Sicknesses and temporal Calamities that attend us from the womb to the grave in one measure or other are not the due fruits of sin Then he shall contradict manifest Scripture Lam. 3 39. 1 Cor. 11 30. Deut 28. Levit. 26. with many moe If he dar not say
Adams first transgressiâ—n t is answered thus The Covenant being made with Adam as a publick person not for himself only but for his posterity all mankinde descending from him by ordinary generation sinned in him and fell with him in that first transgressiâ—n 5. Concerning this sin which is under various names and titles pointed forth to us in Scripture being called Sin by way of eminency Rom. 6.12 7 8. the Old Man Rom. 6 6. a Law in the members Rom. 7 23. the Body of sin Rom. 6 6. a Body of death Rom. 7 24. In dwelling sin Rom 7 17 20. Evill present Rom 7 21. These are meaned of this Sin as seated in and derived unto the posteriâ—y but as committed first by Adam Paul Rom. 5 calleth it Sin Offence Transgression Disoâ—edience and concerning its Propagation or Traduction unto the posterity many questions and doubts are moved which we are not to meddle with our purpose not being to treate of this Subject but only to vindicate the orthodox doctrine from the exceptions of this Quaker and to discover his errour in this particular For which cause we need only take notice of two things concerning this Original sin First There is the Sin disobedience offence and transgression of Adam in eating of the forbidden fruit This though it was the sin of our nature in Adam yet is said to be imputed to our persons when we come to have a being by natural Generation and deâ—cent from Adam Secondly There is that wâ—ich followed upon and flowed from that transgression of Adam according to the nature and tenour of tâ—e Covenant wherein he stood as the head and representer of all mankinde viz. The Privation or Want of that Original righteousness which our Nature possessed in Adam and the Depravation Corruption Deordination of the whole man whereby he is Disabled to all good and wholly Inclined and disposed to evil and all evil and only evil continually till grace make a change This cannot properly be said to be imputed but being a just punishment as well as a sin of the sin committed by Adam is justly inflicted by the righteous God and conveyed from Adam to all his posterity as a leprosy and infectious disease corrupting the whole man which therefore is seated and subjected in the man so soon as he hath a being by natural generation from his immediat parents though both the guilt and this contagion be not received immediatly from our next parents but immediatly from Adam from whom we have our Nature as our Personal being from our immediat parents who stand in no nearer relation to Adam as the Head of Nature than we but all Father Son and Nephew c. stand in the same near relation to him in respect of Nature as lines to the same centre 6. Having premised these things let us now consider what this Quaker hath to say against this in his Fourth Thesis towards the end he setteth downe his Assertion in few words where before we mentione his words we cannot but take notice of a piece of more than ordinary shamelesness in this Man for in the words immediatly before he cometh in with a triumphing parad saying hence the errours of Socinians and Pelagians c. are rejected as if he would make his Reader beleeve thâ—t he did anathematize all the errours of Pelagians and Socinians wâ—en yet he licks up and hugs in his bosome a special fundamental part of Pelagianisme and Socinianisme adding which are the words we are now to take notice of Yet nevertheless this seed is not imputed unto infants but when they joyne themselves to it actually by sinning We must beare with this man's following the Quakers dialect for he will speak but as he pleaseth But for understanding of wâ—at he meaneth we must call to minde his foregoing words which we took notice of in the foregoing Chapter and examined where he mentioned the Seed of God of the touch whereof he said all Adam's posterity was deprived This cannot be the seed he here meaneth He mentioneâ— another Seed of Satan to which Adam's posterity was subject and this Seed he said Satan did sowe in the hearts of Men c. Now this must be that malignant and depraved seed whence all their Thoughts Words and Actions are evil which he here meaneth And this Seed he sayeth is not Imputed to Infants And we said lately that this originated sin or Corrupâ—ion of nature could not properly be said to be impuâ—ed becauâ—e it was properly inherent as a disease of nature But the thing that he would say is plainly enough expressed in his Apology Pag. 54. But others sayeth he go so far in the â—ther extremity to whom Augustine in his declineing age moved with zeal against the Pelagians did first of all the Ancients open the way as not only to confess that Men of themselves are unfit for good and inclined to evil but also to affirme that man even while in his Mothers womb and before he commit any actual sin is under the guilt and crime of sin by which he deserveth eternal death Whereby we see that he freeth Infants from the guilt of Adam's first sin and againe Pag. 55. he sayeth they impute nothing of Adam's sin unto Men until they make it their owne by such like acts of disobedience He is clear then for the Non-imputation of Adam's sin unto Infants and the Arguments he adduceth cleare his judgment yet more 7. Thus we have seen what are his thoughts of the Imputation of Adam's guilt But what thinketh he of the other particular the Corruption of Nature His Thesis could meane nothing else by the Seed of the Serpent and when he cometh to the explication of this part of the Thesis in his Apâ—logy Pag. 59 § 4. he tels us that this evil and corrupt seed is not imputed unto infants until they actually joyn themselves unto it by sin And by this evil and corrupt seed he meaneth that whicâ— he had been speaking of viz. the Corrupt nature of Man But Pag. 55. he would seem to câ—ntradict this when he sayeth We cannot conceive how Man who is naturally come of Adam can have any good in his nature pertaining to it which he had not from whom he is derived if then we may affirme that he in his nature retained no will belonging to it nor light capable of it self to manifest spiritual things so nor his posterity Whence you might think that as Adam by his fall lost Original righteousness and all aptitude in Will or Undeâ—standing unto spiriâ—ual things so â—lso his Posterity that came naturally of him in this mans opinion but his tâ—ue meaning is that though Infants descend naturally from Adam yet this Privation of Righteousness and Corruption of Will and Understanding is not imputed to Infants nor do they partake thereof until they sin actually for in the end of his discourse upon this head Pag. 62. he sayes that this seed of sin is not imputed to any till by
and yet behold the Righteous God cannot be acquite in that which is every way more justifiable though He hath absolute dominion over us and may dispose of us as He will which no man hath over another The truth is this dissatisfaction with God in all his wayes is an argument beyond all deniall of our Rebellious Natural Inbred Corruption and Wickedness of heart what would they not have said that it had been Goodness and Equity both in God if Adam had stood to have made us all partakers of the Benefite thereof and shall it now be against both Goodness Equity if by reason of his Fall we be deprived thereof and be Obnoxious to the evils threatned what unequal dealing is this In fine This is the old câ—ant of the Palagians as Vossius sheweth us Hist. Pelag. Pag. 206. And what Augustine replyed he way see Ibid. Pag. 20â— 13. He addeth a rhapsody of non-sense telling his readers our opinion floweth from our self lâ—ve because we maintaine an absolute decree of election for ourselves and ours and so care not to send all the rest to hell and leave them into inextricable difficulties The reading of whâ—ch might indeeâ— excite any man of Understanding to commiserate this mans case who is thus so transported with paâ—sion as he knoweth not what he is saying only we see that he muâ—t spew out his gall againâ—t the Orthoâ—â—x doctrine of Election before the fit time come but when he cometh to tâ—e right place of speaking to this as we shall see in the next Chapter he dar not meddle with Election but contents himself with Reprobation But what an evident demonstration of Corrupt Self love and Pride against God is in his Pelagian heresie he is blinde that seeth not These Quakers with other Pelagians will not be beholden to the Grace of God but as little as may be and therefore so frame their doctrine that themselves and not the grace of God may have all the praise of their Salvation as we will have occasion frequently to shew ere all be done When he hath deluded himself and other Quakers and made some others beleeve that they have no Original sin to mourne for and thereby hath brought them under the dominion of Satan more than befoâ—e hath he done them any good service Is it good service to poor souls to hoodwinke them that they may post to the pit witâ— a lie in their right hand Woe I say and thrice woe to such as drink-in this mans doctrine and live and die accordingly 14 Thereafter he is better pleased with Papists who allow a limbus to the Infants dying without baptisme than wâ—th us But we must be satisâ—ied that he look more warmly to his old friends the Papists among whom he drank-in no doubt much of that prejudice which now he is pleased to voâ—ite foâ—th as Quaker rather than as a Papist And as to this particular whereupon now we are his opinion will accord better with the Papists than with Ours for Bellarm. will not have concupiscence to be owned as sin Formally but only Originally and Effectively or Terminatively and they say that Adam was created in puris naturalibus which naturals remain whole and intire as yet and will not this Quaker grant all this as to Infants Nay he agreeth well with the Errour of Albert-Pighius who will have no sin propagated to us from Adam and sayeth that there is nothing in us when new borne but what is good and that death cometh not upon Infants because of sin but floweth from the constitution of the body But whether he will say with him that because of Adam's sin all his posterity are banished out of Heaven though not obnoxious to eternall Death I know not It may be he will allow them a limbus or else make them all sure of heaven if he will grant a heaven to any But how come they thither seing they have nothing to do with Christ all thaâ— come to heaven must be beholden to Christ the Redeemer and hold their crown of Him But this Qvakers Religion will teach old persons let be Infants to be little beholden to Christ as we shall heare 15. He is so bold as to tell us next that our opinion is contrary to Scripture Because the Apostle sayeth Rom. 4 15 that where there is no Law there is no transgression and 5 13. but sin is not imputed when there is no Law And he like a man proveth that Infants are under no Law But is the man such a stranger to the common practices among men who forfeite the Children yea Infants yea such as are not borne with their Fathers for great crimes and yet they know that Infants are not obnoxious to their Lawes especially if as yet unborne But our plaine answere is That the Nature of Mankinde was under the Law proposed unto Adam as the Head and when he as the Head and Representative broke that Law the whole nature of Mankinde became guilty and consequently every Infant becometh guilty when they partake of that guilty nature And that thus it was with all the posterity of Adâ—m the Apostle expresly asserts in the last place cited viz. Rom 5 12 13 14. even notwithstanding of this very Oâ—jection which he proleptically bringeth-in there as the cohesâ—on cleareth and we shall evince afterward 16. His last reason is from Ezechiel 18 20. which Socinians also urge and it receiveth a quick dispatch for he himself must loose this doubt if there bâ— any as well as we for he said before that God punisheth the sins of the Fathers on the children when guilty of actual sinnes whereby they homologate their Fathers wickedness And Ezechiel doth plainly and frequently enough make it out â—hat tâ—ese children were as wicked as their fathers if not more and so the Lord might according to this Man 's owne concession visite the iniquities of their Fathers upon them But the scope of the place being clearly this That so little grouâ—d had these people to alleige that they were innocent and that God had no quarrel againâ—t them but for their fathers transgressions so that their fathers did eat thâ— soure â—rapes and their teeth were therefore set on edge though they themselves did eat no soure grape being innâ—câ—nt that on the contrary the Lord tels them by the Prophet that though he should not visite one iniquity of their Fathers upon them as hâ— might do in justice and had one with others but should follow a way with them more suteable to their owne minde viz. only take notice of their own guilt personal yet they could not escape because their owne personal iniquities were so many and so great This I say being the scope of the place it is obvious how impertinent it is for him here to alleidge it And beside let him make of it what he will it cannot reach us for we have told him that this original sin is not the sin of another Person as Adam's after sins were
that look upon the place that the Apostle to the end he might clear up the way how beleevers partake of the benefites of Christs death maketh a comparison betwixt Adam and Christ and so cleareth up how it is that all Mankinde is become Corrupt and that in and through the first Man Adam from whom this corruption is derived not by Imitation for they cannot imitate it who never heard of it and yet even they partake of this corruption therefore by real Participation of the guilt saying verse 12. as by one man sin entred into the world c. and that in him all sinned and afterward that upon this sin death passed upon all men and reigned even over them that had not sinned after the similitude of Adams transgressions that is over infants that had not yet committed any actual sin and that judgment was by one to condemnation so that the fruit of this sin was Condemnation or Obnoxiousness to condemnation and that because by this one sin the posterity were made sinners 2. By Death here is meaned every kinde of death Temporal and Eternal and Spiritual for it is a death that reigned over Iâ—fants and is called Condemnation 3. we finde no person old or young that come of this first Adam by ordinary generation here excepted nay Infants are expresly enough included vers 14. 4. So that all the posterity of Adam young and old being in Adam their Natural and Federal Head partake of his sin having sinned in him and of the miseries or just punishment of that sin All this is so clear and manifest both from the very words and expressions of the Apostle and from his scope that who ever speak against this must do violence to the text and weaken the Apostles argueings This same passage did the ancients Augustine and others urge against the Pelagians as is to be seen in Vossij histor Pelag. Pag. 146 147. By this argument That sin which is so described to us by the Apostle that he sayeth is brought death upon all men that men sinned by it and were made sinners even they who could not as yet actually sin that thereby all became guilty of death and of condemnation that sin by imputation is the sin of the whole nature included in Adam and rendereth the whole nature obnoxious to death and to condemnation But the first sin of Adam is decribed to us by the Apostle c. Ergo That sin is the sin of nature because Adam did sustaine the person of all who potentially were in his Ioines and by vertue thereof all are liable to death the punishment thereof Vossius tels us moreover that the Ancients took much notice of Paul's calling Adam a Type and of the particle As and did hence gather that as the Obedience of Christ belongeth to all such as are spiritually begotten not by Imitation but by Imputation so the Disobedience of Adam is conveyed not by Imitation but by Imputation unto all such as corporally come of him They took notice also as he sheweth us of the particle By which did denote the Efficient cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom which saith that the posterity did sin in Adam or if it be rendered because or in as much or for which it will shew what is the Adequate cause of death and that it hath also place in Infants 19. Thus we have seen the Argument of the orthodox Church and its ground let us next see what he sâ—ith against it As concerning the words of the Apostle saith he the reason of the condemnation in whom all did sin that is in that seed or by occasion of that seed for no man is said to sin but in his owne person But I pray By what warrand may he foist-in words at his owne pleasure into the tâ—xt Is there the least mention made of seed in all the text Is not this intolerable boldness to deal so with the Scripâ—ures of Truth But if Infants be condemned because they sinned in or by occasion of that seed then that seed was imputed to them Yes he will say but that was when they began to sin in their owne persons No say I that cannot be because the text importeth no such thing yea it saith the contrary viz. that death which is included in the condemnation passed upon all men and reigned even over such as had not sinned after the similitude of Adams transgression that is had not as yet sinned actually So that his reason is directly against the Apostle and we have further above discovered its untruth He addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aggreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sheweth how Adam by his sin gave entry to sin into the world and so death by sin entered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by which viz. occasion or in which viz. death all others did sin i. e. actually in their persons viz. who were capable of sinning of which number Infants are not who are under no Law as was showne and where no Law is there is no transgression as the Apostle sayeth This upon the matter is the same that the old Pelagians said as Vossius sheweth us Hist. Pelag. Pag. 182.183 For they interpreted these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned by sinning after example or Imitation and this man by sinning upon that Occasion when they become capable and the Socinians with Episcopius homologate with the Pelagians and have been abundantly answered by the orthodox who shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Xenophon Aristophanes Demosthenes and other Greek Authors But For Answere unto this Quaker I would say 1. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the meaning must be this and so death passed upon all men in which death all men sinned and what sense can this make out May not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree as well to Man If not let him give us the least colour of reason either from the text or context 2. If Adam by his sin gave entry unto sin into the world this must be meaned of his first sin for the Apostle speaketh alwayes of one sin or of Offence in the singular number that Vers. 18. may be read by one offence And so sin entered not by Imitation nor yet by Occasion for his after sinnes might have laid the way for Imitation and have given Occasion as well as the first Yea more yea only for while the first sin was committed there were none to imitate him and if this had been the Apostles meaning he had spoken of sins in the plural number 3 If this had been the Apostles meaning he had not named One man and One man as a Type a Type of him that was to come for Eva's sin the Devils sin might also have been an Occasion 4. Hence it will follow thaâ— beleevers are made Righteous only upon Occasion of Christs Righteousness
thing which we inferre is manifest viz. the originated sin or the corruption of nature which here David calleth Sin And if this Quaker think that this came from another Original than from Adam let him tell us what it is and not joyn in with the Manichees nor make God the Author and cause of sin if he can 21. Another of our Arguments is from that word of Paul's the wages of sin is death And seing infants die they must have sin as a procuring cause That death was and is a Punishment of sin we cleared above and the Apostle asserteth it here so manifestly calling it the Wages and due Desert that it must argue wonderful impudence in any to question it What sayeth this Quaker He granteth that death is a Consequence of the fall but denyeth that hence we can necessarily inferre iniquity to be in all those that are subject to death That is in plaine termes but the mans modesty dar not speak it out to say the Apostle speaketh not truth who ever imagined that wages were no more but a Consequent of the workmans labour If Death be the Wages and Reward and just Punishment of sin it can certanely be inflicted by the Righteous Judge of the world upon none but such as are guilty of sin How oft doth the Apostle speak of death as the just Desert and Punishment of sin Rom. 5 12 death entred by sin death passed on all for all had sinned suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not signifie in whom as it doth Marc. 2 vers 4. Luk. 5 vers 25.2 Cor. 5 vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being several times put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 10 15 1â— but did only import the Cause as Socinians would have it it would sufficiently confirme this that death is inflicted because of sin so vers 15. through the offence of one many be dead and this is called vers 16. judgmnt to condemnation and vers 17. by one mans offence or by one offence death reigned And vers 21. sin reigned unto death And then againe Chap. 6 23. for the wages of sin is death So likewise 1 Cor. 15 21.22 by man came death for as in Adam all die He addeth as a reason of his denyal that it might appear he did not contradict the Apostle without reason For sath he all the outward creation suffered detriment and ruine in some respect by Adam's fall and yet the herbes and trees c. are not therefore sinners Ans. Is not this a valide reason wherefore to reject death as a punishment of sin Nay seing the vanity under which the world groaneth because of sin is a punishment to all Mankinde to Infants as well as to Adult persons it is hence manifest that all are guilty of sin that is all mankinde who are capable of sin as trees and herbes are not But yet more he addeth to Confront the Apostle and sayeth death is no wages of sin to the saints but is gaine Phil. 1 v. 21. Answ. Why is death called an enemy and the last enemy 1 Cor. 15 v. 26. wâ—at meaneth that that when corruptible hath put on incorruption and mortal hath put on immortality death shall be swallowed up in victory 1 Cor. 15 vers 54. Because the Lord by grace through Jesus Christ hath taken the sting of death away and made it a passage to glory unto his owne shall we therefore look upon it in it self as no punishment of sin or as not coming into the world because of sin This will tend as much to prove that Adult persons are not sinful as that Infants have no sin and that a womans paines in child birth or a Mans purchaseing his bread with the sweat of his face c. are no punishments of sin Original or Actual because all these Paines Troubles Afflictions c. worke together for good to such as love God Rom. 8 vers 28. And so the Godly have no Punishments Chastisements Visitations Corrections or the like for sin though the Scripture say so in hundereds of places Here this Quaker joineth with Antinomians 22. He mentioneth another argument which as he thinketh fools only make use of which is this If Infants have no sin they must all be saved Well what replyeth he to this argument We will rather saith he admit this supposed absurdity as a Consequent of our doctrine then say that innumerable Infants perish eternally not for their owne but only for Adams fault But though he should not value such Absurdities notwithstanding he therein run wilder than Papists and joine with Anabaptists and some Pelagians Yet me thinks he should take heed of contradicting his owne doctrine for afterward we will heare of his pleading for Christs dying for all Mankinde And sure if that be true he must say that he died also for Infants and yet here he granteth that they will be all saved without Christ for they have no sin they have no need of a Saviour to save them from their sinnes But how can they be all saved seing they have the Seed of sin â—n them and the Spring of all actual sinnes and that seed of sin which in Scripture is called death and the body of death the old man and the old Adam as he himself speaketh Pag. 62 When Paul speaketh of the body of death Rom. 7 24. he looks upon it as that from which Christ must deliver him How will this Quaker reconcile these things The old man must be put off or we cannot enter into glory and if Infants have the old man how can they enter into glory And beside All in glory must sing the song of the Redeemed and praise him that hath redeemed them by his blood Revel 5 9 10. How can Infants do this who have never been washen from their sinnes in the blood of the lamb as never having had sin And Pag. 55. he told us that none of Adam's posterity had any good in them which he had not from whom they descended Adam then being deprived of his Original Righteousness none of his Posterity no not Infants can lay claim to that Righteousness how I pray can Infants go to heaven who want a righteousness The heaven then which they go to must be a heaven wherein dwelleth no Righteousness and what can this be but some new Limbus But to be more plaine with him It is not enough for him to say he may grant such a Consequence from his doctrine for we must have sure Scripture grounds ere we beleeve that all Infants even of Turks and Heathens shall certanely go to heaven The Scripture giveth more ground of hope of those that are within the Covenant I am sure than of those who are without what thinks he of the Infants of Sodom See Iud. vers 7. and of Coreh and his company not to mention the Infants of the old world And why doth the Scripture call the children of such as are without the church 1 Cor. 7 14. unclean
be the object of an Eternal Ordination When we consider Reprobation in respect of its terminus or thing willed purposed by that act of God we divide it into two parts or say there are two maine things intended purposed presupposing not mentioning what is common both to Election Reprobation as Creation c. as first the denyal of Grace whereby they may be recovered from their state of sin the second is the denyal of Glory or adjudging them to eternal death This last Being for sin a just execution of a righteous sentence is not neither can it be without consideration of sin as the meritorious procuring cause So that to speak properly God doth not damne whom he will Damnation not being an act of meer pleasure but an act of justice conforme to an established Law But the other the denying or not giving of grace is an act of Absolute Freedom Good Pleasure for He hath mercy on whom He will and whom He will he hardeneth Rom. 9 15 18. And as God's granting of grace is an absolute act of his good pleasure free not for any merite or goodness in man as all except Pelagians will confess yea Pelagius himself confessed it at the Synod in Palestine so the Lord 's denying of this gâ—ace and mercy must be Absolute and not Conditional an act of the Lords free will and good pleasure for the praise of his glory there being no fixed Law constitute by God according to which he bestoweth Grace or bestoweth it not and there being no Reason imaginable why the Lord should confâ—rre grace upon Iacob and not upon Esau upon Moses and not upon Pharaoh upon Peter and not upon Iudas beside the good pleasure of God as the Lord did set his love upon the people of Israel because he loved them Deut. 7 6 7. so no cause can be given why he would not have mercy on Pharaoh on Esau on Iudas as well as on others beside his God will and Pleasure who hardeneth whom He will 7. We must therefore in this matter carefully distinguish betwixt Gods Decree and the Things decreed Things decreed may have their Causes and one may depend upon another as on the meritorious procuring cause but the Decree of God is absolute having no dependence upon any thing without being the Absolute and Free act of his Will God may and doth Decree that this shall be because of that and yet because of this he cannot be said to Will that So when the Lord decreeth to damne some persons because of their sins though sin be the procureing meritorious cause of damnation yet it is not the procuring meritorious cause of Gods willing or decreeing to damne Therefore though it be true that God decreeth to save none but such as Beleeve and continue in Faith and Obedience to the end and to damne none but such as are Sinners and Continue in sin to the end yet we must not say that as Faith and Obedience in adult persons do preceed salvation as some way disposeing causes thereunto and as Final Perseverance in sin preceedeth damnation as the meritorious cause thereof so the Foresight of Faith Obedience and Final Perseverance in both preceed election or the decree of God as disposeing causes or prerequisites thereunto and the Foresight of Final Perseverance in sin preceed Reprobation or the decree of God as the meritorious cause thereof for as the purpose of God according to Election is not of works but of him that calleth Rom. 9 11. so the purpose of God according to Reprobation cannot be of works for the children being not yet born neither having done good or evil it was said the Elder shall serve the Younger Rom. 9.11 12. As the potter hath power over the clay of the same lump to make one vessel unto honour and another unto dishonour Rom. 9 21. so the Lord willing to shew his wrath to make his power known may endure with much long-suffering the vessels of wrath fitted to Destruction and he may make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9 vers 22.23 8. As the Scripture holdeth forth Reprobation as we heard and may be further gathered even as to the name from Ier. 6 30. Heb. 6 8. 2 Tim. 3 8. So it holdeth it forth to us sometimes in Negative termes sometimes in Positive termes Hence some speak of a Negative Reprobation called Preterition or passing by which is a real Positive act in God and not purely Negative as some suppose and of a Positive and Affirmative Reprobation which they call Praedamnation By the Negative Reprobation they understand a Positive eternal act of God whereby according to the counsel of his own will he passed by such as he did not Elect and resolved not to give them saving grace whereby they might be delivered from sin as when Châ—ist saith Math. 7 23. I nâ—ver knew you and Mat. 11 25 26. I thank thee ó Father Lord of heaven and earth because thou hast hid these things from the wise Even so father for so it seemed good in thy sight And when mention is made of some in the Revel Chap 13 â— and 20 15. whose names were not written in the Book of Life And when Christ saith Ioh. 10 26. Yee are not of my sheep By the Positive or Affirmative Reprobation they understand the Lord's positive Resolution according to the unsearâ—hable counsel of his owne will whereby he ordaineth such as he hath passed by to dishonour and wrath for their sin Hence such are said to be hated Rom. 9 13. to be vessels of wrath fitted for destruction Rom. 9 21 22. to be appointed unto stumbling at the word c. 1 Pet. 2 8. ordained to condemnation Iud. vers 4. to which also belongeth the Lord's just and judicial smiteing with blindeness giving up to a Reprobaâ— minde and to their owne hearts lusts hardening their hearts and the like Rom 1 24 26 28. 9 18. 11 7. Psal. 81 12. 9. Now as touching that question that this Quaker is most busied with viz. Whether Reprobation be absolute and without all respect had to sin or not the Reader may see by what is said what is to be Answered thereunto The Quaker loving darkness speaks undistinctly either because Ignorant of the true question or out of a malicious Designe to render the Truth us for maintaining it odious or both But we shall endeavoure in a few words to clear the mater If we consider the act of Reprobation as in God of whose will it is an Immanent and Eternal act there can be no more cause of it in man or aâ—y creature than of any other of his decrees which are all one act and so one with Himself Yet this act of Reprobating that is of appointing and designing such or such individual persons to the condemnation of hell for their sinnes can not be said to be as to its
others who performe not the condition and so obtaine nothing but to Ourselves only who make ourselves to differ and so may we sing praises to ourselve and put the crown upon our owne heads and give no song of praise to the Redeemer but what such as go to hell are bound to give contrary to all Christian Religion If Christ hath purchased this Condition then iâ— is done either Absolutly or Conditionally If Aâ—soâ—utely tâ—an all shall Absolutely have it if Conditionally we enquire what is the Condition And whatever it be we may move the same questions concerning it 5. By this meanes the act should creat â—ts owne object for Faith in the death of Christ is ordinarily given as the Condâ—tâ—on and this faith maketh the death of Christ valide which otherwayes would not be 6. This maketh all the vertue of Christs death to depend upon mans act so that if man will all shall be saved if not no man shall be saved notwithstanding that Christ died for them 7. This makes Christ but at most a half Mediator doing one part of the work and man coming in to compleete it must be the other half mediator and so at least must have the halfe of the Praise 8. where saith â—he Scripture that if we beleeve Christ died for us or that Christ died for all or for any Conditionally It is true some of the effects of Christ's death are bestowed conditionally â—aking the word conditionally not properly as it the performance of that condition did in proper law â—ense procure a right to these mercies for through the merites of Châ—ist's blood have we a right properly to alâ— but improperly as denoteing nothing but the Methode and way of Goâ—'s bestowing the blessings purchaâ—ed fiâ—st this and thâ—n upon the souls acting oâ— that another as for examâ—le fiâ—st faith then upon the souls acting oâ— Faith Iustâ—fication then Saâ—ctification c. and upon the souls acting of Sanctification Gloâ—ification but the deâ—th of Christ cannot therefore be called Conditional more than thâ— will or purpose of God can be called conditional because some of the things willed may depend â—pon other as upon a condition 9 Then by performing thâ— Condition man should â—rocure to himself a Legal Right and Title not only to the dâ—aâ—h of Christ buâ—â—o Iustification Adoption Sanctification yea and to Glorification yea and that a more near and effectual Title and right than what was had by Christ's death for the Title had by Christ's death if it can be called a Title was far Remote Common to such as shall never have any pâ—ofiâ—e by it but the other is Câ—rtain Particular Proxime and giveth possession jus in re 10. Then Christ's blood as shed upon the crosse was but a Potential thing hâ—ving no power or vertue in it self to redeem any it was but a poor Potential price and all its vertue of actual purchasing and procureing is from mans performing the Condition this and this only giveth it Power and Efficacy and so Christ is beholden to man for giving vertue unto his Blood and making it effectual which before was a dead ineffectual thing Then let any judge who should have the greatest share of the glory of Redemption Man or Christ 11. was Christ's death Absolute in no respect or was it as to some things I mean belonging to Grace and Glory Absolute if in nothing then Man must certanely have a great share of the glory if it was Absolute as to any thing what was that and why was it more Absolute as to that than as to other things And why should it then be simply and without limitation said that Christ died for all Conditionally 12. what will this Quaker say as to infants did Christ die for them Conditionally But he must say that Christ died not for them at all because they have no sin where is then his Universal Redemption Infants sure make a great part of mankinde and therefore the Redemption from whâ—ch they are excluded and of which they have no need can not be called Universal 32. For Further confirmation of our 19. Argument and confutation of our Adversaries position we adde 21 That Christ Iesus is heard of the Father in all that he asketh Psal. 2 8. Ioh. 11 41 42. and as an High Prist he entred into heaven Hâ—b 9 11.12 â—ow to appear in the presence of God for us vers 24 to prepare a plaâ—â— Iob. 14 2. to act the part of an Advocat inteâ—ceding with the Father in the behalfe of all such for whom he died 1 Ioh. 2 1 2 If then Christ whom his Father heareth alwayes intercedeth in the behalfe all these for whom he died either he did not die for all or all must certainly be saved That Christ's Intercession and Death are so the same persons will be and must be denyed by our Adversaries But to us it is most manifest from these grounds 1. To Inteâ—cede and pray are as Essential and Necessary Acts of the Priestly office as to offer sacrifice and the Apostle Heb. 9 cleareth up how Christ did in truth what the High priest among the Jewes did in the type for as the High priest alone went once every yeer into the second tabernacle or holy of holies notwithout blood which he offered for himself and the errours of the people vers 7. So Christ being come an High priest of good things to come by a greater and more perfect tabernacle by his owne blood he entered in once into the holy place having obtained eternal Redâ—mption vers 12. Hence he is said to Live for ever to make Intercession for us Heb. 7 25. and he is an Advocat with the Father 1 Ioh. 2 1 Hence then it is manifest that Christ must Intercede for such as he did Offer up himself for or he shall not be a Perfect and Compleet High Priest or not faithfull to performe all the Oâ—fices of the High Priest neither of which can be said 2. The ground of his Intercession is held forth to be his Oblation as the High Priest went into the holy of holies with the blood of the sacrifices which he had offered so Christ entered into the holy place having first obtained by the sacrifice of himself an Eternal Redemption Heb. 9 12. So he is an Advocate with the Father being first a Propitiation for sinnes 1 Ioh. 2 1 2 3. Both his Death Intercession make up one Compleet Medium and are intended and designed as one Medium for the end designed viz the bringing of many sones unto glory saving to the uttermost all that come to God through him c. 4. How unreasonable is it to think that Christ would refuise to Pray for such whom he loved so dearly as to lay down his life for yet he saith expresly thâ—t he prayeth not for the world but for others distinguished from the world Ioh. â—7 9. 5. As His Death was for such as the Father had given him as we saw above so his
is not common to all 9. All which receiveth confirmation from this that the Father who received this ransome did himself send his Son to lay it down and so it was his own Ransome and therefore must have been payed upon a certaine designe of actually Redeeming and delivering from Sin Satan Death and Hell those for whom it was laid downe 10. So is there an other end of this redemption mentioned Gal. 3 13 14. Christ hath redeemed us from the curse of the law that the blessing of Abraham might come on the Gentiles through Iesus Christ. 1. Seing the Lord jehovah might have refused to free the sinner upon any Redemption or satisfaction offered and exacted all of the sinners themselves that they lay under by the law it was a great condescendence in love of this great Lord and a gracious act of Soveraignity to accept of a mediation and of Love and free grace to provide a Redâ—emer we cannot but in reason think that His good pleasure did regulate this matter as to the Persons who should be Redeemed and as to the manner and method after which they should actually partake of the Redemption And that therefore the persons to be redeemed were condescended upon and the persons condescended upon were certanely to be â—edeemed the Lord having intended in the contrivance of this Redemption the certaine Salvation and Redemption of those who were condescended upon of none else and the Intentions Designes and Purposes of God are not vaine nor frustrable 34. Further 23. Christ's death had a real Merite in it that is a worth and value to procure the good things it was given for so that thereby there was a Purchase made Act. 20 28. And therefore we cannot suppose that all that was Procured and Purchased hereby was a General Uncertane and meerly Possible thing If it had a value and worth in it as no question it had to purchase and procure grace and glory unto all for whom it was given and was accepted as a valuable price of the Father why should not the thing hereby purchased be given and granted in due time To say that all was suspâ—nded upon a condition is to make all Uncertaine or we must say that Christ's death did procure that Condition also and then all is right for that is it we say 35. 24. Christ's death is to be considered as the death of a Testator Heb. 9 15 16 17. And for this cause he is the Mediatour of the New Testament that by meanes of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance for where a Testament is there must also of necessity be the death of the Testatour for a Testament is of force after men are dead otherwise it is of no strength at all while the Testatour liveth So he said himself of the cup in the Sacrament that it was the blood of the New Testament Mat. 26 28. Mark 14 24. and that it was the cup of the New Testament in his blood Luk. 22 20. and Paul calleth it the New Testament in his blood 1 Cor. 11 25. So that his Death and Bloodshed was the death of a Testatour for the confirmation of the New Testament and for ascertaneing of the Legatees of the good things bequathed to them in legacy by the Testament Now a Testament commonly is a declaration of the Testatours free Absolute and Voluntary Purpose of bestowing such and such benefites to such and such friends and so it is the Testatours letter will whereby he willeth that this legacy be given to this person and that to another It is true men may insert some conditions as to some legacies because they are but men and know not contingent future things nor have they the wils and dispositions of such they appoint legatees in their own hand and power But it is otherwayes with our Testatour and therefore we cannot think that He left the legacies in his Testament at the uncertanty of conditions to be performed by men especially considering how as he died to ratify the Testament so he rose againe to administrate the same as the sole executor thereof by his Spirit and that what legacies he left to be bestowed upon such and such conditions he left not the matter at an uncertanty for the condition it self was bequathed as the necessary good of the Testament without which all would have been to no purpose It is unreasonable then to think that Christ died to give force to his Testament yet it might come to passe that he should have no heire to enjoy the goods left in legacy Nor is it reasonable to think that all the world were equally his heires seing the Inheritance and Kingdom is for the little flâ—ck Luk. 12 32. and a peculiar select number â— Pet. 1 4. Ioh. 17 24. Col. 1 12. who are heires of the promises of God of salvation of the grace of God of the Kingdom c. Rom. 8 17. Gal. 3 29. and 4 7 30. Ephes. 3 6. Heb. 1 14. and 6 1â— and 11 7. Iam. 2 5. 1 Pet. 3 7. Therefore all whom Christ hath appointed heires in his Testament shall certanely enjoy the good things tested in due time for his Death gave force to his Testament as being his Last and Unchangeable will so that they cannot misse of the Inheritance and be disappointed especially considering that Christ by his death laid downe a valuable rich price to purchase all these good things which he left in legacy to his friends heires 36. Christ's death moreover 25. is to be considered as the death of a Sponsor and Cautioner and this will further confirme our point Hence he is called a Surety Heb. 7 22. and is said to die for the ungodly Rom. 5 6. to be made a curse for us Gal. 3 13. and to be made sin 2 Cor. 5 21. and other expressions of the like kinde have the same import From whence it is evident that Christ took the debt upon him that was justly to be charged upon the account of sinners that he became one person in Law with sinners the principal debtor that he payed and satisfied for all the debt and that in their roome and place and that therefore all these for whom he died must certainly be delivered from the Debt and from the Charge and Consequences thereof These things are manifest of themselves and need no further confirmation Now seing all are not delivered from the debt of sin nor from the punishment due because of sin we cannot say that Christ died as a Cautioner for all for sure his death was a compleat payment of all the debt he undertook to pay and to satisfie for Nor can we say that he died as a Cautioner for he knew not whom far lesse that he died as a Cautioner and yet none might possibly receive advantage thereby Nor yet can we say that he died as a Cautioner and payed
the first sense and consideration the Gospel is in the hand of God alone for He hath made a certane firme connexion betwixt Grace Glory Faith and Salvation Justification and Sanctifiâ—ation Vocation Effectual and Justification and Adoption and betwixt all these and Final Redemption and Glorification And He in the time and manner which please him best worketh the one for bringing the other to passe He Calleth whom hâ— will and Iustifieth whom he will and Sanctifieth whom he will that he may Glorifie whom he will so that in this respect we must look on all these blessings as ordained for the same individual persons and look on the death of Christ the meriteing and procureing cause of these rich Favours and Blessings as only intended for them whom he intendeth to glorifie and must also look on the whole Gospel as intended for them But as to the Gospel considered in the second sense it is the Ministry and Word of Reconciliation committed unto Men 2 Cor 5 18 19. who as Ambassadours for Christ must pray in Christ's stead that people would be reconciled to God vers 20. The dispensation of the Gospel is committed unto them 1 Cor. 9 17. Ephes. 3 2. And because even these dispensators ministers of Christ and stewards of the mysteries of God 1 Cor. 4 1. being but men and unacquanted with the secrets of the Decrees and Counsels of God must speak to all indefinitely beseech all exhort all and every man without exception of those they are sent unto and laboure to present every man perfect in Christ and to wooe them to Christ and to espouse them to one husband that they may present them as a chaste virgin to Câ—rist 2 Cor. 11 2. Col. 1 25 28. It is then a groundless mistake to inferre the Universality of the Purpose of God from the Universality of the Offer or to think that Christ died for all and every one because ministers must dispense the word and hold forth Christ as an al sufficient mediator and command all and every one to whom they preach to beleeve and repent It is unreasonable to make the will of God as the supream and absolute Disposer of all things and his will as the only supream Lawgiver to be of the same complexion and latitude or to inferre the one from the other for that were to commensurate Duty with the Event as if nothing could come to passe but what were duty and nothing duty but what came to passe 58. Once more sixtly we would consider some further designe which the Lord hath in holding forth the matter in his Word and in the mouth of his Servants in such ample termes to wit to encourage poor souls to approach and lay hold upon the offer that is held forth in such indefinite termes that none upon any real ground may shift themselves from under the reach of the tender of the Gospel who have a minde to the bargain Hence it is not alwayes said that Christ died for the elect for poor souls under the conviction of guilt and assaulâ—ed with the feaâ—es of hell are ready enough to concluâ—e themselâ—es Reprobates and to hearken to the temptations of Satan suggesting this and so to their owne prejudice reason themselves out of the reach of Mercy and of the Merites of the death of Christ Therefore hath the Lord in the depth of his Wisdom and Goodness so contrived the letter of the Gospel that though there be sufficient evidence of the truth concernâ—ng the extent of the death of Christ as a price and a ransome to justice for the full comfort and establishâ—ng of the heaâ—ts of beleevers yet the matter is held forth in its Administration and Dispensation by men in such general termes as may give encouragement to such souls keep them from desperat despondency of Spirit for though they cannot see as neither are they warranted at the first to enquire and be anxious about it but to hearken to the word of command obey â—he call that they are among the number of the Elect yet they can see and are convinâ—ed that they are sinners and therefore is Christ said to die for the ungodly and for sinners Rom 5 6 8. and it is said that he came into the world to save sinners 1 Tim. 1 15. And if this should not satisfie as an awakened soul assaulâ—ed with temptations of Satan can devise many evasions and shifts to its owne hurt and disadvantage yet they cannot but croud themselves in among Men and men and women that will come are not excluded and among the World hence the world is mentined in this matter Ioh. 1 29. 3 16. 6 51. 1 Ioh. 2 2. Not that God designed or Christ came to die for the whole World or to take away the sinnes of the whole world or to be a propitiation for the whole world for this would say that he came to redeem Devils and to take away the sinnes of Beasts and Birds c because they come under the word World as well as men but that in the administration of the Gospeâ— which is not now confined to one land as of old to Iury Psal. 76 1. But is extended without restriction indefinitely to all nations Ministers may be allowed to offer peace in the Gospel to all indefinitely to whom they are sent to preach and people may be the more encouraged to come over difficulties and not to hearken to temptations to hold them aback from Christ the Peace maker Thus I suppose this difficulty is sufficiently taken out of the way 59. We proceed now to consider what he saith further Together with 1 Tim. 2. to which passage we have spoken he cited also Ioh. 3 16. would have us compare with it 1 Ioh. 4 9. all which he sayeth of both is this whosoever here is an indefinite terme whereby none are excluded And what can all this say An indefinite terme is not universal unless it be in a necessary matter as this is not 1 Ioh. 4 9. we are told that in this was manifested the love of God towards us because that God sent his only begotten son into the world that we might live through him Hâ—re is no indefinite terme nor is the world here the same with the world Ioh. â— 16. as every common understanding may see for here it denoteth the Habitable World which containeth inhabitants and in the other place it denoteth the Inhabitants themselves and beside I suppose he will not say that God sent his son into the habitable world out of this designe and intentation that all the inhabitants thereof should live through him that is live the life of Grace and of Glory for all men have not Faith and alâ— men will not be Saved and what should disappoâ—nt God of his Intentions is he not able to accomplish his Designes If it be said that mans unbeleefe standeth in the way I answere Though mans unbeleef standeth in the way of his owne salvation
Yet as the Apostle sayeth concerning God's faithfulness Rom. 3 3 4. for what if some did not beleeve shall their unbeleef make the faith of God of none effect God forbid yea let God be true and every man a liar so say I what if some do not beleeve shall their unbeleefe make the unchangeable Purposes and Intentions of God of none effect No let God be Unchangeable and every man a Changeling and as for Ioh. 3 16. On which our Adversaries build much though this Quaker hath not the wit to improve what they have said the meaning of the place is directly against them for the words run thus in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for God so loved the world that he gave his only begotten Son that all beleeving or all beleevers or every one that beleeveth in him might nâ—t perish but have everlasting life So that his death here is manifestly restricked unto Beleevers and if our Adversaries shall prove that either all are or shall be Beleevers we shall easily grant without disput that Christ died for them all And this is further manifest from the preceeding verse unto which this is subjoyned as a Confirmation and connected by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there Christ had said that all and every beleever in him should not perish but have everlasting life and vers 14. as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up now lest Nicodemus should suppose that because Christ had made mention of the brazen serpent which Moses lifted up in the wilderness the benefite of which was peculiar to the Jewes that therefore the benefite of Christ's death should reâ—ound only to the advantage of the beleeving Jewes our Lord sheweth in the proof vers 16. the large extension of the death of Christ to wit that God sent not his Son for the Jewes only but for the Gentiles also whom the Jewes looked upon as devouted to destruction and said that they should all be destroâ—ed in the dayes of the Messiah and whom they ordinarily stiled the Nations of the world as is observed by such as are versed in the writings of the Rabbines and in the Talmuds To rectifie therefore this mistake Christ tels Nicodemus one of the Jewes Rulers and Rabbies that God so loved the world that is the Gentiles whom they called the Nations of the world that he gave his only begotten son that all beleevers even among them should not perish and in the next vers addeth moreover for God sent not his son into the word to condemne the world that is the Gentiles as they foolishly imagined but that the world through him might be saved See Ioh. 6 v. 33 51. 2 Cor. 5 v. 19. Ioh. 4 v. 42. 12 vers 47. 60. He proceedeth § 8 and bringeth another proof from Heb. 2 9. where it is said that Iesus by the grace of God should taste death for every man And thence he inferreth that if he tasted death for all then there were none for whom he did not taste death therefore there is none that may not partake of the benefite of his death Ans. 1. That for every man in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an enallage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all and this tasting of death was no other then dying as Mat. 16 28. Mark 9 1. Luk. 9 27. Ioh. 8.52 Shall we now think that Christ died for all and every man that is in their roome and stead as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Philemâ— 13 2 Cor. 15 20. and alwayes in profane Authors when mention is made of one dying for another and frequently also in the 70. version as when David wished to have died for Absolom and one King is said to have reigned in the stead and place of another and yet that many of these same men shall die for themselves and suffer in their own persons what Christ suffered for them This is the import of this mans glosse Nay when Christ by his death in the room of all every man did procure no more than that they might partake of the benefite of his death it might so have come to passe that not one of all these all and every one should ever have reaped any good of his death 2. What we are to look upon as the proper import of this and the like Universal terme we have showne above And the Apostle here writing unto the Hebrewes who as was said fondly conceited that salvation belonged to them alone and that the Gentiles should reap no benefite of the Messiah had ground to use the same that they might see the Messiah was not for them alone 3. What these all are for whom Christ tasted death the text clearly sheweth when they are called Sones who must be brought to glory and not have a meer may be of salvation and of whose salvation Christ is peculiar Captane vers 10 the Sanctified who are all of one with the Sanctifier and his Brethren vers 11 12 17. that belong to his Church vers 12. The Children which God had given him vers 13. who were to be dilivered vers 15. did belong to the seed of Abraham vers 16. and for whose sins he made reconciliation vers 17. whom he succoureth in temptation vers 18. If this context do not sufficiently confute this conceite we need regaird the Scriptures no more 61. He addeth Ioh. 3 17. 12 47. And then tels us that by our doctrine Christ should rather be said to have come to condemne the world for if he came not to bring salvation to the most part of the world but to augment their comdemnation he came of purpose not to save but to condemne the world Ans. Prejudice hath so far blinded this mans eyes that he seeth not the beame in his owne eye He observeth not that by his owne opinion this may be more truely said of Christ viz that he came to Condemne the world and the whole world than of ours for by his opinion not one man might have been saved because Christ only procured a meer Possibility and no Certanty for any one man as he supposeth and can he be so blinde as not to see that this is worse than to say that Châ—ist shall certanely save some though the greatest part shall perish 2. was not Christ set for the fall of many Luk. 2 34. and for a stumbling block Esai 8 14 15. Rom. 9 33. 1 Pet. 2 7. Esai 28 26. Sayeth not Christ himself Ioh. 9 39 for judgment I am come into this world that they which see might be made blinde See also Ioh. 15 22 24. But 3. Our answere is this that Christ came indeed to save the World that is his People scattered up and down the world and especially among the Gentiles whom the Iewes looked upon as was said lately as the Nations of the Gentiles who were to be destroyed at the coming
of the Messias And all these he shall certanely save And though his first coming was not to act the part of a judge to any of which he speaketh Ioh. 12 37. yet I trow his last coming will be in forme of a judge Mat. 24 30. 25 31 Luk. 9 26. 1 Thes. 4 16. Act. 17 31. 62. He citeth next 2 Pet 3 9. the Lord is long-suffering to us ward not willing that any should perish but that all should come unto repentance and tels us that it is like to Ezech. 33 ver 11. of which place we spoke in the preceding Chapter and then addeth That God's will taketh not effect the cause is from us which could not be if we had never been capable of salvation and if Christ had never died for us but had left us under a physical impossibility of salvation Answere 1 If these words be taken Universally what will this man do with those that outlive the day of their visitation as he speaketh and are hardâ—ned judicially of God and given up to a reprobate mind is the Lord willing that these should come unto Repentance if not what will he do with his Universality Againe what will he say to those whom God cutteth off in their younger yeers and of those He taketh away in the very act of sin as He did Nadab and Abihu the people of Sodom the Bethshemites Uzzah Zimri and Cosbi 2. If we be the Cause that God's will taketh not effect we must be stronger then God for this Will of God is not his Command but his will of Purpose And so He must be a weak God that can not effectuat what he willeth but can be hindered by weak man but the Scriptures speak other wayes of our God and tells us that he doth whatsoever he will and none can let or hinder him Dan. 4 35. Iob. 9 12. Esai 45 9. Psal 135 6. And that none hath resisted his will Rom. 9 20. 3. Free Will I see must be a very great and absolute Prince for upon it hang all the effects of God's will and Purpose and of the death of Christ so that if Free will be ill disposed none of God's gracious Purposes Promises or Decrees shall take effect and Christ for all his Death and Bloudshed shall not save one soul or see a seed and thus all the decrees of heaven are at Mans devotion and Christ must turne a petitioner and supplicat Lord Free will that He may see of the travail of his soul. O cursed Religion 4. But as to the passage in hand the matter is clear that Peter is not speaking of all and every man universally but of us that is of himself and these to whom he writeth and they are the same he wrote his first Epistle unto 2 Pet. 3 1. and them he stileth Elect according to the foreknowledge of God the father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ 1 Pet. 1 2. Who were begotten againe to a lively hope by the resurrâ—ction of Iesus Christ from the dead vers 3. who were keepâ— by the power of God through faith unto salvation vers 5. who were lovers of Christ and beleeving did rejoyce with joy unspeakable and full of glory vers 8. Such as by Christ did beleeve in God vers 20 21. and had purified their souls in obeying the truth through the Spirit unto unfeigned love of the brethren and were born againe c. vers 22 23. See Chap. 2 4 5 7 9 10 25. 2 Pet. 1 1 3 4 3 1 17 18. Thus the impertinency of this man in citeing this passage is manifest 63. He asketh what meaneth all the vehement Invitations Expostulations and Complaints in Scripture if there be no possibility of salvation and supposeth that this is to make God the Author of a stage play And thus the man raâ—teth in his reavings at this rate and all to dethrone the most High and spoile Him of his Principality and Supream Dominion that base man may be set down in the chaire of State and have the keyes of heaven and hell at his girdle by this Argument the Quaker would not only make the death of Christ a common thing but would destroy all the Decrees of God all Predestination and Election all Purposes of preventing any with mercy and all Absolute Pâ—omises But the mans attempt is vaine God will be God whether he will or not 2. We assert no Simple Impossibility of salvation to any but Hypothetical If God would give grace to all all should be saved and if He will not give grace to all must we quarrell with the Almighty Notwithstanding of God's decrees every one that perisheth perisheth willingly and of his owne fâ—ee choise God's decrees destroy not mans Free will nor take away the liberty and contingency of second causes but rather establish it as may appear from Prov. 16 33. Ioh. 19 11. Act. 2 23. 4 27 28. Mat. 17 12. 3. These Exhortations Expostulations c. respect the Gospel as it relateth to Gods will of precept and is the word of reconciliation dispensed by men and so hold forth what is mans Duty as we cleared above which must not be confounded with God's Purposes nor set up to dethrone them our duty is our duty by vertue of a command whatever God's purposes be Though God had purposed that Isaack should not be killed by his Father yet the word of command made it Abraham's duty to goe and offer him up 4 These Invitations and Expostulations c. respect only those to whom the Gospel is preached and so whatever this man can make out of them they can prove no Universal Redemption for we hear of no such expostulations with such as live without the sound of the Gospel And there are moe without the Church than within it not only under the Law but even now under the Gospel 5. This man I hope will not deny that God might if he pleased give grace to such as he expostulateth with whereby they might certainly be wrought up to a compliance with the word of Command And because it seemeth not good in his eyes to do so shall his Dispensations and the Ministry of his Gospel be looked upon as a stage play and a comoedie O! who art thou O man that will thus bring God to thy barr and passe such a shameful sentence upon his proceedings 6 God useth these Expostulations c. as meanes to bring home his Owne And as for Others though we would think to advocat their cause and condemne the Lord they and all that will take their part shall be found speachless in the day of accounts And God shall be glorified in his holy Justice whether vaine Man will or not 64. He citeth in the last place 1 Iâ—h 2 1 2. where Christ is said to be a Propitiation for the sinnes of the world And then he insulteth over such as would have only beleevers understood here by the word
followeth upon a rejected Mediator and the wo of Bethsaida above the wo of Tyrus Sydon the wo of Capernaum above the wo of the men of Sodom I shall grant his consequence to be good though it be absurd and ridiculous in a general sense His question asking why such as never heard of Christ's death resurrection cannot be saved as well as such as never heard of Adam's first sin can be damned therefore Is no proof And the answere is manifest because all were naturally and foederally in Adam But all are not so in Christ And it hath pleased the Lord to appoint this way of salvation by faith in Christ which cannot be without knowledge of Christ and the Lord hath thought it good to apply the benefites of Christs death by bringing such who are to partake thereof within the bond of the Covenant within the visible Church and under the administrations of the Gospel and so to joyn to the Church such as should be saved Act. 2 47. Therefore the Lord saith Esai 53 11. by his knowledge or by knowledge of him shall my righteous servant justifie many And the predestinated ones are made partakers of the Redemption purchased by Christ according to the riches of God's grace wherein he hath abounded towards them in all wisdom and prudence having made known unto them the mystery of his will according to his good pleasure which he purposed in himself Ephes. 1 7 8 9. And if the will and good pleasure of God so ordaining maters for the praise of the glory of his grace will not satisfie this Quaker but he will frame a Gospel out of his own braines we cannot helpe it but must tell him we will rather beleeve God and submit to his wise dispensations than embrace the delusions of fantastical Quakers who purpose to overturne the whole Gospel of the grace of God and destroy souls His simile of medicine curing such as know not whereof it is made nor by whom is but a further evidence of his desperat designe to destroy the Gospel for medicine will as well cure such as know nothing of its composition or Author as such as know both And thus he would inferre that the Gospel is not more necessary to the Salvation of souls than the knowledge of the composiâ—ion and Author of a meâ—icament is to its working on humors But alas the silly man knoweth not the way of the Gospels workiâ—g on souls but supposeth it to be in a physical manner as medicine worketh on the humors of the body wherein he declareth his intollerable folly and ignorance beside his desperate designe 7. But he alleidgeth against us the Instance of Infants and deafe persons to very little purpose seing his question is of â—dult persons and of such also as have eares to hear And as for Infants we grant no salvation to such unless they be within the Covenant and born within the visible Church not to all such either that die in infancy but to those only who belong to the election of grace And the same we say of deafe persons And we except both these from the necessity of outwardly hearing the Gospel And every exception destroyeth not the Rule but confirmeth it rather in all cases not excepted His saying that being within the Church and partaking of the Sacraments give no certain title unto Salvation is impertinent for we say not that all such as are within the Church and partake of the Sacraments shall cerâ—ainly be saved but only that there is no salvation without the Church We know that many are members of the Visible Church who are nâ—t members of the Invisible Church But we know likewise that none are members of the Invinsible Church actually who are not members also of the visible Church His question Pag. 115. Why our charity doth not extend to those without the Church to whom the hearing of the Gospel is impossible aâ— well as to such within the Church Receiveth a short answere to wit Because we have no ground and Christian charity must be ruled by the word of God and not by the phancie of a deluded Quaker He multiplieth his Questions instead of probations according to the usual manner of the Quakers for he asketh againe Is not one in China and India as excusable for not knowing that which he never heard as a deaf man To which we answere Yes But we deny that the one may be as well saved as the other being within the Covenant and Church Of Salvation are we here speaking and not of persons being excusable or inexcusable We know that to be true which Paul saith Rom. 2 12. As many as have sinned without Law shall also perish without Law And we know that albeit God will not challenge the Indians or men of China who never had any possible opportunity of hearing the Gospel for ignorance and contempt of the same yet they may and will perish being without the saving meanes of grace and if he think otherwayes let him goe preach up the Light within among them and not laboure to blinde our eyes that we maâ— not see the sun with his smoaking snuff 8. He hath another proof from Act. 10 34. But how will he prove that Cornelius conversing so much among the Jewes had no knowledge of the Messias and of salvation through him though he did not as yet know that Jesus of Nazareth was the true Messiah Do we not finde that Peter cleareth up to him that great question and tels him how God anointed Iesus of Nazareth with the Holy Ghost and with power c. And this Jesus of Nazareth Peter Preached unto him and told him that to Him gave all the Prophets witness that through his name whosoever beleeveth in him shall receive remission of sins vers 38 43. And by this instance Peter was brought to understand that now under the Gospel administration in every nation he that feareth God and worketh righteousness is accepted with him so that the benefite of Christ the Mediator was not now restricted to one Nation as of old under the Law Peter had yet too much of that national prejudice which the Jewes had against the Gentiles sticking in him and so thought that all except the Jewes were alwayes to remaine as our casts and to have no share or interest in the Gospel blessings and the good things of the Messias but now he is made to understand the matter aright Our Quaker may if he will read Calvin and Beza both upon the place and see his Imagination confuted 9. Next he tels us that Iob was a perfect man c. and enquireth who taught him How did he understand the fall of Adam Out of which Scripture did he draw all that excellent knowledge And then answereth That it was this inward grace that taught him But all this is founded upon a very improbable conjecture to wit That Iob was coaetaneus with Moses and so was without the Church which the Lord erected among the
holy sayes he as is the root they come from and therefore God accepts them and justifieth us in them and rewardeth us for them of his proper and free grace But the question is whether they be perfect and can stand before the tribunal of Justice and so become any part of that Righteousness answering the Law which requireth perfect conformity in all points which is the formal objective reason of our Justification before God whose judgment is according to truth 18. Thus we have seen his explication of their Opinion which in short is this That the formal objective reason or as he with others speak the formal cause of Justification is a Principle of grace within or Christ formed there that is the spring and principle of good works which is begun sanctification This I say is it according to his words but if we â—emember what was said to this above and consider what this Christ within is according to the Quakers principles we shall finde that in this point their judgment is more dâ—testable than is that of Papists for this Christ within is formed of meer Nature and that without any assistance of divine grace by the meer Rational power and will of man yeelding unto the dictats of that Light which is as well in pagans that scarce have the use of reason as in Christians and in all alike and so it is a Christ formed within whereof Pagans Turks and Indians that never heard nor never shall heare the least sound of the Gospel are capable and by vertue whereof they as well as Christians can come to be justified So that in short the justification which Quakers maintaine is a Pagan-justification resulting from a Pagan-sanctification and if this be not many degrees more damnable abominable then the doctrine of Tridentine Papists let any of understanding judge 19. After this he layeth downe three Propositions the confirmation of which will as he thinketh prove his point The first is this Pag. 129. The Obedience and Passion of Christ is that whereby the soul obtaineth remission of sins in that it is the cause prâ—curing that grace and seed by whose inward operations Christ is formed within and the soul is made conforme unto it and so just and justified And in respect of this capacity and offer of gracâ— God is said to be reconciled not that he is actually râ—conciled or justifieth any or holdeth any justified who remaineth in his sins ungodly impure and unjust Ans. 1. To say that the obedience and suffering of Christ procureth remission of sins in that it procureth that grace and seed c. is but a Socinian and Arminian untruth destroying the Satisfaction of Christ and upon the mater saying that Christ by his Obedience and Death did not fully discharge the debt of all those that are justified did not make a Proper Real and Full Satisfaction to justice in their behalf contrare to Rom. 5 8 9 10 19. 1 Tim. 2 5 6. Heb. 10 10 14. Dan. 9 24 25. Esai 53 4 5 6 10 11 12. Nor doth the Scripture speak so of the mater see Ephes. 1 7. In whom we have redemption through his blood the forgiveness of sins So Col. 1 14. See also Col. 2 13. Ephes. 4 32 Mat. 9 2 5. Mark 2 59. Luk. 5 20 23. 7 48. Mat. 26 28. Heb. 9 22. It is true the methode of the Gospel requireth that the Persons be first united to Christ by faith before they can obtaine these benefites of his Redemption but this is not the thing he speaketh of 2. This grace and seed is with him common to all flesh But the Scriptures tell us not as we have showne above that Christ's righteousness was for all or that all receive grace by vertue thereof 3. Christ formed within by the inward operations of that grace and seed which is common to Pagans is but a Natural Christ and Birth for such as the cause is such must the effect be And so what followeth upon this is but a Pagan righteousness and Justification 4. It is false as we have already manifested that God is said to be Reconciled only in respect of this capacity and offer of grace 5. We say not that God justifieth any remaining in their sinnes yet we grant that the Justified may commit sinnes and thereby fall under God's fatherly displeasure Psal. 89 31 32 33. 51 7 8 9.10 11 12. 32 5. 1 Cor. 11 30 32. Luk. 1 20. Mat. 26 75. and yet withall remaine in the state of Justification Luk. 22 32. Heb. 10 24. for we approve not of Antinomians in this mater 20. The Proposition we have heard and what he would properly assert thereby we are yet to learne Possibly his proofs will help us to understand it The first proof Pag. 130. us from Rom. 3 25. Here sayes he the Apostle showeth the efficacy of Christâ—s death viz. that by it and faith in it remission of by past sinnes is obtained And what then This is it in which and for which the long suffering of God is exercised toward men And what then Therefore though men by their dayly sinnes deserve eternal death yet by vertue of the sacrifice of Christ grace and the seed of God move them in love dureing the day of their visitation that they may be redeemed from evil Here are Quakers dreames whereof the text maketh no mention and dreames that have no sense but with men of distracted braines 21. We are nothing the wiser by this proof let us see the next If God saith he should be totally reconciled unto men and repute them just while they were actually unjust why doth he so oft complean of his people as Esai 59 2. where there is perfect and compleat reconciliation there is no separation or it will follow that sins can make no separation and that their good works and worst sinnes are the same in Gods account This giveth too great liberty to sin And in the margine he saith he speaketh not here of persons not yet converted whom Antinomians their adversaries say were justified from the beginning but of persons converted according to Protestants who may fall into grievous sinnes and yet are said by them to remaine perfectly and wholly justified Answ. 1. Here beginne we to understand something of his Proposition and of its designe And for answere we say That there is a twofold unrighteousness one of State or of Person another of Condition and particular Actions As to the first no unrighteous person is justified because before Justification he must be cloathed with the imputed righteousness of Christ and so constituted just and in Justification declared just because constituted just And as to the second though such an one as committeth sin be in so far unrighteous as to his actions and in that not justified or approven of God Yet being united to Christ by faith and thereby put in a justified state he remaineth in Gods account a justified person as to his State which
the Gospel doth not strickly and precisely oblige to perfection in degrees but only to an Endeavour after this perfection for then we were under no obligation to repent of and ask pardon of our short-comings in the name of Christ nor to run for cleansing by faith unto the fountaine of Christ's blood and this neither can tender Christians assent to nor will their practice comply therewith 17. I think a serious pondering of these Rules for the right understanding of the commands set downe in our greater Chatechisme quaest 99. might make all who knew themselves sober in this matter Who dar plead for this Perfection who beleeveth That the Law of God is perfect and bindeth every one to full conformity in the whole man unto the righteousness thereof and unto entire Obedience for ever so as to require the utmost perfection of every duty and to forbid the least degree of every sin Psal. 19 7. Iam. 2 10 Mat. 5 21. to the end That it is Spiritual and so reacheth the Understanding Will Affections and all other Powers of the soul as well as Words Works and Gestures Rom. 7 14. Deut. 6 5. with Mat. 22 37 38 39. Mat. 5 21 22 27 28 36. That where a duty is commanded the contrary sin is forbidden Esai 58 13. Deut. 6 13. with Mat. 4 9 10. Mat. 15 4 5 6. And where a sin is forbidden the contrary duty is commanded Mat. 1 21 22 23 24 25. Ephes. 4 28. That what God forbids is at no time to be done Iob 13 7 8. Rom. 3 8. Iob 36 21. Heb. 11 29. That under one sin or duty all of the same kinde are forbidden or commanded together with all the Causes Meanes Occasions and Appearances thereof and Provocations thereunto Mat. 5 21 22 27 28. 15 4 5 6. Heb. 10 24 25. 1 Thes. 5 12. Iud. vers 23. Gal. 5 26. Col. 3 24. That what is forbidden or commanded to ourselves we are bound according to our places to endeavour that it may be avoided or performed by others according to the duty of their places Exod. 20 10. Levit. 19 11. Gen. 18 19. Iosh. 24 15. Deut. 6 6 7. That in what is commanded to others we are bound according to our places and callings to be helpfull to them And to take heed of partaking with others in what is forbidden them 2 Cor. 1 24. 1 Tim. 5 19. Ephes. 5 11. Who I say that rightly considereth these particulars and how the Law requireth That obedience should be performed thereunto in the most high and intense degree without the least remissness of zeal and fervour That the manner of our obedience be spiritual from a right principle to a right end in an heavenly spiritual manner that it may done in the Spirit Gal 5 16. 1 Cor. 14 14 15 16. And that there be no corrupt Motion Affection or Inclination to evil no tickling of delight in the thing nor any discontent at our restraint from the evil even though our formal assent be not given thereto So that the very involuntary motions of the minde to evil though not assented to are prohibited as being against the holy Law and as flowing from a corrupt fountaine Yea and the very in-being of that body of death which is the spring of evil motions He I say will in sobriety speak of a perfection attainable here But the only remedy here is to curtail the Law that seing they cannot conforme to it it may conforme to them as did the Pharisees of old whence it is usual for such perfectionists to call the motions of Lust and Concupiscence within no sin to plead for venial sinnes and to give us a grosse exposition of the Law and of the duties therein enjoyned One might wonder that these forementioned should be for perfection who of all persons would seem to have least ground But the cause is They are all devoted to the exaltation of Free will and enemies to the grace of God and know no other holiness but what Free Will hath a chiefe hand in whereof they are whole masters 18. Now we come to examine what he saith against our judgment which is That in the best of our actions which we here do there is some admixture of sin corruption and none of them so perfect as to abide the strick examination of divine justice For his representation of our opinion That the saints neither can be nor ever shall be delivered from sin in this life And that the Saints are under a perpetual necessity of sinning is ambiguous and very indistinct as might be showne if it were worth the paines His first Reason is That it is contrary to the wisdome glorious vertue and majesty of God who is of purer eyes then he can behold iniquity Ans. Is it against these attributes of God that sin should be in the world Then we must say by this argument that all wicked men are Pâ—rfect and sinless Yea that the devils are perfect for the pure eyes of God can not behold iniquity in wicked men of whom these words are spoken by Habbakuk no nor in devils or is it only against these attributes that any remnant of corruption or sin should be in the Godly then this will prove the last Perfection to wit an impossibility to sin to be common to all the godly which yet he dust not say and not only the first perfection viz. a possibility of not sinning Let us see if what he addeth can make him any reliefe Sâ—ing saith he God would gather a people to himself to worship him be his witneses on earth without all doubt he sanctifieth purifyeth them Ans. True he sanctifieth purifieth them by degrees till He bring them to the full perfection he hath appointed for them in glory but himself will not say that he sanctifieth them alwayes in the hiâ—hest degree and that as soon as they are Regenerated Is there no sanctification but that which is perfect or is there no sanctification where there is the least sin Then he must say that all the saints are as holy and as free of sin here as they will be in heaven then he must goe higher then ever Pelagians Socinians Papists or Arminians went and must joyn himself to the old Beguards and Beguines We grant with him That God delighteth not in iniquity but abhorreth all sin and that he delighteth not in man as he joyneth to sin Yet he delighteth in man as joyned unto Christ and as turning from sin by Repentance and as fighting the battels of the Lord against the body of death within and as delighting in the Law of the Lord after the inner man And sayes he if man were alwayes to be joyned unto sin he should be alwayes disjoyned from God according to Esai 59 2. But on the contrary they are partakers of the divine nature 2 Pet. 1 4. and are one Spirit with him 1 Cor. 6 17. But what is impure cannot be so for there
is no agreement betwixt light and darkness 2 Cor. 6 14. Now God is Light and all sin is darkness Answ. 1. All this would plead for a sinlesness from the very first instant of Regeneration Yea and for the highest degree of Perfection 2. Though corruption abideth in the Regenerated man as a vanquished enemy strugling in the dead thrawes yet is not the Regenerated man joyned thereto but separated therefrom in Minde Will and Affections in so far as regenerated and is fighting and lusting against it as his greatest enemy 3 It is sin delighted in and unrepented of loved and intertained in the soul that separateth betwixt God and the soul and that text Esai 59 2. speaketh of soul-wasting and land-destroying sinnes to which that people had given up themselves and would not turne from as we see vers 3 4 5 6 7 8 12 13 14 15. And yet we see there vers 16 17. What soveraignity of free grace can do to and for such a people for the glory of his name 4. What is impure as impure cannot be one Spirit with Christ But beleevers are reckoned according to what hath now the throne and the heart and the dominion in the soul with their free and sanctified consent for now they are maried to a new Husband and are engadged in warfare under a new Captaine They are dead unto sin but alive unto God through Jesus Christ our Lord therefore they are under an obligation to strive against all that would labour to set sin againe upon the throne wrong the interest of their new Lord Soveraigne Rom. 6 11 12 13. And though they be risen with Christ and are dead have their life hid with Christ in God Yet they have members to mortifie uppon earth Fornication Uncleanness c. Col. 3 2 3 5. 5. God hath no fâ—llowshipe with corruption more then light can have fellowshipe with darkness yet he can have fellowshipe with his owne work of grace in the soul and with the soul as sanctified and renewed 19. But sayes he further Is it not against the wisdom of God to say He could finde no other methode whereby he should be served than by such actions by which the devil is no lesse yea more served for he that sinneth is the servant of sin Rom. 6 16. Ans. It is not fit for man to stand up and disput wickedly for God and under a shew of zeal for and patronage of his Wisdome condemne the same His folly is wiser than our wisdome What methods God could have found out whereby He might have been served by men what proud man will take upon him to determine The methode he hath chosen should satisfie us But to the matter when God's people are serving Him with some measure of sincerity and uprightness of heart howbeit the devil opposeth and by his temptations and the co-working of corruption prevaileth much to hold back or to cause the soul move slowly Yet the heart and the renewed part of the man being for God and for God only and directly against Satan and all his wayes doings and designes there is no formal service performed unto Saâ—an for the Lord regardeth the heart And though oft times there be more corruption in the work than grace Yet the heart being upright in the main the denomination is from the better part And albeit how more sin be in the action that is gone about by the honest Beleever in weakness Satan be the glader Yet in that the beleever cannot be called his servant For the Apostle in the place cited saith not he that sinneth but he that yeeldeth himself up as a servanâ— to obey sin is the servant of sin No doubt if the Lord had seen it for his glory he could have so ordered it that his children from the day of their new birth should never have sinned more but He hath thought it good that they should be exercised with a spiritual warfare all their dayes against Satan and a wicked world without and a body of death and its members within that his power might be made perfect in their weakness that they might live by Faith and get continual proofs of God's Power Love Care Faithfulness Grace Mercy and Tenderness that they might daily have use of the blood of Christ to wash in and so exercise Humility Godly sorrow Repentance Faith Patience Submission Watchfulness Diligence and might groan under the body of death that they might see through daily experience the riches and worth of their Redemption and read their great Obligations to their Lord Ransomer and Soveraigne King And if we were sober we might here mark wonderful wisdome and see a piece of the manifold wisdome of God But when we be come distracted as doubtless we are when we will be wise above what is written no wonder we become blinde and speak as fools as this man doth here and in the following words which I shall not so much as honour with a transcribing 20. He sayes our doctrine is repugnant to the justice of God requireing them to abstaine from all sin and not enabling them hereunto and requireing more then he giveth ability to do Ans. 1. The man runneth so hard that he runneth himself blinde Seeth he not that if this argument prove any thing it will prove that all the wicked world are perfect for God requireth of them obedience to his Law and it may be a question if hence it may not likewise be proven that the damned and the Devils are all perfect and without sin seing it may be a doubt if they be loosed from the Law of their Creation But 2. Though it were granted they had power I mean moral power for no other can be here understood yet this will not prove their perfection or freedom from sin many may have power and yet not use it Adam had power to resist Satans suggestion yet did it not His perfect ones may grow slack in their watch and so sin though he will grant they have power to do otherwise 3 This is old Pelagius's argument as Vâ—ssius cleareth to us Hist. Pelag. lib. 5. part 1. Thes. 6. where among other evidences he citeth Hieron adv Pelag. bringing-in Critobolus as a Pelagian reasoning thus Either God gave commandements that were possible or that were impossible if possible it is in our power to do them if we will if impossible we are not guilty if we do them not seing we cannot And thus whether the Lords command be possible or Impossible man may be without sin if he will Our Quaker is yet worse for the Pelagian would hence prove but a possibility of Perfection but he will hence evince the real being of Perfection and that common to all believers â— God made man upright and able to fulfil all his Law and when he hath dilapidated his stock of strength must God be unjust if he require due debt Or doth mans inability dissolve his obligation Seing God is pleased of his grace
the effectual operation of the Spirit of grace renewing the whole man and working him up to an union and closeing with Christ conforme to the tenor of the Gospel that thereby he may come to the actual participation of the great and saving benefites which Christ hath purchased by his bloud What can we then judge or say of this state let us imagine it to be in its perfection but that it is a pure state of Nature and as the perfection of this state formerly mentioned can be nothing but corrupt Nature the constant and irreconcileable enemy of the grace of God and of the Gospel in its strongest fort of opposition and resistance to the Gospel-grace of God and in its strongest citadel of security wherein it is freest from the invasions and attacques of the grace of God whence experience hath proven it true that none have been greater enemies to the Gospel-grace of God and furthest from a yeelding thereunto than such as have attained unto the highest improvement of nature as they supposed and were accounted the wise men of their age for to such wise men the preaching of the crosse was foolishness And who seeth not that even within the Church such remaine most disobedient to the call of the Gospel and unperswadable by all its Reasons Motives and Allurements who suppose themselves to have attained to some more then ordinary Improvement of the Light of nature or correspondence in their walk with a Natural Conscience and Principles of morality especially if this be seconded or attended with an outward compliance with the outward ordinances of the Religion they profess for these seeking to establish their owne righteousness which is a piece of the heirshipe of corrupt nature which all have from Adam cannot and will not submit themselves unto the righteousness of God Rom. 10 4. Wherefore Perseverance in such a state can be no advantage but a manifest fixedness in the way of death and nothing can annul a perseverance in this state and cause a falling therefrom but the strong hand of the grace of God And that state of stability of which he talketh and from which there is no falling away can be nothing but the Lords holy and judicial giving up to blindness and unbeleefe and closeing their eyes that they should not see and stoping their eares that they should not heare and hardning their hearts that they should not beleeve conforme to Esai 6 9. Ioh. 12 vers 40. Math. 13 vers 14 15. Luk. 8 vers 20. Act. 28 vers 26. Rom. 11 vers 8. Mark 4 v. 12. 4. His saints then being such as we have mentioned and not such as we hold with the Scriptures to be saints indeed that is Such as being by nature children of wrath and dead in trespasses and sinnes Ephes. 2 1 2 3. are in due time effectually called out of nature into grace by the mighty power and operation of the grace of God having their Mindes and Understandings graciously Illuminated by divine Light and their Wills Renewed and powerfully Determined unto a closeing with Christ offered in the Gospel Ephes. 2 vers 5. Phil 2 13. 1 Cor. 2 10 12. Act. 26 18. Ezech. 11 19. 36 26 27. Ioh. 6 45. And hereupon are made partakers of the Spirit of Christ that dwelleth in them and reneweth their whole soul more and more so that having a new Principle of life and new spiritual supernatural Habites whereby they become wholly new creatures acting from new Principles for new Ends upon new Motives to the glory of God and their Redeemer Ephes. 2 6 8 10. Gal. 2 20. 1 Ioh. 5 12. 2 Cor. 5 17. 1 Ioh. 3 9. 1 Pet. 1 22 23. And thus translated into a new state from death to life Ephes. 2 2. 1 Ioh. 3 14. Col. 2 13. from darkness to light Act 26 â—8 Ephes. 5 v. 8. 1 Thes. 5 v. 4. from sin to holiness 1 Cor. 6 11. Ezech. 36 25. Ephes. 5 6. Tit. 3 5. from enmity to friendshipe Ephes. 2 12 13 14 15. Col. 1 21 being now Iustified Accepted of God having their sinnes pardoned and bâ—ing Adopted as heires of the inheritance Rom. 5 1. 8 1. Col. 2 10. Rom. 8 32 33. Ioh. 1 12. 1 Ioh. 3 1 2 And all this upon the account of the merites and purchase of Christ the Mediator in pursuance of the Covenant of redemption betwixt Jehovah and the Mediator conforme to the Covenant of Grace exhibited in the Gospel The saints whereof he speaketh not being such as these described to us in the Gospel of Christ we need not think ourselves concerned in the vindication of their stability and perseverance for we owne only the perseverance of such as are thus effectually Called out of nature into grace and endued with the Spirit of Christ. Esai 59 21. Rom. 5 5. 1 Cor. 6 9. Ioh. 14 16 17. Gal. 5 22. Psal. 51 11. Ezech. 36 27. to lead act and guide them Rom. 8 9 11. who differ far from his natural pagan-saints and have no affinity with them nor with natural outward-Christians And thus might we let this whole matter whereof he treateth in this Thesis and in his Vindication thereof passe without any further animadversions 5. Yet lest he according to the Genius and usual manner of that Seck should boast and say that we durst not contend with him upon this head and so triumph among his admirers we shall examine hâ—s doctrine with patience The truth which we owne is shortly and fully set downe in our Confes. of faith Chap. 17. thus They whom God hath accepted in his beloved effectually called and sanctified by his Spirit can neither totally nor finally fall away from the state of grace but shall certainly persevere therein to the end and be eternally saved Phil. 1 6. 2 Pet. 1 10. Ioh. 10 28 29. 1 Ioh. 2 9. 1 Pet. 1 5 9 This perseverance of the Saints depends not upon their owne free will but upon the immutability of the decree of election flowing from the free and unchangeable love of God the Father 2 Tim. 2 18 19 Ier. 31 3. upon the efficacy of the merite and intercession of Iesus Christ Heb. 10 10 11. 13 20 21. 9 12 to 15. Rom. 8 33 c. Ioh. 17 11 24. Luk. 12 32 Heb. 7 25. the abideing of the Spirit and seed of God within them Ioh 4 16 17. 1 Ioh. 2 27. 3 9. and the nature of the Covenant of grace Ier. 31 40. from all which ariseth also the certainty and infallibility thereof Ioh. 10 28 2 Thes. 3 3. 1 Ioh. 2 19. Nevertheless they may through the temptations of Satan and of the world the prevalency of corruption remaining in them and the neglect of the means of their preservation â—all into grievous sins Mat. 26 70 72 74. and for a time continue therein Psal. 51. title with v 14. whereby they incurre God's displeasure Esai 64 5 7 9. 2 Sam 11.27 and grieve his Holy Spirit Ephes.
workings of the Prince of darkness tickling their fanciâ—s and complying with their blinded minds and corrupt humores and hereby draw strength and confirmation to their abominable errours and practices and are more deeply rooted and fixed in the same howbeit contrary to the divine light of the Word of God to the very light of Nature and pure Reason and to all the true experiences of the holy and upright walkers with God and are more fortified and animated in their rage and opposition to all the wayes of God And sure I am the Saints of God though they will not with such a pharisaical froathy ostentation talk of their enjoyments as these wicked deceivers do on all occasions to set forward the desperat designes of the Devil in them and by them yet know what rich incomes of Joy unspeakable and full of glory of Strength and Encouragment in the wayes of the Lord of Peace Serenity of soul of Light and Consolation satisfying all their desires and making their souls to run over and all this in compliance and harmony with the word for a verification and accomplisment of the rich promises of the New Covenant ordered in all things and sure and confirmation of the truth and reality of the workings of the grace of God in their soul whereâ—y they were to their owne feeling sealed with that holy Spirit of promise which is the earnest of their inheritance until the redemption of the purchased possession unto the praise of his glory they have had in this Ordinance Melting their hearts with true tenderness and godly sorrow and Kniting their souls more firmly in love to God in Christ and Engaging them to run the wayes of the Lord with all chearfulness enlargedness of heart and delectaâ—ion and to Strive against the enemies of the glory of God and of their salvation whether within or without with more courage alacrity and resolution of soul So that I am perswaded they will upon this very account detest and abominate tâ—ese co-workers with Satan and finde themselves called of God for his glory their owne security to remove far from their tents who drive such a desperate and hellish designe against heaven and against all the Interests of Jesus Christ their Lord and Saviour 4. These desperate Despisers of the goodness and condescensions of love malacious Opposers of all the wayes of God in manifest mockage substitute our ordinary repasts in the room of this soul-feeding Ordinance for thus speaketh that blasphemous wretch Ia. Nayler in his love to the lost Pag 45. as Mr Stalham citeth him in his book for the sake of such who are lost in this thing troubled in mind concerning it what I have received of the Lord that I shall declare unto you which all shall witness to which come to partake thereof as the truth is in Iesus Christ. If you intend to sup with the Lord or shew the Lord's death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. And Pag. 43. he said this was to be done at all seasons when they eat and drank and Pag. â—4 that the Lord commanded his disciples in eating and drinking to shew forth his death till he come to avoide excess and becomeing reprobats in the faith Is not tâ—is a sufficient discovery of the Spirit that acteth them 5 Let us now come to examine what this our Quaker saith in this matter and passing his intrade wherein after his manner he upbraideth all with their ignorance of this mystery as if they only were admitted to the secrets of God and acquanted with the mysteries hid from all the generations of the Christian Châ—rch we come to the answere he giveth to that question what is that body which we eat and that blood which we drink which is this Pag. 288. It is sayes he That celestial seed that divine and spiritual substance of which we spoke Thes. 5. 6. that vehicle or spiritual body of Christ whereby he communicateth life and salvation to all that believe in and receive him by which also man obtaineth communion with God To which we need say nothâ—ng here having fully discovered above Chap. X. what this Seed Substance and Vehicle is in their judgment to wit nothing but what is in every Son of Adam as he comâ—th into the world the dimme light of a natural conscience and of a reasonable soul having some dark notions of a God and of some principles of morality without the least imagination or apprehension of any of the wayes of the grace of God revealed in the Gospel yea which hath a native and inbred enmity at and antipathy against the mysteries of love and grace manifested in the Gospel This this is the Quakers Christ the Food of their souls the Substance whereupon they feed this is all that true bread which they have to eat And while he calleth it a substance he joyneth with the old Heracleonites who said thâ—t man was composed of a Body of a Soul and of a third Substance And the hearkning unto and believing this Natural thing which is in all â—eathens and Pagans receiving its light is all their Feast and all the meanes of Communion which they have or expect to have with God so that it is sufficiently manifest that the hieght of their Religion is moralized Paganisme And yet he dar say that â—his is confirmed Iohn 6. from v. 32. to the end And thereby give us to understand that they acknowledge no other true bread which the Father giveth from heaven but this which all Turks and Pagans have This is their Jesus and their Bread of God that came down from heaven and this is the only thing that giveth them life so that they shall never hunger nor thirst They are given of the Father to this thing and by this will they be raised up at the last day when they hearken to this then they are taught of God and have learned of the Father according to the writings of the Prophets yea if they but believe this they have everlasting life for this is their Bread of life whereof if they eat they shall not die but live forever this is with them the flesh that was given for the life of the world this is all the flesh they eat and all the blood they drink and thus they dwell in Christ and Christ in them O what a desperate delusion is this What a wonder is it that men who believe they have immortal souls and have ever heard of the Gospel dar thus speak and metamorphose the whole Gospel into pure Paganisme This sure must be a more than ordinary judicial stroke of blindness delusion of a reprobat minde and of a perverse Spirit with which these men are manifestly plagued and the Devil must have an extraordinary power in them and over them acting and driveing them
are other wayes such as a Promise which is different from a precept and divine Institution virtually including a promise And because he taketh no notice of these wayes his whole discourse is to no purpose for we grant there is no Relation here flowing from the nature of the thing And we see not what way a precept hath any efficacy to the making of such a Relation It is not because God hath commanded us to be holy that therefore such as are holy shall see God's face but because of a promise What will he now do his light hath confounded him so as he knoweth not what he saith But howbeit a precept hath no interest here while speaking of his Relation Yet least he boast as supposing we could not maintaine that there was a command for the use of this ordinance we must see What he saith here If there were any such precept saith he it should be found there where the institution is Which is very true for the very Institution hath the force of a command though there were no more Matthew and Mark saith he mentione no command and Luk only saith this do in remembrance of me Answ. Here is an express command mentioned by Luk and what needeth more The Institution say I hath the force of a command and that the Apostles after practice declared and the practice of the primitive Church and beside all this we have Paul's large commentary upon this 1 Cor. 10. 11. for if there had been no command for this why was the Apostle at all that paines to rectifie abuses among the Corinthians about this mater why spoke he of a cup which he blessed and of bread which he brake 1 Cor. 10 16 Why did he deliver this unto them and tell them that he had received it of the Lord 1 Cor. 11 23 Why doth he not discharge this altogether as he doth the Love feasts why saith he not There is no such ordinance of Christ There is no command for it Is there no precept presupposed nor included in all this wonderful The end which paul expresseth saith he 1 Cor. 11 26. is to declare the Lord's death but this hath no necessary â—elation to or connexion with partaking of Christ's body and blood for though such as partake of this cannot but commemorat his death yet his death can be commemorated without this participation Ans. 1. That declaration of Christ's death is a comprehensive end and includeth a Christian improvement and application of Christ's death to all the ends for which he is held forth in this Sacrament which appeareth by the whole context for where this is not there is an eating of the bread and drinking of the cup unworthily and an incurring the guilt of the body and blood of the Lord vers 27. and to which is required self examination as a necessary preparation and an eating of the bread and drinking of the cup so And such as includeth a discerning of the Lord's body the want of which maketh persons eat and drink judgment to themselves and was the cause why many were weak and sickly among them and many were asleep vers 29 30. And such as requireth self judging to this end that we may prevent God's judging vers 31. Thus we see that such a Commemoration of the death of Christ as is here understood cannot be without this partaking 2 This same end includeth a command to use this Sacrament until Christ's second coming 3. What thinks he of the ends mentioned 1 Cor. 10 16 17 4. How such as partake of Christ's body and bloud in his sense cannot but declare his death is a mystery to me Let him clear to me how a Pagan that never heard of Christ or of his death can by introverting unto the light within him declare Christ's death 5. Though Christ's death could be commemorated without partaking of his body and blood in this Ordinance Yet it will not hence follow that it must not be commemorated by this Ordinance He might as well argue that because Christ's death can be declared in this Ordinance therefore it must not be declared in the Word but the truth is this man would have all declaration of it laid aside that it might be quite forgotten or no otherwise declared than as may be by a Pagan introverting to his Light 12. What saith he to these words This is my body and this cup is the New Testament in my blood As Christ saith he used by the use of natural things to lead the mind of his disciples up unto spiritual things so here Christ took occasion from the bread and the wine which was before them while supping to tell them that as bread and wine served to nourish their bodies so his body and blood should be for their souls Answ. Are not these excellent Commentators Is it any wonder that they will not take this word for their Rule Who ever heard even mens words so abused and perverted O the patience of God! Though I think the very reciting of his words were enough to shame him if he could be ashamed and them both yet let me soberly ask him a few things 1. Why doth he not give us a like instance That which he mentioneth of Christ's speaking to the woman of Samaria Ioh. 4. is nothing to the purpose for Christ sayes not there This well is my body Or this well is the New Testament in my blood 2. What signified Christ's blessing of the bread and blessing of the cup if this was all 3. To what end did he break the bread and give it to his disciples and said take eat c. when they had been eating and drinking already 4. Why said he of the cup drink ye all of it if there was no more imported 5. Why said he this do in remembrance of me 6. Was this all that Paul delivered to the Corinthians 7. Was this all that he received of the Lord 8. How cometh it that the Spirit of the Lord in Paul giveth us not that commentary of the words But enough of this piece of profane blasphemous boldness 13 What sayes he to 1 Cor. 10 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ He answereth Pag. 298. That in all this Chapter Paul is not speaking a word of this ceremonie he should say Ordinance Answ. For as bold as he is we will not beleeve him Let us yet hear his reason He saith vers 21. Ye cannot drink the cup of the Lord and the cup of Devils c. but they could drink of the cup of Devils and of the outward cup. Answ. Not morally and lawfully because the Apostle here disswades them from having communion with idols upon this very account though they might physically as Robert Parclay may steal and murther But sayes he Paul speaks of one bread vers 17. and this cannot be outward bread
not what others say Parnel in his Shield of truth Pag. 17. said as it is cited by Mr Faldo whose Book is but lately come to my hand 2 Part. Pag. 11. of his book And here is the difference of the Ministers of the world and the Ministers of Christ the one of the letter the other of the Spirit for they are meer deceivers and witches bewitch people from the truth holding forth the shadow for the substance As for the Church so speaketh Isaac Pennington in his Questions P. 49. Q. What is the fold of the sheep Answ. The wisdom life and power of the Father even the same that is the shepherd Obj. Is not the Church the fold A. This in the Church or the Church in this is the fold but not out of this As for prayer or thanksgiving at meat hear Iames Naylor Love to the lost P. 57. But where the pure is not viz. the light all things are defiled when they are not sanctified by the word and prayer and therefore are to be received in fear and therein remembring his death till he come and so this is all their Lord's Supper too who is the word and Prayer And Pag. 13. He casts all Prayer that is not by immediat inspiration saying But as every creature is moved by the Spirit of the living God who is that Spirit who will be served with his owne alone not with any thing in man which is come in since the fall so the imaginations thinkings and conceivings are shut out And Smith Cat. P. 100. So must all come to the Sâ—irit of God by the Spirit to be ordered and cease from their own words and from their own time and learne to be silent till the Spirit give them utterance And P. 107. So the same wisdom may deny the prescribed way as being formal and may invent something instead of it in a higher mystery of iniquity and though they may not speak in such formal words composed yet in the same wisdom their words are formal they can set their own time to begin and end and when they will they can utter words when they will they can be silent and this is the unclean part which offereth to God which he doth not accept Found we not his Mans doctrine abâ—ve consonant hereunto As for Baptisme Parnel Pag. 11. els us They owne the Baptisme which is the Baptisme of Christ with the holy Ghost and with fire but they deny all other And P. 12. and now I see the other that is water Baptisme as they ordinarily call it out of scorne to be formal imitation and the invention â—f Man and so a meer delusion Smith Prim. P. 39. and Higgins warning P. 5 say we have this and the Lords Supper both from the Pope Nay Iames Naylor Love to the lost P. 52. giveth us one word for all for this I say saith he that the Father hath given his Son for a leader and guide to all ages and into and out of all formes at his will and in his way and time in every generation And therefore it is that all who know his will herein cannot endure that any visible thing should be set up to limite his leadings in Spirit And C Atkinson said I deny that God did ever or will ever reveal himself by any of these things thou callest the meanes of grace And G. Fox in his Grâ—at Mystery P. 16. And we say he Christ hath triumphed over Ordinances and blotted them out and they are not to be touched and the saints have Christ in them who is the end of outward formes and thou art deceived who thinks to finde the living among the dead And after all this and much more of the like kinde we must be accounted slanderers for saying that they deny the external part of Christianity Nay not only so but we must be horride liars and the searcher of hearts must be attested hereunto This is but an inconsiderable thing with them who account all that our Preachers say from the word of the Lord nothing but lies and satanical delusions because it is not from the immediat teaching of the Spirit and them but Professours of the Devil upon this account See Fox's Great Mystery P. 5. and 62. 3. Yet more Hence is it saith he that because we exhort people to returne and feel God within themselves saying unto them that if they feel not God neer them the notions which they have of God as he is in the heaven above the cloudes will not much profite them they maliciously endeavour to inferre that we say that God doth not exist without us Answ. Thinks he that we have no other Notion of God but as of one that is up in the heavens above the cloudes Supposeth he that we deny him to be every where present But if they beleeve there is a God in deed and in truth why talk they so much of a measure of God in every man Is the true God such a devisible thing Why do they make the soul of man a part or particle of God What meane they by the Vehicle of God Do these and the like expressions smell of orthodoxy in this matter The true God that is revealed to us in the Scriptures is a God that is one in essence and three distinct persons the Father the Son and the holy Ghost do they believe this Furthermore if they beleeve really a God without them why do they ascribe to something within them that which is peculiar unto God Doth not the morning Watch Pag. 5.6 7. assert the light within every man to be that word which Iohn speaks of Iohn 1 1 See Fox the younger P. 50 53 54. Is that a savoury expression which E. B True faith hath when he saith every man hath that which is one in union and like the Spirit of Christ even as good as the Spirit of Christ according to its measure Was that orthodox which Ed. Burroughs said the morning before he died see F. H. Testimony Now my soul and Spirit is centred in its own being with God and this form of person must returne from whence it was taken Another hath these expressions See Mr Faldo as above P. 124. Againe thou makes a great pudder that any one should witness he is equal with God Answ. A Cathechisme of the Assembly of the Priests in which they have laid down that the holy Ghost and Son is equal in power glory with the Father yet if any come but to witness the Son revealed in him or come to witness the holy Ghost in them as they gave out the Scriptures or witness the minde of Christ and witness that equal with the Father they cry out horrid blasphemy Hear what another saith Now consider what a condition these called Ministers are in They say that which is a Spiritual Substance is not infinite in it self but a creature that which came out from the Creatour and is in the hand of the Creatour which brings it
themselves Are not these sufficient to evidence to all the world how the Quakers vilify the Scriptures of truth 5. Do they not disswade all in their writings as the cited passages evidence from reading or studying the Scriptures or from expecting any light or comfort from them Though Christ in express termes commanded to search the Scriptures Yet they perswade to the contrary And is not this a clear proof of their undervalueing of the Scriptures 6. Whereunto else tendeth that expression of Fisher's in his Velata quaedam revelato p. 4. Ye have Moses the Prophets within you but to disparage and vilify the Scriptures See also Parnel p. 11. For the Scripture is within and was read within before it was read without 7. Is it not a manifest vilifying of Scripture to say that there is no light in it Yet so faith The lip of truth opened p. 7. That light is in the Scriptures prove that or tell me what one Scripture hath light in it 8. Do not they say that whaâ— is held forth in the Scriptures is not bindeing to us Naylor love to the lost p. 16. for all the Saints have their commands in the Spirit but yours is in the letter and so another ministration We have mentioned more above Chap. IV. to this purpose and is not this sufficient to declare the Scriptures null in their esteem 9. What else doth that of Iohn Story in his discovery savour of And I. A. further saith let light without be guide to light within Reply if by this exhortation I. A. meanes that light without should try true light within which shines in the hearts of the Saints then I must needs say it is a very absurd and foolish exhortation and being spoken upon a divine account it is full of idolatry and evil 10. Do not the fore cited passages fully clear that in the Quakers judgment we canâ—ot come by the Scriptures to the knowledge of God or of Christ or of ourselves And is not that sufficient to disparage the Scriptures 11. Whâ—n Christ himself made use of the Scriptures to repel the temptations of Satan Mat. 4. Can we think the Quakers haâ—e any high esteem for the Scriptures who declare them utterly useless as to this as Martin Mason doth in his Loving Invitation p. 11 12. Can they value the Scriptures aright who desire the Lord that he would stripe us of all our knowledge of the Scripture and say that they only make us wise to oppose truth and so bring us into a state of condemnation wrath and misery beyond the heathen See Pennington's quaest p. 12. See also W. Pen's Spirit of truth p. 23. 13. Do they not undervalue the Scriptures who still set them in opposition to the Spirit And is not this the common language of the Quakers 14 If the Quakers have an high opinion of the Scriptures what meaneth all these expressions in the Morning watch Pap. 22.23 of them and of the doctrines received from them viz Traditions of men earthly root darkness and confusion Nebuchadnezzars image Putrefaction and corruption rotten and deceitful all out of the liâ—e and power of God Apostacy the whores cup the mark of the Beast Babylon the Mother of harlots Bastards brought forth of flesh and â—lood the birth that persecutes the son and heire Babylons brats and children graven images c. These sure are no expressions of great estimation 15. What shall we think of what the same Author saith p. 45. So amongst the words you finde how the Saints in some things walked and what they practised and then you strive to make something to yourselves and to observe it and do it as near as yoâ— can and here you are found transgressours of the Law of God who saith thou shalt not make to thy self any graven image nor the likeness of any thing Now what difference is there in the ground betwixt you and the Pope Hath this man the same esteem of the Scriptures that Paul had when he said Rom. 15 4. For whatsoever things were wâ—itten afore time were writen for our learning that we through patience and comfort of the Scriptures might have hope 16. Do we not all know how reproachfully the Papists speak of the Scriptures And do not Quakers and they go one way here Let any look Mr Faldo's parallel in the end of Chap. 12. of his book Pag. 131. c. and judge If this be not enough to discover what enemies to and undervaluers of the Scriptures the Quakers are I know not if we can get any more out of hell See what is said above Chap. IV. § 2. 4. 12. 5. What saith he more Hâ—nce moreover because we say that their clatterings and outward faith of an external life passion and death of Christ will no more justify them in the sight of God then the Iewes crying the Temple of the Lord c. but that they must acknowledge a Christ within themselves whom they have crucified to be risen and justifying and redeeming them from all iniquity they say we deny the liâ—e suffering and death of Christ and justification by his blood and remission of sinnes through him Answ. What meaneth he by that ill favoured word clatterings garritiunculae It hath no sound in latâ—ne and no good sound in Engâ—ish in this mater And what meaneth he by an external faith And what meaneâ—h he by an external faith of an external life and death of Christ These expressions are very quakerish that is unsavoury salt of non-sense But when he layeth all the weight of justification and redemption on a thing which they call Christ within every man formerly crucified but now risen is not that as much as if they denied all that Christ did for our Redemption and Justification an Pardon through his righteousness and blood What this man hath said of these things we have seen and examined and because he would fame wipe off this Aspersion from his fraternity let us see what they say in this mater Mr Faldo will help us to some others then we have seen and mentioned formerly 1. What meaneth that expression of Edâ— Burrughs Truâ—peâ— c. â— 17. All that are called Presbyterians and Independents with their seeding upon the report of a thing dead many hundered yeers ago And that of Farnworth what righteousness Christ performed without me was not my justification neither was I saved by it Is not this a plaine denial of justification through Câ—rist and hâ—s righteousness Pennington quaestions p. 2â— is clear enough Can saith he outward blood clause the conscience Can outward water wash the soul clean Parnel's Shield of truth p. 30. And this we witness who through the Lamb our Saviour do reigne above the world death hell and the Devil But none can witness this whose eye is outward looking at a Redeemer a far off Morning watch p. 21. And conclude to themselves a beliefe in Christ and apply his promises what he did for them in the body that
4 11. that pastors are given for the perfecting of the Saints c. till we all come unto the unity of faith c. Answ. 1. Hence we see the necessity of a standing Ministrie which yet he and is brethren are against as we shall heare 2. The Ministrie is to bring them on toward perfection and is for the edifying and building up of the body and of particular souls till we all come at length into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. How is it proved that this ultimat end is attained here And further we told above that there was a perfection comparative and in parts here attainable and attained according to the measure of grace of the gift given to every man Ephes. 4 7. 1 Cor. 12 11. But not a perfection of degrees which excludeth all increase and grouth contrare to 2 Pet. 3 18. Phil. 3 12 2 Thes. 1 3. not such a perfection as excludeth all sin He addeth Pag. 158. doth not the Apostle say that the Scriptures are given to make the man of God perfect 2 Tim. 3.17 Answ. Yes And they do that in their owne manner as a perfect and compleat Rule giving full instruction and information in all things necessary to salvation contrare to what himself taught above so that the the man of God needeâ—h to hearken to no Dreames Enthusiasms or Precepts of men to learne what is God's wiâ—l How doth our doctrine make Prayers useless Are not these prayers saith he useless and without faith that are made for preservation from sin if withall they beleeve that God will not give them what they ask Answ. So said Crellius the Socinian But the doctrine of Perfection seemeth rather to take away all use of such Prayer for who will pray for that which they have 2. If saints pray for a sinless state here they pray without warrand He that taught us to pray that we be not led into temptation taught us also to pray for forgiveness of sinnes But saith he what shall we say of the prayers of the Apostles Col. 4 12. 1 Thes. 3 13. 5 22 c. Did they pray so without faith Ans. This is another of Crellius arguments But we say The Prayers of the Apostles were not for a sinless state nor did they beleeve that the Saints here could be in such a state as to sinne no more Nay while they prayed thus for the saints they supposed that the saints had not yet attained to it Epaphras not the Apostle Paul is said Col. 4 12. to labour fervently in prayer that the Colossians might stand perfect and compleat in all the will of God that is might set the will of God only before them as their Rule and hang upon no man as to their Christian conduct but walk in sincerity as becometh Christians following the rule of Gods Law and might not be alwayes câ—ildren tossed to and fro with every winde of doctrine and spoiled through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ as there was ground to feare as we see Chap. 2. Paul 1 Thes. 3 12 13. is clear against this imagined Perfection for he prayeth that God would make them to increase and abound in love so that thâ—re was yet some shortcoming to the end he might establish their hearts unblameable in holiness at the coming of our Lord Iesus Christ. So that he sheweth not what a measure of love and holiness they will attaine unto here but prayeth that it might alwayes be growing untill it attaine its full perfection at the coming of the Lord. The same is clear from 2 Thes. 5 23. Which maketh against this imagined perfection and speaketh only of a perfection of parts not of degrees 24. In the fift place he reasoneth thus Pag. 158. § 7. Our doctrine is repugnant to common sense and reason Why so for these two opposite principles in the children of darkness and in the children of light are sin and righteousness And as men are respectively fermented with the one or the other so are they to be called justified or reprobated seing he that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord Prov. 17 15. Ans. This argument would prove as well that full perfection which he denieth to be common to all the Regenerat to be essential to the state of Christianity and therefore he must answere it as well as we But 2. That there are contrary principles in the godly and wicked is true and it is as true that there remaineth sin in the godly which floweth from a principle of corruption yet the Godly man is not fermented to speak in the dialect of the Quaker or rather to speak in the dialect of the Scriptures is not under the dominion of that principle nor given up thereunto as the wicked are with full will consent and pleasure without any reluctancy or lusting of a contrary principle 3. It is not saife to call all not yet justified reprobat 4. The Lord justifieth none upon the account of their Inherent Righteousness and indeed this mans opinion tendeth to a setting up of Justification by the works of the law or inherent righteousness for if man can abide in all things that are written in the Law he should be free of the curse Gal. 3 10. But this is contrary to the experience of the best of Saints Psal. 130 3. 143 2. Iob. 9 3. 4â— 5. 1 Cor. 4 4. And the Law should not then be weak because of flesh contrare to Rom. 8.3 And contrare to that Iam. 2 10. He who trangresseth in one is guilty in all and contrary to these Scriptures Gal. 3 21 22. 2 21 3 10. further sayes he Then a man should be called just who sinneth in all his actions Ans. No man is calleâ— just before God in point of Justification becauâ—e of his Inherent Righteousness but because of the perfect righteousness of Christ imputed to him by God received by faith And as to sanctification such may be called just because of Integrity Sincerity Uprightness of heart because of Endeavouring after conformity to the Law in the strengh of the Lord upon which account the man is approven of God but not because he is sinless for then no man should goe under that denomination But sayes he the subject is donominated by the accident that adhereth Ans. Yet a wall is called white though the whiteness be not perfect but mixed And God giveth the denomination according to grace that is according to the better part though it sometimes should be the lesser part He asketh where are then the children of God and of light the sanctified and purified ones Ans. Even where these are who are groaning under a body of death and running daily to the
fountaine and giving Christ much work to speak so to wash and make them clean from their daily pollutions and defilements and have renunced the works of darkness and are now serving the Lord with singleness though with much weakness and many failings 25. In the next place Pag. 159. § 8. He cometh more directly to confirme his owne Opinion And his first argum is the old Pelagian argument formerly rejected and which is used by Volkelius the Socinian lib. 2. c. 22. viz. That the commands of Christ and the Apostles suppose it to be possible or in our power He proveth that this perfection is not only possible but necessary from several Scriptures such as Mat. 5 48. Which only proveth it our duty to endeavour after Perfection and to minde all duties even such as the corrupt pharisees thought no duties such as to love our enemies to blesse them that curse us c. vers 44 45 46 47. As for Mat. 7 21. Ioh. 13 17. 1 Cor. 7 19. they can make nothing for him unless he suppose that no man shall be saved who ever sinned And further seing he will not deny that some of these passages at least concerne the unconverted he must also grant that even they also may attaine to this Perfection As for 2 Cor. 13 11. 1 Ioh. 3 2 10. we have spoken to before And by this last we know to expound that 1 Ioh. 2 3 4 5 6. 26. His next argu is from Rom. 6 14. Which speaketh only of the dominion of sin from which we grant all beleever are delivered and if he know no difference betwixt a state of freedom from the dominion of sin and a sinless state he is ignorant of Christianity He citeth also Rom. 8 3. which is directly against him And if he look to vers 4. that the righteousness of the Law might be fulfilled in us It can make nothing for him for it is not said by us but in us that is in our nature when Christ came in the likeness of sinful flesh and fulfilled all righteousness and so answered the Law by doing as well as by suffering which righteousness consisting as well in his obedience as in his suffering is imputed to beleevers and by vertue thereof they come to have a right to the crown and to life which was lost by the breach of the Law which required full obedience and satisfaction in case of transgression and that notwithstanding of their shortcomings which are many But how then sayes he is the Gospel differenced from the Law which made nothing perfect Ans. The Law pointed out Christ to come in whom alone all was to be had and without him its ordinances made nothing perfect And the Gospel exhibiteth this Lord Jesus in whom dwelleth all fulness and who is able to save to the uttermost all that come to God through him Pag. 160. he saith That Paul proveth this through the whole 6. Chap. to the Romans Ans. The contrary is most manifest for he is encouraging beleevers to holiness and dehorting them from a continuaâ—ce in sin which supposeth that persons may be beleevers and yet have need of such dehortations and encouragments for where this Quakers perfection taketh place all these are laid aside as utterly useless He speaketh not of sinlesness but of a living in sin vers 2. which is opposite to a being dead to sin that is freed of sins Dominion and Law-power and which is opposite to a walking in newness of life vers 4. And vers 6. he sayes though the old man was virtually and legally crucified with Christ Yet it is not actually killed that the body of sin might be destroyed in due time and then inferreth that henceforth we should not serve sin as our Master and Lord. And this he turneth into an exhortation vers 12. Let not sin reigne therefore in your mortal body that ye should obey it in the lusts thereof vers 13. neither yeeld ye your members as instruments of unrighteousness unto sin And for their encouragment tels them vers 14. For sin shall not have dominion over you he saith not for sin shall have no being in you And againe vers 16. he dehorteth them from a yeelding of themselves as servants to obey sin and vers 19. he presseth them to yeeld their members as servants to righteousness which is opposed to a becoming servants of sin vers 20. And to presse this the more he mindes them of their state to wit that now they were not the servants of sin having obeyed from the heart that forme of doctrine whereinto they were cast moulded vers 22. that they were made free from sin c. What our Quaker speaketh afterward of the way of attaining this perfection by laying aside the outward Law and looking only to the Light within we look upon as a Quakers dream And when he saith that our looking to the outward Law finding an impossibility of keeping it perfectly put us to wrest the Scriptures to seek after an imputative righteousness He but declareth the true genius and nature of that antievangelick and diabolical Spirit that acteth them And what followeth Pag. 160. is but a confirmation of what we said viz. that all the Perfection they would bring us to by hearkning to the Light within is but a paganish perfection And his great promises Pag. 161. we account delusions being resolved to goe to the Law and to the Testimony and to abide by the declaration of God's minde in his word and not to follow the Light of nature nor the hellish enlightenings of the devil who was a liar from the beginning in this great mater 27. In the last place Pag. 161. for a proof of this he adduceth some instances as did the Remonstrants in their Apologie Chap. 17. before him Such as Enoch Noah who are said to have walked with God and to be perfect Gen. 5. 6. Ans. They were Sincere and Upright and had a Perfection of parts though not of degrees and so walked with God and by all their perfection they were not justified but by faith which leadeth a man out of himself and so became heires of the righteousness which is by faith Heb. 11 5 6 7. Moreover we read of Noah's sinne As for Iob though he was a perfect and upright man yet his book declareth that he was not sinless and Elihu evinceth it yea God layeth to his charge Chap. 38 2. that he darkened counsel by words without knowledge And himself Chap. 42 2. confesseth that he uttered what he understood not things too wonderful for him which he knew not for which he abhorred himself and repented in dust and ashes vers 6. As for Zacharias and Elizabeth Augustine of old answered de gratia Christi contra Pelag. Cap. 48. that this was to be understood of their unblameable conversation in the eyes of men and the Lord accounted them such And Iustin. Matyr in Quaest. Resp. orthodox Quaest. 141. distinguisheth betwixt