there should be one Head Christ one Teacher one Lord one Lawgiver one Faith one Baptism one Light one Life one Way one Shepherd and one Sheep-fold one Priest over the Houshold of God one Hope one Family one God and Father of all in this true Church This is not strange to the Church of Christ which is Constituted of true and living Members of one Body who live by the Faith of the Son of God and are new Creatures in Christ Jesus who are gathered and baptized by one Spirit into one Light Life and Power and so into one Body according to Scripture seeing the Priest is so ignorant of these things I desire him to read these Scriptures at leisure Isa 33.22 Jer. 31.31 32 33 34. Heb. 8.8 9 10 11. John 6.45 Isa 54.13 1 Cor. 12.13 see also Ephes 4.3 4 5 6. which is directly to our purpose for this Unity and Perfection in the true Church so much condemned and derided by our Unchristian and Atheistical Adversary § XXXI Pr. Ibid. The true Church is now only to be found among the Poor Deluded Qrs. Most of these Vnities heaped together by this Qr. must be understood according to the Notorious false Principles of all Qrs. A Quakerized Vnity Answ We do not say this true Church is only to be found amongst the Poor Quakers or this Unity as relating only to a Visible Society among us 't is of more Universal extent than any Visible Society of Persons but that there is an Invisible and Spiritual Union known to all the faithful among us and that as we are a People gathered by the Power and Spirit of Christ we are Members of that Church which he is Head of and that his Power has more manifestly appeared with us in our Testimony for him and in upholding us chearfully to suffer for the same than with other Societies in our Day as also to keep a Conscience void of Offence towards God and Man this we are satisfied in and that the Lord's Power has more Eminently appeared among us in our Societies and Assemblies than among other Professions Societies or Assemblies in our day else we should not keep together in a Society we should not be a Church nor in such an Union nor Assemble together if we did not really believe and were satiâ—fied that the Lord owns us and is with us as we are a People And let this Caution be taken by the way That whoever go out from us separate themselves and turn into Emnity Malice or Wickedness after they have seen and tasted of the great Power and Work of the Lord among us they fall into a worse and more dangerous state than thousands are in who never had this Knowledge Wilfully to sin against such Knowledge is far worse than to be in the time of Ignorance wherein God winked their latter End is worse with them than the beginning it had been better for them not to have known the Way of Righteâ—usness than after they have known it to turn aside from the holy Commandment Turks and Indians who confess and adore an Eternal Deity and live honestly according to what they believe and know are more acceptable to God yea and the most ignorant among them shall sooner find Mercy and Salvation with him than either the Rebellious Back-slider the Hypocrite Careless and Unfaithful under the Profession of Christianity among what People soever And though we do not Exclude all who are not yet gathered into an outward Society with us from having any share in that inward and invisible Life Spirit Faith Union or Salvation which we are made partakers of For there are those that Wish well to Zion that have a love to her and a drawing towards her that God hath regard to them and will prosper in their honest Desires And there are those that are Not against us that are for us Luke 9.50 And God hath a regard to Inward Sincerity and honesty of Heart though clouded under various Forms and Professions There are those that have a Simplicity and Innocence in their Heart towards God and are free from Enmity against his People that yet are not come to have their Understandings so clear as to come into an outward Society and compliance in all things with the gathered and chosen of the Lord that yet have a secret breathing unto him in Spirit whom he will in his own time gather unto himself as Christ saith Other Sheep I have which are not of this Fold them also I must bring and they shall hear my Voice and there shall be one Fold and one Shepherd John 10.16 However I would not be mistaken though all are not come to that visible Society and open Testimony which God hath gathered us into and brought forth publickly among us through many deep Sufferings and Reproaches yet I do not own nor believe Salvation by any other Christ Gospel Light Spirit or Power than that which we have received from God and â—eat Witness unto through his Son Christ Jesus The Way of Life and Salvation is but one Truth is but one the Light of the Lord of the Lamb and of his holy City is but one wherein the Nations of them that are saved shall walk and the holy fear of God and working Righteousness which in every Nation they that experience are accepted springs from this one Divine Principle of Life Light and Truth in the inward parts which God hath given to mankind wherein Christ is spiritually and effectually received to Salvation which is but one in all though different in degrees of Discoveries and Knowledge thereof among the Sons of men Howbeit thus far there is an Universal Union among all People saved of the Lord when in the way of Salvation that there is not an Envy nor an evil mind in one against another but a certain degree of Innocency Love and good Will all which springs from that one universal and divine Principle of Life Light and Grace in the Hearts which we testifie of Pr. p. 118. This Quaking Vnity belonging to the true Church of God hath no Scripture-bottome to stand on no Christian Writers of any Century did ever describe the true Church of God after this Canting rate Answ The Unity belonging to the true Church and the description thereof I have sufficiently proved by H. Scripture and according to true Christian Experience Testimony and therefore this Adversary may be ashamed of his scornful Taunting and Idle Atheistical and Impious Triffling Reflections on these serious Occasions and remember the Proverb cited by himself Piet as non patitur ludum he will find one day that he has an heavy Account to give for his acting the part of a Mountebank and Stage-player Gamer and Sporter about Pious and Religious matters his casting his Scurrilous terms upon us and calling that Canting which hee 's not able to Confute This will not excuse his Prophaneness Levity Scorn and Contempt which God will rebuke As for his slighty Reflection upon
from the Life in the Eternal Word In him was Life and the Life was the Light of men § 3. Pr. Ibid. W. P's best Reason assisted with his Light within is Fondly at work to prove that the Light and Spirit and not the Scriptures were the Rule of their Faith that gave forth the Scriptures Answ Seeing he deridingly opposeth this we must take him as believing or speaking the contrary viz. That not the Light and Spirit of Truth within but the Scriptures were the Rule of their Faith that gave them forth Gross Ignorance as if the Scriptures were the Primary Dictater and Revealer of Scriptures and not the Light and Spirit of God within Contrary to plain Scripture Holy Men of God spake as they were moved by the Spirit of God Surely the Scriptures could not be the Rule before they were but the Holy Spirit was both the Mover Rule and Guide in giving them forth Pr. Ibid. Its matter of Lamentation that the Quakers false Light and their lying Spirit do counterfeit the true Light and holy Spirit to decry the Scriptures from being the Rule of Faith and Life Answ It s matter of Lamentation that such blind Guides as this should keep People in Darkness from the true Light and holy Spirit under pretence of the Scriptures being the Rule of Faith and Life Which though this be a main Article of his Faith yet for this very Point he has not produc'd any plain Scripture that saith the Scriptures are the Rule of Faith and Life Which if he cannot produce such proof for they are not that only Rule but rather a Rule or Instruction subordinate to the true Light and holy Spirit as directing to it Pr. p. 8. Surely this Quakers Light within burnt dim in his Socket the Light within is no such Infallible Teacher as the Quakers brag of like the Papists infallible Judge it s not without its gross Mistakes Answ See how again he blasphemously scoffs against the Light within in his Comparing it with the Papists pretended Infallible Judge wherein he is grosly mistaken but so is not that Divine Light of Christ within which we profess believe and own In him was Life and that Life was the Light of men Though men may Err yet this Light cannot § 4. Pr. Ibid. The real Quaker is for Go teach baptizing with the holy Ghost and with Fire If this be not to turn People from Light to Darkness from God to the Power of Satan let the sober-minded Reader judge Answ The true Ministry and Preaching of the Gospel in Spirit and Power wherewith Christs Ministers were and are endued was for the Conversion and turning People from Darkness to Light and from Satans Power to the Power of God which does no whit fall short of a Spiritual Baptism or dipping into the Name Power and Life of the Father Son and Holy Spirit Go teach baptizing them into the Name c. was a Commission by divine Power and Authority and in the same was fulfilled by Christs presence with his Ministers Lo I am with you alway even unto the End said he and therefore it was by virtue of Christ's Presence with them that they were made Instrumental in baptizing with the Spirit And this was not to turn them from Light to Darkness as most ignorantly is alledged by this Priest Pr. Pag. 9. Surely W. Penn was as Oxford to Lick Glass-Windows Answ A scornful Detraction which shews the Pride of the Priest's Heart Pr. Ibid. It is the Judgment of a real Quaker that Water-Baptism is none of Christ's Institutions and that Paul was of the same mind which is a most gross mistake Answ No Mistake at all that Christ sent not Paul to Baptize but to Preach the Gospel as he himself expresly saith 1 Cor. 1. And this he gave as his most general Reason why he Baptized no more of them than he did And surely his Commission was not short of the rest of the Apostles Wherefore Water-Baptism was not included in it § V. Pr Ibid. That the real Quaker confesseth himself guilty of a base Doctrine viz. That â—ustification by that Righteousness which Christ fulfilled WHOLLY without us is a Sin pleasing Notion Answ No such Confession of Guilt by the Real Quaker who confesseth to Christ's Righteousness both without and within as 't is received by Faith unto Justification or making men Righteous for he cannot own that men can truly be reckoned Righteous or Just while they have none of Christ's Righteousness within them or while his Image is not at all renewed in them nor they in any Degree sanctified None are justified without living Faith in Christ Jesus Therefore none are justified in an unsanctified State so not wholly without them especially if Christ's living Faith be the instrumental Cause of our Justification or Causa sine qua non without which there 's no real Justification he that believes not is condemned already though Christ who is the Author of Faith be the Principal Cause of Good to us Pr. Ibid. The Papists call it a Putative Righteousness This Justification by Christ's Righteousness imputed by Faith which is a comfortable Doctrine is basely murthered betwixt these two Thieves Answ He has here maliciously as well as basely slandered us called Quakers in his Comparison for we never denyed Christ's Righteousness as imputed or reckoned to us by Faith taken in the Real Scripture Sense But some Professors reckoning of it to men in an Unbelieving Unconverted and Unsanctified State or when no Good is wrought in them in which State I suppose he dare not directly say Men are justified for without Faith its impossible to please God and yet he says little or no less if he tell us that men are justified and acquitted before God by a Righteousness of Câ—aist WHOLLY without them for that leaves no room for Christ's Righteousness to have any place within them for their Justification And is not this a Sin-pleasing Notion I would ask what that Righteousness that Christ fulfilled wholly without them was Did it not consist in his Obedience to the Father and fulfilled in his Sufferings and Death If this then has compleated Justification wholly without men then it must be compleated for all Mankind for whom he dyed And he dyed for all men tasted Death for every man for the whole World What then are all men yea the whole World that lies in Sin compleatly justified by this Priest's Doctrine they must if it be effected wholly without them See now what Sin-pleasing Work our Adversary's run into whereas Christ dyed for our Sins and rose again for our Justification Therefore 't was not wholly accomplished by his Death Pr. pag. 10. We are accounted Righteous before God ONLY for the Merit of our Lord and Saviour Jesus Christ by Faith That we are JUSTIFIED by Faith only is a most wholsome Doctrine Answ Here he joyns Faith to the Merit of our Lord in the Matter of Imputation but then says We are justified by Faith
WHOLLY WITHOUT By which 't is still evident how he has contradicted the Church of England in this Point Pr. There is not one Syllable of Redemption by Purchase to be found in it p. 16. Answ He intends this of my sense of certain Scripture-terms relating to Christ and his Work pag. 8 9. of my Book Nature of Christianity but herein he has shamefully belyed me For Redemption is found and thus explained in it viz. A Ransoming Buying again a Rescuing or Recovering such as were under Bondage c. Pr. p. 17. Not only ignorantly but basely explain'd they must be all felt and experimentally fulfill'd within Professors Answ No base Explanation to feel and Experience Justification Salvation c. the Works of Christ fulfilled within But this man shews his Baseness in contemning this and his Contrapiction to the Bishops Article before cited else what mean those words therein viz. Such as feel in themselves the working of the Spirit of Christ mortifying the Works of the Flesh c. Pr. Ibid. Justification is altogether Popishly explained a plain Instance that the Quakers Light within is from Rome below and not from Heaven above This is an Abuse again 't is not Popishly explain'd by us For though the Papists place the first Justification of men through the Means and Merits of Christ to be when God finds no good Works to Reward but Sins to Pardon unto such as have Faith in him yet they hold a second Justification and Salvation through the Merits of their own Works by the Assistance and Co-operation of God's Spirit * Vide Rhemists Annot. in Nov. Test on Rom. 2 3 4 9 10. Chapters and on 2 Tim. 4. Chap. Vers 8. where they say That all good Works done by God's Grace after the first Justification be truly and properly Meritorious and fully worthy of Everlasting Life and that thereupon Heaven is the due and just Stipend Crown or Recompence which God by his Justice oweth to the Persons so working by his Grace by which Merit or Meritoriousness of their own Works they do not mean in a mild sence an obtaining acceptance with God as by doing their Duty but in a strict sence that they have so deserved their Hire or Reward at God's hand as that they reckon God as a Debtor to them Whereas we place the Merit Deserving or Dignity wholly upon Christ both in his obtaining Redemption for us and his working in us that which is well-pleasing to the Father and his enabling us to do those things that please him wherein our Acceptance is wholly in him both with respect to his Suffering for us and his working in us and his working by us and what good we do by his Assistance 't is but our Duty not our Merit 't is that wherein we obtain Acceptance through the Assistance of his free Grace and not that whereby we can be said strictly to merit buy or purchase Salvation to our selves For what 's of Grace is not of Debt as from God to us we are Debtors to him for Christ's sake but he is no Debtor to us in his Gracious Rewards For we have all that 's good Root and Branch from him who hath ordain'd Peace for us having wrought all our works in us and we are bound to give thanks to God always for what we have and are even by his Grace and Goodness in Christ to us § XI Pr. Pag. 19. To believe and wait for the Life Everlasting after Death is no Article of this Quakers Faith this is a putting Salvation at a great Distance Answ This is a foul Perversion as if I did not believe Life Everlasting after Death whereas I only detected R. G. his Mistake on Heb. 9.28 his making the Believers looking for Christ and his Appearance the second time without Sin to Salvation to be a hoping and waiting for Salvation after the Bodily Death whereas I intended a Salvation from Sin and consequently from Wrath that this Salvation ought not to be put off till the Life to come For all that truly know this Appearance of Christ for this end experience him to save them from Sin and can truly say Now is come Salvation and Strength and the Kingdom of our God and the Power of his Christ Rev. 12. Pr. p. 20. To affirm that the Salvation of Sinners yea of the whole World should be compleatly finished by Christ's Death upon the Cross above Sixteen Hundred Years since this is strange Doctrine to this Ill principl'd Quaker Answ If the Salvation of the whole World was compleatly finished by Christ's Death on the Cross so long since what should hinder any man of Salvation And if so compleatly finish't there is none like to miss of it let them be as Corrupt as they will in themselves there is no exception of Condition on Man's part But if Salvation was so long since compleatly finished for Sinners yea for the whole World why does this Priest so Rail against me and the Quakers He should think by his own Rule that we are compleatly saved as well as he But if he says that we want Faith Christianity and sound Principles and therefore are not saved this still confutes himself and grants an inward work of Christ to produce Faith Christianity c. for the compleating our Salvation although Christ dyed for all men Pr. Ibid. You see clearly it s no part of this Quakers Faith to believe that Christ is the Son of the Virgin Mary Answ This is an apparent Lye and gross Perversion we have alwayes believed the Scriptures even in this very matter of Christs being born of the Virgin Pr. Ibid. This Quaker is bold to say to this Purpose If any man believes that Christ shall come at the last day to judge the quick and the dead to adjudge the Righteous to Heaven to condemn the Wicked to Hell then he may look till his Eyes drop out c. Answ A Notorious Perversion again I said nothing to this purpose against Christ's coming to judge the quick and dead at the Last Day but against my Opposer's putting off Salvation till after the Bodily Death in reference to that Appearance of Christ without Sin to Salvation to them that look for him and this on Heb. 9.28 Upon which I said 'T is strange that Salvation of Sinners yea of the whole World should be compleated at once above sixteen hundred Years since and yet to be so long after Death look't for how long is not known to thee c. Nat. Christ p. 29. Here is not one word in opposition to Christ's coming to Judgment But what was argued by me in this Case was in respect to the Salvation of Sinners and Christ's Appearance to save from Sin For but in page before I mentioned his Saving us by the Washing of Regeneration and Renewing of the holy Ghost on Tit. 3.4 5 6. Pr. p. 21. As for Christ's Righteousness without us made ours by Faith this is the Doctrine which is disowned by
us That to speak the Qrs. Mind more fully two of his Neighbour Qrs. told him That Christ's Body did vanish at his Ascension and that now he hath no other Flesh or Body but the Flesh or Body of his People p. 124. To which I answer That the first is a palpable Untruth I deny it to be the Qrs mind that Christ's Body did vanish so as to be annihilated at his Ascension 'T was chang'd and more glorified but not vanisht To the last part accusing two of his Neighbour Qrs. with telling him so this is very questionable and suspicious the man's Credit is at such a low ebb with me because of so many Lyes cast upon the Qrs. that I do greatly suspect this Story against two of his Neighbours And I am also satisfied that none in their right Understanding or Sense would give him any such mistaken Answer or Account concerning the Body of Christ that it so vanished as to become annihilated Though some Adversaries have been apt to be too Curious in their Enquiries about that Point obtruding Unlearned Questions more than are necessary to Salvation We are satisfied that the same Christ that humbled himself to the Death of the Cross is highly Exalted and hath a Name and Authority given unto him unto which every Knee must bow and every Tongue confess and the Mouthes of Gain-sayers shall be stopt in the Day of his Power which is dawned in our Age Glory to God and to the Lamb forever AN APPENDIX IN Vindication of the Soundness of the QVAKERS Faith from the said Adversary's Fictitious Creed Unsound Faith and most Knavish Forgeries and Sordid Abuses as stated by him in the Quakers Name SInce that instead of an Index our Adversary the Priest hath added an Appendix of Ninety Eight Articles in number which he would have the Reader to look upon as the Quakers Vnsound Faith and which he is bold to set down as the Quakers Belief and that with reference to what he hath in the foregoing Discourse taken out of their own Books and all which he promises to do either in their own words or according to the true Meaning of them By the Letter Q. is meant Quakers page 144 145. By all which the Reader may observe that all these Ninety Eight Articles which he has framed in the Qrs. Name he would have the Reader look upon them as the Qrs. unsound Faith Whence it follows that none of them are according to his Faith let this be remarked by the way And therefore I shall give the Reader a few Instances out of the aforesaid Articles 1st To shew that many of them are neither set down in the Quakers own words nor in the true Meaning of them and therefore that the Priest is a manifest Forger therein 2dly That there are many Truths set down in many of the Articles which are not according to this Priests Faith because he has given them all the Title of the Qrs. Vnsound Faith Which things premised to be observed I proceed Pr. Art 1. We Q. do believe as W. P. doth write that Jesus Christ is not a distinct Person without us and that there is not one place of Scripture to prove him to be so nor do we believe Christ to be God-Man for it is no Scripture-phrase Answ This is a Forgery and Perversion as from a Denyal of the Terms to a Denyal of the Thing Jesus Christ is owned to be a Distinct Intelligent Being without us but not as wholly excluded and limited only as a Circumscribed Person without us he is within us also spiritually As also to say We do not believe Christ to be God-man is a down right Slander for we have fully declared him to be both God and Man see Section 2. Pr. Art 2. We Qrs. do believe that the Scripture is not a Rule directing our Vnderstandings or Lives Answ False again we have granted the Holy Scripture to be a Rule but not the Only the Primary or Chiefest Rule The Holy Spirit and Divine Light hath the Preeminency and Preference as a higher and more universal Rule even where the Writing comes not § 2 3. Pr. Art 5. We Q. do believe that the Justification of a Sinner is not by Christ's Righteousness imputed that Justification by Christ's imputed Righteousness is a Dangerous Sin-pleasing Notion Answ False again Christ's Righteousness as imputed or reckoned by himself to true Believers we believe and never opposed it but the Imputation or Reckoning of it to Persons wholly unsanctified by Sin-pleasing Teachers we do oppose § 5 6 ◠Pr. Art 6. We Q. do believe that Christ God-Man did never purchase the Redemption of any Sinners by the Price of his own Blood Answ A gross Perversion We do believe that Christ as Mediator hath obtained Eternal Redemption for us and that by his own Blood that we might be sanctified and redeemed from all Iniquity for which End he gave himself for us But not that he as God-Man did strictly purchase or buy Redemption of God the Father in a way of rigid or strict Payment in the Offenders stead to acquit and clear the Wicked or Guilty in whom no Good is wrought that they may live and dye in Sin and yet be esteemed the Redeemed and Justified of the Lord. This is the plain Case and this we cannot believe But that Christ gave himself a Ransom for all to redeem and purchase lost Man to God out of the Fall and out of Transgression § 9 10. see also § 5 6 7. Pr. Art 7. We Q. do believe that there is no Salvation to be hoped for after this Life is ended by any faithful Christians and that there is no Resurrection of the Body from the Grave unto Life Everlasting Answ Manifest Falshoods We believe both Everlasting Salvation Resurrection and Everlasting Life from the Dead according to holy Scripture but that the Appearance of Christ unto Salvation is not to be put off nor Salvation from Sin deferred till after Death And this also answers his Forgery reiterated and enlarged in his eighth Article But only his saying That there is no Coming of Christ as Judge at the Last Day is also a forged Falshood See § 11. Pr. Art 9. We Q. do believe as the Papists do that true Justification is only by Inherent Righteousness Answ Here 's a Perversion again for we do not place a second or compleat Justification Salvation or Heaven upon the Merit or Deserving of our own Works of Charity c. as the Papists do rendring God a Debtor to them for those Works after the first Grace received Herein we manifestly differ from them And we do not place Justification wholly upon the Inherent Righteousness of Christ but also upon his Merit and Dignity in procuring or obtaining Eternal Redemption for us by his Blood Suffering and Sacrifice Yet that absolute Justification is not compleated without the Inherent or Inward Righteousness of Christ through Faith and Sanctification we must confess §
is with us manifested in the Flesh Answ But this the Priest believes not either of us or any people else for he counts it a high base Doctrine intolerable Blasphemy an abominable Quaking Assertion and all one as to say that they are no less God than himself is Godded with God and Christed with Christ Thus he has exploded such a Doctrine as the Saints partaking of the Divine Nature of Christ as an Abominable Quaking Assertion as his words are more at large aggravated in his 116th page whereby he hath discovered his gross Darkness Blasphemy and Ignorance of the Scripture and Testimony of holy Apostles see 2 Pet 1.3 4. According as his Divine Power hath given unto us all things that pertain unto Life and Godliness through the Knowledge of him that hath called us to Glory and Virtue whereby are given unto us exceeding great and precious Promises that by these ye might be PARTAKERS OF THE DIVINE NATURE having escaped the Corruption that is in the World through Lust But this partaking of the Divine Nature the Priest counts an Abominable Quaking Assertion Quaking Blasphemy c. see now what an Ignorant Blasphemous Person he hath shewn himself one that neither knoweth the Scriptures nor the Power of God See § 30. Pr. Art 63. We Q. do believe that the true Church is where there is one Lord one Light one Life one Priest over the Houshold of God one Hope one Baptism one God and Father of all § 30. Answ Yes we must believe this whether the Priest will believe it or no and if he will not believe it he will not believe as the Scripture faith There should be One Shepherd and One Sheep fold there is One Body and One Spirit even as ye are called by One Hope of your Calling One Lord One Faith One Baptism all which the true Chutch partaketh of Pr. Art 64. We Q. do believe as G. F. writes that the Priests of England are going mad in preaching for Rewards and Gifts in Cursing Excommunicating and Imprisoning so that Balaam 's Ass may reprove them all Answ And we have no Cause to believe that the Priests of England are going Wise in Preaching for Rewards and Gifts in Cursing Excommunicating and Imprisoning such as do not put into their Mouthes But it seems this Priest believes they are Wise Priests that preach for Rewards and take these harsh and severe Courses of Cursing Excommunicating and Imprisoning them that cannot put into their Mouthes But did not Paul confess he was Exceeding Mad when he persecuted For he counts what G. F. has written in this Case one of the Articles of the Qrs. Unsound Faith Pr. Art 75. We Q. do believe that there is a Way to go through Moses and through the Prophets and through John to come to Christ that when a man hath gone this strange Way then he may see that the Light is but one Answ This is a Strange Way to our Adversary the Priest and to all that are alive without the Law but 't was not a Strange Way to the Apostle Paul nor to any true Christian who have traversed those steps of Judgments and through Death and Condemnation under the spiritual Administration of the Law under which the Offenders Mouth is stopt and all the World become guilty before God and the Righteousness of God is witnessed by the Law and the Prophets Rom. 3. And I had not known Sin but by the Law saith Paul Chap. 7.7 And we know that the Law is Spiritual Vers 14. And saith Paul I through the Law am dead to the Law that I might live unto God I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I now live in the Flesh I live by the Faith of the Son of God Gal. 2.19 20. And therefore he did spiritually pass through the Law And see what Christ saith Matth. 5.17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Again he saith Therefore all things whatsoever you would that men should do to you do even so to them for this is the Law and the Prophets Matth. 7.12 Luke 6.31 And this is no strange Way to any true Christian Pr. Art 77. We Q. do believe that Jesus Christ remains in Heaven that the same that did descend did ascend Answ This is also rank't in among his Articles of the Quakers Unsound Faith which plainly reflects upon the Apostle Paul's Testimony Ephes 4.10 He that descended is the same also that ascended up far above all Heavens that he might fill all things Pr. Art 79. We Q. do believe that Christ lives in that Body which is the Church Answ And must this needs be an Unsound Faith too Does not Christ live in his Church To deny this how contrary is it to Christ's and his Apostles Testimonies see John 17.23 I in them and thou in me that they may be made perfect in one And did not he walk in the midst of the seven Golden Candlesticks which were the seven Churches of Asia Rev. 1.13 20. And his being in the Heavens and living in his Church are not inconsistent Hebr. 8.1 2. We have an High Priest who is set on the Right Hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man And where was this Sanctuary and true Tabernacle but in his Church where he lives and ministers to the Edification of all those in whose Hearts Christ dwells by Faith Pr. Art 97. We Q. do believe that all the Teachers of England who are not sent who have no Commission from God who go forth only in the Will of Man that they are no Ministers of Christ that their Doctrine is not from Heaven but men below they teach for Doctrine the Traditions of Men. Answ And how should we believe otherwise of them who have no Commission from God but go forth in the Will of Man how should we believe that they are Ministers of Christ or that they receive their Doctrine or Commission from Heaven * §. 15. If our Adversary will still believe that such unsent Teachers as have no Divine Commission from Heaven are Christ's Ministers he may believe so long enough before the QVAKERS will be of his Faith There are several more things in his Ninety Eight Articles wherein his Ignorance as well as his Falshood appears But I think I have given Instances sufficient to evince both to any impartial and unbyassed Readers as also to Vindicate Truth from his Malicious Perverse and Knavish Attempts for which I leave him to the Just God to Reckon with Judge and Reward him according to his Works
'T is high time for the King's Majesty the Defender of the Faith to gird on his Sword comparing the Quakers to stinging Snakes in the Bosom of Indulgence calling the Quakers Meeting or Church an Unlawful Conventicle the Congregation of Evil-doers pag. 43. and not only accusing the Quaker with being no Loyal Subject but also with Treason and Rebellion His Out rage being chiefly because Hat and Knee Honour and such Worldly Out-side Complements and Earthly Honour cannot be complyed with by the Plain Simple-hearted Impartial Quaker who being in the Faith of our Lord Jesus Christ has an Eye to that Honour which comes from God only and not that which is from below earthly and must all be laid in the Dust Thus this Adversary has not only reflected on the King's Indulgence and sought to instigate him against his Peaceable Protestant Subjects but also like a Popish Incendiary to divide and weaken the real Protestant Interest and animate the Papists and introduce Popery and Arbitrary Government in Church State which with Persecution and Coertion to uphold it is Popery in the highest and therefore whilst this Clergy-man makes a great Noise against Papists and Popery he is but under a Disguise to cover his own Popish Rigid Persecuting Arbitrary Self-Willed Spirit and therein carrying on the Design of Popery and not only in this of Persecution but also in his very Language Doctrine and manner of Arguing where instead of Rationally Confuting the Quaker he cryes up the Faith and Authority of the Church as having the King and Bishops or outward Powers on his side therein like as if he should impose upon us that we must be of the Faith of that Church that has a Coercive Power to maintain her and what Interest will not this serve And where he frequently calls the Virgin Mary the Mother of God he shews himself greatly offended at the Quaker for deeming the Phrase Popish and Unscriptural pag. 26 27. As also his saying that the Bread broken that is in the Sacrament is the Body of Christ pag. 78. Thus this pretended Anti-papist hath his Work intermixed with such Popish Language and Stuff and yet he would be thought a Real Protestant while he is unjustly branding the Quaker with Popery There are two sorts of Clergy-men whereof this seems to be one that are very liable and fit to introduce Popery at unawares even under Pretence of the Church of England among the Simple and Ignorant People in this Nation to the vitiating and corrupting of their Minds and that is the Temporizing Clergy-men and the Debauched Drunken Clergy men which our Nation is too much filled with God knows for neither of them are either Tender or Conscientious about Religion but so corrupted hardened and debauched in their Consciences that they have lost their Zeal for the Protestant Cause Religion and Interest only fit to comply with such Interests as may most serve their own Ends and Turns which is the very way to introduce Popery Idolatry and Arbitrary Rule and Imposition both in Affairs Ecclesiastical and Civil 't is apparent that as Hypocrisie Loosness and Debauchery do harden and sear Peoples Consciences and make them Irreligious and Atheistical so these things are not only privious to Popery but In lets and Incouragements thereto for what Religion can be more grateful to the Flesh than that which is most Indulgent to it in its corrupt Wayes as for men daily to commit Sin and then believe that Priests have a Dispensation from the Pope or Sea of Rome to indulge and pardon them and that though they live in many gross Sins and Enormities all their dayes as they that plead for Sin and Imperfection to continue all their Life time yet the worst and final Punishment for them is but a Purgatory hereafter for some term of Years as their Priests for their own Ends make them believe What can be more easie and grateful to Fleshly Minds than such a Religion as this and how near a kin to this is our present Adversary's pleading and contending for Sin term of Life and which is worse charging the best of men with sinning daily so long as they live let the serious Reader Judge when he reads the Controversie hereafter And though this our Adversary has conceal'd his Name and would go Hood-winked I have some Account out of the County of Durham who he is and what he is as to his Conversation among his Neighbours in these words viz. There being a Pamphlet lately put forth against Friends entituled The Papists Younger Brother or the Vileness of Quakerism Detected by Misoplanes and Philalethes in which Gotation out of Friends Books are taken and Wickedly and Enviously paraphrased upon to render Truth Odious and Friends Obnoxious to expose them to Persecution Friends here about Darlington can give a sufficient Account of him as being a very great Persecutor by whom our Friends of Darlington Meeting have suffered very much His Name is Leonard Wastall Priest at a Town called Harworth about two Miles from Darlington where he has been Priest both in Oliver 's dayes and in these his Envy and Wicked Carriage is sufficiently known his Name is in the Record of the Sufferings of Darlington with many Circumstances of his many inhumane and wicked Actings against Friends if thou or any other may see any service of having an Account of him or his Conversation or Carriage Envy and Wicked Proceedings against Truth Friends here at Darlington can return you it with many Remarkable Circumstance Thus far the Account from a Person of Credit bearing date the 7th of the 3d Moneth 1679. For a more evident Discovery of our Antagonist the Reader is desired by the way to observe this Certificate which lately came to hand viz. These are to certifie that whereas there is an Abusive Book put forth against the People of God in Scorn called Quakers entituled The Papists Younger Brother c. and no real Name at it but instead thereof two Fained Names viz. Misoplanes and Philalerhes which Book was believ'd to be put forth by Leonard Wastall Priest of Harworth a Man well known in this Country to be Maliciously bent against the same People and a great Persecutor of the same yet for certain satisfaction hereof I did ask the same Leonard Wastal if he owned himself to be the Author of that Book entituled The Papists Younger Brother c. and subscribed by Misoplanes and Philalethes and he did own himself to be the Author of that Book so entituled in the Presence of Richard Scaife Merchant of Darlington Robert Johnson of Bernard-Castle Attourney Robert Lin of Blackwell Yeoman Men of good Credit Edward Tonstall 'T is also very remarkable what a great height the Priest's Envy and Malice is gotten to in his falsly representing the Quaker as being the Papists Younger Brother both contrary to the general sense of all moderate true English Men and Protestants and the publick Resentment and Cognizance that both the Commons
this Papal Quaker Answ This is False again for whilst we own a Life and Living by the Faith of the Son of God how can we disown his Righteousness that is made our's by Faith When 't is made ours we partake of it though it was without us in him before it was in us by him § XII Pr. Ibid. In this Quaking Account of Justification what hath this Quaker said more which the Council of Trent hath not determined to his hand viz. Council Trid. Cap. 3. Sess 6. Cum ea renascentia per meritu passionis ejus gratia qua justifiunt illis tribuatur Which he thus Englisheth Together with the New Birth through the Merit of Christ's Passion Grace whereby they are made Righteous is imparted to them Cap. 7. Sess 6. Justificatio est Sanctificatio Renovatio interioris hominis per voluntariam susceptionem gratiae As he interprets Justification is both the Sanctification and Renovation of the inward man by Grace received He should have said By the willing or free receiving of Grace Answ And what does our Adversary infer from hence but that Quakers and Papists agree together in the point of Justification by inherent Righteousness And yet he cannot deny but the Merit of Christ's Passion is confest to in the point But it seems he would not have the New Birth concern'd in the case or that Grace that makes us Righteous should be imparted to us and so included and joyned with the Merit of Christ's Passion in this great point of Justification or that Justification should be both the Sanctification and Renovation of the inward man by Grace received If these be not offensive to him why does he clamour against the Quaker for agreeing with the Council of Trent in this point as if his citing the Council of Trent having determin'd a point to the Quakers hand or which Quakers own though they never received it themselves and which he himself does not at all consute were enough to knock down the Quakers at one Blow Whence it follows that where the Council of Trent grants the Merit of Christ's Passion which the Papists place mens first Justification upon without Works Christ's Merit or deserving herein must be opposed because the Council of Trent and Papists hold it Is not this learned Logick Thus our Adversary has attempted to knock down the Quaker because the Council of Trent and Papists hold divers Errors but Papists render their own good Works after the first Justification strictly meritorious of Heaven which the Quakers do not therefore we must not hold any Truths which they intermix among their Errors but be branded derided for Papists Papal Quakers such kind of arguing savours more of an Atheistical Spirit than of a Christian And such measure have we from our Adversary But his main Design is to oppose the Saints being made Righteous by Grace imparted to them through Christ and to impose upon us a Justification or rather his false Imputation thereof without either Sanctification or Renovation of the inward man by Grace received seeing he has espoused the Cause of such as affirm Justification and Redemption of men while no good is wrought in them and that these are fulfilled or compleated WHOLLY WITHOUT THEM And yet to his own Confutation has granted that Righteousness must be imparted and retain'd in his 10th page but here because the Council of Trent has confest unto the New Birth and that the Grace that makes Righteous must be imparted to them rendring the Merit of Christ's Passion as a means thereof which is an Undeniable Truth I must be revil'd as a Papal Quaker and this Inherent Righteousness in the New Birth though wrought by the Grace of God opposed as to our Justification Thus my Adversary has not only Absurdly argued against me but Atheistically set himself against the Work of Christ inward by invalidating of it reckoning Persons justified Wholly without which must be whilst they are wholly Unjust and Poluted within or when no good is wrought in them else what does all his Quarrel against us amount to But he sillily goes on in his Comparison between Quaker and Papist as followeth Pr. Ibid. They do both disclaim the works of the Law before Grace received Ibid. Works not done in Christ the Seed do not justifie says the Canting Quaker Ibid. Justification is the Sanctifying of the inner man by Grace received say the Papists Ibid. The Righteousness by Faith is when the Law is performed in us by the Works of the Spirit saith the Quaker Ibid. By Grace received in the New Birth are we made Righteous say the Papists Thus the Light within which guides the Quaker to Scribble concerning Justification is nothing else but TRENT POPERY infused into them by subtil Popish Priests Answ We have nothing but his Comparison and Reviling here for Confutation The matter is answered before I would ask this man First If he does not disclaim the Works of the Law before Grace received Secondly If works not done in Christ do Justifie or render any Just If he says No why does he Scoff and Cry out Canting Quaker so saying they do not Thirdly Whether any do partake of the Righteousness by Faith without Christ's fulfilling the Righteousness of the Law in them according to Rom. 8.4 For it s them that are in Christ Jesus who walk not after the Flesh but after the Spirit to whom there is no Condemnation and In whom the Righteousness of the Law is fulfilled And this does not make void Christ's Passion or Suffering for man and fulfilling the Law in his Person without us for therein he was not only a Perfect Pattern of Righteousness but also came to condemn sin in the flesh and by his Sacrifice to make an Attonement and Pacification to stop the Wrath and suspend the severe Execution of the Law which man had incurred and to make way for Remission to us that we might be the more engaged to him to follow him in Spirit and come under the New Covenant terms But the Priest concludes with a notorious Falshood about what we write of Justification as being infused by Popish Priests This is a Wicked Slander for the work of the New Birth Being made inwardly Righteous by Grace received in Christ the sanctifying renewing the inner man by the holy Spirit these we never learned of the Popish Priests nor ever were we discipled by them but by the blessed operation of the Spirit of our Lord Jesus Christ through Faith in his Name according to the Testimony of himself holy Apostles most plainly intimated in these Scriptures Except a man be born again he cannot see the Kingdom of God Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God John 3.3 5. And If I wash thee not thou hast no part with me said Christ to Peter John 13.8 And According to his Mercy he saved us by the Washing of Regeneration c. Tit. 3.5 6.
And also see 1 Cor. 6.11 where both Washing Sanctification and Justification are said to be in the Name of the Lord Jesus and by the Spirit of our God And even Erasmus in his Paraphrase on Acts 13.38 39. saith expresly Through this same Jesus each man without respect of any Person or else offence hath Righteousness or Justification and Innocency profferred unto him so that he believe the Promises of the Gospel Note Surely then these are profferred to be received Therefore this Adversary's saying That the Quakers have a Pâ—pe in their Bellies and that the Quaker his Lines are hammered out upon his Popish Anvil as in pag. 22 24. These are some of his Abominable Scurrilous Slanders such Temporizers as he are more like to have a Pope in their Bellies that for their Bellies can Temporize Change and Turn their Coat in Religious matters And how like a Popish Incendiary has he acted in rendring the People called Quakers so guilty of Popery as if he had a Design to carry on for the Popish Interest either by endeavouring the Quakers Destruction because of their opposition to Popery or else by encreasing the Number of Papists by adding the Quakers thereto or rather falsly rendring the Popish Interest far bigger than it is Besides he grosly mistakes as well as shallowly argues about Popery in his rendring some Truths which the Council of Trent held to be Popery whereas Popery is the Gross Erronious Idolatrous and Superstitious part of their Doctrine and Religion and not any Scripture-Truths that they hold But this man it seems where they hold the New Birth and the Renovation of the inner man c. as necessary to our Justification this he 'll deem Popery because held by the Council of Trent But further Though Christ dyed for all all are not Partakers of the blessed Ends and Benefit thereof but those to whom it is communicated for unless in Adam they were faln and degenerate so as to dye in their own Injustice unto Righteousness they should not be unjust so unless they be regenerate in Christ they should never be justified and live to him Council of Trent chap. 3. Sess 6. Vnless they were born again in Christ they should never be justified Then it follows because that Regeneration is given to them by the Merit of his Suffering by Grace received whereby they are made Righteous What Protestant ever denyed this that only the Regenerate had the Benefit of Christ's Sufferings and that Regeneration was given freely and that thereby they were made Righte ous or Sanctified or Repentance wrought in them and Newnes of Life By Grace we are saved saith Paul through Faith and that not of our selves it is the Gift of God This Man appears in this Point an Adversary to the Papists and Protestants that are not Libertines And the Charge is true against him that the Papists untruly bring against the Protestants viz. of Libertinism And at this rate he may as well invalidate much of the Doctrine of the Church of England so much applauded by him for that she holds the same Truths which in divers things the Church of Rome holds and both have recourse in many things to the same Authors and Fathers for their Assertions And in this very Case of Justification inwardly the Rhemists in their Annot. on Rom. 3.22 cite St. Augustine speaking thus The Grace of Christ doth work our Illumination and Justification inwardly also De Pec. Mer. l. 1. c. 9 10. And again He giveth to the Faithful the most secret Grace of his Spirit which secretly he poureth into Infants also And again They are justiâ—â—ed in Christ that believe in him through the secret Communication and Inspiration of spiritual Grace whereby every one leaneth to our Lord. And again He maketh just renewing by the Spirit and Regeneration by Grace And also a Person of note who lately wrote the Book entituled The Middle Way of Perfection with indifferency between the Orthodox and the Quaker he vindicates us in this very Point of Justification as it is from the Charge of the Law and the Charge of the Gospel confessing That our Faith and Repentance is our Righteousness in regard to the Gospel but Pardon of Sin together with this Righteousness so both into universal Justification p. 5. And also pleads for God's justifying us by this Righteousness that is by Faith and Evangelical Obedience And farther saith he I do not find that the Scripture doth denominate or pronounce any one Righteous or a Just Man from one end to another upon any other account then his doing Righteousness As also saith That calm Protestants grant the Constitution of a real true Righteousness according to the Covenant of Grace pag. 15 16. And grants A having the Righteousness of a perfect Heart for Justification and yet no man justified but by the Grace of God through the Redemption which we have in Christ Jesus pag. 26. And also consesseth That we have their Divines on the blind side and that the Orthodox are quite out that will have any justified without a Righteousness that is perfect according to the Law that justifies him i. e. the Law of Grace pag. 26. And confesseth also on St. Augustine Aug de Spir. et Lit. That 't is possible for a Man to attainto such a perfection as to live without Sin by Grace or the special Assistance of God's Spirit granting it also to be our Duty But our Adversary tells us That it is an old Popish Trick to assert Justification by Works of the Spirit p. 23. Thus he still persists in his Antinomian Libertine Sin-pleasing Principle to shut out the Work of the Spirit from Justification that Impure and Poluted Persons may be deemed Just and Righteous under the Notion of Imputation contrary to the most Moderate and Learned of all sorts both Protestants and others and contrary to what 's before-cited out of their 17th Article for the Spirit 's working in due season and mortifying the Works of the Flesh And I would know where ever any Protestant Writers of note did charge the Council of Trent with Popery on the two Passages before cited out of the said Council against us As also contrary to many Passages in the Common-Prayer or Service Book as in their Absolution to be pronounced by the Priest viz. That Almighty God hath given Power to his Ministers to declare and pronounce to his People being penitent the Absolution and Remission of their Sius he pardons and absolves all them which truly repent and unfeignedly believe c. Wherefore we beseech him to grant us true Repentance and his Holy Spirit that those things may please him which we do at this present and that the rest of our Life hereafter may be Holy But with what Heart or Faith can our Adversary thus pronounce or pray when he neither believes a Pureness of Life nor grants Repentance and such unfeigned Belief to concern our Justification while he shuts out the Works
And 2 Cor. 3.6 Who also made us able Ministers of the New Testament not of the Letter but of the Spirit And whether the words Carnal Commandment and Carnal Ordinances related to no part of Scripture Heb. 7.16 9 10. And whether no part of the Scripture or Writing of Moses or any else was intended in this term Letter But consider all Scripture as it signifies Writing ought there not to be a distinction made not only between the Writing and the matter written but much more between the Writing and the Spirit Life or Substance declared of in the Writing Concerning Baptism he defends his practice very poorly whilst he intends Baptizing or rather Sprinkling young Children in his telling us That the Church of England is grosly mistaken this Quakers Doctrine hath Quaked the Doctrine of the Church of England into a meer delusion p. 78. And why so but because the Quaker saith The Baptism we own is the Baptism of Christ there is but one Lord one Faith one Baptism from Matth. 3.11 Ephes 4.5 6. Collect. J. P. p. 67. Now this Priest proves not that Baptizing with Water muchless that Sprinkling Infants is this one Baptism we have only his Say so or his Belief for it or that Sprinkling Infants is a sign of Regeneration whereby as an Instrument the baptized are grafted into the Church p. 78. He produces us no Scripture-proof for it Pr. pag. 78. This Quaker hath very mean Thoughts of the Lords Supper he counts it but the Worlds Communion As for the Bread broken which is the Body of Christ this Quaker calls it the Bread which the World breaks he speaks abominably of this Bread blessed and broken calling it Carnal Natural that it passeth out of the Body c. Bread and Wine but the Husk and Shadow without p. 79. Answ It appears by this that he deems their Bread and Wine Spiritual Supernatural the Substance the Bread the Body of Christ and then by this the Wine must be the Blood of Christ when blest or consecrated by the Priest Which is rank Popery all one with the Doctrine of Transubstantiation as the Rhemists in their Annot. on Matth. 26. affirm a Consecrating the several Elements of Bread and Wine into the Body and Blood of Christ the Bread into his Body a part as betrayed broken and given for us the Wine into his Blood a part as shed out of his Body for remission of Sins and Dedication of the New Testament Which is their professed Transubstantiation or changing the Substance of Bread and Wine into the Body and Blood of Christ according as our Adversary tells us That the Bread broken is the Body of Christ He has left the Doctrine of the Antient Protestants and Protestant-Martyrs who did not own any such Change of the Elements of Bread and Wine but only that as a Sign or Figure of the Body of Christ crucified they were received as a grateful Comemoration of Christ's Death and Sacrifice for mankind But this Adversary is offended that the Bread and Wine should be counted Natural nothing it seems will serve him short of their being the Body and Blood of Christ according as the Rhemists also on Luke 22.19 say Although sense tell thee 't is Bread yet it is the Body let Faith confirm thee judge not by Sense after the words of our Lord let no doubt rise in thy mind of the Verity of Flesh and Blood there is no place to doubt c. See how exactly our Adversary agrees with these Papists in saying The Bread broken is the Body of Christ as before By which he hath now more fully manifested his Popish Spirit especially if he means as he spoke as both repugnant to the Faith of all true Protestants who either look upon these outward Elements to remain the same in themselves in Substance both at and after the words of Consecration and no more than Signs Shadows or outward Mementos at most or look upon them as a Figure or Shadow of the Spiritual receiving of Christ's Body and Blood in the Mystery to eat his Flesh and drink his Blood by Faith as he is the living Bread that comes down from Heaven who gave his Flesh for the Life of the World For there is an Inward and Spiritual Supper of the Lord as well as there was an outward which they partake of who hear the Voice of the Son of God and open the Door of their Heart unto him that he may come in and Sup with them and they with him according to his Testimony in Rev. 3.20 Yet we acknowledge the Sign and Figure in its place and day but the Mystery or thing signified is greater and more Excellent Pr. The Letter or the Scripture is Dust the Serpents Meat which they food upon Answ This he falsly infers and casts upon J. Parn. whenas there is no such passage in J. P's words but that Those who pretend to study Divinity and go among Ignorant People and sell that which they have studied and got into the Brain and those who receive it get it into the Brain and so they live upon Dust which is the Serpents Meat Collect. J. P. p. 78 79. Hence its evident that he did not term the Scripture Dust but the Hireling Priests studied Brain-Notions or Knowledge Whereas the Priest appears in a great Rage and in Cruel Mockery against J. Fernel for his plain dealing with the Magistrates Heads and Priests of England as where J. P. saith For the Testimony of this true Ministry some of us are Imprisoned some Stoned some Stocked Whipped and shamefully intreated as Vagabonds Deluders Wanderers Raisers of Sedition c. and esteemed not worthy to live in the Nation both by Priest and Rulers who are out of the Commands of God and are Vagabonds and Fugitives from God who go in the Way of Cain and Envy and murder the Innocent Collect. J. P. pag. 80. As also where he saith We own Magistracy in its place for whilst there is Transgression there must be a Law and while the Devil hath Power over Man there will be Transgression The Law was given forth to curb Evil-doers c. And true Government according to the Law of God is Serviceable in its place and all Magistrates who fear God and hate Covetousness and are guided by the Light of God in the Conscience and execute the Law in its place without partiality and respect of Persons such are serviceable in their place and this we own and honour and are subject for Conscience-sake J. P. Collect. p. 81 82. These Passages the Priest has left out in his Citation except the first Line and then goes on citing viz. They neither know how to rule or govern who are guided by their own Wills such rule with partiality and respect of Persons and give forth Laws in their own Wills Persecute the Righteous encourage the Heathen c. Upon these and such passages before cited the Priest shamefully inveighs against and belies the Quakers
same as to Miracles or to equalize themselves therein with the Apostles though God hath wrought Wonders and Miracles among them and by some as Instruments in his hand Art 78. That to redeem and make free from Sin is done with the Body of Christ which we have told you is the Church A Perversion still as if the Church only did redeem and free it self whereas 't is Christ in and with his own Body that redeems his Church which is that Body of his whereof he is Head Though he has an intire peculiar and glorious Body yet the Church as united to him and Members of his Body comprehensively make up one Indivisible Body in the compleat and mysterious Union and Fulness of himself § 32. Art 81. That that man looks upon Christ with a Carnal Eye that looks upon him to have a true Body Which is a lying Forgery still Christ hath a true and Spiritual glorious Body whereof the Saints are Members in the spiritual and mysterious union wiâ—h himself § 32. Art 83. That Fellowship at the Lords Table is very wicked Is also a perverse falshood for ye cannot eat at the Table of the Lord and the Table of Devils Covetous Priests and Wicked People though they have the Sign or Shadow yet are short of the Lord's Table and partake not of the Flesh and Blood of Christ nor of his Supper while they shut him out of their Hearts § 16. 25. Art 89. That Vnquakeriz'd Christians do worship an unknown God A Forgery still none of our Terms or Creed but false and fleshly Christians do so Worship § 31. There are divers more Forgeries Perversions and Falshoods in the Priests Articles which for brevity's sake I omit and shall now give the Reader an Account according to my second Proposition before stated of some Truths set down in the Priests Articles which are not according to his Faith he having given them all the Title of the Quakers Vnsound Faith And thus I proceed viz. Pr. Art 2 3. Now we Quakers do believe that the Spirit alone doth give true discerning that the Light within ought to be the Rule of our Faith and Practice Answ We do believe that the Spirit of Truth is all-sufficient for those Ends 't is given for and leadeth into all Truth that true discerning of Spirits is a Gift of this Spirit and that we ought to walk in the Light of Christ Jesus and his Spirit as the chief Rule of our Faith and Practice which things it seems this Priest does not believe he believes not that the Spirit alone doth give true Discerning or that the Divine Light thereof ought to be his Rule He believes the Scripture to be the Rule of Life without the Light within as he has told us p. 120. § 14 15. Pr. Art 21. We Q. believe that we are to mind the Spirit alone in all things Answ We do believe we ought to mind the Spirit of Truth in all things both in reading Scripture for a true understanding thereof and in our Words and Actions but this Priest does not believe he ought to be so mindful of the Spirit his mind is more upon Flesh than Spirit § 14 15 23. Pr. Art 34. We Q. do believe that the Name Sunday is Heathenish that every day is the Lord's day Answ Then this Priest does not believe the Name Sunday is Heathenish or proceeded from Heathens or that every day is the Lords thus ignorant he has shewn himself § 20. Pr. Art 35. We Q. believe that they are no truly faithful Christians who deny that there is a perfect freedom from all manner of Sin to be had in this Life that their Faith is not the true Faith if it doth not cleanse them from all their Sins Answ This Priest therefore believes that they are truly faithful Christians and in the true Faith who deny a Perfect freedom from Sin in this Life and whose Faith does not cleanse them from their Sins which is contrary to the Belief and Faith of truly faithful Christians who know the Heart-purifying Faith and the Blood of Christ to cleanse them from all Sin and such could say He hath washed us from our Sins in his own Blood But 't is not done in this Life saith the Priest When then In the Life to come it must be But Where must it be in a Purgatory between Heaven and Hell That 's Popish Doctrine § 21. and 28. Pr. Art 36. We Q. do believe that the Scripture is not the Light nor the Word nor the Life nor the Judge nor the Rule nor the Guide nor the Tryer of Spirits Answ This being also included in the Qrs. unsound Faith by the Priest we must take it for granted that he believes the Scripture is the Light the Life the Judge †Contrary to Psal 50.6 Isa 33 22. Acts 10.42 Heb. 12.23 James 5.9 the Rule the Guide the Tryer of Spirits which Terms by way of Eminency most properly belonging to God to Christ to the holy Spirit to the divine Light * John 1 c 11.25 c. 14.6 might not the Priest as well have told us that the Scripture is God and Christ § 22 23 § 14 15. Pr. Art 37. We Q. do believe that the People and Teachers are Ignorant of Christ who seek Life in the Scripture where it is not to be found Answ So then this Priest therefore believes that Eternal Life is to be sound in the Scriptures and they who seek it in the Scripture do know and find Christ the Light and Life Eternal therein which is contrary to Christs own Testimony John 5.39 Search the Scriptures for in them ye THINK ye have Eternal Life and they are they which testifie of me but ye will not come to me that ye might have Life § 22 23. § 14 15. Pr. Art 50. We Q. do believe That they are all Heathens and no Christians who are so baptiz'd i. e. with Water and cannot witness the other Baptism i. e. the Baptism of Christ Answ This Priest then believes that they all are no Heathens but Christians who are Baptized or Sprinkled with Water when Infants though they cannot witness the Baptism of Christ at such an easie rate can he make Christians contrary to Christs own Testimony If I do not wash thee thou hast no part in me and except a man be born of Water and of the Spirit he cannot enter the Kingdom of God § 16. 25. 29. Pr. Art 51. We Q. do believe that Sacramental Bread so called is Natural that the Cup is such like and that which they call the Lords Supper is a Shadow Answ This being also included in the Qrs. Vnsound Faith we may take it for granted that the Priest does not believe that the Bread and the Cup which they call Sacramental and the Lords Supper are Natural Carnal or Shadow What then that they are Supernatural Spiritual the Substance the Body and Blood of Christ yea That the Bread broken
is the Body of Christ as he has plainly declared pag. 78. Which is directly according to the Popish Doctrine of Transubstantiation § 25. Pr. Art 52. We Q. do believe that the Priests of England who Trade with the Form get human Learning pretend to study Divinity get certain Wage and sell that which they have studied their Ministry only hath the Form and denyes the Power that they come by the Will of Man and not by the Will of God that their Call and Ministry is a formal Imitation of Man c. Answ Seeing the Priest does not believe this it being so repugnant to his Gain and Interest it seems he believes that these Priests are come by the Will of God and not by the Will of Man and that their Call and Ministry is not Formal nor of Man but of God and that their Ministry hath the Power with it He herein believes them to be better then the Qr doth But yet we have but his Belief that they have their Call and Ministry from God and not from Man and till he produce better proof for his Belief than yet he has done we have no Reason to believe as he does without good Evidence and Conviction Which we are the more apt to dispair of while few of them do believe or own an Immediate Call or Mission from Heaven in these Dayes § 15. Pr. Art 54. We Q. believe that the Pharaoh like Magistrate God will Plague and Confound Answ But this Temporizing Priest owns not this Belief that God will Plague and Confound the Pharaoh-like Heard-hearted Oppressing Magistrate he is rather for Flattering and Crying Peace to the Wicked contrary to the Belief and Testimony of all God's holy Prophets and Witnesses who testified against Oppressors both King 's Rulers and others § 16 24 25. Pr. Art 55. We Q. still believe that the Devil is the Head of Man who would be Honoured Answ This still thwarts the Priests Belief who it seems believes not that the Devil is the Head of Proud Man that 's ambitious or desirous of Worldly Honour Surely he cannot reasonably think that Christ is the Head of such Unbelievers as are seeking that Honour which is from beneath § 17 18. Pr. Art 58. We Q. believe that it is the Devil and his Ministers who tell men That the Righteous man sins seven times a day that to deny a sinless Perfection in this Life is that Doctrine which maintains the Devils Kingdom that Doctrine whereby the Devil carries on People in an Easie Delightsom Way to the Flesh a Doctrine which heals them up in their Sins with a feigned Faith Answ But this the Priest will not at all believe he cannot entertain such mean and hard Thoughts of that Doctrine which denyes or opposeth a Sinless Perfection in this Life He does not believe that to argue for the Being of Sin in all Men Term of Life does either maintain the Devils Kingdom or that 't is an Easie Delightsom way to the Flesh whenas it must needs be more grateful and pleasing to Corrupt Flesh to have Sin remaining all its Dayes in false hopes of Happiness hereafter than to be crucified and mortified unto sin in this Life without which I believe and testifie men cannot be Happy hereafter whatever the Priest's Belief is to please Corrupt Flesh as his belief That Believers in Christ sin daily and that the Righteous man sins seven times a day We are neither of his belief herein nor yet that any of Christ's Ministers did ever teach or perswade people into such a Faith for Sins Continuance or thus to accuse the Believers and Righteous with sinning daily and seven times a day herein he has wrong'd the Scripture For though 't is said For a Just man falleth seven times Prov. 24.16 and riseth up again yet 't is neither said that he sins seven times a day nor that he sins daily Neither does it appear that this Just Man's falling seven times is a falling into Sin but rather a falling into Affliction and Trouble as it is said He shall deliver thee in six Troubles yea in seven there shall no Evil touch thee Job 5.19 It s evident that the Just Man's falling seven times and rising up again Prov. 24.16 is opposed to the Wicked's falling into Mischief and Vers 15. it s said Lay not in wait O Wicked man against the Dwelling of the Righteous spoil not his Resting place for a Just man falleth seven times and riseth up again which makes it more clear that this intends the Just Man's falling into Trouble and Suffering by reason of the Wicked laying in wait against him And to this purpose see Psal 37.23 24. The steps of a good man are ordred by the Lord and he delights in his Way though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand § 21. 28. Pr. Art eod We Q. do believe still that they who dwell in the Righteousness of Christ sin not Answ This is contrary to the Priests Faith still he believes that they who abide in the Righteousness of Christ sin daily sin seven times a day sin all their Life-time which is contrary to plain Scripture 1 John 3.6 Whosoever abideth in him that is in Christ sinneth not And see Chap. 2.1 But seeing this Priest believes not that he that abideth in Christ sinneth not but that he sins seven times a day he believes not his own Prayer in the Lyturgy viz. Vouchsafe O Lord to keep us this day without sin And a little after Minister O God make clean our Hearts within us Answ And take not thy holy Spirit from us And Almighty Father Collect. on Tu. in Easter Week which hast given thine only Son to dye for our Sins and to rise again for our Justification grant us so to put away the Leaven of Malice and Wickedness that we may alway serve thee in pureness of Living and Truth through Jesus Christ our Lord. Surely this Priest doth not present these Prayers to God either in Faith or Reality but only in pretence and shew from the Teeth outward § 28. See also § 7. 11. Pr. Art 59. We Q. do believe that they set up Infant-Baptism for which there is no Scripture That they have no Scripture for the word Sacrament Answ If this be a part of the Qrs. unsound Faith as the Priest renders it then he believes that there is Scripture for baptizing or sprinkling Infants and that they have Scripture for the word Sacrament He should do well to shew us those Scriptures for Sprinkling Insants and the word Sacrament in any of the holy mens Writings that were the Pen-men of Scripture that he might convince the Qrs. of the unsoundness of their Faith in this Point See ◠16 25. Pr. Art 62. We Q. do believe as our Friend James Parnel hath writ that we are Partakers of the Divine Nature of Christ by which we are made Christians and that God