that this our doctrine is contradicted by daily experience Wherein In that preachers saith he exhort many to beleeve and lay hold upon salvation who cannot if they be reprobate Ans. But do Ministers know certainly who are reprobate What if their designe be most to save the elect But then sayes he their preaching is vaine for these shall certainly be saved Ans. Where is it said that they â—hall certainly be saved without the meanes Knoweth he not that by the foolishness of preaching God saveth them thaâ— beleeve Knoweth he not that God hath appointed the meanes to keep his Elect beleevers constant and stedfast in the faith He tels us that Vossius Hist Pelag lib. 6 p. 587. saith that this was the common opinion of the ancients Answ. But I finde the contrare manifâ—stly made out by D Owen in his preface to his book of Perseverance from Clemens Epistle to thâ— Corinthians a piece of undoubted antiquity froâ— Ignatius from Tertullian from Macarius Aegyptius from Chrysâ—stome and from the Opposers of the Pelagians and Semipelagians such as Prosper and chiefly Augustine with whom accorded Hilary and Fulgentius So from Gregory from Bradwardine yea and from Thomas Aquinas These hâ— may be pleased to consider at his leasure 17. But Pag. 168. § 3. He replieth to that answere given to 1 Tim. 1 19. Saying that it must be true faith that is there meaned As if we said that the doctrine of faith were a false faith But he supposeth that we meaned an hypocritical faith that was not in truth but in shew only And yet he must know that a Temporary faith is not properly a false faith but is true in its kinde It is true it is not a saving faith and yet is distinguished from a false faith But the faith we said that was there spoken of is the doctrine of Faith which they should not have put away but adhered to and preached faithfully with all good conscience But when it is said they put away a good conscience saith he it is supposed they had a good conscience which cannot be without true faith Ans. Paul saith Act. 23 1. that he had lived in all good conscience before God unto that day taking in as is very probable even the time that he was a pharisee and so without true faith in Christ see Phil. 3 6. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth not signifie alwayes a putting away what we have as we see Act. 7 27 39. 13 46. And so it only importeth that they did not serve Christ in the Gospel in truth and in sincerity but for filthy lucâ—e or such like corrupt ends and hence it came to passe that at length they cast the profession of the truth over board and would follow that doctrine no more 18. To our proofs from Phil. 1 6. 1 Pet. 1 5. he Answereth These can no otherwayes be understood than in so far as we fulfil the condition upon which salvation is offered Ans. But these texts speake expresly of God's beginning and perfecting the condition the good work and keeping by faith So that the man knoweth not what he sayes when he thinks this answere can be made use of here 19. He cometh next Pag. 169. § 4 to speak of the second thing asâ—erted in his Thesis to wit That there is such a measure of grace attainable from which there is no Apostasie and in this he leaveth his friends the Socinians Arminians and thinketh hereby to answere all the arguments whereby Perseverance is proved but in this his folly is too manifest for all our arguments conclude for such as have the least measure of true and saving grace and upon the other hand answere all that is brought against Perseverance by alleiging that these cannot reach such as are attained to this highest degree But as this will not satisfie the Adversaries so it is but loose and groundless work having no foundation in the word And if he will interpret that Heb. 6 4 5 6. of true and saving grace he will finde difficulty to limite it to beginners not to meane it especially of such as have attained unto an higher measure of perfection than ordinary 20. But Pag. 170. from that place 1 Cor. 9 vers 27. he saith that Paul supposeth here a possibility that he might become a reprobate Whereby he destroyeth what he is about to assert for he cannot with any colour of reason deny that Paul was advanced above many arrived at as high a degree of perfection as any Quaker is capable of seing himself saith that Paul was come to that stateâ— from which he knew he could not fall and the mater is clear Rom. 8 38. 2 Tim. 1 12. 4 7 8. But he mistaketh the import of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9 27. which only signifieth not approven or not accepted of in the service he was imployed about as the whole scope anâ— context cleareth and though it were taken in his worst sense what can he hence inferre will the carefull use of meanes to provent such a thing prove that such a thing was possible not only in it self but also in respect of God The Lord's determination and purpose kniteth the ends with the meanes secureth the end together with the meanes leading thereto But it is an ordinary mistake with Arminians to think that if the end be secured meanes are needless Was not the life of Christ secured until the time appointed did he for all that neglect the use of meanes for his life or did he hearken to Satan tempting him to cast himself headlong from the pinacle of the temple did Hezekiah neglect to eat drink c. notwithstanding of the full assurance he had of living fifteen years longer 21. What he saith afterward of assurance which some attaine unto though I judge it not clearly proven from Revel 3 12. that place being meant rather of what the Lord will give hereafter in glory Yet I assent unto the truth shall recommend the Reader unto Chap. 18 of our Confess of Faith where he shall finde the matter fully explained confirmed so that he needeth not take any notice of what this Quaker saith on that head CHAP. XVI Of the Church 1 WE proceed unto his Tenth thesis wherein he treateth of the Ministrie But in his Apology P. 172. c. he thinketh good to speak something of the Church of which he made no mention in his Thesis but did presuppose it What we hold concerning the Church is distinctly set down in our Confess Chap. 25 Where more of the clear truth may be in a few words seen than readily will be found in several Treatises written against Papists upon that head there it is said The Catholick or Universal Church which is Invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the head thereof and is the Spouse the
too Catholick Hence we see how false it is that he saith afterward Pag. 174. that this Church hath sometimes been Invisible though he after the Quakers manner misapply that Ier. 3 14. 1 King 19 18. For alas it hath alwayes since Adam fell been too visible 4. Next § 3. He speaketh of a particular Church and here seemeth to worde the matter better but he having already given us the Key we shall be the more able to unlock his cabinet We must sâ—ith he consider a Church as it signifies a certain number of faithful persons That is Persons only taught by the Light of nature though as for Religion they may be worshipers of the Devil for this particular Church needeth but be a part of the Catholick Church what more Gathered together saith he by the Spirit of God and the testimony of some of his Ministers That is say I by the Light and Law of nature and the testimony of Quakers or such Ministers as preach nothing of the Gospel nothing of Christ revealed in the Gospel nothing of the mystery of God of Christ therein revealed What more And brought unto saith he the faith of true principles and the doctrine of the Christian faith That is such principles and doctrine of Christian faith as may be among them that never heard of Christ or of Christian Faith that worshipe the work of mens hands and possibly the Devil Whose hearts saith he further united by the same love and their understanding illuminated with the same truth meet together to attend upon God adore him and unanimously give testimony against errour though they suffer therefore But 1. Do not their bodies meet together too 2. Can that love be true Christian love which may be among Pagans 3. What illumination of truth can they have who never had another teacher than a Natural Conscience within or the Law written upon the works of creation and providence 4. What attendance upon God or adoration of him without Christ known and beleeved in 5. What testimony against errour can they give who never heard of the Gospel or of Christ 6. I know that here he is giving us a description of Quakers Conventicles which really are Synagogues of Satan He tels us further that all the members of those meetings teach and instruct one another And so they are all officers all eyes c. and so monsters No organical Church Then he closeth with an untruth saying that such were all the primitive Churches gathered by the Apostles While as the Apostolick Churches consisted of persons who called upon the name of Jesus Christ our Lord 1 Cor. 1 2. They were Churches in God the Father and in the Lord Jesus Christ 1 Thes. 1 1. 2 Thes. 1 1. that is such as acknowledged and worshiped the true God and that in Jesus Christ which neither Pagans nor Jewes as such did 5. Having thus spoken of a catholick of a particular church he cometh § 4 to speak something of the qualifications of the members of both which I judge superfluous seing that was sufficiently done already Yet because his words here are of a finer-like dress let us heare him That one sayes he may be a member of the catholick church it is necessary that there be an inward call of God by his light in the heart and that the heart be fermented by his nature and Spirit so as he leave off unrighteousness and turne to righteousness and that as to the inward part of his soul he be cut off the wild olive of nature and planted in Christ bâ— his word inward Spirit And all this may be in them that are ignorant of the history of Christ as was proved in the 5. and 6. Thesis Ans. These are fine words to deceive the simple had he not sufficiently explained himself above in the place by himself cited and just now also given us a clear view of his Catholick Church and of its members we might readily have been deceived But according to his owne interpretation of himself and a narrow inspection of his words here We finde 1. That one can be a qualified member of the Church Catholick who hath never heard of Christ or of the Covenant of grace in Christ nor learned any more of Christianity or of the Gospel then what nature could teach and how dissonant this is from the whole Gospel let any that ever read it speak 2. All this inward call of God is by the light that is in the heart of every man by nature is this any thing else but natures dim light 3. All this fermentation to speak in the Quakers dialect is effectuate by the power of this light and this is it he meaneth by the Spirit as he hinteth here and leargly told us before 4. All the effect of this work is but an outward turning from unrighteousness which a natural wretch may do upon the information of a natural conscience This is nothing of true Sanctification 5. It is impossible that all the operation of nature can bring a man off nature and plant him in Christ. 6. The Spirit of God worketh in and with the word and this word is the preaching of the Gospel and where the Gospel is there is the history of Christ. So that where there is nothing of the history of Christ there is not the word of the Kingdom there is not the special working of the Spirit of Christ This word therefore and inward Spirit whereof he speaketh is but he word Spirit of Nature that is nature under new names the Paganish-word and Spirit 6. But what is requisite to a member of a particular christian church He answereth Pag. 175. Beside this inward work it is necessary sayes he there be an external profession and faith in Iesus Christ and these sacred truthes delivered in the Scriptures when the inward light and testimony of the Spirit shall naturally incline compel such as are subject and obedient to it to give assent and credite to the truthes delivered in the Scripture Ans. We heard before of a Catholick Church whereof all the members must needs be saved and of a Particular Church much of the same complexion with the Catholick but now we hear of a new Church called a Particular Christian church the complexion of which seemeth to differ from the former But the matter is this Christianity with him is not necessary to salâ—ation thâ—re may be particular Churches were there is nothing of the Christian Religion Pagans that are somewhat Moral Civil belong to the catholick Church shall be saved as well as Christians But because where the word of the Gospel is come there must be some respect had to it to the word of God therefore a little more is necessary in this case though not in it self to be found in such as live in such places where the word of God is for it were a shame to say that no more were required of a man borne and living all his
and have â—othing of it Imputed unto them which though this man may account no way absurd yet all Orthoeox Christians will be of another minde 5 He speaks dubiously concerning the Import of these two words and knoweth not whether their meaning be by which occasion or in which death and we have seen that the meaning cannot be by which Occasion And it will further appear from this that Adams sin could be no Occasion to such as never heard of it and our nearest Parents sins should be a greater Occasion and further what could Paul's meâ—tioning an Occasion contribute to his designe 6. Paul asserts that death passed upon all men and giveth this as a ground thereof that all men had sinned but this Man perverteth the Apostles words and meaning and maketâ— the Apostle speak thus death passed upon all men because all men will sin actually when they become capable 7. The Apostle sheweth that death passed upon all men and reigned even over Infants and so supposeth that Infants had sinned otherwayes his argument vers 12. had been of no value for the Instance of Infants who are a great part of Mankinde had destroyed the Apostles reasoning if they bad not been included under all men 8. He is angry at the Orthodox as we sâ—all hear afterward for restricting the particle all or the words all men though it be according to the exigence of the context But here he excludeth a great part of Mankinde contrary to the whole scope and disigne of the Text yea and to the Apostles expresse including of Infants and making use of their Case as a confirmation of his point 9 If he exclude Infants from this sin he must exclude them also from all benefite in Christs Obedience and then where is his Universal Redemption and his Universal Grace whereof he speaketh in the following Theses 10 That Infants are capable of sinning in their Head is as clear as they are capable of dying for the sin of the Head this the Apostle proveth from their death and from death reigneing over them 11. But sayes he Infants are under no Law But the Apostâ—e sayes the contrare viz. that there was both Sin and Law before Moses dayes because death reigned even over Infants and consequently that Infants were under sin and therefore also under a Law for where there is no law there is no transgressiâ—n But this was the Law given to Adam as head of Mankinde which Law all transgressed when Adam transgressed because the whole Nature transgressed it Adam representing all as their Natural Root and by vertue of the Covenant in which he stood And thus we see how this Man perverteth and inverteth the Words and Arguments and Scope and All of the Apostle 12 If death was inflicted on old Persons because of their actual sins wherefore was death inflicted upon Infants Sure the Apostle maketh no distinction of Deaths nor doth he speak of distinct causes of Death but only mentioneth an universal Cause of an universal Effect sin the cause and death the effect and therefore if the effect come upon infants the cause must also come upon them or the Apostle argueth very loosly and he must impute cruelty injustice to his Maker 13. This addition of his to the text viz. who were capable of sinning is the same that Castalio made saying these to wit who in regaird of age could have sinned And in this he was no lesse bold with the text then our Quaker is for as we have seen and the text is clear it is not all these only that die but even such as come not to that age and the Apostle alwayes speaks of death as the wages of sin And when he here sayeth of Infants that they sinned not after the similitude of Adam's transgression he clearly intimateth that they sinned some other way viz. in Adam which also the 19. verse manifestly proveth 20. He taketh notice Next of our argument from Psal. 51 5. behold I was shapen in iniquity and in sin did my mother conceive me where the Psalmist is exaggerating his iniquity before the Lord as all true penitents will do traceth his sin to the very Spring and Fountaine as to him viz. that Original Corruption which he brought into the world with him and shewing that even while he was a forming and warming as the word importeth in the womb this corruption did adhere to him so that the very masse out of which he was framed was corrupt and what greater proof could we desire of the originaâ—ed part of this Original Sin than is here The Ancient Fathers made use of this passage for the same end as Vossius sheweth us Hist. Pelag. Pag. 144.145 And some Jewes such as Aben Ezra Sal. Iarchi expound it of innate Concupiscence Now what saith this Quaker to this He cannot see our Infâ—rence and why so It seemeth to me sayes he that this iniquity and sin is rathâ—r ascribed to the parents than to the Infants for he sayeth in sin did my mother conceive me not my mother conceived me sinning Ans. Is not this a quick observation and worthy of a Quaker But the misery is it quite crosseth Davids designe This man must think that it was a great argument of Davids Sorrow and Repentance to lay iniquity upon his Parents now in all appearance dead but I should look upon this as no argument of a true penitent heart What could his upbraiding of his Father and Mother after this manner contribute to the aggravating of his own sin And that this is David's designe I think this Quaker will not deny if he but look upon the place and read over the Psalm or the first part of it Is not David about the confessing of his owne sin Read the title of the Psalm the preeceeding verse and see Is he not seeking pardon and remission of his own sin Or shall we suppose that he is praying for remission to the dead all Confession of sin to God is in reference to Remission and if David speak here only of his Parents sin he is tacitely seeking Remission If he speak of his Parents sin in begetting and warming him in the womb it must be as including himself at least as shareing thereof and this will prove that David had sin upon him from his very conception And by his answere he would seem to make marriage duties unlawful contrare to 1 Cor. 7 2 3 4 5. Heb. 13 4. He addeth another answere thus Such an interpretation would contradict the Scriptures formerly cited while it maketh infants to he hurt by their immediat parents sin And there is no mention here of Adam Answ. I do not prove hence that David was guilty of his immediat Parents sins but that original contagion doth so cleave to every ordinary Infant unless we could suppose some singular thing in David without all ground that in his very warming in his Mothers womb he is corrupted and albeit David make no mention here of Adam the
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
World and why because the word World is frequently taken for Unbeleevers for which he citeth many passages several of which are very impertinent for some speak of the World containing not of the inhabitants as Ioh. 17 15 18. some of the profites and pleasures of the world as Mat. 16 26. 1 Ioh. 2 15. some make no mention of the World as Mat. 18 1â— Ioh. 7.8 26. and 18 19. and 17 20. Others speak of the temptations and other accidents of the world as Gal. 6 14. Iam. 1 27. 2 Pet. 2 20. And then he tels us that the World is here distinguished from beleevers who come in under the word ours and so the speach should be redundaâ—t and superfluous But the full commentary of the word he draweth from this same Epistle Chap. 5 10. where the same Apostle is speaking to the same persons To all which We Answere Notwithstanding that enough was said above to enervate any Argument drawn from hence 1. The word World can prove nothing for it admitteth of so many various acceptations not to mention the world containing signifying sometimes indefinitly men without restrictions or enlairgements Esai 13 11. Ioh. 7 4. Sometimes Many Mat. 18.7 Ioh. 4 42. and 12 19 and 16 8 and 17 21. 1 Cor. 4 9. Revel 13 3. Sometimes a great part of the World Rom. 1 8. and 10 18. Mat. 24 14. and 26 13. Sometimes the Roman Impire Luk. 2 1. Sometimes the wicked and sometimes God's owne scattered up and down the world Psal. 22 27. Ioh. 3 16. and 6 36 51. Rom 4 13. and 11 12 15. 2 Cor. 5 19. Col. 1 6. 2. Nor can the phrase whole world or all the world prove any thing for that also is variously taken and never except once Rom. 3 19. where it is in a necessary matter taken for all and every individual person See Revel 3 10. and 12 9. and 13 3. Col. 1 vers 6. Luk. 2 1. and in other places it doth not denote men 3. It is but rational to suppose that the whole world here denoteth no more than the like expressions elsewhere to wit all nations all flesh all the ends of the earth all the families of the earth c. and we did shew above that these used in the matter whereof we are now speaking could not be taken in their most comprehensive sense otherwayes it would follow that all and every man should have grace and glory see for instance Psal. 22 27. and 72 11. and 93 3. But Peter tels us how such ought to be interpreted Act. 2 17. expounding that universal Ioel 2 18. 4. That there must here be a restriction himself must grant otherwise he must bring-in the Devils and say that Christ is a propitiation for them and not for us only who are men upon earth because the word world in its universal extent will comprehend them also Especially considering how the second place may contribute to strengthen this supposition seing the Devils lye in evil But if he take liberty to restrick it to Men he must not be offended with us for taking the same liberty to restrick it to a certane sort of Men as elsewhere it is restricked to signifie Wicked men so here it may signifie Beleevers or the Elect as the like phrase of all nations importeth Esai 66 18. and 2 2. and elsewhere 5. And that it must be restricked so here is manifest from the very word Propitiation for if it be taken for the actual Application of the benefites of Christs death according to the parallel place Rom. 3 25. where it is said to be by faith then it is manifest that Beleevers only are intended here and indeed the whole discourse is intended for the comfort of Beleevers against incident sinnes and not for the comfort of Others And if it be meaned of Impetration even then there must be a restriction to such as either are or through grace shall be made beleevers for only such as we did shew above are they for whom Christ is a propitiation Shall Christ be looked upon as an Advocate with the Father for the wicked Reprobate In this word propitiation there is an allusion to the cover of the Ark and Mercy seat called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 5. which signified the covering of the Law as a rigide Covenant of works importing Reconciliation and Acceptation with God through Christ the true Propitiation or Mercy seat Rom. 3 25. who propitiated for sinnes Heb. 2 17. and so expiated them for upon tâ—is followeth remission Mat. 26 28. Rom. 3 25. and 5 9. Ephes. 1 7. Col. 1 14. Heb. 9 22. 1 Ioh. 1 7. 1 Pet. 1 2. Revel 1 5. And shall we say that this is common to all the world Or that all this importeth only a Possible Reconciliation and Remission or that it is for such as shall themselves suffer the vengeance of eternal fire for ever Let Quakers beleeve this if they will for my part I cannot 6. Why the Apostle should use this general terme in a restricted sense we formerly gave a reason see § 59. and 60. This Apostle conversing most with Jewes Gal. 2 9. wrote this Epistle unto them as is most probable they having first had the offer made unto them which is hinted in this same Chapter vers 7. And so he useth the word World in a sense which they understood well to wit as importing the Gentiles whom he would hereby insinuate to be now taken-in and no more strangers and forreigners the partition wall being broken down And hereby it appeareth that there is no tautologie in the words when he sayes he is a propitiation for our sinnes who are beleevers of the Jewes but also for the sinnes of the people of God among the Gentiles who are expresly called the world in opposition to the Jewes Rom. 11 15. or of the children of God through the world as Ioh. 11 51 52. where this same Apostle giveth us the plaine meaning of this word 7. As for 1 Ioh. 5 13. It is manifest how impertinent that is to this purpose and if this man will urge it in its latitude he shall make the Apostle contradict himself for the whole World may take in beleevers and whereas he thinks the word world used in one and the same Epistle must necessarily import one and the same thing he sheweth himself a stranger in the Scriptures where several times an antanaclasis or the same word having distinct significations is used not only in the same Book or Epistle but in the same verse pronunced with the same breath as Ioh. 1 vers 10. and 3 vers 6 17. Mat. 8 v. 22. 1 Ioh. 3 v. 16. to name no moe 65. He addeth some testimonies of Antiquity whether of his owne gathering or not I think it not worth the while to search but hereby he would make his Readers beleeve that what be saith was the doctrine of the Church for the first Six hundered yeers and yet the eldest
which he citeth is Ambrose who died An. 397. Because I do not lay much weight upon the Authority of men in this matter and this man for all his faire shew of respect to Antiquity in citing some five or six sentences out of all their writtings within few lines condemneth them all pretending that the Quakers who are but of yesterday very late have only found out the truth hid from so many ages I will not therefore trouble my self to examine the passages adduced by him Only I must tell him that whereas he citeth Augustine he bewrayeth much impudence seing it is sufficiently known to all that are acquainted with his writings that he was of a far other opinion If this man who will not bottome his faith upon the Scriptures of truth will nevertheless be fouling his fingers with these humane writings I pray him read August ad art falso impos ad art 1. De Trinit lib. 13. c. 15 Contr. Faust. Manich. lib. 11. c. 7. Enchirid. ad Laurent Cap. 61. in Psal. 21. in Ioan Tract 53. 110 111. 48. 87. Serm. 41. de verb. Apost decor grat Cap. 11. He citeth Chrysost. in Ioan. Cap. 1. But let him read him in 1 Cor. hom 39. He citeth Scriptor devocatione Gentium lib. 11. Cap. 6. But let him read the same Author lib. 1. c. 3. ult or rather Prosper lib. 1. Cap. 9. lib. 2. Cap. 1. He citeth Prosper ad Gall. Cap. 9. Resp. ad obj Vincent Resp. 1. In both which places he is expresse enough for us Read him also de Ingrat Cap. 9. He citeth Ambros. in Psal. 118. Serm. 8. Let him read the same Author de fid ad Grat. lib. 4. c. 1. in 1 Cor. 15. in Rom 5 He citeth the same Author lib. 2. de Cain Abel Cap 3. Let him read also the same Book Cap. 4. 66. But if this man would have known the judgment of Antiquity he should have gone a little higher And if he please let him consult Euseb. Hist. Eccles. lib. 4. c. 15. where he will finde a letter of the Church of Smirna written concerning the martyrdome of their Pastor Polycarpus and in it these words Christ suffered for the salvation of the whole world of them that shall be saved Iustin. Martyr coetaneus with Polycarp de ver Christ. relig saith Christ is made an oblation for all sinners that are willing to turne and repent And thereafter Our Christ suffered and was crucified he lay not under the curse of the Law but shewed clearly that be only would deliver them that would not fall away c. And againe as the blood of the Passeover delivered them that were saved in Egypt so the blood of Christ shall deliver them that beleeve from death Ireneus who suffered Martyrdom An. 198. lib. 2. c. 39. saith Christ came to save all men by himself all I say that by him are borne againe in God Infants Children Boyes Young men and Old men and lib. 5. Christ in his passion hanging on the crosse alone saveth all men that do not depart from the land of promise that is the faithful continueing in grace to the end Origenes who died An. 254. in Levit. saith the High Priest and advocat Christ prayeth for them only that be the Lord's portion who waite for him without who depart not from the temple where they give themselves to fasting and prayer Ignatius an ancient Martyr Epist. ad Phil. saith He is the Shepherd the Sacrifice the Door of Knowledge by which entered the spouse of Christ for which instead of a dowry he poured out his own bloud that he might redeem her Clemens a most ancient Author of whom mention is made Phil. 4 3 Epist. ad Corinth saith for the love which he i. e. Christ had unto us he gave his blood for us according to his purpose and his flesh for our flesh and his life for our lives Cyprian martyred An. 250. ad Demetrium saith This grace hath Christ communicated subdueing death in the trophee of his crosse redeeming beleevers with the price of his blood Others might be cited who speake more clearly of this matter after Pelagianisme arose and was revived againe by the Semipelagians of whom Prosper in his Epistle to Augustin complaineth saying among other things That they would affirme that our Lord Christ died for whole mankind and that no man at all is excepted from the redemption of his blood because the Sacrament of Gods mercy belongeth to all men Therefore in respect of God life eternal is prepared for all But in respect of freewill it is laid hold on by them that shall willingly and of their owne accord beleeâ—e in God And he addeth this Quaker would do well to advert that they are fallen to the extolling of such graâ—e because they would avoid to confesse that God according to the purpose and counsel of his own will in his secret judgment but in his manifest work maketh one vessel to honour and another to dishonour neither will they assent that the predestinate number of the elect can neither be increased nâ—r diminished Whence we see who have bin the first Patrons of this Quakers doctrine and whose brests he hath sucked He may read also if he will Prospers verses de Ingratis contra Pelagionos Cap. 10. 11. which I need not here set down CHAP. IX Of Universal Salvation Possible 1. AFter a pedantick parad wherein our Quaker discovereth as much Vanity as Ignorance conceiting that he and his party alone are the men of understanding and that wisdome must die with them and supposing that the Opinions which they embrace and which he now broacheth were never known in the world before they whom he calleth Pag. 78.79 a company of poor mechanicks were raised up to declare the same he proceedeth to declare what these new Revelations are which they have received It is not worth the paines to spend words in discovering this mans Ignorance Folly Pride and Pedantry in all his excursions for these appear manifestly in his whole discourse He not only falleth foule upon the worthy Ancients Augustine and Prosper whom yet he cited as favouring Universal Redemption and upon Luther and Calvin but his dear friends the Arminians cannot escape his rode for albeit they asserted Universal Redemption yet because they did not cleare so fully the way how the benefites of this death of Christ were communicated to all as he could have wished they must be censured as a company of Ignorant-Fooles that knew not how to speak consequentâ—ally to their own renent And yet for any thing I see they said little less than he saith himself for we must not think that his errours are as New as his Fond Fanatical Expressions are wherewith he setteth them off The Devil can helpe to the coining of new words and to the framing of a new dress for he is not so little Master of Words and Notions nor is he so little versed
prisoner oâ— that Truth of God which the Law and Light of Nature did reveal If not what meaneth all the following discourse of the Apostle in that Chapter and Act. 14 vers 15 16 17. 17 v. 23 24 25 26 27 28 29 This man is a stout advocat for Paganisme 38. Then he citeth Rom. 10. where the Apostle saith that the word that he preached was not far off but near in their mouth and in their heart And thereafter vers 18. he saith that this divine preacher did sound in all mens ears and hearts Ans. The Apostle out of Moses Deut. 30 14. is clearing the righteousness which is of Faith and is differenceing it from the righteousness which is of the Law Now that righteousness of faith whereof Moses spoke Deut. 30. was not revealed to all Nations at that time but to that select and peculiar people to whom Moses was sent the posterity of Abraham Isaac and Iacob See Deut. 4 5 6 7 8. and 7 6 7 8. So that all the world had not that doctrine which Moses taught these Israelites revealed and declared unto them but they must have gone over seas and countreyes and adjoined themselves unto the Common wealth of Israel as proselytes before they could have reaped that benefite so though this word and doctrine was brought near to the Israelites in their mouth by profession and in the heart by faith of as many as had their hearts circumcised to beleeve it will say nothing for the Universal Grace and Light which Quakers plead for 2. This doctrine of faith which Moses declared was the same upon the matter with that which Paul preached and that which Paul preached was not in the heart of heathens or of all men borne of Adam but was a mystery hid from ages and generations and spareingly revealed even to the Church untill the last dispensation came Nay the Apostle tels us plainely what that is vers 9. that if thou shall confess with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Now will this Quaker say that Heathens and such as never heard of Christ do or can confess with their mouth the Loâ—d Iesus or beleeve with their heart that he was raised from the dead See also what followeth vers 10 11. for with the heart man beleeveth unto righteousnes and with the mouth confession is made unto salvation for the Scripture saith whosoever beleeveth on him shall not be ashamed 3. The following words confirme this where the Apostle vers 14 15. sheweth the necessity of hearing and of preaching and of sending for the begetting of faith saying how shall they call on him in whom they have not beleeved And how shall they beleeve in him of whom they have not heard And how shall they hear without a preacher And how shall they preach except they be sent as it is written c. then vers 17. he concludeth that faith cometh by hearing and hearing by the word of God This cannot then be meant of any inward thing that lyeth in the heart of every man but is the outward call of the Gospel which soundeth in the eares 4. As for that vers 18. It is to stop the mouthes of both Iewes and Gentiles especially the Iewes who whould pretend ignorance of this preached Gospel say that they had never heard thereof therefore saith the Apostle Have they not heard Yes would he say That is unquestionable for their sound went into all the earth c. What sound is this Is this a sound of something that is lodged in Heathens who never heard of the Gospel None can fancie this but a Quaker Or will this Quaker say that the sound of the Gospel preached came unto the eares of all and every man breathing No he saith expresly the contrary What can he then make out of this Hath the Light within such a sound and words as that Gospel which the Apostles preached or as the preaching of the Apostles which went far and neer into all the earth and to the ends of the world in a manner for the Apostle is alludeing unto the expressions which the Psalmist useth Psal. 19. speaking of the Sun and heavens these great and universal preachers of the glory of God but not of the Gospel And sure even these preachers were outward preachers and not any thing within the man not any Light or Grace or Seed or what they will call it that is within the heart of any man or of all men 39. Then he citeth Heb. 4 12 13. As bearing witness to his fancie But though many take the Word of God there mentioned to be understood of the outward word of the Gospel preached and declared in which sense it perfectly contradicteth this mans dream yet beside what is spoken hereof vers 12. that which is said vers 13. can agree only to a person and so it is most probable that this Word of God is Christ as the learned D. Own hath lately cleared in his Comment on the place But whether of these wayes we take it it can no wayes favoure this mans dream for there is nothing giving ground to imagine that this word of God is any thing abiding and remaining in the hearts of Heathens and meer natural persons which is the Quakers Universal Grace Who would not wonder to hear men say that there is that in every man Turk and Pagan which is quick and powerfull and sharper than any two edged sword piercing even to the dividing asunder of Soul and Spirit and of the joynts and marrow and is a discerner of thâ— thoughts and intents of the heart neither is there any creature that is not manifest in the fight of it but all things are naked and open unto the eyes of it and with it have we to do We heard before that they called this seed the Vehicle of God and here he ascribeth to it the very property of God to know all things even the Intents of the heart doubtless Quakers that are sensible of this Light can know our very thoughts and designes But we hear blasphemy too much out of the mouthes of these men and yet we must hear more for he saith that in and by this word God seeth the thoughts of men as if he did not see them immediatly but mediatly by the spectacles of this that is within every man Doth this man beleeve verily that there is a God And dar he say that he is beholden to this Light within for discerning the Thoughts and Intents of the heart What a God must these Quakers dream of Will they exalt this Light within above God O horrid blasphemers Nay this Quaker hath not yet done with his blasphemy for he ascribeth to this light that which is said Esai 55 4. and so David was a Type of this light and the new everlasting Covenant containeth and holdeth forth the mercies of this Light that are purchased procured and
God that worketh in us to will contrare to Phil. 2 13. Thus homage must be payed and honour done unto the great Diana Goddess Free will Shee must keep the keyes of heaven and hell She openeth and God himself cannot shut and shuteth the door and God cannot open it Shee is master of the everlasting Purposes and Decrees of God Shee is sole administratrix and dispensatrix of the great blessings of the Covenant and of all the fruites of Christs death so that if she will Christ shall not save one soul for all his travail he shall lose all that were given him to save and cannot help it there is no remedy Free will is inexorable and God Father Son and Holy Spirit must do no violence to this Soveraigne They must not enter within his Jurisdiction Mans will must be Supream and above God himself O strange Do these men pretend to light Their Light sure must be hellish darkness Will not these men suffer God to have a power over their will and grant him power to take away and overcome their resistance If not their case is desperat for without the mighty power of God bowing inclineing drawing and efficaciously moving the will to assent and taking away that resistance and opposition the carnal heart which is enmity to God neither is nor will be subject to the Law of God and so will never yeeld Woe to such as practically receive these principles 41. He alleigeth some Fathers as confirming his opinion but these all are but three and it were tedious to search for a few lines in a whole book that we might examine what pertinency and faithfulness is in the allegation And beside for any thing I see the very words which he hath cited prove not his conclusion Not one of them speak of a Substance within every man which is neither a part of soul nor of body not one of them call this the Vehicle of God or Christ within every man No man saith that the Word of God by which saving faith cometh is in every man Not one of them faith that the fire and hammer of God which melteth and softeneth the heart is in every son of Adam and was in all since the fall Not one of them saith that there is and ever since the fall was in every man a real spiritual substance distinct from the soul and all its faculties from which the spiritual birth the new creature and the new man in the heart hath its original And if they conclude not this what can they say for him Though they should seem to speak for an Universal Gospel or word without which yet they do not this will not prove an universal grace within and that common to all since Adam fell So that this Quaker is at much paines if he transcribed not those few sayings out of some Iesuite or Arminian Author to no purpose And further as to some Fathers who lived before the Pelagian heresie arose it is observed by some that they so put on Christ as not fully to have put off Plato therefore imagined that some living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to the dictats of right reason before the Incarnation might be saved without faith in Christ. See Casaubon Exerc. 1. against Baronius But the Gospel teacheth us no such thing CHAP. XI Of the necessity of this Light to Salvation 1. WE told above Chap. IX § 2. how this Quaker laid forth his new doctrine in three Propositions the first whereof we examined Chap. IX the second Chap. X. Now the third should come under our consideration which as he did word it Pag. 79. was concerning an Vniversal Gospel for our Quakers are great universalists for these are the words thereof That God doth by this light and seed invite call reprove and exhort all and every man and contendeth as it were with them in order to salvation If this be received and not resisted it worketh the salvation of all even of these who never heard of Adam's fall nor of Christ's coming because it maketh them sensible of their misery and inwardly maketh them partakers of Christâ—s sufferings and being partakers of his resurrection are made pure and just c. Thus is clearly pointed forth an Universal Gospel which indeed is no Gospel or at least not that Gospel which we have revealed to us in the word of God And by this doctrine the whole Gospel revealed to us in the word is wholly useless or unnecessary So that by this one Proposition the whole Gospel of the grace of God is made null and void and the great blessing of a preached Gospel and the rich advantage of the Gentiles in the dayes of the New Test. and under the dispensations thereof beyond what they were capable of in the dayes of the Old Test. is undervalued yea annihilated all the boasting rejoycing and glorying of the Apostle in his being made instrumental in preaching of this Gospel to the Gentiles and in suffering so much upon the account thereof Rom. 1 1 5 14 15 16. 11 13. 15 15 16 17 18 19 23 24 29. 1 Cor. 1 17. 2 3 4 5. 3 9 10. 4 1 9 10 11 12 13 14 15. 9 16 17 18 19 20 21 22 23. 15 1 2 3. c. 2 Cor. 1 4 13. 2 13 14 15 16 17. 3. throughout 4 1 15. 5 18 19 20 21. 6 1 11. with other places innumerable made his folly and vainity and a glorying in a thing of nought O what desperado's must these Quakers be who thus undervalue and trample upon the riches of the wisdom and grace of God and instead of the true Gospel give us pure Paganisme 2. After his prosecution and confirmation such as it was of the two first propositions we expâ—cted some proof and confirmation of this Third proposition but in stead thereof we have Pag. 106. a distinct proposition put in its place which is thus worded The third proposition is That by this Grace Light and Seed God worketh the salvation of all and that by this they are made partakers of the benefite of Christ's death and of salvation acquired by him And this Proposition he devideth in two Pag. 107. The first part thereof he sayes is That they to whom the Gospel is preached are not saved but by the inward operations of this light and grace The second is That by the operations hereof the most part of such as never had the outward Gospel preached unto them and were ignorant of the history of Christ were saved and some such now may be saved Why he did supercede the direct probation of that which was his first third proposition I know not Possibly he thought that it was sufficiently confirmed by what he said in confirmation of the first and second And if so I suppose the Reader will see by what I have replyed its manifest untruth and falshood 3. But as concerning his last third