BAP S6S'fc5 <£* PEINCETON, N. J. +>> Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agnciv Coll. on Baptism, No. // PRESERVATIVE AGAINST fa tJfitt l QUAKERISM:, ^^ >/ / By way of Conference between I • //•■ vf Minister *W to Parishioner. WHEREIN The Erroneous Tenets of the Leading Qu akers are fairly Confider'd and Stated, and plainly and fully Confuted ; and the TRUEPRiNciPLESof the Christian Religion in Opposition thereto, are Aflerted and Vindicated. All being accommodated to the Underltanding of the meaneft Capacity. That ye Jhould earnejlly contend for the Faith, "which was once delivered unto the Saints, Jude 3. /// Meeknefs infruffing thefc that oppofe themfelves, if God will per adventure give them Repentance, to the Acknowledgment of the Truth, 2 Tim. ii. 25. By PATRICK^ MITH, M.A. Vicar of Great Taxton, Huntingdon/hire. The SECOND EDITION, Corrected and Improved. L O N T> O N: Primed for C. Rivington, at the Bible zndCrow, in St, Paul's Church-yard. l.DCCXIi. Digitized' by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/preservativeagaiOOsmit T O T H £ Right Reverend, EDMUND, Lord Bishop of LONDON, This Second Edition, Corre£fced, of A Prefervative againft £1/ A K E R I S M, Is moft humbly dedicated and prelented, as the hrft Edition was, By The Author. THE PREF A CE | HE Writer of thefe Papers, being led by a particular Oc- cafion to confider the Contro- verfy between the Church of England and the Quakers, and to per ufe fome of the chief Books he could procure of both Sides, has been at the Pains to draw up a brief Summary of the whole Controverfy ; which being of a very large Extenr, has not been done, he thinks, in one Book before -, and to bring it all into as narrow a Compafs as he could, without omitting any material Branch or Bart thereof, peculiar to the Quakers, that he knows: But he has the more inlarged on their pretended Light within, and immediate Revelation, as it is the Foundation of all the reft. And The PREFACE. And thai it might be the better fait ed to the rneaneft Capacity ; be has put it into, the Form of a plain Conference, fairly Jlating ^Queition, and fully anfwering it ; and has indujlrioujly avoided all hard Words, and Terms of Art, as much as was poffible, and as the Nature of the Subject would admit. And confidering that the bejl Preservative again ft Errors, was to eftablifJ: the con- trary Truths with /olid Proofs from Scripture and Reafon, he has endea- voured, not only to difcover and con- fute the erroneous Tenets of the leading Quakers, but alfo to confirm and ex- plain the true Chrifiian jDocJrincs con- trary thereto. And if it may. prove of any life, for the removing the Prejudices of am one Quaker, or for preferring any one Mem- ber of the Church from being /educed by them, he will not think his Labour ill bejiowed. And indeed it has not been the leafl part of bh Labour, to find out fometimes, what their Opinions really were, there being Jo great a Diverfity among them in Stating them, and they having fo many new-coined Words, and ftrange Notions, and uncouth Phrafes, and figurative myjierious Ways of f peaking, peculiar to tbemfehes, or which they have taken from the The PREFACE. the Ranters, and Familifts, and other former Enthuiiafb, tho they pretend to have them from immediate Inspiration : But he is Jure, he has taken what Care he could, to under jiand them, and that he has not in any thing wilfully mijinter- preted or mifreprefented them. And he thinks, he has Jhewed himjelf a fair Adverjdry, in not concealing, hut fairly propofing and anfwefing their chief Argument s t wherein they' place the Strength of their Caufe ; efpecially what they pretend to take from mifinterpreted Texts of Scripture , of which he has en- deavoured to give the true Sen/e and Meaning : And that he has alfo Jet them an Example of writing with Temper, without any Railing and Reviling, or bitter virulent Exprefjions, and perfonal Refections, which can never Jerve to clear up a Controverfy, or be confident with a Chriftian Spirit ; but is a juft Prejudice againft thofe that life them, and the Caufe which they efpouje, as if it needed fuch Means to fupport it, and could no other ways be defended. And be hopes, that the Manner of his treating this Controverfy, which is to provoke, but to convince them of t Errors, may have a good E fed on f the more jbber a\. ' . rate at : ?m. ^ecially The P R E F A C E. Efpecially feeing in this fecond Edi- tion, he has corrected the Errors that happened, of wrong Paging fome of the Quakers Books he referred to, in the firft Edition, which made them charge him with falfe Quotations. And he has put his Quotations from them, in their own Words, diftinguifhed by Comma's, or in the plain Meaning of their Words ; and has made fuch Alterations and Ad- ditions, interfperfed in this fecond Edi- tion, as, he thinks, fufficiently anfwer all that is material, in their pretended Anfwer to the firft Edition. TABLE O F T H E Principal Paffages of Scripture, ex- plained in this Book, in Order as they occur therein. John i. 9. *THAT was the true Light \ that lighteth every •* Man that comet h into the World. Page 1 2 Col. i. 25. — The Gcfpel which ye have heard, and 'which was preached to every Creature under Heaven, 17 Rom.x. 8. The Word is nigh thee, even in thy Mouth and in thy Heart, 24 Tit. ii. 11. The Grace of God that hr'wgeth Salvation., 26 Rom. i.ip. Secaufe that which may be known of God is man if eft in them 3 for God hath fhewedit unto them, 2 7 John i. 4. In him was Life ; and the Life was the Light of Men, $0 1 Cor. xiv. And the Spirits of the 'Prophets are fubjetl to 52. the (Prophets, 58 Heb. viii. 10. — I will put my Lawsinto their Mind, and write them in their Hearts, 42 Rom. viii. 16. The Spirit itfelf heareth Witnefs with our Spirit, that we are the Children of God, 48 Joel ii. 28. And it Jhall come to pafs afterwards, that 1 will pour out -my Spirit upon allFlep, and your Sons and your Daughters pall prophefy, 64. 1 Cor. xii. 7. Sutthe Manifeftation of the Spirit is given to every Man 'o profit withal, 66 John xiv. 26. — The Holy Ghoft, whom the Father (hall fend — xvi. 15. in ?ay Name, pall teach you all things. — When the Spirit is come, he will guide you into all Truth, 67 John xiv. 16. — He pall give you another Comforter, that he may abide with you for ever, 69 Afls i. 4. — Wait for the Tromifeof the Father, 71 J*. A Table of the Jer.xxxi.34. And they pall teach no more every Man his Neighbour, Page 72 1 John ii. %tft ye have an UnBion from the Holy One, 20, 27. an A ye know all things : — And need not that any Man teach you hut as the Anointing teacheth you of all Things, 74 Ifa. viii. 28. 'Behold, I, and the Children the Lord hath given me, are for Sgns and Wonders in Ifrae', 102 John xx. 21. — As my Father fent me, fo I fend you. — And lo t Mat. xxviii. J am with you alway, even unto the End 20. of the World, 103 1 Pet. v. 5. Goa's Heritage, 112 Joel ii. 28. And your daughters pall prof he fy, 113 1 Tim.ii. 12. But Ifuffemot a Woman to teach. ibid. ASts xxi. 9. And the fame Man had four daughters Virgins* which didprophefy, ibid. 1 Cor. xi. 5. But every Woman that prayeth or prof kef eth y ibid. Ma t th . x . 8 . — Freely ye have received, f e ely give, 1 1 3 Micahiii.11. Tloe 'Friefts thereof teach for Hire, and the Prophets thereof divine for Money. 123 John x. 1 2. But he that is a Hirtlirg, 1 24 2 Cor. xi. p.— 1 was cha>geable to no Man, 1 2 5 Heb. x. 20.— Through the Veil, that is to fay, his Flep, 1 3 7 Col. ii. 9. In him dwelleth all the Fulnefs of the Godhead bodily, 159 Johni. 14.. Ani the Word was made Flep, ibid. Gal. iv. 19. — Until Chrijl be formed in you, 143 Co! . i . 27 .— Chrifi in you the Hope of Glory., 1 44 2 Cor. v. 16. — lea, t ho we have known Chrif after the Flep, yet now henceforth know we him no more, 146 Rom. v. 9.—Beii/gjufiifed by his Blood, 1 50 Aas xx. z&.—The Church of God, which he hath pur chafed with his own Blood, 1 5 3 1 John i. 7. And the Blood ofjefas Chrifi his Son cleanfeth us from all Sin, 154 John vi. 53. — Except ye drink his Blood, ye have no Life in ycu, ibid. Mai. iii. 18. Tien pall ye return, and difcern between the Righteous and the Wicked, 1 70 Roni. vi. 22. But now being made free from Sin, iy~ Matth.v. 48. Be ye therefore perfefi, ibid. Philip, iii. 12.— Nor fo as tho' I had already attained, either were already per feci, 1 7 ? Phil. Principal Texts explain d. Phil. iii. 1 5. Let us therefore y as many as beperfetl, be thus minded, Page 174 Matth. v. 34. Sat I Jay unto you. Swear not at all. — Above Jam. v. 12. all things, fwear not, 178 Matth. v. 37. But let your Communication be Tta, yea, Nay, nay ; for whatsoever is more than thefe, cometh of hvil, 183 Matth. v. 39. But I fay unto you, that ye reflet not Evil, 185 ifaiah ii- 4. — Neither pall they learn War anymore. — — xi. 9. 'They Jball not hurt nor aejlroy in all 'my holy Mountain, 190 James ii. 9. But if you have refpefl to Terfons, ye commit Sin, 192 Efiher iii. 2.— But Mordecai bowed not, nor did him Re- verence, 195 Rom. xii. 2. And be net conformed to this World, 196 2 Cor. iii. 6 Who alje hath made us able Mirificrs of the New Lef anient, not if the Letter, but of the Spirit, 205 Ifaiah lix 2r. — My Spirit that is upon thee, and my Words which I have put in thy Mouth, pall not depart o 7 it of thy Mouth, nor out of the Mouth cf thy Seed,— faith the Lord, from henceforth and for ever, 208 Rom viii.2tf. Likewife the Spirit alfo belpetb our Infir- mities j for ays hence, ibid. A6bx. 47. Can any Man forbid Water, that thefe pculd not be baptized, who have received the Ho 'y Ghoft as ivell as we, 2 30 1 Cor. 1 . 1 4, I thank God, I baptized none of you, but 17. Crifpits and Gains— for Chrifl ftntrae not to baptize, but to preach the Gofpel, 232 Eph. iv. 5. —One Baftifm, 2 { 9 1 Pet. > A Table of, &c. i Pet. iii. 21. — 'Baptism doth alfo now fave us, not the put* ting away the Filth of the Flefh, but the Anpwer of a good Conscience towards God, Page 240 Lukexxii.19. This doinRemembrar.ee of me, 244 1 Cor. xi. z6. — Ye Jo Jbew the Lord's Z)eath till he come, ibid. 1 Cor. x. 1 6. The Cup of B I effing, which we blefs, is it not the Communion of the 'Blood ofChrijt ? 'The Bread which we break, is it not the Commu- nion of the Body ofChrijl ? 251 John x'u 51. I Gin the living Bread that came down from Heaven — And the "Bread which I will give, is my Fief], which J will give for the Life of the World, 256 1 Cor. xv. — But feme Man will fay, How are the Dead 55, 56. rat fed up, and with what Body do they come"*. Theft Fool— 26%, zji 1 Cor. xv. Thou fowefi not that Body that pall be, 37, 3 8 - 2 ?2 1 Cor. xv. 5c. — Fief 3 and Blood cannot inherit the Kingdom of God, 273 Heb. ix. 28. —Shall appear the fecond time without Sin, unto Salvation, 282 Lukexvii.21.— The Kingdom of God is within you, 286 The Reader is defired to e;:cufe the following Errors, princi- pally occafioned by the Author's Diftance from the Prefs. Page 7. I. 1. after GW, add and. p. io. 1. 36. dele a. p. 12. J. 13. for Do- Urine, read divine, p. 13. 1. 12. dele ordinarily ; and after bis, add ordinary, p. 18. 1. 18. r.fgnify. p. 22. 1. 9. before What, add Andyet . p. 24. 1.33. for Truth, r. Faith, p. 26. in the Margin, for 132, r. 182. p. 38. 1. 18. after impofing, add it. p. 44. 1.6. for declared, r. dictated, p. 45. 1. 26. for fettled, t. filed, p. 46. I.29. dele a. p. 49. 1. 12. for this, r. the ; in the Margin, be- fore p. 148, 149, add .R. .B's.^. p. 50. 1. 9. deleft, p. 58. 1. 9. r. whence. p. 67. 1. 15. after or, add any. p. 68. 1. 35. r. were made to. p. 92. 1. 20. r. Gifts, p. 101. I.30. deleo. p. 116. 1. 17. t. their Husbands, p. 128. after the lull Line, add and who call it damnable Doclrine, to fay that Cbrijl mujl be dijlinEl from the Father and the Holy Chofl. Francis Howgil, p. 251. from G. K'j qtb J>Jar. p. 30. p. 133. 1. 13. after that, add the. p. 142. ]. 29. after Regenera. tion, add to Wit, of adult Chrijlians. p. 161. 1. 7. after becauj'e, add there was t.q Injury, p. 174. 1. 27. after many, add as. p. 180. J. 9. v.jhalt; 1. u. for frail, x. palt not. p. 181. 1. 32. for except, r. even, p. 194. 1. 21. for 13. r. 18. p. 202. 1. 23. for Faith, r. Truth, p. 204. 1. 29. for our, r. your. p. 216. I.26. r.bis. p. 219. 1. 26. after hclpctb, dele in. p. 249. 1. 14. after as, add to. p. 253. I.22. after was, add not. p. 255. 1. 33. after is, add it. p. 259. J. 2. for external, r. eternal; 1. 17. after that, add it ; 1. 31. after or, add en. p. 2S5. i. penuk. after to, add be . p. 286. 1. 4. and 9. for askefi, t.asketb. A Pre- PRESERVATIVE ■ AGAINST QUAKERISM: By way of Conference between ^MlNISTER^W^tePARISHIONER; The Introduction. HEIGHBOUR, I have been very much concern'd to hear, that you are be- come fo wavering and un= U fettled, in your Religion, and that vou have been fo often abfenc from the Church of late.; and at the Quakers Meetings. And I have therefore fent for you at this time, on purpofe to have fome lerious Difcourfe with you, and to endeavour to confirm you in the true Principles of Religion wherein you have been educated* B and Of the 7)iJiin£iion between and to guard you again ft the falfe and dangerous Tenets of the Quakers. Par. Sir, I think mylelf very much obliged to you, for your kind and good Intention in lending for me ; for I had ^Thoughts of coming to you myfelf, to afk your Opinion about the feveral Points in Conrro-verfy between fls and the Quakers. tin. You did well to have fuch Thoughts % for as it is my part, to afford you the belt Inltruflion I can, in matters of Religion, fo it is no lefs yours, before you forlake the Communion or Principles of our Church, firft to propofe your Doubts and Objections to me, to lee if I cannot fatisfy you there- in. Par. I have endeavoured to acquaint myfelf as well as I could, with the Tenets ( \ the Quakers, which I find in fo many Things fo contrary to tho'.e of our Church, and which they pretend to be agreeable to the Scripture, that I have a great many Quejiions to afk you about them, if you can have the Patience to hear me. Min. I only defire, that you would be an impartial Inquirer after Truth, and ready to embrace 'it, when it is propofed to you with fufficicnt Evidence ; and then you may afk me as many Queftiom as you will, and I will patiently hear you, and be lure you omit nothing that is materia!. Par. I will very g'adly accept of the Favour you allow me, there being nothing I more earnellly defire, than that I may difcover the Truth, of which Side foever it be : And therefore, I will take leave to afk you a great many Quejlions, not as a Mafter, or Teacher, but as it becomes an humble a Moral Man and a Chriftiarh 3 humble Scholar or Learner \ and alloon as I am fati.->fied with your Anfwer to any Queftion I propofe, I mail not give you any n^edlefs Trouble, by ading the Part of a caviling Difputcr ; but mall immediately proceed to afk you ibme other Queftion, for my further Benefit and Inllru&ion. Min. I hope you will have the Goodnefs alfo to hear me out, if my Anfwer s to your Queftious prove fometimes pretty long ; for I will endeavour to make every thing very- plain : and now you may begin to afk me what you pleafe. SECT. I. Of the Diftinclion between a Moral Man and a Chriftian. gueft. ryiHE firft thing I mail afk you* W. PcnnV I is whether every Man that lives f'^f t0 2l moral good Life, and is a fober, honeft, ^ Edft^ juft dealing Man, is not a true Chrijlian ? p. n$ 3 Anf I anfwer, No. For if there were* 19- no more required, to make a Man a true Chrijlian, but only to live fuch a moral good Life, as to obferve the Rules of Sobriety and Temperance, and honeft juft Dealing, and the other Duties of Morality and natural Religion, which an honeft Heathen may do fl ^/ "fZ . from the Principles only of natural SLeli- At ^ gion j then every fuch mere moral Heathen might be a true Chriftian i without Chriftian Morality, and from Chriftian Principles as taught us by Chrift % or without an uni- verfal fincere Gofpel Righteoufnefs of Heart and Life, wrought in him by the Holy Sprite through Faith in Chriji -, and even B 2 without 4 Of the Dijtintfion between without any Knowledge of Chrift, and Faith in him, as he outwardly came in the Flejh, and died for our Sins, and is now our Me- diator and Advocate in Heaven •, which is directly contrary to the whole Tenor and Defign of the Chriftian Religion, as it is delivered to us in the Scriptures, and would make it the fame with mere Deifin, or na- tural Religion. And that many of the chief Authors among the Quakers make it the fame, and rio more, as to all the Ejfentials of it, is what they are too juftly chargeable with, ' while they call the making a Diftin&ion * between Moral and Chriliian, a deadly ' Poifon thefe latter Ages have been in- \v. PennV« fected with: And fay, He that believeth ^uakerifmi j n the Light within, (to wit, that is com- VlZfil' mon t0 ali ^ en ) bel; e veth ^ Chrift > an d -** is a Chriftian ; and the Faith and hifto- c rical Knowledge of the Birth, Life, Death, 6 Refurrection, and Afcenfion of Chrift, is R. Bar- * not an EJJential of the Chriftian Religion, wJrkt p * as tnaC w ' tnoi1t which the Chriftian Re- 8 9) -. ' « ligion cannot confinV For fur e, fet afide thefe hftorical Truths,. and all other Truths neceffarily depending thereon, and connected therewith, we fhall leave none behind, to be all the EJfentiah of Chriflianity, but the mere Principles of DJftn, or natural Religion •, and with the Deifts, make all external Revelation, and particularly the (hrifiian, unneceffary. Tlio. Ell- Qncft- 'Is there any other Difference wobd'j c between a moral Heathen and a Chriftian, G^Kath'P but only that outward Charader, ordif- firfiNar- c criminating Difference, of an hiftorical rative,p. « Faith of Chrift's outward Appearance in 77- the a Moral Man and a Chriftian. •« the Fie (h at Jerufalcm v whereas a moral ' Heathen hath the Kind and Nature of a " Chriftian, which is of more Moment ' than the outward Character, ordifcrimi- 4 nating Difference between them ? Anft The true Difference between them does not lie only, in an hiftorical Faith of Chrift's outward Appearance in theF'efh an Jerufalem, and his outward Death and Suf- ferings there; but in fuch a lively Faith thereof,as the meritorious Caufe of our Sal- vation, as is productive of a true Chriftian Life, becoming the Gofpel of Chrift, as the Fruit of fuch a Faith, called the Right e- oufnefs which is through the Faith of Chrift , the Righteoufnefs of God by Faith, or what he approves and requires, by Faith in Jefus Chrift, his Dying for us, Philip. 3. 9. which is the true Kind and Nature of a Chriftian, . and of much more Moment, than the Life l *™*i of a mere moral Heathen, without the Faith of Chrift But becaufe we can have no faving Faith of that, of which we have no Knowledge nor Faith, therefore the hiftorical Know- ledge and Faith of Chrift's outward ap- pearance in the Flcfh at Jerufilem^ together with his outward Death and Sufferings ar >d Refurre&ion, and Afcenfion there, which, with what depends thereon, are the great and diftinguiihing Truths of Chriftianity, is a neceiTary and ejfential Part of it, without the Knowledge and Faith of which, it can- not confift and be the Religion of Jefus Chrift of Nazareth \ tho' we are not to reft in the outward Knowledge and Faith thereof, without its bringing forth the Fruits of a B 3 true c/Aac/cc , 6 Of the Diflinttion between true Gofpel Righteoufnefs in our Lives D as the great End and Defign thereof. Queft. What is it then, that makes a Man a good Chriftian ? Anf. It is not only to believe the Prin- ciples of natural Religion, and to live a civil moral Life, but truly alio to believe all the peculiar Articles of the Chriftian " Faiih, and duly to obferve all the Precepts and Institutions of Jefus Chrift, as they are delivered to us in the Scriptures, and to /rfyiJ^r Jive a true Chriftian Life from true Chriftian Principles, fuch as the Light of Nature alone cannot teach us, but the Gofpel only reveals to us. Queft. What are the Principles of natural Religion ? Anf. They are the believing in God as the Creator and Ruler of the World, the Immortality of the Soul, and a fu- ture State of Rewards and Punifhments, and fome general Principles and Duties of Morality, as we Hand related to God and Men*, all which may be known by the Light of natural Reafon duly improved, but which through the Dege- neracy and Corruption of human Nature, are notfoeafily, and with that undoubted Certainty, known by the greateft Philo- fophers, far lefs by the Bulk of Man- kind, as they are by the Chriftian Reve- lation. Queft. What are the peculiar Articles of the Chriftian Faith, as they are diilinguifhed from natural Religion ? Anf. They are fuch, as the believing in the Father, the Son, and the Holy Ghoft 3 one God, the Incarnation of the Son, a Moral Ma n and a ChriCti a n . 7 Son, both God^Man, one Chrifl, the one Mediator between God and Men, oar great Prophet, Prieft, and King ; his outward Birth, Life, Death, Resur- rection, and Afcenfion into Heaven, his fitting at the right Hand of the Father, and his making- Intercefiion for us there, and his coming again in Glory, at the general Refurrection, to judge the Quick and the Dead, to receive the Righteous, % Body and Soul, into Heaven, and to call &&y irrfn / the Wicked, Body and Sou], into Hell ; ***■&* ^CC and the Okice of the Holy Ghoft, as ,r/fX- cc ^ our Comforter and Sanctifier, and Author of all our Graces, whereby we become entitled to the Benefits of the Death of Chrifl, the Remillion of our Sins, and eter- j:^/ /t ^-*^ '■ nal Life, and are made meet to be Par- takers thereof. Quefi. Is a" right Faith effential to Chri- ftianity, as well as a good Life ? Anf. Yes ; for Chriftianity contains in it tffintial Matters of Faith, as well as of Practice, among which, I may reckon thefe I have named; and that Faith in Chrifl, as he was outwardly born of the Virgin, &c. is necejfary to the Salvation of them to whom it is revealed, is acknowledged by the Quakers themfelves •, and a right Faith in the Fundamentals, at lead, of the Doctrine ofChrift, is the Foundation of a Chriftian good Life, and the mod powerful Engage- ment thereto, and without which there can be no right Chriftian Worfhip, nor Chriftian good Life, according to the Chri- ftian Scheme, or Gofpel ofChrift ; unlefs any will fay, that the Foundation is not an efTential Part of the Building, or that the B 4 End J| Of the DiJllnCiion between End can be obtained, without the neceflary Means; and therefore fuch a Chriftian Faith muft, in Order of Nature, neceflarily go be- fore a true Chriftian Life. For the Life of a Chriftian is, to live by the Faith of the Son of God, ivbo loved us, and gave himfelf for us, as the Root and Foun- dation of all other Chriftian Graces, wrought in us by the Operation of the Holy Spirit, Gal. ii. 20. And a Chriftian's Works, without Faith in Chrift, are dead, as well as his Faith without Works ; for it is by Grace that we are faved, through Faith, to wjr, in Chritt •, and that not of curfelves, it is the Gift of God, Eph. ii. 8. And there are dam- * nable Hcrefies, as well as damnable Sins, fome ~ / fa z ' ;f/ '■ even denying the Lord that bought them, 2 Pet. ii. 1. Queft. What are the peculiar Precepts and Inftitutions of Jefus Chrift ? Anf They are our worfhipping God through Jefus Chrift the Mediator, as come in the Flefh, and Faith in his Biood as fhed '■rz-77 ' ffc on tne Crofs for the Remiffion of Sins, and k&tdq i^ ' ^ ls "Water-Baptifm, and Supper of Bread /J^r- and Wine, and our obeying them that have r the Kule over us, and watch rorourb)uis. #2£T!23 Sf'fi- What * re the Chriftian frtnaples i:<.±^ysi^v- of a true Chriftian Life ? Anf They are not only the Love o(God> and Faith in him as Creator, and doing all to his Glory -, but the Love alio ofChrijl, and Faith in him as Mediator, and doing; all in his Name, or according to his Will and Ap- pointment, depending on him, both for his Afhftance to do it, and on his Media- tion for its Acceptance when done, and the Hopes and Fears of the future glorious Re^ a Moral Man and a Chriftian. « Reward?, and dreadful Punifhments, in an- other World, which he has promifed and threatened in his Gofpel. Queft. Is not a Chriftian bound to per- form all the Duties of the Law of Nature, as well as to obferve the Precepts of the Go/pel ? Anf. Yes, he is indifpenfably obliged to it : For Chrift came not to deftroy the Law of Nature, which is the Law of God, as well as his written revealed Law, and is of perpetual Obligation, as being founded in the Reafon and Nature of the Things themfelves, which it commands, or for- bids. And tho' Ohrijlianity injoins other Sorts and Kinds of Duties, than could be known from the mere Light of Nature ; yet it con- tains in it alfo, all the Duties of the Law of Nature, as an efTential Part of it, when performed in a Chriftian manner. And it fhould very much recommend the Scripture to us, That whatever wife Rules of Morality and Virtue, all the wifeft Men of all Seels and Ages, among the Heathen, with their greateft Induftry, and higheft Improvement of their Reafon, were ever able to difcover, and that were but thinly fcattered here and there, among much Trafh, fome in one Book, and fome in another} t#Z/ Va^ we may find them all now, with very little fe~2>^At+? Pains, in the Holy Scripture?. And what 6.-r4.ni- t was but obfeurely delivered by them, with v£y ,&n^ a great Mixture of Ignorance and Superfti- t^l/a^ tion, is all now more plainly and fully, - „- ^. v 7 without any fuch Mix:ure, delivered to us in the Scripture. And A/-*£y 2a^i I o Of the %)iJlin£tion between And Chrijlianity and the Scriptures re- quire of us, alfo, higher Degrees and In- fiances of all the feveral Branches of natu- ral Duties, whether with reipe£c to God, ,_ our Neighbour, or ourfelves, than what jfe^a^c were taU ght by the beft Heathen Moralifts, ty**** 1 proportionable to thofe greater Helps and ^t^&tv' Motives which they afford us, according mhhM'**' to our Saviour's Rule, Unto whomfoever much fc frc^i . is given, of him much Jloall be required, Luke xii. 48. And we turn thefe natural Duties into Chriftian Graces, when we perform them, by the Grace of God, with pure Hearts and Minds, in thefe higher Degrees and In- stances, and from Chriflian Principles and Obligations, as injoined us by the Law of /^^/^ Chrift, and in Obedience to him as our tf&kxocv^ L oro l and Lawgiver; and depend on him for their Acceptance, as our Mediator and (^ /K^XiRedeemer, whereby they will, together with ^.^^ other Chriftian Graces, intide us to the f^J^^T Reward of Chrijiians. %(j,rtr**fiZ) i Queft. What are the greater Helps, that A>^r-^*^Chriftianity and the Scriptures afford us, for the Performance of our Duty, than could be had from the mere Light of Nature ? Sp^ttcUL Jn f- The Y are . th . e Advantages of a ' {landing written Divine Revelation, con- taining a greater and clearer, and more cer- tain Difcovery of the Being, and Nature, and Will of God, and of the Happinefs of Man, and his way of attaining it, than could be had from the mere Light of Nature ; and £-Jaa;/&t,j t ' ie Advantages alio of a Chriftian Church 2z21 l/^& or Society, and of a fettled Order of * ^M^,.-^: Chriftian Paftors and Teachers, to teach *^ .-^a.' ^s out of the Scriptures; and of the re- a Moral Man and a Chriftian. 1 1 ligious Obfervation of the Christian Sab- bath, or Lord's Day, and iblemn Ciiri- ftian Aflemblies for publick divine vVor^ip, and Chriftian Inftruction ; and of enrring t^v*^.«*^ into a folemn Covenant with God, in Chrift, ^^c^-^tc at Baprilin ; and of frequent folemn con- &tAj*tsZj^. firming and renewing it, at the Lord's ^^.^<^-i_^ Supper; and of alfo the gracious Promife .w^t - -; and Affnrance given us, of the. inward i'u- the clear Difcovery alio of the Creation of -^^^w/U. the World, and the Origin of Mankind, and of the Corruption of the human Na- ture, by the Fall of our firft Parents from their primitive Innocence, through the 4r£> <^XZ Temptation of the Devil ; and of God's ~£>t^< - irreconcileable Hatred of Sin, that he would net pardon it, without fuch an Atonement < -c«*^ for it, as the Death of his own Son ; and <*-iwC of his inexpreflible Love to us, in giving ^^ t his own Son to die for us, not only to de- ^y^ ^ liver us from eternal Death and Mifery, but *7 ' •** to pnrchafe for us eternal Life and Happi- ' **v nefs, upon the gracious 1 erms or our Ke- ^^^ ^ pentance j* _ / i!4 $ x Of the Light within pentance for our pad Sins, and our fincere Obedience for the future ; for the Per- formance of which, he gracioufly promifes, and affords us the fufflcient Afliftance of his Spirit, in Concurrence with our own honeft J^/y,^ Endeavours, and our due Ufe of his ap- ^J-^r pointed Means. SECT. II. Of the Light within Every Man. Quejl. TS not Chriji the Word, the true X Light that light eth every Man that cometh into the World? And does he not therefore enlighter\e.ve-ry Man in the World, with a fpiritual Doctrine and fupernatural Light within him, that is fufflcient inwardly to teach him all the EJJentials of Chriftianicy, without the Scripture, or any outward Teaching ? John i. 9. dnf. No : This is a mere precarious Af- fertion, that would make the Scripture, and all outward Teaching, of no necejfary Ufe, nor the outward ordinary Means of enlightening us with all the EfTentials of Chriftianity ; for which there is no Colour in this, nor in any other Text of Scripture, tho* it be the very Foundation of Quakeri/m^ and their great and fundamental Error, that has led them into fo many more, by their taking their own vain Imaginations, for the teaching of a pretended fpiritual, divine, and fupernatural Light of Chrift within them ; whereas it is not faid, that Chrift the Word was the Light within every Man •, nor can it be inferred from Chrift, the Words being, the true Light, that light eth every Man that Every Man. \t that cometh into the World; that he therefore enlightens every Man in the World, with a fpiritual, divine, and fupernatural Light within him, that is fufficient inwardly to teach him all the necefiary and effential Truths of Chriftianity, without the Scrip- ture, or any outward Teaching ; which is only the Quakers fatfe Meaning put to St. John's Words. For the Queition is not, What Chrift the Word is fufficient or able, in an extraordinary way, a wiiwiiJy to do, but what in his way with Men he doth •, and the Quakers them- felves own, that the Light within, which they fay is common to all Men, Jevjs, Turks, and Heathens, as well as Chrifiians, does not teach them, nor the Quakers, the outward Knowledge of Chrift, or of his outward Manhood, and outward Birth, Life, Death, Refurrection and Afcenfion, without the Scripture or outward Teaching ; but what- ever Knowledge they, or any others, have R ^,, thereof, it is only from the Scripture, or M'orks, ?. outward Teaching out of it. 895-. And yet thefe are fuch effential Truths of Chriftianity. that the whole Chrijlian Faith and Religion, as it is diftinguifhed from Deifm and natural Religion, depends there- upon. And therefore, when Jefns asked his Difciples, Matt. xvi. 16. Whom do you fay, that I the Son of Man am ? and Simon Peter anfwered, Thou art the Chrift, the Son of the living God-, he fa id unto him, Upon this Rock I will build my Church ; that is, up- on this Faith he confeffed of J ejus, the Son of Man, bis being the Chrift, the Son of the living God; which Faith therefore of Jefus, as thus confidered, as both the Son of Man, and 14 Of the Light within and Chrift, the Son of the living God, and of his outward Manhood and Birth, Life, Death, Refurrection and Afcenfion ; is a moft cjfeuiial Part of the Christian Faith, as being die very Foundation and firft Prin- ciple thereof; which yet the Light within, that is common to all Men, as is confefled, does not enlighten any Man with, without the Scripture, or outward Teaching - , and is not therefore, a fpiritual, divine, fuper- natural Light, fufficient without the Scrip- ture or outward Teaching, to enlighten every Man in the World with all the EJfen- tlals of Chriitianity. Quejl. What is the Meaning then, of Chrift the Word being called, the true Light, that lighteth every Man that cometh Into the World, if he does not inwardly enlighten every Man in the World, with a Light within him, fuf- ficent to teach him all the necefTary and eflential Truths of Chriitianity, without the Scripture, or any outward Teaching? Anf. The true Meaning is only, That he is the true Author and Caufe of all the Light and Knowledge in Matters of Reli- gion, whether natural or fupernatural, that ever any Man in the World has had, or mall have, as he is called, the Refurre&ion and the Life, John xi. 25. as he is the Caufe 2nd Author of them : But it by no means follows from hence, that he either enlightens every Man in the World with the fame Light in Kind, or every Chriftian in the fame Manner, no more than when it is faid, The Lordgiveth Food to allFlejlo, Pfal. cxxxvi. 25. that he giveth to them all the fame Kind of Food, or feedeth them all in the fame Manner, §uejt. Every Man. ij Queft. What are the different Kinds of Light, wherewith Chrift the Word en- lightens Men? Anf. Chrift theWord, Godby whom all tjhings were made, enlightens every individual Man, whether Heathen or Chriftian, with the Light of natural Reafon ; whereby they may be able to difcover the Being of a God from his Works, and in fome meafure, to difcern be- tween moral Good and Evil, or Virtue and Vice. But Chrift, as the Word made FlejJo, the Redeemer, enlightens Chriftians, not only with the general Light of natural Reafon, but with the fpecial Light of the Go/pel, or of the peculiar Doctrines and Precepts of the Chriftian Religion, which could not be known buE by fupernatural, divine Reve- lation. And it was in this refpecl chiefly, that Chrift the Word was by the Evangelift faid to be the true Light, to wit, by way of Emi- nency, as he was the Author of this glori- ous Light : For it was as thus confidered, that John the Baptift was fent to bear Wit- nefs of him, that all Men, to wit, that heard him, (John) might believe in Chrift, not as he was the Word, or God only, or as the common Light within all Men, that all Men had from the Beginning ; but as the Word made Flejh, both God and Man with- out them, and all other Men, the great Prophet and Teacher fent from Heaven, off whom the Prophets foretold, and whom he vifibly pointed out to them, b : dding them behold hhn the Lamb of God, which taketh away i - i^y nat j ons accompanying thefe outward Meansj J" " and not without them : For Faith cometh J?y Hearing, and Hearing by the Word of God } to wit, that is outwardly read or heard : Rom. x 4 17. And tho' thefe are different ways of his enlightening Chriflians, yet they are no wife oppofite or contrary to one another '-, but as he is called the true Light, as he is the principal Caufe and Author of all true Light, fo is the Gofpel or Word outwardly read or heard, called Light -, and his Apoftles and Minifters, and true Difciples, the Light of the World, as they are fubordinate Caufes and Means under him, whereby he en- lightens us. 2 Pet. i. 19. John iii. 35. A:?s *iii. 47. Matt. v. '4. 2 Cor. iv. 4. Queft. Is not every Man that cometh into the World, every individual Man in the World? And, if Chriil is called the true . Light chiefly, as he enlightens Men with the Light of the Gofpel, does he not then en- lighters Every Mato. \f enlighten every individual Man with the Light oftheGofpel? Anf. It does not follow, that becaufe Chriji is called the true Light, chiefly as he enlightens Men with the Light of the Gofpel, as it is the mo^. glorious Light, that he there- fore enlighteneth every individual Man with this glorious Light, feeing he does hot en- lighten every individual Man with the fame Kind of Light : And he is not called the true Light only, tho' chiefly, as he enlightens Chriftians with the Light of the Go/pel; for the Evangelijl holds forth, alfo, the general Benefits that all Mankind have by him as Creator, as well as the fpecial Benefits that Chriflians have by him as Redeemer. And he may truly alfo be faid, in fome refpec~ts 4 to enlighten every individual Man with the Light of the Go/pel, as all that are fo en- lightened, are enlightened by him ; as when it is laid, The Lord raifeth up all that are / bowed down, Pfal. cxlv. 14. it is meant, that t^ur******' all that are fo raifed up, are raifed up by ^ ? - ^ ™^ him. *l JLmaJcits; ****, Quefl. Does not the Apoflle to the ColoJJians ~d<& urc c ^ 3 ' fay, That the Go/pel was preached to every Creature under Heaven *, or, as fome fay, the, theWord may be rendered,/// every Creature? Col. i. 23. And how could this be, if every R. Bar- individual Man had it nor inwardly preached clzy'sJ/* to him, by the Light within him? h l 3*- Anf. As the Phrafe, every Creature, muft be limited to reafonable Creatures, and to Men only •, fo it muft needs admit of fome further Limitation, and can no more be u^ C Man t 1 8 Of the Light p u^< &■ . for they cannot initance in one that is a Quaker i who was not made fo, by hearing them, or reading their Book:. ; and the firil of them (G. F.) had what he taught, from other former Enthuftajts ; fo that their being taught their Religion, from the Light within them, is but a vain and empty Pre- tence. But we can inftance in many that were made fuch by hearing them, and reading their Books ; and particularly in their fa- mous Apologift, Robert Barclay, who, as W. Penn tells us^ (in his Teltimony to the Memory of the faid R. B. before the Collection of his Works) ' That it was by the Example * of his honeft and worthy 1 Father, that had received the everlafting * Truth, an JhisConverfe with other Servants ' of God, that he (R. B.) came to fee and * tafle an Excellency in it, and was con- c vinced, and publickly owned the Tefti- ' mony of the true Light enlightening every ' Man. Whereby it is plain, he was not taught this from the Light within, itfelf, but from . thefe other Quakers. Queft. Was the Min ftry of Men, and outward Preaching to the Ear, with the Voice or Speech, the way whereby Men were brought to the Knowledge and Belief of the Go/pel, in the Apofiles Days ? Anf. Yes ; it was the general and ordinary Way, even in the A- ofiles Days •, for it was by their outward Preaching and Miniftry after Chrill's Afcenfion, that others at firft were ordinarih brought to the Knowledge 2nd Belief of the Gofpel •, as appears from C 1 A??s lo Of the Light within A5ls ii. 41. when by the Preaching of St: Peter, three thousand Souls gladly received his Word, and were baptized, and they continued Jledfaftly in the Apoflles Doclrine and Fellow- fhip, and in breaking of Bread, and in Prayers ; and fo we preach, and fo ye believed, faith St. Paul to the Corinthians, 1 Cor. xv. 1 r. And we do not find, that Cornelius was taught the Knowledge and Belief of the Gofpel, by the Light within him ; but that he was ordered by a Vifwn, to fend Men to ^joppa to call for Peter, who fhould tell him Words (to wit, concerning Jefus of Na- zareth) whereby he and his Houfe fhould be faved, Act. xi. 13, 14. And when Chrijl was to reveal his Mind and Will to the Churches of Afia, he did it not by the Light within them, but by an Angel to St. John, who by his Writing was to fignify it to them, Rev.'i. 1,2,5. And he dcfcribes other good Chrijlians, befides his Apofiles, to be fuch as mould believe through their Word, to wit, that was outwardly preached by them, Jo. xvii. 20. And it was foretold, how our Lord would teach his People under the Gofpel, outwardly* by his Word, and inwardly, by his Spirit concurring therewkh, If. lix. 2 1. And there- fore, the Spirit that would feparate itfelf from the outward Word, and oppofe the Spirit's inward to his outward teaching, cannot be the fame Spirit that was the Author of the written Word, or Scripture. And the Gofpel is called the Miniflration of the Spin!, as the Spirit is promifcd and joined with it, and as the outward Preaching of it, is the outward ordinary Means, where- by Every Man. 21 by the Spirit communicates ail (piritual Light and Life to us, 2 Cor. iii. 8. And if the Light within, common to all Men, were fufficient to teach them all that is ejjential to the Gofpel, or Chriftianity, without the external Word, or Scripture j how came the rich Man in Hell, who de- fired of Abraham, that Lazarus m'ght be feni from the Dead, to preach to his Brethren on Earth, to have that Anfwer given him, They have Mofes, and the Prophets ; let them hear them? Lu. xvi. 29. Wou'd it not have been a fitter Anfwer, according to the Quakers Doctrine ; they have the Light with- in them, let them hear that •, for that is fuf- ficient to teach them all that is needful for them, without any thing elfe ? And if every Man in the World has a Light within him, to teach them all th3t is needful for them, what have the Shakers to pretend to more than others? unlets they will fay, that it is they only who follow the 1 ight within, which others may fay as well as they, and which many others that widely differ from them, pretend to, as much as they : And would they not have adted more agreeably to their Principle, of the Suffi- ciency of the Light with : n every Man, if they had, with Mugglelon, laid afide all out- ward Teaching, and left every Man to fol- low the Light within him ? Qurji. What will be the Confequence of the Quaker's faying, that the Light within every Man, is fufficient to teach them all the EJJentials of Chriftianity, without the Scrip- ture, or any outward Teaching • and yet that it does not teach them any thing of Chrift's nutward Birth, and Death, and Sufferings C 3 in 2i Of the I tght within in the Flefi, and the other Hijhrical Truths, and Matters of Fad: concerning him, re- corded in the Scripture, without the Scrip- ture, and outward Teaching? Anf. The plain Confequence of this will be, that they muft make the Knowledge and Belief of thefe 'Truths^ as indeed they do, to be no necefjiry, nor ejj'ential Parts of Chriftianity.' ,What are the four Go [pels 9 but a Hiftjt'j of Matters of Fact, of what Chrift was, faid, did, and futfered ? But, according to the Qjakers Doctrine, a Man may be a Chrifiian^ without knowing any thing of this, but only the bare Principles of Morality and natural Religion : which is all that the Light within, common to all Men, can teach them. §>uejl. Do not the Qv.akcrs fay, 6 That S tho' the Light ivithin them, does noc ' teach them any thing of ChriiVs outward c Birh, and Death, and Sufferings in the 4 Flefi>, but by means of the Scripture, yet c it teaches them many other Evangelical pv88° f . * Truths, without the Scripture? _//.;/. Yes-, chey lay fo, and that is all, without having ever given us any Proof, thaf. the Light within them teaches them any ..f the 'peculiar Truths of the Gofpel, with- out the Scripture ? And we have no reafon to take their bare Word for it, and we may challenge them to inftance in any peculiar Gofpcl- Trurh, that the Light lyithui has taught them, without the Scripture ; feeing it is contrary to the Experience of all other Men, who have the L : ght within, as well as they, and to the Experience even of the be ft Qhnjlians 3 who would be as likely to attend Every Man. 23 to it, as any of them ; and therefore it may reafonably, and mull necefiarily be concluded, that their Light within them, that is common, they lay, to all Men, whatever they pretend, is nothing elie, than the Light of natural Reafon, and the Law of Nature, written in the Hearts of all Men, that teaches them nothing, but the mere Dictates of natural Religion. Queft. * Is not the Go/pel, fpeaking pro- c perly, the inward Power and Life of ' the Light within, which preacheth glad ' Tidings in the Heartsof all Men, and not ' the outward Declaration of the Gofpel, * (or of the Doctrine ofChrift in the Scrip- * ture) which is fometimes called the Go-'r.B'j^. * fpel, but only figuratively? 167,169. Anf. No ; the GofpeU fpeaking properly, is not the inward Power and Life of the Light within, which, they fay, preacheth glad Tidings in the Hearts of all Men for they own, the Light within, which, they fay, is common to all Men, teacheth them no- thing without the Scripture, of the glad Ti- dings of Salvation, through J ejus Chriji's coming in the Flejh, and Dying for our Sins ; but the Gofpel, fpeaking properly, is the glad Tidings of this Doctrine of Chrift, con- cerning Salvation through him, as he was made of the Seed of David according to the Fl'fj, and declared to be the Son of God, ac- cording to the Spirit of Hoiinefs, by the Refur- re^ion from the Dead; of which glad Tidings we have an cutvvard Declaration in the Scrip- ture?, but of which the Light within preacheth nothing in the Hearts of all Men ; for this was the Gofpel, which, St. Paul tells the Romans, he was called to be an Apcftle to C 4 preach, $4 Of the Light within preach, to wir, outwardly ; and which, he lays, is the Power of God unto Salvation to every one that believeth ; that is, a powerful and efficacious Doctrine, by the Power of the Spirit of God, accompanying it, for the Converfion and Salvation of fuch as believed it. And healfo tells the Corinthians, that the Go/pel he preached to them, was, that Chriji died for our Sins, was buried, and rofe again the third Day according to the Scriptures, i "Cor. xv. i, 2, 3. And he calls the Preaching of the Crofs, or of a crucified Saviour, the Power of God to us that are fived, 1 Cor. i. 18. For fure, that was fome outward Preaching, or Word, and not the Light within all Men, and Heathens, which ieacheth them nothing of a crucified Jefus without them. Quell. 4 Is not the Word that was ni%h to G the Romans, in their Mouth, and in their c Heart, and which the Apoftle directed < them to, the inward powerful Word, _ _ * or Gofpel, preached inwardly by the *. 170, ' Word or Light in the Hearts of all Men, S71' ' Rom. x. 8 ? Anf No: The Word that, St. Paul fays, was in the Mouth, and in the Heart of the Romans, who wereprofeffed Chriflians, could not be any inward Word or Gofpel he di- rected them to, as preached inwardly by the Word or Lie^ht in the Hearts of all Men ; for he exprefly calls it, the Word of Faith, that is, the Wcrd or Doctrine to be believed, that he and the other Apoftles preached, which taught them to confefs iqitbthe Mouth, and to believe with the Heart, &Q! God hud raijed Jefus from the Dead, which Every Man. 25 which is a Doctrine, the Quakers confefs, the Light within does not teach them, and which yet is fuch an effential Doctrine of Chriitianity, as is the great Evidence of the Truth thereof, and which makes St. Paul fay, if Qbrifi is not rifen, then is our V reaching vain, and your Faith is alfo vain* 1 Cor. xv. 14, 17. But this Word and Doctrine of Faith concerning Chrift's Refur- reflion, and the other Truths of the Chriftian Religion, being every-where fo conftantly outwardly preached to them, by the Apo- ftles, and with great Plainnefs of Speech, it was therefore nigh to them, both to their Hearing and Underftanding, to confefs it with their Mouth, and to believe it with their Heart. And the Apoftle, in the fame Chapter, tells them, that Faith cometh by hearing the Word -preached by them that were fent to them, that is, by the Apoftlcs, and other Minifters ofChrift: . of whom he fays, in the plural Number, How beautiful are the Feet of them who preach the G of pel of Peace, and bring glad Tidings of good Things ! ver. 15,17. And therefore (as one fays) the Quakers Notion of the Gofpel, " that refpects only « the Light within, or the Word God, and c not the Word L/carnate, and who, as fuch, * died for our Sins, &c. is foreign to the * holy Scriptures, and is not that very Go- * fpel that Chrift and his Apoftles preached, « but another, concerning which S. Paul ' faid, If we,- or an Angel from Heaven, 1 preach any other Gofpel unto you, &c. 1 Gal. i. 8. Which Warning, I wjfhfrom my ^^ 1 hieart, the Quakers would well confider, A . . x [ ' and take. 16 Of the Light within S^jeft. Is net that divine and evangelical 1 Principle of Light and Life, wherewith 6 Chrift hath enlightened every Man that ' cometh into the World, evidently held « forth, in that excellent Saying of the « Apoftle Paul to Titus, Ch. ii. ver. 1 1. The 1 Grace cf God, that bringeth Salvation, ' bath appeared to all Men, teaching us, ' that denying Ungodlinefs, and worldly %ufts, * we Jhould live foberly, righteoujly, and * godlily in this frefeni World ? Which c teftifieth, that it is no natural Prin- * ciple or Light, but that it brings Sal- 4 vation, and that it hath appeared, not R,WsAp. i toa f eWj out unto all Men, and teacheth £ \ lo> < the whole Duty of Man.' Anf. That the Grace of God, here men- tioned, is not, as the Quakers would have it, the Light within every Man, is plain from the immediately following Words, that it teacheth us, not only our Duty to God, but our Duty to our Saviour Chrift, to lock, for his glorious Appearing, to wit, at the Day of Judgment, and to believe, that he gave himfelf to the Death for us, to redeem us from all Iniquity, both from the Guilt and Punifliment, and from the Filth and Pollu- tion of it; whereas it is owned, the Light within all Men teacheth them nor all this, and lb teacheth them not the whole Duty of Man. But the Grace of God, here mentioned, \ch bringeth Salvation, is the Qofpel of Chrift; which is an eminent Effect of God's free Grace, that hath appeared to all Men, or many cf all Sorts, and Nations, Jewj, or Gentiles ; for it cannot be meant of the Ap- pearing of the Light within, to all individual Men, Every Man. 1/ Men, becaufe, as isconfeiTed, it does not teach them all th ; s, that the Grace of God, or the Go/pel, is laid here to teach, which is indeed the whole Duty of Man. $UeJk Does not the Apojile fay, of the Light within, Ro?n.\, 19. ' Thatitmani- 4 lefts God to all, both Jews and Gentiles, * becaufe that which may be known of God, ' is manifeft in Men, for God hath mewed ' it unto them? an univerfal Propofition — - 1 Well then may they (the Quakers) call 4 this Light within, a Manifeftation, or^: Penni 4 Appearance of God, that fheweth \nchrifliard- 4 and to Man, all that may be known ty, />. 31, 4 of God i for it en lightens all that come 3*> 7 l - 4 into the World — -And whatfoever raayw. PennV 4 be known of God, his Mind and Will, is/""'/- *oR. 4 manifeft in them ; for God, by the Re-^j^ 4 velation of this Light, hath fhewed it to* IU ' 4 them, fays the Apojile to the Romans? Anf. The Apoflle does not fay, that all that may be known of God, was manifeft in all, both Jews, and Gentiles •, but in the very Words immediately following, he tells us what it was may be known of God by Jews and Gentiles ', to wit, his eternal Power and Godhead, from the Creation of the IVorld, by the Things which are made. But this is not ail that may be known of God, his Mind and Will, and of his Good- nefs and hove to us, in giving his only be- gotten Son, to die for us, that whofoever be- lieves in him, as he thus died for us, JIjguLI not -perijlo, but have everlafling Life ; which by the Gofpel outwardly preached is ma- nifeft to us, but which neither his W T ork c , or the Things which he has made, nor die Light within, common to all Men, fhewetH us a 8 Of the Light within us any thing of, Jo. iii. 16. i Jo. iv. 9, 10. Nor does it give us any undoubted Affu- rance of the Forgivenefs of our Sins upon our Repentance, and of a future immortal happy Life, and of the certain Way of at- taining it, through the Sanclif cation cf the Spirit, and the Obedience of Faith in Chrifi, who dud for our Sins, and roje again for our J ufii fixation. Queft. Is it not enough, 'that the Quakers ' believe all thofe things to have been * certainly tranlacted, which are recorded * in the Holy Scripture, concerning the ' Birth, Life, Miracles, Sufferings, Re- ' furreclion, and Afcenfion of Chrift, and 4 that it is the Duty of every one to be- ll. Barclays* lieve it, to whotn it pleafes God to re- A tP-P- « veal the fame, and to bring them to the *4 1 > 2 :y- i Knowledge of it ? Anf. No, it is not enough •, but they muft own them, as ejfcntial Truths of Chriftia- nity, tho' they are not made known to them by the Light "within, but by the Scripture ; and if fo, then the Light within cannot be fuflicient of icielf to teach them all the EJfen- tials of Chriftianity, nor that upon which all Certainty of Faith, as they fay, depends ; feeing the Scripture, and not the Light within, muft be the fole Ground of their Faith, at ,'eaft, as to thsfe Truths. And how comes the Light within to be able to teach them the greater Truth?, and not to be able to teach them thefe leffer Truths, as they molt unchriftianly reckon them, but only becaufe what they account the greater Truths, is no more than what the common Light of natural Reafon in every Man may teach them ; but what they hvery Man. ip they reckon the leffer Truths, is only to be known, by the Revelation made to us thereof in the Holy Scriptures? And is ic not very ftrange, if the Light within be, as they fay, Chrijl himfelf, or a fupernatural faving Light from Chrijl, it mould teach them nothing of his outward Coming, and Death, and Sufferings in the Flefh ; for their Salvation ? And i: is not enough to believe them, when they are made known to them by the Scripture, with a bare Hijlorical Faith of them, but with a faying Chriftian Faith of them, as neceffary to their Salvation \ which they cannot do, according to their two great fundamental Principles ; one, of the Light within every Man being the pri- mary and full Rule of all that is neceffary to their Salvation; and the other, of there being no faving Faith, but what is wrought: in them, by the inward immediate Revela- tion of the Spirit. Quefl. Will you think it of tnojl danger- ous Confequence, as is pretended, for the Quakers « to call it an undervaluing of the G. White * L ; ght within, to fay, it is not fufficient h " dv An ' ' to Salvation, or not fufficient without " 8 we ' ? " 4 fomething elfe ? Anf. Yes, fure ; for feeing the fomething elfe, without which, it is faid, the Light. within is not fufficient to Salvation, is declared to be the Manhood of Chrift, and his outward Death and Sufferings in the Flefh, which is God's appointed Means for the Salvation of Men •, to call thi- an undervaluing of the Light within, is not only to make the Knowledge and Faith of thefe Truths, no neceffary r.or ef fential 3 6 Of the Light within fentialF&rt of Chriftianity, but (as, by good Confequence, may be inferred, whether they mean it lb or no) to make them even no neceffary concurring Caufes of our Salva- tion ; and fo to m.ike Chriji Our Saviour, not as the Word made FlefJj, and as he fnf- fered and di fid for us, but as the Word, or God only ; which is a direct fetting up of Deifm, and overthrowing ofChriJlianily. Quejl. May it not be truly faid, * That e the Light within is nether natural Con- W Venn's 6 ^ c ^ ence » nor tne Law of God in the Defence of * Heart of Man, nor Confcience illumi- Gofpel * nated by the Preaching of the Gofpel Truths^ c an j t h e Operation of the Holy Ghoft Primitive * tnereon J but differs therefrom, as the ckriflia- ' Workman from the Work, and indeed is my, j>. i4.' Chrift the eternal Word ? for the Scrip- 36— Key, c ture f a y S ^ fa tfog W or( l was Life, and the ColLa.vA? Li fe °f the ^ or ^ was f $ e Light of Men, f.f2z. ' ' Jo. i. 4-' Anf No: This cannot be truly faid ; for the Meaning of that Scripture, That in the Word was Life, is, That in and through Chriji the Word, ( not as the Word only, but as he is there afterward defcribed, the Word made Flejh, vef. 14.) was Life; as when 'tis faid, neither is there Salvation in, that is, through, any other, AB. iv. 12. And by Life there, is meant eternal Life, as ap- pears by what the fame Evangelijl fays elfewhere, that this is the Record, that Gcd' hath given us eternal Life, and that this Life is in or through his Son, 1 Joh. v. 11. And when he fays, the Life was the Light of Men, he does not fay, it was the Light in them ; but his Meaning is, that the Know- ledge of that eternal Life, that is in or through Every Man. 3 1 through Chrift, the Word made Fleflj, who is the Author and Giver of it, and who has brought it to Light to us through the Go/pel, and the Way of attaining it through him, was incomparably the bed Knowledge and Light of Men, wherewith they could be enlightened, as fhewing them where their true Happinefs is, and how to direct all their Actions and Defigns to the attaining : it. Or fuppofe we were to underftand the Words in the Quakers Senie, of the Word, or the divine Life of the Word, as the Word only, being the Light of Men, it could not be meant of the Word, or ihe Life of the Word, being itfelf the formal Light of Men, but only of its being the efficient Caufe thereof; as Chrift is our Peace, or the Author and Procurer of it, Epb. ii. 14. And therefore the Light within is not Chrift the eternal Word, or the Workman himfelf, but only his Work; as the Light in a Room is not the Sun itfelf, but an Effect of it only. Queft. ' What do you think then of them, c who even worfhip and adore the Light 4 within one another, as Chrift and God * ? Anf. I think, they are plainly guilty of Idolatry, in worfhipping and adoring that as God, which is not God; for no Light within Men can be God himfelf, but only, at moft, a gracious Gift of God, and Com- * G. Whitehead, in his Innocency agalnji Envy p. 18. ' fays, As to his Charge of Idolatries, it" -.ot blafpheroous ' Names and Titles given to G. Fox-, how proves he, « they gave and intended thefe Nanus and Titles to ' the Perfon of George Fox, and not to the Life of c Chrift in him, whereof he was a Partaker ?' municatfon 3 * UJ we JUtgbt wtthin munication of Light from him ; and to worihip that Light as God, is to worfhip the Gift inftead of the Giver. And if that which they take to be the Light in them, be no true Light, but really Darknefs, that leads them to grofs Errors, conrrary to the Scriptures, and the effential Principles of the Chriftian Religion, it can never come from God, or Chrift, or the Spirit of Truth, but from the Father of Lyes, and a Spirit of Error ; and therefore, to worfhip that lying Spirit as God, is really the fame grofs Idolatry with that of the Heathens Worfhipping of Demons or Devils as the true God, when they gave forth their lying Refponfes and Oracles amongft them, in their Temples. Queft. « What is your Opinion of their * Notion of the Light within, who do not * allow it to be Chrift or God himfelf, * precifely taken, or the proper Eflence or * Nature of God, nor any Part of Man's ' Nature, nor an Accident ; but a heavenly ' Principle, and real fpiritual Subftance* ' diftincl from Man's Soul, and its Facul- * ties, and which by the Soul may be felt, * in which God, as Father, Son and Spirit, ' dwells; a Meafure of which, they fay, is ' in all Men -as a Seed, which they call the ' Vehicle of God, or the fpiritual Body of * Chrift, in which he is, and from which R.Bs />• c j lc j s never feparated, and by which he 158, 1*39, ' enlightens every Man that cometh into i^o' 161'. ' the "World?' Anf. * It is but a mere groundlefs and ' imaginary Notion, which was contrived ' by one 'of them, who firft ufed it, and ' who borrowed it, as he tells us, from the ' Jewifh Emery Man. i j 6 Jewifb Cabbalijls (or myftical Traditionary * Writers) only, to render (if poffible) * the Quakers Notions about the Principle ' of God's Grace in Men, intelligible, and c to guard againft the mod abfurd and 4 nonfenfical Notion (as he fays) of fome c of the Quakers, who iunorantly fancy ' God, or Chrift himfelf, to be the Light F within them, or any other Men, as the 1 immediate Object of their Knowledge, F Thought, and fpiritual Perceptions, with- « out any intermediate IlLmination, divine c Ray, Beam, or Influence and Operation ' of God, upon their Minds, or without F any Medium or Means, by which he in-G. Keith's c wardlv enlightens them, as the Sun does An[ to w. 1 outwardly enlighten us bv his Rays ox' 6s App ~ ' Beams.' ' ?' 1,u But if this pretended heavenly Prnciple, or Vehicle of God, by which, the Quakers fay, he enlighteneth every Man that comsth into the World, tho' they call it, a real fpi- ritual Subjlance, be really a material Sub- fiance, as it muft needs be, if ir. be a real Subjlance, capable of being divided into Parts and Meafures, a Meafure cf which 9 they fay, is in all Men as a Seed, it cannot but be a very irrational Notion, to make it a Principle of any fpiritual Illumination to the Soul of Man, it being; abfurd enough, to make Matter capable of Thinking itfelf, but much more fo, to make it a principle of Thinking, and of illuminating a Spirit, fuch as the Soul of Man is, with fpiritual Truths. fgueft. What is your Opinion of thofe who fay, that every particular Man has a fufficient and infallible Light within him, D to 34 Of the Light within to teach him all that is * NeceiTary for him to 1 know? and that in the Beginning, Friends * were mrn'd to the Ligjht of their own ' Confciences, as their proper Guide in all ' Things belonging to Religion \ but when « it plealed the Lord, to gather fo great a ' Number into the Knowledge and Belief ' of the Truth, That now the Light in c particular Men is to be tried and judged ' by the Light of the Body, to wit, of ' ancient Friends in their AlTemblies and ' Meetings, which is the Church •, and that « it is abominable Pride which goeth be- ' fore Deftruction, that fo puffs up the Mind '* of any Particular, that he will not admit ' any Judgment to take place againft him ; ' andthat the Counfel, advice and Judgment ' of the Church is to be fubmitted unto by * every one that profefieth himfelf to be a * Member of the Church ; and that they ' are to believe as the true Church be- * lieves.'* Anf. I think, this is plainly to introduce a blind Obedience to the Church, (by which to be fure they mean their own Church) and an implicit Faith in whatever their Church determines, which is the very EJfence of Po- pery. And in this the Quakers are no way con- fident with themfeWes, but deftroy their main Principle upon which they firft fet up, and feparated themfelves from all other Churches •, which was the Sufficiency and Infallibility of the Light within every Man * Some of the Quakers Principles, * T4., 1 ,-. — A Teftimony rrom the Brethren who were met together a- London, in the 3d Month, 1 666. G. Whitehead's ChruLiitLi Quak.tr, Part I. p. 9. to Every Man, 3 5 £0 guide him into all Truth in matters of Religion •, and therefore they cried down all Church Authority over the Judgment of others, as carnal and antichriftian ; whereas now their Aflemblics and Meet- ings for Worfnip and Difcipline, which they call the Churchy do aifume an Authority over the L : ght within particular Perfons. But if the Light within particular Perfons be infallible, what can the Light of the Body be more than infallible, there being no Degrees in Infillibi i'y ? And what does the Sufficiency of the Light within every Man fignify, if it is not to be followed, but mult fubmit to the Light of the Body ? And how can he that believes his own Light, fubmit it to another? And was it not the Sin, for which the Prophet that went to Bethel died, that he acfted contrary to a Revelation made to himfelf, in Compliance • with a pretended Revelation made to another, i Kings i. 3 ? And is not every Man as certain of his own Light within him, as they are of theirs? and is he not more certain of his own than he can be of theirs ? and what Authority • have they of judging of his Light within him, more than he has of judging of their Light within them? And who are the Body, or of what Per- fons muft it confift? Muft it be made up of Men only, and thofe of the Minijlry only ? or of Men or Women, whether of the Miniftry or not of the Minifiry, in- differently ? And is it every Perfon in fuch an Aifembly, or only the Majority of them, or of the principal leading Men in if, that is infallible ? Or is it their uni- D 2 vcrfal -2 6 Of the Light within verfal Agreement together, that makes them fo? And when feveral of thefe Affemblies and Meetings, which they call the Church, have different and contrary Lights, which has often happened ; as about putting off the Hat in Prayer, and a Jlated Miniftry, and IVomens Preaching, and their Meetings for Difcipline diftinct from Mens ; and the preaching Chrifl without them, as well as by his Spirit within them \ and the leaving Friends at Liberty to pay Tytbes, if their Light fo directed ; and divers other Things, about which they have differed among themfelves, and for which they have cen- fured or excommunicated one another; which of them muft be then owned as in- fallible, when they are all alike pofitive in afferting their Light, and their Infallibility ? Oi is it only their general yearly Affembly that is infallible, and that is by all of them to be fubmitted to ? And which then are the right Quakers, whether thofe of their Church Affemblies, whether general or particular, who have cenfured others, for not fubmitting to their Judgment ? Or they who follow their own Light in not fubmitting thereto ? And when the Queftion is, which of them follows or ffrays from the Light of Chrift within, which, they fay, is one in all of them, how is this to be judged, but by the Scripture 9 and not by that which they call the Witnefs of God in ancient Friends, without men- tioning the Scripture, and which appears in fo many Inftances, to be contrary to the Scriptures ? Every Man. 37 Queft. Do noc they fay, ' Their Church * Afiemblies do noc give Judgment of ' particular Perfons, becaute the Light * of (Thrift is not contrary to itfelfv but c againft thofe who profeffed the fame Swffch, 1 Doctrine and Difcipline with them, and/>. 135-, ' have innovated therein?' *l 6 ' Anf. It is their Church Affembl'ies that have Innovated therein, in allowing a Jlaied Miniftry, and Womens Preachings, and Meetings for Difcipline, diftinct from Mens, and in not fuffenng particular Perfons, to act in the matter of the Hat in Prayer, and in paying Tythes as given to Minifters by the Legiflature, as their Light directed them ; which the Light in particular Perfons teft'i- fied againft, as Impofitions and Innova- tions. Quefl. Do they not alfo fay, ' That when * they were for leaving every Man to the 1 Light of Chrift in the Confcience, as to ' Matters of Religion, they meant it only 1 of Things that concern'd Faith and Worfhip; ' but as to what related merely to the Order ' and Decency of Society, the Concurrence 1 of the Generality mould fufHce, againft ( which Confcience can never be warrant- ' ably pleaded >' And do they not ftill leave \v. Vs r > every Man to the Guidance of the Light bm. within, in Matters of Faith and Worjhip? ri:u ' Anf No, they do not j for the Preaching of Chrift without them, in the fame Body- he had here on Earth, now glorified in Heaven without them, and in which he appears in the Prefence of God for them, ana ever liveth to make Inter ceffion for them, be- fides his fpiritual Prefence by his Light and Life in all his Children, is a Matter of D 3 Fait 3 8 Of the Light within Faith, and a very fundamental one. And they have called it, £ A bringing in a new 4 way of Preaching Chrift among Friends, 4 to preach of his outward Appearance 4 without them, (to wit, when he was upon * Earth) before they preach of his inward ' fpiritual Appearance within them ; and Herefo ' have charged it as Herefy, to fay, the Light and Ha- « within was not fufficicnt to Salvation tred, p. i. < without fomething elfe, to wit, the Man 6 JefusChrift as without us.' Andtheputting ofr the Hat in publick Prayer, is a Matter relating to IVorfoip, which they impofe on all as neceffary, tho' thought indifferent, or even unlawful and forbidden, by the private Light offome of them. And tho' they act agreeably to Scripture in putting it off, i Cor. xi. 4. yet in impofing*on all, they innovate, and act not agreeably to their former Principle and Practice, which was to act therein as they were moved by the Light within. , And tho' they have faid formerly, 4 that jijjrefs to i tnat Text Tell it to the Church, Mat. xviii. Troteftants, 6 16. related only to private Injuries be- ad Euir. < tween Man and Man, and not at all to t- i) 1 - < Matters of Faith and "Worftiip % yet at W.Penn'* c another Time, they fay, If in Cafes of Judas and<. private Offences between Brethren, the the Je-ws, c ^urch i s mac j e abfolute Judge, from « whom there is no Appeal in the World, * how much more in any the lead Cafe, 4 that concerns the Nature, Being, Faith, 4 and Worfhipof the Church herfelf?' Queft. Does not the Scripture fay, The Spirit i cf the Prophets are fubjeii to the Pro-* jhctSy 1 Cor. xiv. 32 ? 4*£ Every Man. 3 9 Anf. It is not faid, The Spirits of the Pro- phets are to be fubfeSt to the Prophets, as if ic concerned the Tryal of the Spirits of the Prophets by other Prophets •, but that the Spirits of the Prophets are fubjetl to the Pro- phet '.f, that is, to the Prophets themfelves, as to the Time of their Speaking ; chat the Impulie was not fo violent on them, but thac it might be reftrained by them, till others had done Speaking, and fo all might prophefy one after another •, as ap- pears from the Context, and the whole Scope of the Place. Queft. Will they not allow, that their Light within them fhould be tried by the Scripture, as a more certain and noble Rule ? Anf. No, by no means ; but they will have their Light withm, to be the Judge of the Scripture, and of its Interpretation and Meaning} and 'that the Scriptures ' are fo far from being the great Rule of ' Faith and Practice, that the L : ghc of^^ enn '' c Chrift within them, is both their Wirrant^J,^ ' and Rule for Faiih in, and Obedience RaiVng, />. ■ to them/ 4 s - So that there is no way left of convincing fuch Men of the grofTeit Errors contrary to the Scriptures, if their pretended parti- cular Light within them, or the Light of the Body of ancient Friends in their Affem- blies and Meetings, which they call the Church, teach them they are Truths. D 4 SECT. 40 SECT. HI. Of the Holy Scriptures, the Rule of Faith. $$efi. TVT HAT is then the Rule and *Y Standard of a Chriftian's Faiih and Practice in Religion, if it is not the Light within him, or the Light of the Body of ancient Friends in their AfTemblies and Meetings ? Anf. It is the Revelation that God has made of his Mind and Will to us, in the Holy Scriptures ; wherein we have all that is necefTary for us to believe and do, in order to our Salvation. For fo St. Paul fays, That the Scriptures, that Timothy had learned from a Child, (which might be only the Scriptures of the Old Te (lament) were able to make him wife to Salvation, through Faith which is in Chrifi Jefi/s, or through Faith in him as the Chrifi, the true MefTiah and Saviour of the World, that was foretold under the Old Teflament, and the embracing his Gofpel : And there- fore he adds, that all (or the whole) Scrip* lure (which muft take in the Books of the New Teftament, moft of which were then written, this being reckoned the laft of St. Paul's Epiflles) is given by Infpiration of God, and is profitable for JDotlrine, for Re- proof for Correction, for Inflruclion in Righte- cufnefs; and fo profitable to this End, that the Man of God, or Teacher of others, fuch as timothy was, may be thereby perfeel or complete, and fully inftrucled, both as to his own Faith and Practice, and his Teaching others, throughly furnijhed unto all good } Works 9 be„ Of the Holy Scriptures, &c. 41 belonging either to his Office as a Minifler 9 or his Converiation as a Chrijlian; 2 Tim. ill- i5» l6 > l 7- And as wbatfocver Things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scrip- tares might have Hope, Rom. xv. 4. fo St. Luke tells us, he wrote his Gofpel, that we might have a perfect Declaration, and know the Certainty of thofe Things which were moji furely believed among them ; and all that Jefus began both to do and teach, until the Day in which he was taken up, Luc. i. 1, 4. Acts i. j, 2. And St. John wrote his Gofpel, that we might believe that Jefus is the Chrifl, the Son of Gcd, and that believing, we fnight have Life through his Name, Joh. xx. 3 I . And as the Jews were faid to have Mofes and the Prophets^ and to hear and believe them, by hearing and believing their Doc- trine in the Scriptures of the Old Tefta- ment ; fo we may be faid now to have Chrifl and his Apoflles, and to hear and be- lieve them, by hearing and believing their Doctrine, in the Scriptures of the New Teftn- ment ; which Scriptures therefore of the Old and New Teftament both together muft be the entire Rule and Standard of a Chriftian's Faith and Practice in Religion, and not the Light within common to all Men ; the af- ferting the Sufficiency of which, as the Rule and Standard in Matters of Religion, is the very Foundation of Deifm ; and makes all external Revelation unneceflary, as the Quakers do, who profefs, they fo know all Things of their Religion that God has taught them, by hearing the Voice of God in them Confaences, that they could not doubt concerning tbem 9 41 Of the Holy Scriptures, H'aac Ven-them, tho' there had never been Word or nmgron'i Letter written of them. But what can they 'wwtiiinf know without the Scripture, befides the Religion, general Principles of Morality, and natural t- 7- Religion, at belt, who own they have not the Knowledge of ChrilVs outward Coming, and Life, and Death, and. Sufferings in the Flefh, but by the Scriptures ? Queft. c Is not the Law in this diftin- * guiihed from the Go/pel, that the Law c before, was outward, written on Tables ' of Stone ; but now is inward, written in c the Heart, according to the Nature of e the new Covenant, expreffed Jer. xxxi. ' 33. which is again repeated and reaflerted R.B»* « by the Apoftle, Heb.vm, 10, 11. That ■Jl>P-P-f°>i he would put his Laws in their inward *'' « Parts, and write them in their Hearts . ? ' Anf. The Meaning of that Promife of a new Covenant that God would make with his People, That he would put his Laws in their inward Parts, and write them in their Hearts, could not be, that he would do it, in an inward immediate way, without any ex- ternal Revelation, or Need of any Instruction from his outward written Laws, or any outward teaching •, For it was by our Sa- viour's, and his Apoftles outward teaching, and the committing their Doctrine to Wri- ting, that the Gofpel was propagated thro' the World, and is now conveyed down to us : And the inward immediate Teaching of the Spirit was not, as they fay, always to R^B's Ap. g fcfore the teaching of the Scripture, and out- *' 8+ ' ward Teachers ; For the Apoftles were ouU wardly taught by our Saviour, before they were inwardly immediately taught by the Holy Ghoft. And the Rule of Faith. 43 And we do not find in the New Tefta- ment, that any were lb inwardly immediately taught, befides the Apoftles and Prophets, and fome others that were extraordinarily infpired, for the Teaching of others ; but that their Faith came by hearing the Word or Doctrine outwardly taught them, as the outward ordinary Means thereof. But it muft be meant on'y, of his giving them, under the New Covenant, a more full and dear Revelation of his Will, and fuch Laws as mould have an innate Good- nefs in them, or a natural Aptitude to pro- mote it, and might therefore commend them to their Choice and Practice ; and of h ; s giving alfo a greater Meafure of Grace to enable them to give an inward hearty Obe- dience to them ', or of doing what was re- quifite on his Part, to make them have a lively Impreffion upon their Hearts, upon their Reading and Hearing them, and Meditating upon them. For a Covenant muft imply Conditions to be performed on our Parr, as well as Blef- fings promifed on God's Part : And there- fore, as God promifes to write his Laws in our Hearts, \'o we are required to write them ourfelves on the 'Table of cur Hearts, that is, by Hearing, arvd Reading them, and Meditating upon them, and Praying for God's Blefling upon our honeft fincere Endeavours, Prov. iii. 3. And we are told, that they abide in Chrift, who have his Words abiding in them, Joh. xv. 7. And St. Paul requires us to let the Word of Chrift, to wit, the external Word, or D'dtrine of the Gofpel of our Saviour, (the fame that is delivered to ir, in the Scrip- Of the Holy Scriptures, Scriptures) dwell in us richly in all Wifdom % implying, that if it dwell in us richly, and has the fovereign Rule and PolTelTion of our Hearts, it is able to give us all fpiritual and divine Wifdom, by the Spirit that delated it, accompanying it, Col. iii. 16. Queft. Are we to have the fame Regard now, for what we are taught from the dead Letter of the Apoftles and Evangelifls Writings, as they who heard them preach, had for their immediate infpired Preaching ? Anf. Yes : For their Doctrine is the fame when written, as when preached ; and its being written doth not alter the Nature of it; for as they taught, fo alfo they wrote, as they were moved by the Holy Gbojl, i Pet. i. 21. And all Scripture is given by Infjpiration, i Tim. iii. 16. Therefore, Brethren, fays St. Paul, ft and fafi and hold the 'Traditions, or Dofrrine, which ye have been taught, whether by Word, or our Epiftle, 2 ThelT. ii. 15. And the Things that I write unto you, are the Commandments of the Lord, 1 Cor. xiv. 37. And they are no more a dead Letter, when written, than when fpoke, but full of Life and Power, by the Operation of the Spirit accompanying them : For they are pro- nounced b'.efTed, that read the written Word, and keep it, as well as they that hear and keep it ; Bleffed is he that readeth, and they that hear the Words of this Prophecy, and keep thofe Things that are written therein, Rev. i. 3. Queft. Are we to look on the Epiftles than were written by the Apoftles, upon parti- cular Occafions, and to particular Churches and Perfons, to concern us as much, as they the Rule of Faith. ** they did them to whom they were par- ticularly directed ? Anf However they might more concern them, to whom they were particularly di- rected, in fbme Things that were proper to them ; yet they concern us as much as they did them, in all fuch Things as are in their Nature of common Concern to all} and in all fuch Things they were defigned for the common Benefit of all. And therefore the Apofile to the Hebrews would have all faithful Chriftians rely on what the Scripture tells us God faid to Jofhua, I will never leave thee y nor forfake thee, as if lpoken in particular to them- felves, Heb.-x'm. 5, And of the Efijtles fent to the feven Churches of Afia, it is often repeated, He that hath an Ear to hear, let him hear what the Spirit faith to the Churches ; which therefore concerns every Man, that hath an Ear, to hear, Rev. i. 4. — ii. 17, 29. Queft. ' Has God committed his Will nowR-B'iCodL c wholly to Writing, fo that former Ways^ 14+ * * of God's revealing his Will, as by imme- ..Quakex- * diate Revelation, are now ceafed, andtheifmno * Scripture is a fettled Canon or Rule }* Poper7, Anf. Yes; God has committed his Will now h K \~f wholly to Writing, as to all Things necef- fary to our Salvation ; fo that we have no ground to expect now the former Ways of God's revealing his Will to us by immediate Revelation. For God, who at fun dry Times, and in divers Manners, fpake in Time pajt unto the Fathers by the Prophets, hath m thefe iajl Bays (to wit, of the Jewilh State, when the Meffia'h himlelf did appear, called the Fulnefs of Tim:, Gal, iv. 4 .) ffoken unto us by bis Son ; which , 46 Of the Holy Scriptures, which implies the Clofe and Conchifion of all, Heb. i. i, 2. For it was la ft of all he fent his Sen, our great Prophet and Teacher, Mat. xxi. 3J. And the Revelation therefore we have received by him, by his out-ward perfonal Teaching, when he was upon Earth, and b) the Preaching of his Apoftleszfrer i. is Af- cenfion, when the Holy Ghcft, that was pro- miied to lead them into all Truths was fal- len upon them, muft be the laft, and, like himfeJf, perfect and complete, and no other new Revelation to be expected by us to the End of the World, no more than another Mejjiak, nor another Gofpel : And the Scripture therefore of the New Ifeftament, which is a Record thereof, or of io much of ail the principal Things as was needful for us to know, a fettled Canon or Rule, and, together with the Scriptures of the Old Teft anient, our fole and entire Rule of Faith and Manners, in all that is neceffary to our Salvation. ^ueft. ' Muft not that which is given to ' Christians to be a Rule and Guide, be " fo full, as it may clearly and diitinclly c guide and order them in all Things and c Occurrences that may fall out ? But there ' are many Hundreds of Things, with # re- ' gard to their Circumftances, that parti- * cular Chriftians may be concerned in, for ' which there can be no particular Rule * had in the Scriptures ; and therefore the R.Bj^/>. i Scriptures cannot be a Rule to them.* '' 7+ ' Anf. This Argument will overthrow the Afilrtion of the Light within being the Rule of Faith and Praclice to us Chriftians ; becaufe it cannot guide us in all Things, efpeci- the Rule of Faith. 47 efpecially in che Hiftorical Faith and Know- ledge of'Jefus of Nazareth's outward coming, and his Actions and Sufferings in the Flefh without us •, which they own, the Light within does not teach any •, nor Them, without the Scripture. And tho' they will not allow thefe to be cffential Parts of Chri- stianity, yet they grant them to be integral Parts thereof, as they are pleafed to call them ; fuch as a Alan's Feet and Hands are to the Entirenefs and Completenefs of the Body ; and when they are declared to them by the Scripture, neceffary to be believed by them. And therefore the Scripture, that teacheth both the Effentials, and the Integrals of Chri- stianity, as they call them, is the only Com- ■plete entire Rule of a Chriftian's Faith and Practice in Religion. And there is no Neceflity, in order to the Scripture being the Rule of our Faith and Practice in Religion, that it mould be fo full a Rule as to give us particular Di- rections in all Things and Occurrences, with refpect to our Duty in particular and Angu- lar Cafes, wherein we, as particular Chri- stians, may be concerned ; but it is Suffi- cient, that it is fo full a Rule and Guide, as to all general moral good Actions, and neceSIary Christian Duties, as to give us particular Directions in molt Cafes, and fuch general Rules (in which Particulars are included) as may be applied to all parti- cular Cafes which may happen. And for Actions of an indifferent Nature, it is enough that we ufe our belt Reafon, and Christian Prudence, to conduct ns therein, and have in them all, as our chief End, the Glory of God before us. guefi. 48 Of the Holy Scriptures, Queft. * Is it not of all Things the moft ' needful for a Man to know, whether he c really be in the Faith, and an Heir of ' Salvation, or no ? And yet the Scripture c itfelf, wherein we are fo earneftly prefied * to feek after this A flu ranee, and to examine * ourfelves whether we be in the Faith, doth ' not at all affirm itfelf a Rule fufficient to * give it, but wholly afcribeth it to the ' Spirit, as Rom. viii. 16. The Spirit itfelf * beareth IVitnef zvitb cur Spirit, that we are f the Children of God: And 1 John, iv. 13. c Hereby know we, that we dwell in him, 6 and he in us, becaitfe he hath given us of his R.B'sAp. l Spirit: And, Ch. v. 6. It is the Spirit that p- 77> 7 s - ' beareth Witnefs, becaufe the Spirit is Truth ? Anf Yes: It is of all Things the mod needful for a Man to know, whether he really be in the Faith, and an Heir of Salvation : And the Scripture is a fufficient Rule, whereby we may know this, by its giving us the certain Marks and Characters thereof; which when we find in ourfelves, we may take Comfort therein. For the Scripture does not wholly afcribe this AfTurance to the Witnefs of the Spirit itfelf alone ; and it is not faid, the Spirit it- felf beareth Witnefs without, but with our Spirit, that we are the Children of God : And therefore the Spirit itfelf doth not i?n- mediately tell us this, by an inward imme- diate Teftimony within us, but by working thofe gracious Fruits and Effects in us, which are the certain Marks and Characters thereof, and by affifting our own Spirit to per- ceive and difcern them in ourfelves : And fo our own Spirit is not wholly unaclive, but muft bear a Part in this Witnefs, in and with the Spirit of God. And the Rule of Faith. 49 And thus St. Jehu's Words explain St. Paul's, by faying, Hereby we know that we dwell in God, and he in us, becaufe he has given us cf his Spirit, that is, by the Fruit thereof, which he has given us, in loving one another ; as is plain from the preceding Words, If we love one another, God dwelleih in us. And when he faith, The Spirit beareth JVitnefs, becaufe the Spirit is Truth, he is there fpeaking of the Spirit bearing Witnefs to Chrift on Earth, by the mighty Works he enabjed him to work, forth£ Confirmation of his being the Son of God. So that there is nothing in thefe Scriptures, for the imme- diate Witnefs of the Spiric alone, to our being really in the Faith, and Heirs of Sal- vation ; as if our own Spirits were wholly pafjive in the Work of our Regeneration, and in our difcemyig when it is wrought in us; the latter of which is contrary to what they fay elfewhere, c That tho' a Man, in the ' flrft Step of Regeneration, is only pafllve, ' and the Work is done if he does not re- 4 fill; yet afterwards, as a Man is wrought n U' ' upon, there is a Vvillraifed in him, by ' < *r'* * which he comes to be a Co-worker with/'- t *°' « the Spirit of God.' H9 ' And therefore the Spirit of a regenerate Man may cooperate with the Spirit of God, in teftifying to the Work of Regeneration being wrought in him. Ojutft. ' If I judge of my own fpiritual 1 Condition, by comparing the Scripture 1 Marks of true Faith with mine, what fhall * afcertain me that I am not miftaken ? * Doth not the Scripture fay, The Heart is 1 deceitful above all Things ? And is not the ' Application of thefe Marks to myfelf, a E « Con- I cO Of the Ha/y Scriptures, e Concluhon only of my own making, not ' expreiTed in Scripture ? So that my Faith e and AlTurance is built upon a human * Principle, which unlefs I be fure of elfe- RWsAp c wnere > tne Scripture gives me no- Ger- *>. 77, 78. ' tainty in the Matter.' Anf The Scripture affords us Certainty enough in the Matter, by giving us the certain Marks of rtre true Faith, which we may compare with our own, whereby we may have an undoubted Aflurance of the Truth thereof: For St. James tells u y we may know our Faith by our Works, Jam. ii. 18. And St. John fays, We do know him, if we keep his Commandment!, 1 John ii. 3. And this was the Foundation on which St. Paul built his Rejoicing, the TeJli?nony of his Con- fcience, that in Simplicity and godly Sincerity, not with flefhly Wifdom, but by the Grace of God, he had his Convcrfation in the World, 2 Cor. i. 12. And he prefcribes the fame Method to others : Let every Man prove his own Work, and then he J, hall have Rejoicing in himfelf, Gal. vi. 4. And tho' the Heart is deceitful, and Men may fpeak Peace to themfelves, when there is no Peace •, yet he that is impartial in examining himfelf, by the Rule of the writ- ten Word, and implores the Affiftance of the Spirit, in Concurrence with it, to enable him to make a due Application thereof to himfelf, may know his own Sincerity in the Faith : Cr elfe the Apoftle would not have exhorted us to examine ourfelves, whether we are in roe Faith, if we could not difcern it, without an inward immediate Teftiniony of the Spirit, which is no-where promifed, and therefore not to be expected by us. And the Rule of Faith. jT And to expect what is not promifed, may lead ibme to take their own vain Imagina- tions for the immediate Teftimony of the Spirit^ and may alfo deprive o.hers of their juft Peace and Comfort, they may receive from thofe Fruits and Effects of the Spirit, which they find wrought in themfelves ; and which is not a mere human Conclufion, but what they juitly draw from the exter- nal Word, and the Holy Spirit witnefling the fame to them, not without, but to- gether with their own Spirit, as good and holy Men in Scripture io often did, fuch as David and Hezekiah, when they appealed to God concerning their Integrity. And tho' no Man can know the Heart of others, or how their own Heart may change hereafter, which is the Meaning of what the Prophet fays of the Deceitfulnefs of the Heart, and who can know it ? Yet when it is fa id, What Man knows the 'Things of a Man, fave the Spirit of Man which is in him? i Cor. ii. n. it is plainly fuppofed, that a Man knoweth the fecret Things of a Man, and fo may know the prefent Tem- per and Difpofition of his own Heart : And if, upon a full and impartial Examination cf himfelf, his Heart condemn him not of In- fincerity, or of allowing himfelf in the Practice of any known Sin, or in the Neglect of any known Duty, he may have then a humble Confidence towards God-, and finding in himfelf the Conditions and Qualifications, on which the Promifes of the Gofpel are made, by the Spirit itfelf witnefling the fame with his own Spirit, or together and in Concurrence therewith, he may, upon juft and good Ground, apply the Promifes E 2 to 52 Of the Holy Scriptures, to himfelf, without the immediate Teflimony of the Spirit alone. Queft. c Are they that have inward im- 4 mediate Revelations from God, to fubjecl ' their Revelations to the Examination of ' the outward Teftimony of Scripture, as ' to a more noble and certain Rule and 4 Touchftone ? for the divine Revelation, R B , * and inward Illumination, is that which is Ap.p.d. ' evident by itfelf/ Anf. It is only fuppofed, but without any Proof, that the Faithful now have any in- ward immediate Revelations from God: And fuppofing any of them had, yet whatever Certainty they themfelves might have there- of, this could never fatisfy any others there- of, w : thout bringing them to the Examina- tion of the Scripture, as a more certain Rule and Touchftone, at leaft to us. To the Law, and to the Teftimony , that is, the outward Law and Teftimony : iftheyfpeak not according to this V/ord, it is, becaufe there is no Light in them, If. viii. 20. A remarkable Expreffion, fit for them to confider well, who talk now fo much of the Light within them, while their pretended immediate Revelations from the Light within them, are in fo many Things contrary to the Scripture ; and which has been occasioned by this very Thing, that inftead of fubjeiting what they take to be inward immediate Revelations from God, to the Holy Scripture, as the primary and more noble and certain Rule and Touch- ftone, they fubjecb the Holy Scriptures to what they reckon their divine Revelations, and inward Illuminations, while they are indeed their own erring Imaginations and Fancies. And the Rule of Faith. jj And therefore, whatever Refpccl they pre- tend to have for the Scripture, in owning it has its Ufe and Service, and is the belt of Books, yet they do not give it its due Refpect, and Ufe, and Service, while they do not own it to be the primary Rule and Standard of all their Chrifbian Faith and Practice in Religion ; and that it is fo the belt of Books, as that all pretended imme- diate Revelations, and inward Illuminations from God, are to be tried and judged by it, as the fole infallible Ru'e and Standard, in all Matters of Faith and Practice peculiar to Gbrijlianity : For as to the general Doc- trines and Principles of natural Religion, thefe are a Rule to us alfo, as well as to the Heathen Part of the World, who have no other Rule ; but they are not our only Rule even as to thefe, feeing we have them more fully and diftinctly fet forth to us in the Holy Scriprure. Quejt. ' Do not the Quakers diftinguifh * betwixt a Revelation of a new Gofpel, c and new Doctrines, and a new Revelation * of the good old Gofpel and Doctrines ; 6 and that the laft they plead for, but the ' firfl they utterly deny and that they R - B ' s ^Z'- c have proved the latter?' ^ 9U Anf. That the Quakers have a new Reve- lation of the good old Gofpel and Doctrines, this is only laid, but what they have never proved, nor ever can : For God does nothing in vain, nor works Miracles needlf fly ; and there is no more need now of a new immediate Revelation, for conveying to us the Know- ledge of the Doctrine of Cbrijl, and his Apojlles, which hath been already revealed to us in the Scripture, or for alluring us E 3 that 54 Of the Holy Scriptures, that the good old Gofpel and Doctrines are true, than there is for repeating all their Miracles anew, for confirming to us the Truth thereof. And good Chriftians now are not fenfible of their having any fuch new Revelation of the good old Golpel and Doctrines, revealed in Scripture, with- out the means of the Scripture, and out- ward Teaching out of if, and they would think it a Tempting of God to defire it. And the Quakers own, they have not the Knowledge rf Chriftfs outward Coming, and Death, and Sufferings in the Fleih, revealed to them anew, without the Scripture, which yet are moft cjfential Points of the good old Gofpel and Doctrines. And we are told, That the Faith we are earneftiy to contend for, is that which was once delivered to the Saints, Jude ver. 3. delivered once for all by Chrijl, and his Apojlles ; and therefore no more to be delivered anew, than Chrift, who was once offered to bear the Sins of many, is to be offered anew, Heb. ix. 28. And we do not find, that the Heathen Part of the World, who have moft need of it, have any new immediate Revelation of the good old Gofpel and Doctrines already revealed in Scripture. And for the Quakers, who live among Chriftians, and have the Benefit of the Scripture, and of outward Teaching out of it, to pretend to a new immediate Revelation of the good old Gofpel, or of any of the peculiar Doctrines there- of, delivered to us in the Scripture, they can never give us any fufficient Evidence of it, without their working unquestionable Miracles, fuch as their fpeaking the origi- nal Languages in which the Scriptures were written, the Rule of Faith. cj written, which they had never learned be- fore. And if they fay* they had the Scriptures within, before they had read or heard them without, it would be lbme Proof of it, if they would tell us, what the Tradition? were, which the Tbejfalontans were taught by Wcrd, and concerning the Man of Sin, and what with-held his being revealed, 2 TheJ/l ii. 6, 15. or any of thole many other Things which Jt us did, and were jiot written, fpoken of John xxi. 25. Queft. Is it not neceflaiy,, that every par- ticular Believer, or Chriltian, fhould have an immediate Revelation made to himfelf, to found his Faith upon ? Anf. No: For tho' a divine Revelation be necefiary to every particular Believer, or Chriftian, to found his Faith upon ; yet it is not necefiary, that he fhould have an immediate Revelation made to himfelf; but a mediate Revelation is fufficient, fuch as we have by the Medium or Means of the Scripture. And this being all the. Revela- tion we have, it mufl be lufHcient to found our Faith upon : And having this, we have the fame that the Prophets and Apoflles had, tho' we have it not delivered to us imme- diately^ as they had ; and the fame with thofe who lived in their Days, and heard them with their Ears deliver the Truths immediately revealed to them, and faw with their Eyes the Miracles they wrought in Confirmation thereof, as having the fame Truth? , and the fame Evidences thereof, de- livered to us, tho' not in the fame imme- diate- manner, but by means of the Scrip- tures. E 4 And j 6 Of the Holy Scriptures^ And we are in the fame Condition now, that the Jews were in, all that Time be- tween Malachi and John the Baptiff, which was about four hundred Years, when there was no Prophecy, and Revelation ceafed, af- ter the Jewijh Canon was fealed ; but with this Difference, that we have now a more full and clear Revelation, in the Holy Scrip- tures of the New Teftament. Queft. Are the Commands of God, as out- wardly given in Scripture^ binding to us, if they are not given again to us, by an in- ward immediate Revelation ? Anf. Yes : The Commands of the moral Law, which Chr.fi came 'not to deftroy, but to fulfil, and his own pofitive Commands, as outward'y given in Scripture, are binding to us, without being given again anew to us by an inward immediate Revelation : Or elfe we fhall make the written Laws of God of lefs Force than the Laws of Men, which if once duly publifhed, have a binding Au- thority in them fufficient to bind the Sub- jects, without a new Promulgation to every particular Perfon ; and we fhall make alfo Chrid's Prophetical and Kingly Offices, as he outwardly delivered his Commands him- felf, and by his Spirit in the Apoflles and Evangelfts, who were the Penmen of the Scripture, of no Force, but as they are in- wardly immediately given to us by the Spirit within : Whereas the Work of the Spirit, as in us, is not to be a Lawgiver to us, but to give us the faving Knowledge of the Laws of Chr'.fl already given us, and to enable us by his Grace to obey them. Queft. c Do not theQuakers acknowledge, ■ that the Righteoufnefs of the moral Law • remains, the Rule 0/ Faith. 57 * remains, and that it is binding by the * Sprit in every true Believer * ?' Anf. By their faying, it is binding by the Spirit in every true Believer, they limit its binding Authority to them, to its being inwardly immediately given to them again by the Spirit^ which is the Thing that they are charged with : And it is that which they make to be the great Difference between their Religion, and that of all others } that they are to do nothing in Religion, or in any Acts of Wcrfhip and Devotion towards God, by virtue of a Command from with- out, or in Imitation of the Letter, as they call the Scripture, but as it is immediately laid upon them by the Spirit or Light within ; which is a Principle may be very dangerous both to Religion, and civil Go- vernment •, unlefs they can make it appear, that they have the Spirit more than others, and that they are always neceflarily guided by it, which they themfelves own, they are not always. Queft. c Are not the univerfal moral 1 Commands of Janice and Honefty, and ' Prohibitions ct the contrary, which are ' univerfally binding to Mankind, chiefly ' binding from inward Light and Conviction? 4 And is there any (outward pofitive) Com- « mand in Scripture, (fuch as outward Bap- ' tifrn, and Supper of Bread and Wine) « any further obliging upon any Man, than * as he finds a Ccnviclion upon his Confcience ? * Otherwife Men mould be engaged with- * Some Account from Colchefler, p. 9.——G. White- head's Truth and Innoccncy, p . 22. ' out, Of the Holy Scriptures, * out, if not againft Conviction, a Thing ■ unreafonable in a Man *.' Anf. The Commands in Scripture, whe- ther they be univerfai moral Commands, pr pofitive Commands, (as of Chrift's outwa 1 Baptifm, and Supper of Bread and Wine) have an inherent oblig : ng binding Autho- rity in them, from die Authority of the Holy Spirit, from whenjhey proceeded. And if we have not a Conviction upon our Con- fcience, of their being obliging upon us, this will not make our not observing them, no Sin in us-, if our not having fuch a Con* victjon, is not through want of fufHcient Evidence, and Means and Opportunities of having it, but only through our own Negli- gence and Sloth, and lbme Bias of our Underftanding, and Fault of our Will. And thefe fame Men, who will not have the written Laws of God, which are to all unbiafTed and unprejudiced Minds very plain and expiefs, to be any farther obliging upon them, than as they find a Conviffion upon their Confcience, will have their own s itrary Laws and Orders, (as about Womens Preachings and Meetings for Dif- cipline diftindt from Mens, and feveral other Things) without, or contrary to the Scrip- ture, obliging upon their Fellow Quakers y to be fubmitted to by them, without their having a ConvicJion upon their Confcience of their being obliging upon them. And they tell them, ' it is a dangerous Principle, * and pernicious to true Religion, and, which ' is worfe, it is the Root of Ranterifm, to * afftrt, that nothing is a Duty incumbent * W. Term's Quakerifm a new Nickname, p. 71. —Col!, v. 2. p. ^s^ 4 upon the Rule of Faith. 59 c upon them, but what they are perfuadedw. Pcnn'^ * is their Duty.' Liberty Sfc And if the Commands, as outwardly given rZ ''"* in Scripture, did not bind us, without being given again anew to us, by an inward im- mediate Revelation, it would quite lay alide the Authority of the Scriptures, as a. Rule of Life, and relblve all into the Authority of inward immediate Revelations only. And upon this Pretence, every bold Enthufiafi, or Pretender to inward immediate Revela- tion, may make void the moral Laws of God, or the Handing pcfitive Inftitutions of our Lord, as the Quakers have done his outward Baptifm and Supper -, ' as not ' having them commanded them anew, * by an inzvard immediate Revelation, or as * pretending, that they can teftify by the r"* f mn ' s * fame Spirit, by which Paul renounced agaiufi ' Circumcifion, that they are to be rejected, Railing, * as not required.* t- 10 9- And from hence, fome have even dared to fay, that the Scriptures were hurtful to them, as leading them to the outward, from attending to the inward } or inward immediate Revelations: But the holy in- fpired Pfalmijl was or another Mind, who prized it as a great Privilege, to have the written Laws of God •, when he laid, He Jhewetb bis Word unto Jacob, his Statutes and Judgments unto Ilrael : He haih not dealt Jo with any Nation, and as for his Judgments, they have not known them, Pf. cxlvii. .9. And it was charged upon Ephraim as a great Guilt, that God had written to them the great 'Things of his Law, and they were efleemed as afirange Thing, Hof, viii. 11. SECT. 6o SECT. IV. Of the Ploly Spirit, not the Rule ©/"Faith. Quefi. * TS not the Holy Spirit the primary ■*■ ' Rule of Faith and Manner?, f and the Scripture, as not being the Foun- ' dation and principal Ground of all Truth ., , ' and Knowledge, only afecondary and fub- p.'e-j, 72.' ' ordinate Rule to the Spirit ? y Anf This is to make another primary Rule, than the Light within, which the Quaker* do ail fay is fufficient, unlefs they will make the Spirit and the Light within to be the fame; which thofe of them cannot do, who do not make the Light within to be God ; for all allow the Spirit is God. But tho' we own the Holy Spirit to be another and more excellent Principle of fpiritual Illumination,, than the Light with- in common to all Men ; yet the Holy Spi- rit, even confider'd as immediately teaching us, (if there were now any fuch immediate Teaching) cannot properly be faid to be our Rule at all, but our Ruler and Guide ; but it is the Truths that he teaches us, that are the Rule and Standard of Faith and Prac- tice to us, by which the Spirit rules and guides us. And it is not neceffary, that he mould teach us thefe Truths by im- mediate Infpiration, without any Medium or Means ; but it is fufficient that he teaches us thefe Truths by the means of the Scrip- tures ; which are therefore our only and primary Rule: And fo St. Paul, when he had declared that Truth in writing to the Galatians, That in Chrifl Jefus, or in his Re« Of the Holy Spirit, &c. 61 Religion, neither Circumcifwn availeth any thing, nor Uncircumcifwn^ but a new Creature } laid, As many as walk according to this Rule \ Peace be on them. Gal. vi. 15, 16. And if the Scripture is not the primary Rule, becaufe it is not the Fountain and principal Ground of all Truth, then neither are the fuppofed inward and immediate Inspi- rations of the Spirit the primary Rule of our Faith and Practice, becaufe they are not the Fountain and principal Ground of all Truth ; feeing the Infpiration of the Spi- rit is not the Spirit itfelf. And if the in- ward and immediate Infpiration of the Spirit be the primary Rule of our Faith and Prac- tice, being compared with the Scripture as only the fubordinate and fecondary, it mufl be as full and complete a Rule as the Scrip- ture (the Secondary being a true Copy of the Original) ; which it cannot be, if, according to the Quakers, ic does not teach them the outward Knowledge of Chrift, or of his outward Birth, and Death, and Sufferings in the Flefh, as, they fay, it does not imme- diately, but only by the means of the Scrip- ture. And it is no Part of the Controverfy be- tween us, whether the Authority of the Scriptures depends upon their being given by the immediate Infpiration of the Spirit, as the Fountain from whence they pro- ceeded ; but whether we have any Ground now to expect to be inwardly taught by the immediate Infpiration of the Spirit, what refpedts the Faith and Practice of a Chri- ftian, as the Prophets and Apofles were. §)ueft. Why is it not as neceffary for us to be tauoht by immediate Infpirafton, as it was for the Apojiles ? Anf. 61 Of the Holy Spirit, Anf. It is not fo necefiary for us, as k was for the Apoftles, to be taught by imme- diate In fpi ration •, becaufe they were to be the firft Minifters and Publifhers of the Gofpel, and the Penmen of the Holy Scripture ; whole Doctrines and Writings were to be the^ Handing Rule of Faith and Manners > to all the fucceeding Gene- rations of Chriftians. And therefore, left they mould forget any thing that Chrijl had taught them by his outward perfo- nal Teaching, when he was upon Earth, as one Man teacheth another, with the out- ward Voice to the Ear ; it was necefiary, that they fhould have alfo inward immediate Teaching, by the Infpiration of the Spirit, after his Aicenfion, for bringing to their Remembrance what he had fpoken to them before, and for further explaining it to them, and for inflruding them in what before they were not able to bear, through the Prejudices common to them with others of their Nation : fuch as the fpiritual Nature and State of his Kingdom, the Abolifliing the Mofaical Law and Difpenfation, the re- jecting the Jews, and the calling the Gentiles^ and the like, John xvi. 12. Mat. xvi. 22. jifis, i. 6, 7 x. 28. But, as we cannot be taught now, by Chrift's outward perfonal Teaching, as the ■ Apofiles and others were, who converfed with him when he was upon Earth, and heard the gracious Words that proceeded out of his Mouth ; fo now, after the Chriftian Doctrine has been fully revealed, and publifhed to the World, and commit- ted to Writing, by Men immediately infpired, we have no need now as they had, of being taught net tie Rule of Faith. 6} uught by immediate Infpiration. But he teaches us now, by the means of his writ- ten Word, or Scnprure, and his Minifters out of it, and the inward Illuminations and Afiiltances of his Spirit accompanying thefe outward Means, opening our Underftandings to underftand the Scriptures, and our Hearts to attend to the Things that are fpoken to us out of them. And there is as great a Difference be- tween the extraordinary Prophetical Infpira- tions, which the Apoftles had, and the ordi- nary Illuminations and AJJiftances of the Spi- rit, new afforded us, in the Ule of the Scriptures, and other outward Means, as there is between Miracles and God's ordinary Concourfe vj'nh fecondCzufes. Queji. Do not they fay, ' That tho' they * believe the immediate Infpiration they 4 have, is from the fame Holy Spirit, that * infpired the Prophets and Apoftles, and 4 through them gave forth the Holy Scrip- _ „ o / i Lux Ei'!in~ 4 ture^ yet they do not fay it is the fame . e!ica ar _ 4 Infpiration for Degree which they had, butteftata, />. 4 that it is the fame for Kind?* 8 +« Anf. This is to contradict their great Apoftle, (G. Fox) who lays down his Oppo- nent (TV. P.) his Principle, thus : 4 And thou 4 fayed, Thou doit not fpeak in that degree 4 of the Holy Gholt, as the Prophets and 4 Apoftles did, that fpake forth the Scrip- 4 tures.' To which he (G. F.) anfwereth ; 4 Then thou inuft take heed of exalting thy- 4 felf above thy Meafure ; for thou canft g. Fox\> 4 not know Scripture, but by the fameo>M*A/r- '■ Degree of the Spirit the Prophets and W' ^ 4 Apoitleshid.' Which implies, that they, [the Quakers) who, to be fure, pretend to know 64 Of the Holy Spirit, know the Scriptures, have the fame Infpi- ration of the Holy Spirit for Degree which the Prophets and Apoftles had. And they vainly pretend to have even the fame in Kind,- or in the fame Kind of Immediatenefs, as the Prophets and Apoftles had. Queft. Was \t not foretold of the Times of the Gofpel, That the Spirit Jhould be poured out upon all Flejh, and they Jhould prophefy ? And is not the Spirit of Prophecy and immediate Infpiration, then, always to continue in the Church? Joelii. 28. Anf. That Prophecy of Joel, and fuch- Jike Prophecies, had their great Accom- plifhrent in thole Days to which they did refer . which were thole of the firft Preach- ing of the Gofpel, and the lad of the Jewiflj State, immediately before the Deftruclion of their City and Temple. For fo St. Peter declares, that this Prophecy of Joel was fulfilled in the Defcent of the Holy Ghoft upon the Atoflles, Acts ii. 16. For then the Spirit of Prophecy, or of immediate In- fpiration, and Foretelling things to come, that had f;:r a long time ceafed in the Jewijb Church before the Coming of Chrijt, was for fome time revived again, and poured out upon fome of all forts. For as, by all FLfbave meant only reafonable Perfon?, and Men only -, fo it is not to be underflood of all thefe tmiverfally^ but only of fome of all Sorts of thefe, both for Condition, Sex, and Age ; as is afterwards exprefled by their Sons, and their Daughters, their young Men, and their old Men, and their Servants and Handmaids in thofe Days. For even then, when there was the mo ft plentiful EfFufion of the Spirit, or of its extraordinary Gifts. not the Rule of Faith. 65 Gifts, all were not Prophets, or immediately infpired : Are all Apojlles, are all Prophets? fays St. Ptf»/, 1 Cor. xii. 29. implying, that all were not fuch in thofe Days, but only fome, who Were indued with the extraor- dinary Gifts of Prophecy, or immediate Infpi- ration, for the 'Teaching of others ; for Pro- phefying was given for the Inftruction of others, as St. Paul fays, He that prophe- fieth, edifieth the Church, 1 Cor. xiv. 4. But tho' this was neceflary at firft, for the Revealing the Chriftian Doctrine to the World i yet when that was fully revealed, and publifhed to the "World, and commit- ted to Writing, there was no further need for the Spirit of Prophecy, or extraordinary immediate Infpiration, to be continued in the Church. And we have no more Ground now, to expect fuch extraordinary Infpira- tions, as the Apojlles, and fome other firft Publishers of the Gofpel had, than we have to expect the other extraordinary Gifts of Tongues and Miracles, which they had. But: as the Spirit of Prophecy ceafed in the JewiJJj Church, after the Scriptures of the Old Teftament were written} fo the Spirit of Prophevy ceafed alfo in the Chrijlian Church, after all the Scriptures of the New Teftarrient were written, and difperfed through the Churches, there being then no farther nted thereof. And St. Paul fays, not only, that all Gifts of Prophecy, and infpired Knowledge here, being imperfect, mail give Place to that more perfect Knowledge that fhall be in Heaven \ but even with refpect to the State of the Church here, they Jhall ceafe* ?a well as Tongues, and other miraculous Gifts? F as 66 Of the Holy Spirit, as not being always neceflary here, as Faith^ and Hope ^andCharity always are, and are there- fore always to abide here j for they are not all to abide in Heaven, where Faith fhall be turned into Vifion, and Hope into Fruition, and only Charity to abide, i Cor. xiii. 8, 13. §uejl. Does not the Apoftle fay, The Ma- nifejlation of the Spirit is given to every Man to profit withal? 1 Cor. xii. 7. And there- fore God giveth to every Man a Meafure of the Manifellation of his Spirit, by imme- diate Infpiration, fufficient to teach him whatever is neceffary to his Salvation. Anf I doubt not, but that every good Chriflian has a Meafure of the faving Gifts and Manifestations of the Spirit given him in the Ufe of ordinary Means, fufficient to his Salvation ; our Lord having told us, that cur heavenly Father will give his Holy Spirit to them that afk him \ that is, for all needful Things, or necelfary to their Salva- tion, Luke xi. 13. But when St.Paulhys, The Manifejlatien of the Spirit is given to every Man to profit withal ; he is there fpeaking of another Sort of fpiritual Gifts, and Manifeftation of the Spirit, then in the Church, than what were neceflary to Salvation, and which were^extraordinaryand miraculous, and were given to fome only, but not to every Man in the Church •, and which werq of divers Sorts, and fome of them given to one, and fome to another, the Spirit dividing the fame fever ally to every Man, as he will. But what the Apoflle mainly aimed at* was to mew, that the End, for which all, or any of them was given, was to profit withal^ not for their own private Profit or not the Rule ofFaitfh. or Ufe only, or for Emulation and Vain- glory, but to profit others with them, that wanted them > and for the Edification of the Church. For they were of another Sort, than the fantlifpng and faving Gifts of the Spirit, and fuch as might be without Cha- nty without which, how excellent foever rhey were in themfelves, they would profit them that had them, nothing, i Cor. xiii. 1,2. So that this Scripture makes nothing for what the Quakers alledge it for, that every Man has now a Meafure of the Ma- nifeftation of the Spirit given him, to teach him whatever is neceffary to his Salvation "without the Scripture, or,need of outward teaching, by inward immediate Infpiration. Queft. Is not the Promifeof Chrift to the Apojlles, that the Spirit Jhoidd guide them into all Truth, and teach them all things, which Was by immediate Infpiration, made to all Chriftians, and Believers, as well as to them ? i John xiv. 26, — xvi. 13. . .*» Anf. No : This Promife of Chrift to the Apojlles was not made to all Chriftians and Believers, as well as to them, but v/as made to the Perfons of the Apojlles only, with whom he was then prefent, and who had been with him from the Beginning, as it was primarily meant and made good to them, in the immediate effectual infallible Guidance of the Spirit in all that they were to declare as divine Truths im?nediately re- vealed by God. For by all Truth, and all Things here, are not meant all fimply of ail Kindj nor all only neceffary to their Salvation ; but all that mould be neceffary for the faithful Difcharge of their Apojlo- hcal Function* in preaching the Gofpel to F 2 all 68 Of the Holy Spirit, all Nations. But this Promife can no more be applied to all Chriftians or Believers now, as to their being effectually guided into all Truth, and taught allThings by im?nediat elnfpi- ration, than that other Promife there made to the Apojlles in the fame Verfe, that be would /hew them Things to come, or enable them to foretel future Events •, which the Quakers cannot do, nor do they all pretend to •, or that other, that he /hall bring all Things to their Remembrance, iihatfoever he had [aid unto them •, which could never belong to any others but the Apojlles only, or thofe with whom he had converfed when he was upon Earth, and who had heard the gracious "Words that proceeded out of his Mouth. And when he faith to them, He that believeth on me, the Works that I do, /hall he do al/o, and greater Works than the/e, that is, than they had feen him do, and he was pleafed himfelf to do (fuch as might be, their fpelfking with Tongues, and the committing the fame miraculous Gift to others) ; this cannot be faid of all Chriftians or Believers now, that they fhall do the /ame Works that he did, and even greater, John xiv. 12. And it has been the Applying the Pro- mifes that were made peculiarly to the Apojlles, and in their Apojlolical Capacity only, to all Ckriflians and Believers in ge- neral, that has been the Occafion of fo many Enthu/iajh, or falfe Pretenders to immediate Infpiration in all Ages. And therefore we muff alwa^s^diftinguifh between the Pro- mifes that were^to the Apojlles, as they were Apojlles, or in their Apojlolical Capacity, and what were made to them, as private Chriftians, and in that Capacity only ; for fuch not the Rule of Faith. 69 iuch Promifes only as were made to them, not as Apoftles, but only as private Chriftians, do belong to all Chriftians in general : And they may be known when they are fuch, from the general Reafon of the Things, and from other Places of Scripture ; of which Sort, befides feveral others in this Difcourfe of our Saviour to his Apoftles, is that Saying of his to them, If ye keep my Commandment s y yej/jall abide in my Love, John xv. 10. Queft. Is not the Promife to the Apoftles, of another Comforter, even the Spirit of Truth, to abide with them for ever, made to all Chriflians and Brlievers in all Ages, fince the Apoftles themfelves were not to abide here for ever? John xiv. j6. Anf. This Promife of the Holy Spirit under the peculiar Confideration as a Comforter to fupport them under their Sufferings and Afflictions, is what the Gircumftances of the Apoftles did in a peculiar and extraor- dinary manner require *, tho' we doubt nor, it will be given in what meafure God thinks fit, to all other Minifters, or Chriflians, who maintain the Caufe, and fuffer for the Teftimony of Jefus. But as it has a re- fpect here in a fpecial manner to the Apoftles ; and the Word for ever, is not always to be underftood for Eternity, or a perpetual Duration, but is to be limited to the fubjedt Matter, Thing, or Perfon fpoken of; as when it is faid, He fhall be thy Servant for ever, that is, as long as he lives, Deut. xv. 17. fo the Meaning of the Promife here, as made to the Apoftles ; was, That the Spirit of Truth as a Comforter, fhould abide with them to the End of their Lives; not for fome Time only, and then to ceafe, but F 3 per- yo Of the Holy Spirit, perpetually and without IntermifTion, till they had done the Work for which it was given them, of teaching all Nations, and had finifhed their Courfe. 9$ueft. Was the Promife of the Guidance of the Spirit into all Truth, fo confined to the Perfons of the Apofiles only, that other good Chriftians now have no Intereft therein? Anf No : In was not fo confined to the Perfons of the Apofiles only, as if other good Chriftians now had no Intereft therein •, be- caufe the extraordinary Guidance of the Spirit into all Truth, proinifed and given to the Apofiles, was for the Benefit of the Church of Chrift in all Ages, by their being thereby effectually enabled to propagate the Chriftian Doctrine through the World by their Preaching and Writing •, fo that all good Chriftians now have the fufficient Guidance of the fame Spirit, to guide them into all Truth neceflary to their Salvation, by the Holy Scriptures, which were written by the Apoftles, by the immediate effectual Guidance of the Spirit. And they may all now, by the ordinary Affiftances of the Spirit, accompanying their honeft Endea- vours in the Study of the Scriptures, be kept from atlual Erring, or from all Errors of dangerous Confequence, or deftructive of their Salvation. And if they happen to fall into involuntary Errors, in Ieffer Matters, through inculpable Ignorance or Weaknefs s they will not be charged uoon them,. And this Promife of the Spirit may alfo extend to all good Chriftians in all Ages, as to irs fpiritual Comforts and Confolations. alid its fantlifying Illuminations and AiiiiU ances not the Rule of Faith. y \ ances in the Ufe of God's appointed Means, which are generally necelfary to all, and in other Places of S ripture promifed to all, Luke xi. 13. Matt. v. 4. But thefe are far from Prophetical and Apoftolical immediate Infpirations, without the Ufe of outward Means, and which were not necefTary to make a Man a good Chriftian, but were only given to fome extraordinary Ferfons, for the Edification of others. f$geft. Are we not all to wait (till with a quiet Silence, as the Apoftles were required, for the Promife of the Father, which is the Spirit of Truth , to lead us into all Truth ? Acts i. 4. Luke , xxiv. 49. John xvi. 13. Anf No : For the Waiting required of the Apoftles was peculiar to the Apoftles, and was their bodily tarrying at Jerufalem, till the Holy Ghoji, that was promifed, defended upon them, ivhich was to be not many Days hence : But for others now to wait for, or to expect, the like extraordinary vnmediatelnfpira.t'ion of theSpi- rit, as was then given to the Apojlles to lead them into all Truth, they have no Promife thereof, as the Apoftleshad. Andfuch Waiting is apt to lay the Soul open to every Im- prefiion, Thought, or Fancy, that firft offers itfelf, fo as to be taken for a divine In- fpiration, or Suggefrion of the Spirit. And St. Paul recommended to Timothy other Means, than Waiting, when he faid, Give Attendance to Reading, meditate upon thefe Things, give thyfelf wholly to them, that thy Profiting may appear to all, 1 Tim. i v. 13, 15. And we may reasonably fuppofe, that God will be more ready to reveal his Mind to thofe, who are diligent in Reading, Medi- cating, and Praying, than to thofe who do F 4 nothing, f% Of the Holy Spirit, nothing, but only paflively andfilently wait for it. Quejl, Was it not prophefied, That every one in the Times of the Gofpel, fhould have fuch immediate Inspirations of the Spirit, as to have no need of any other Teaching, when it is faid, They fhould not teach every Man his Brother , faying, Know the Lord ; for that all Jhoald know him, from the leajl to the great eft \ which muft be fay the immediate Infpiration of the Spirit? Jer. xxxi. 34. Heb. viii. j 1. Anf. It is not there meant, That every one, in the Times of the Gofpel, fhould have fuch immediate Infpirations of the Spi- rit, as to have no need of any other Teaching. For the whole Current of the New Teftament Ihews the contrary j that the Way by which the Chriftian Religion fhouid be propagated, was to be by th£ outward Teaching of (Thrift, and of the Apoftles^ and Evangclifts, and fuch other Pa- llors and Teachers as were fent forth by them, and their SuccefTors in the Miniftry s to the End of the World. But the Words are to be undcrftood only in a comparative Senfe, as a Prediction of the greater Meafure of Knowledge that was to be under the Gofpel, than was under the Law ; as other Scriptures of the like Sort are : As when it is faid, The Earth fhall be filled with the Knowledge of the Lord, as the Waters cover the Sea, it cannot be underftood in a ftn'6t and literal Senfe, as if the Earth were to be as full of the Knowledge of the Lord, as the Sea is of Water, If. xi. 9. And if there was to be fuch a Difpenfation of the Spirit under the Gofpel, as fhould take not the Rule of Faith. 7 j take away all neceflary Ufe of being taught by Men, it mould have been, one would think, in the Apoftles Times, when there was the moft plentiful Effufion of the Spirit. And yet it is certain, the Apoftles did not fo underftand thefe Predictions concerning the Times of the Go/pel, when they took fo much Pains in teaching and instructing others. But fo far is the plentiful Effufion pf the Spirit in the Apoftles Times, from being a Proof of the Spirit's being given to every Man under the Gofpel, to teach him immediately, without any outward Teaching, that it rather proves the con- trary ; that it was given to the Apoftles, and fome others then, on purpofe to enable them to teach others, by their preaching and Writing •, which was God 1 's ordinary Method in teaching Men the Chriftian Religion ; and not his teaching every Man immediate- ly, by immediate Infpiration. And if there be fuch a Difpenfation of the Spirit fince the Apoftles Times, after a long and dark Night of Apoftafy, as they fay, of every Man's being inwardly and imme- diately taught by the Spirit, without any ab- solute need of outward Teaching, how is God faid, to have fpoken in thefe laft Days, to wit, of the Jetyijh State, and laft of all to have fent his Son, if a farther and new imme* diate Speaking by the Spirit be now {till to be expected, inwardly to reveal again, what he outwardly taught himfelf, and by his Spirit in the Apoftles, by an immediate In* fpiration to every particular Man I And what need is there of the Quakers teaching Men fo much outwardly, by their Speaking and Books, if every Man be in? wardly 74 Of the Holy Spirit, wttrdly taught by 'immediate Infpiration? Or if, as they fay, « They that are taught of y God, have no need of the Scripture to Edw. Bur- C teach them-, for all the Children of God, roughs, p. < are taught of God, and need not any other * Teacher -,' what need have they to be taught by them, or their Books, that have no need to be taught by the Scripture, nor any other Teacher ? Qbeft, Does not the Apoftle John fay of all Chrijlians in general, and of all Ages, That they have an Unclion from the Holy one, and know all Things, and need not that any Man teach them, hut as the Anointing teacheth R.B'i>4p. them of all Things? i John ii. 20, 27. 'So Pf 1 - ■ as that we need nor, as to any abfolute Ne- His Cat. t ce fli t y 5 any M an t Q teach us.' *' i>2 ' Anf No : The Apoftle St. John doth not fay this of all Chrijlians in general, and of all Ages, nor of all of that Age, but to thofe in particular of that Age, that knew the ^Truth, and were true Believers, in what the Apoftles had outwardly taught them, and confirmed them in, by the Miracles they wrought by the Power of the Holy Ghoft that defcended on them : Te, fays he, have an Unction from the Holy one, and know all Things ; that is, They had the Benefit of the miraculous Undtion of the Holy Ghoft, and more plentiful Effufion of the Spirit be- llowed on the Apofths, who had inftructed them in the Knowledge of the Chriflian Re- ligion, to afiure them of the Truth there- of-, and they themfelves had a Meafure of the ordinary Unction or Illumination of the Spirit, which was given to true Believers, in the Uie of outward Me?..ns, whereby they were not the Rule of Faith. y j were further convinced of the Truth of what they had been outwardly taught. And the all Things they knew, muft be reftrained to the fubject Matter that he is treating of, to wit, that Jefus was the Chrift, which was denied by the falfe Teachers and Antichriftsof that Time, ver. 22. And he does not mean, that they were taught this by the Unction or Illumination of the Spirit immediately without any outward Teaching : For when, to confirm them in the Belief of the Truth, which was his Defign in writing this Epiftle, he puts them in Mind of what they had been taught, he does not refer them only to the Vnclion or Anointing they had received, and which, he faith, abideth in them, as if they had been only taught by that -, but refers them to that alfo, which they had heard from the Beginning -, to wit, to that which they had outwardly heard with their Ears of the Doctrine of Chrift, from the Beginning of their having the Gofpel preached to them by himfelf, or other Apoftles or Minifters of Chrift. And therefore, when hefays,T^}' need not that any Man teach them, hut as the fame Anointing teacheth them of all Things \ it cannot be meant of the Anointing teaching them all Things, without that which they had out- wardly heard, but together with it, and as accompanying it : And then if that which they had heard, and the Spirit of Chrift accompanying it, to caufe them to -profit by it, did abide in them, they mould be out of Danger of Seducers •, ver. 24, 26, 27. But if they had been taught all that they were to believe or do, without any outward Teaching, or had not had need to be again 4 taught, <;6 Of the Holy Spirit, taught, or put in Remembrance of what they had been outwardly more fully taught before, it would have made St. Johns De- lign in writing this Epijlle needlefs ; which was not to teach them, as ignorant of the Truth, but to confirm them in the Belief of what they had heard, and been taught from the Beginning, againft all Temptations to Apoftaly. And therefore this Text makes nothing for the being taught by the inward immediate Infpiration of the Spirit, claimed by the Quakers and other Enthufiajls, where- by they would make all outward Teaching, tho' they own it may be profitable, of no necejjary Ufe. And all Chriftians now have fufficient Means to know that J ejus is the Chrift, an4 all that is necefTary to their Salvation, by the Chriftian Doctrine delivered to them jn the written Word, or Scripture, and by the ordinary Unction, or internal Illumina- tion of the Spirjt accompanying it, and by and with it, bearing Witnefs to the Truth thereof, without that extraordinary Unction, and immediate Inspiration, or difcerning of Spirits, and judging offalfe Prophets, that was given to the Apoflles, and fome others then in the Church, when there was greater Occafion for it, before all the Scriptures were written, and when there were many truly im- mediately infpired Teachers, which gave Im- pojlors then the more Opportunity for their intruding their own Inventions upon the World, as immediate divine Infpirations : Whereas now we have the whole Will and Counfel of God for our Salvation, delivered to us in the Scripture, which is our (landing Rule to try all Doctrines by. And we have no not the Rule of Faith. yy no Ground now, to look for any truly im» mediately infpired Teachers, fuch as the Prophets and Apojlles were, but to reject fuch as pretend to it. And it is very obfervable, That too many of them, who pretend to it now, and to know all Things by the Un5iion or Anointing within them, do really, with the Seducers in the Apojlles Days, deny that Jefus is the Chrift, or that Chrijl is come in the Flejb, in the true and Scripture Senfeofit, that is, by his afiuming Jefus's Body of Flefh, into a perfonal Union with himfelf : For they fay, ' It is a Lye to fay, that Chrift ' is God and Man in one Perfon*. And c they fay, That that is not the Body of ' Chrift, which was not with the Father, ' before the World beganf.' Queft. i Is it not a far better and more * deniable Thing, to converfe with God 6 immediately, than only mediately, as being * a higher and more glorious Difpenfa- * tion|| ? Anf. This is a very unfafe Way of arguing : For that is not always beft that we think fo, but what God is pleafed to give us. And the having the fantlifying Gifts and Graces, in the due Ufe of outward Means, is a better and more excellent Way of Communion and Converfe with God, than the having immediate prophetical Infpi- rations ; for thefe, fimply confider'd as fuch, did not make them that had them holy ; for the Scripture fuppofes, That many may prophefy in the Name of Chrijl, who may be Workers of Iniquity, Matt.vii. 22, 23. * Cbriflopher Atkinfon'j Sword of the Lord drawn, $. j-. f Edw. Bur./. 4.67, || R. Q'f jip.p. ft. guejl. 78 Of the Holy Spirit, Queft. Is not the Power that is among the Quakers, in their Meetings, whereby they fed fo much inv/ard Comfort and Delight, fufficient to allure them, that the Spirit of God is with them, becaufe of that Satif- fa<5lion and Comfort whieh they enjoy in their Communion, and which they think is not to be had any-where elfe, and which they therefore take for a fure Sign, that they are led by the Spirit of God ? for whence elfe, they fay, fhould fuch Refrefhments come ? and they think they cannot come from the Evil Spirit. Anf. They fhew themfelves hereby igno- rant of the Devices of Satan, who thus tranf- forms bimfelfinto an Angel of Light ; for they cannot boaft of more Attainments of this Kind, than the wildeft Entbufiajis in all Ages, who have fet up and gained Profelytes upon this very fcore, and have thus de- ceived themfelves and others. And there- fore the Quakers muft own, that there may be a falfe Peace and Comfort in a wrong Way, that does not come from the Holy Spirit, but from a Spirit of Error and De- lufion, or is the Erie ft of a mere heated Brain and Imagination. §uefi.. Can there be any certain Marks? whereby it may be known, when fuch Joys and Comforts are not well grounded, and come not from the Spirit of God? Anf. Yes: There are certain Marks where- by it may be known. For if their Joys and Comforts proceed from any falfe and ant'uhri- flian Doctrines, then fuch Peace and Satifc faction as they have in thus Believing, cannot come from the Spirit of Truth, but is a falfe Peace and Satisfaction fent in by the Spirit of Belu= ?wt the Rule of Faith. 7™ Delufion, to make them reft in their Er- rors. Or if the Flights of Devotion, and Raptures they fometimes feel, inftead of making them truly better Chriftians, and of a more meek and humble Temper, and more charitable towards others, do only exalt them in their own Eyes, and fwell them with j)iritual Pride, and Pharifaical Thoughts of their own Perfection, looking; down upon others as Publicans in Compa- rifon of them/, then we may be fqre, they come from the Spirit of Pride, and that ic is a fdfe Power that polTelTeth them ; mea- furing the Tree by its Fruits, according to the Rule of our Saviour ^ or if they make them think themfelves above the Ordinances of God, and our Saviour's pofitive Inftitu- tions, and Means of Grace he has appointed ; this is the Height of ' fpiritual Pride, and a certain Mark of a falfe Enthufiafm, and Power that governs them. And fome that left the Quakers, and had been of Note among them, have declared, * They had much greater, and more folid * Peace, and Comfort, and Satisfaction, than * ever they had while among them, having * better Ground for it, by a better Under- ' Handing given them of God, by hisHolyc Keith'* * Spirit, in the Knowledge of Chriftian Anf.toR. s Principles, and of the Holy Scriptures, B ' J A ^' * wherein they were contained.' ^ *° 9 ' SECT- SECT. V. Of the inward immediate Teftimony of tffl Spirit not neceffary. Queft. /^AN there be any real certain ^ Belief of the Truth of Cbriftianity 9 which may fatisfy a Man's Confcience, without the inward immediate Teftimony of the Spirit ? Anf. Yes: There may be a real certain Belief of the Truth of Chriftianity, which may fatisfy a Man's Confcience or Judg- ment to give his firm Aflent to it, without the inward immediate Teftimony of the Spirit, by the outward mediate Teftimony or Attefta- tion of the Spirit, recorded in Holy Scripture, to the Truth of what our Saviour and his Apoftles taught •, fuch as his external vifible Defcent upon our Saviour at his Baptifm, when there came a Voice from Heaven, faying, This is my beloved Son, in whom I am well pleafed : And alfo at his Transfiguration, faying, Hear ye him, Mat. iii. 16, 17. — xvii. 5. John i: 32. 2 Pet. i. 17, 18. And his Defcent upon the Apoftles, at the Day of Pentecoft, when they were all filled with the Holy Ghoft, and began to fpeak with other Tongues, as the Spirit gave them Utterance •, and by the many wonderful Works that our Saviour, and his Apoftles, were enabled by the Spirit to work, Atl. ii. 3, 4, 22. Rem. xv. 10. And alfo, (befides the Purity, Excellency, and Har- mony of the Chriftian Doctrine, and in Concurrence therewith) by many other ex- ternal rational Proofs •, as the punctual Ful- filling of the Prophecies of the O/dTeftament concerning the Meffiah, in the Perfon of Chrift, and of his own Predictions in the New Of the inward immediate, &c. 8 1 fffiw Teftament, concerning his Death, and Refur reel ion, and Afcenfion, and his lending the Holy Ghoft, and theDeftrudtion of Jerufalem, and the wonderful Succefs of his Gofpel, notwithstanding all the Oppo- iition it mould meet with from the Powers of the World. And if we could not have a reall certain Belief of the Truth of Chrijlianity, which may fatisfy our Confcience, without the in- ward immediate Teftimony of the Sprit, we fhould make the Unbelieving Jews, who would not believe in Chrijl, upon the Ex- ternal rational Evidence he gave them, of his being the Mejfiah, and Son of God, by his perfonal fpeaking to them, and the Mi- racles he wrought among them, more ex- cufable than our Lord told them they would be, John xv. 22, 24. And alfo thofe w : cked Men who hold the Truth in Unrijjhte- oufnefs, greater Unbelievers, than the Scrip- ture doth, which tells us, many of the chief Riders of the Jews believed on J ejus, or were convinced in their Confcience, or Judgment, of his being thepromifed AlrJ/iah, but did not confefs him, lejl they Jhculd be put out of the Synagogue, John xii. 42, 43. And if they had not fuch a Belief 'in Jefus, and of the Truth of Chriftianity, as to con- fefs him, and make them real Chrijiians, it was not for want of fufficient Evidence, and Means afforded them, (with the ordinary Afliftances of the Spirit accompanying the external Word) without the inward imme- diate Teftimony of the Spirit. Quefl: ' Can we have any real certain * Belief of the Authority of the Scripture, ' which may fatisfy our Confciences, with- G * out 8 z Of the inward immediate Teftimony * out the inward immediate Teftimony of « the Sprit ? And by what way wilt thou K.WsAp. <. perfuade a Titfr& to believe the Scriptures, R 6 B'icoM ' or their Teftimony, but by the inward im- * \j % « mediate Teftimony of the Spirit?* Jnf. Yes : We may have a real certain Belief of the Authority of the Scripture, which may fatisfy our Conscience or Judgment to give our firm Affent to if, and may fatisfy even a 'Turk, without the inward immediate Teftimony of the Spirit, ^ by the universal Teftimony of the Chriftian Church, teftifying to us, That the Scrip- tures of the New Teftament (which alio give Teftimony to the Authority of the Old Teftament) were written by the holy and divinely infpired Apoftles and Evau- gelifts, whofe Names they tear, or to whom they have been afcribed, who were Ear and Eye Witneffes of what they wrote, or had perfect Underftanding thereof from the very firft, or received it by immediate Reve- lation from Heaven, and were commiffioned by Chrift to preach the Gofpel to the World, and confirmed what they preached and wrote, by many unqueftionable Miracles, and fealed the Truth of it with their Blood; which is as authentic!; a Proof, as fuch a matter of Fan is capable of, that the ,< raptures were written by Men divinely in- fpired,and are therefore of divine Authority. But then the Force of either the inter' val or external Arguments, that prove the Truth of Chrijliamty, and the Authority of the Scriptures, does not exclude the Need of the ordinary inward Illumination and Affiftance of the 'Spirit, which, we may reafonably fuppofe , acompanLs the Ex- ternal of the Spirit, not neceffary. 82 d Revelation of the Gofpel, and the written Word, or Scripture, (and is there- fore different from immediate Infpiration, without any outward Medium, or Means) to enable us to aflent to the 'Truth thereof: •Or elfe Infidelity and Unbelief would not be lb feverely threatened and punifhed ; efpecially confidering the great Difference there is in affenting to Truths in Pbilo/bpby, and to Truths in Religion, tho' propofed with equal Evidence, as the latter is fo contrary to our carnal and worldly Inte- relts and PalTions. And if we could not believe the Truth of Cbriftianity, and the Authority of the Scriptures, without the inward immediate Teftimony of the Spirit, we mould leave nothing to be done, for convincing of 7«- fidels, but only praying for them ; which would be a great Difparagement to our Religion, and Obftruction to the Propaga- tion of it, feeing the inward immediate Teiti- mony of the Spirit can be an Argument to none, but to him that hath it. And they can neither prove they have it, or that there is any fuch Thing, from the Scriptures^ who fay, they can neither be- lieve nor underffand them, without the in- ward immediate Teftimony of the Spirit ; un- lefs they will run into fuch a foul Circle, as to prove the Authority of the Scripture from the inward immediate Teftimony of the Spirit, and their inward immediate Teftimony of the Spirit from the Scripture. And none of the Tefiimord's of fome famous Proteftiint Writers, ufuaily alledged by the Qiiakers in favour of their Affertion, do in the lea*ft mention the immediate Tefti- G 2 mony S4 Of the inward immediate 7'eflimony mony of the Spirit, without the external Word and Doctrine, contained in the Scripture, as neceflary to the Belief oi the Truth ofCbrifti- anity, or of the Authority of the Scriptures. And if the Quakers will fay, that what- ever Teftimony or Operation of the Spirit is inward, is alfo immediate, without any Me- dium, or Means, it is apparently falfe, and contrary to the Scripture, which tells u% That Faith cometh by Hearing, and Hearing by the Word of God, to wit, the external Word, that is outwardly read or heard, as the out- ward ordinary Means, whereby the Spirit inwardly works in us, by itrongly imprefT- ing the Truths outwardly delivered to us-, in the Scriptures, upon our Mind and Af- fection?, Rom.x. ij. Queft. But whatever hiftorical or fpecu- lative Faith any Man may have of the Truth of Chriftianity, and the Authority R-B'i of the Scriptures, from External raiional Ap.p. 10, p r00 f s - s t j s not tne i nW ard immediate Tefti- * mony, Manifestation and Revelation of ' the Spirit, neceflary to a faving Faith 6 thereof?' Anf. No •, the inward immediate Tefci«- mony, Manifeftation and Revelation of the Spirit, is not neceflary to zfaving Faith thereof: For it can never be proved, cither from the Nature ofafaving Faith, or any De- claration of the Will of God in Holy Scrip- ture, that it can be no otherwife wrought in us, but only by the inward immediate Teftimony, Manrfeftation and Revelation of the Spirit, which is only the Quakers pre- carious Afiertion, without any Proof, tho* it be one of the great Fundamentals of their Religion, if not the greateft. But of the Spirit, not neceffary. 8 5 But it is owned, that becaufe of the Cor- ruption of the human Nature, the inward gracious Affijiance of the Spirit, in Concur- rence with the Holy Scripture, or the ex- ternal 'Doctnnz contained therein, and other outward appointed Means, is neceffary to a faving Faith thereof, to remove the Im- pediments of our Prejudices and Paffions, and to give us fuch a clear Difcerning of the Excellency and Suitablenefsof the Chriftian Truths arid of the Evidence thereof, and to difpofe us to fuch a Teachablenefs, and At ention thereto, as may not only gain a rational Conviction and Affent to them,' with our Under ft andir.gs., but may alfo ftrong- ly move and incline our Willi and Affections to yield that Obedience thereto, that makes the Faith thereof faving : And therefore the Faith, through which w? are Javed by Grace, is faid in Scripture to be the Gift of God, and is mentioned as one of the Fruits of the Spirit, Eph. ii. 8. Gal. v. 22. But the Holy Spirit doth not, in his ordi- nary way of Working, effect this in us by an inward immediate Testimony, Manifesta- tion, and Revelation, or by immediately prefenting and revealing the Chriftian Truths, and the Evidence thereof, to our Underftanding, without the external Word, and all other outward Means \ but in and with the Ufe of them, bleJling them, and making them effectual. So it is faid of Lydia, That the Lord opened, or inclined, her Heart, not immediately to believe, but to attend unto the Things that were fpoken of Paul : So that it was her Attention thereto, and her weighing and ferioufly confidering them, which was the Meam, whereby a G 3 faving 1? 8 6 Of the inward immediate Testimony faving Faith was produced in her by the internal Operation of the Spirit, ftrongly applying the Motives of Faith to her Minct 3 and with them perfuading her to believe. And it is not the Manner of the Tefti- iriony of the Spirit to the Divine Truth?, and the Suitablenefs and Excellency thereof, whether it be mediate or immediate, that makes the Faith of them faving ; buc our yielding Obedience thereto, which we may do, with the ordinary Affiftances of the Spirit, in the Ufe of outward Means, with- out the immediate Teftimony of the Spirit. And all who have had the Gifts of Pro- phecy, or of immediate Infpiration, have not had this faving Fakir, nor is it necefiary to the producing it, unlefs we will make all the Faithful to be Prophets ; which is con- trary to the Scripture, that tells us, He only gave fome Prophets, Eph. iv. 11. and that many will fay at the laft Day, Lord, Lord, have we not prophefied in thy Name t to whom he will fay, Depart from me, ye that work Iniquity, Mate. vii. 22, 23. w Venn's Qu e ft- ' Are not Men now to receive defence of ' the Spirit in that immediate way, to un- Gcfpel < derfand the Scriptures, in which it was Truths, p. c gi ven to them that wrote the Scrip- --switch, ' tures ? $. 7S. Anf. No -, Men now are not to receive the Spirit in that immediate way, to under- fland the Scriptures, in which it was given to them that wrote thefe Scriptures ; for all Things therein necefiary to our Salva- tion may be fufficiemiy underftood without this: Or elfe how mail the "Wicked and Unbelievers be condemned, if it never was poffiWe for them to underftard the Scrip- oft/jeSpkk, not neceffhry. %j Scriptures in Things neceflary to their Sal- vation, without receiving the Spirit in that immediate way to under ftand them, as they that wrote the Scriptures had ? which we cannot reafonably fuppofe thefe have all had, and therefore there is no Need there- of, to render their Wickednefs and Unbe- lief iuexcufable. Qyeft. Are all Things then, whether of Faith or Practice, neceffary to be under- ftoocl in order to our Salvation, plainly de- livered to us in the Scriptures ? Anf. Yes •, they are all there plainly de- livered to us, tho' not every-where with the lame Plainnefs •, and if in fome Places lefs plainly expreiied, they are in others more plainly : So that we may all, with the ordinary Afilftance of the Spirit accompa- nying the Scriptures, have a fufficient Un- derilanding, and fiving Knowledge there- of, if we apply ourfelves to the Study of them, without Prejudice and Paffion, and with an honefc fincere Intention to be- lieve and do what is there taught and in- joined us : Or elie the Scriptures would not be able, as St. Paul fays they are, to make us wife unto Salvation through Faith in Chrifl - , and to furni/Ij us for every good Wvrk, 2 Tim. iii. 5, 16, 17. And that if the Gofpel be hid, or not underflood, it is hid to them that are lofl, in whom the God of ibis World hath blinded the Minds of them that believe not, or whole Minds are fo blinded with their carnal Prejudices and Lulls, by which the Devi) rules in the Children of Difobedience, that they morally cannot, or will not fee, 2 Cor. iv. 3. And it h not. con- fident with the V/ifhm and Goodnefs of God, G 4 ' to 8 8 Of the inward imm eciiate Teftimony to make any thing abfolutely neceffary to Solvation, that is not fufficiently plainly revealed, nor to require ImpofTibilities or" us, under Pain of Damnation. And why is there not as much need of an immediate Infpiration of the Spirit, to v.nderftand other pretended immediately in- spired Writings, as there is to underitand the Scriptures? And if there muft be an immediate Infpiration tounderltand the Scrip- tures, what Need is there of any Tranf- lation of the original Scriptures into the vulgar Language? for the Spirit can imme- diately expound the Hebrew and Greek Text, as well as an Engl /J j Verfion. And if the Scripture cannot be under- Stood in Things neceffr.ry to Salvation, without anew immediate Infpiration of the Spirit, why do they that think fo, bring any Text of Scripture to prove this to thofe, that do not believe they have any fuch im- mediate Infpiration ? Or does not this fup- pofe the Scripture, in all fuch neceffary Things, fufficiently plain to every honelt fincere Perfon, that defires to know the Truth and obey it, without an immediate Infpiration, which is the Thing they deny, and that we affert? And that it is in the Ufe of the Scripture, and other outward Means, that the Spirit gives us the right and faving Knowledge of the Spiritual Doctrine contained in the Scriptures, without being immediately infpired therewith ? Quejt. Does not the A pottle Peter fay, that in Paul's Epiftles, There are fame Things hard 10 be underftood, which they that are un- learned and unftable, wrefl to their own De- flruelion 7 as they do alfo the other Scriptures ? And of the Spirit, not necejfavy. 89 And muft not thefe be in Points neceffary to their Salvation ? Anf. It does not follow from there being fome Things in St. Paul's Epiftles bard to be underftood, that they were Points ne- ceffary to Salvation ; for the Scriptures, where they do not contain things neceffary to Sal- vation, may be alfo wrelted to Mens De~ ftru&ion by unlearned and unftable Men, when they are wrefted to prove damnable Errors : And tho' Points even necefTary to Salvation -may not be in fome Places (6 plainly exprefled, but that it may be fome- what hard to underftand their true Meaning; yet they are always in other Places moft plainly exprefled, at leafl fo, as that they may, by evident Confequence, be inferred from thence. 1 And the bard Places of Scripture, about Matters which are no-where elfe in Scripture plainly exprefled, contain Things not ab- solutely neceffary, but only profitable, with- out the Knowledge of which we may be faved. And their Obfcurity may ferve both to humble us, and to whet our In- duftry to underftand them ; for which we muft ufe the fame;' Means, as to underftand other ancient Books ; as the Studying the Propriety of the Languages in which they were written, and the Cuftoms of the Times and Places referred to, and the Scope of the Place, and the Expofitions of the an- cient Writers of the Church •, and comparing one Place of Scripture with another, and expoundingfuch as are obfeure, by thofe that are plain j the Scripture itfelf, in its plain Places, being its belt Interpreter in parallel obfeure Places ; joining always our Prayers to jo Of the inward immediate, £frV. to God, for his Blefiing on our honeft En- deavours. Queft. What are the Infpirations of the Holy Spirit, that the Church of England prays for, and which may be expected, they lay, by all good Chriftians? Anf. They are the fantlifying and faving Infpirations of the Holy Spirit or fuch inward gracious Influences and Opera- tions of the Holy Spirit, upon our Hearts and Souls, in Concurrence with our Ufe of outward appointed Means, as are ne- ceffary for working all faving Gifts and Graces in our Hearts, for enabling us fpi- ritually to difcern the fpiritual Truths de- livered to us in the Scriptures, and to have fuch a lively Senfe cf our great Concern- ment in them, as to be duly affected there- with, and to kad our Lives fuitably thereto. But thefe are very different from pro- phetical Infpirations, or the immediate Pre- fenting and Revealing the Chriitian Truths, by way of material Object, to the Under- ftanding, without the Scripture, or exter- nal Doctrine contained therein, or any out- ward Means : And they did not always accompany them j for the A pottle fup- pofes a Man may have the Gift of Pro- phecy, or immediate prophetical Infpiration, and yet not have Charity, or the Love of God and his Neighbour, without which be is nothing, i Cor. xiii. 2. SECT. 9 l SECT. VI. Of the Miniftry and Infallibility. §*eft. A R E not the Minifters of Chriji, G¥ox , ** Minifters of the Sprit, and areG. M./>. they Minifters of Chriji, that mfottmei ii>Md*x- Anf. Yes ; they are Minifters of Chriji that are fallible: For tho' the Spirit be. in- fallible, the Minifters of Cbrijl now have not that immediate effectual Guidance of the Spirit, that the Holy Apojlles had, in all that they were to propound as divine Truths, and which they proved they had, by the Miracles they wrought in the Confirma- tion thereof, which none can do now. But all Minifters of Chriji now have the fufficient Guidance of the Spirit, in all that they are to know or teach, as divine Truths neceftary to their own or other Mens Sal- vation, by the means of the Holy Scripture, the infallible Rule of Truth ; \o that they may not err, tho' they have not that effectual irrefijlible Guidance of the Spirit, that they fhall not, nor cannot err*, or thro' Neglgence or Prejudice miftake their Rule, and draw wrong Conclufions from it. And they are more likely net to err, who take the Scripture for their primary and entire Rule of all their Chriftian Faith, and Practice, and ufe all proper Helps and Means for their underftanding it, than they who expect to be immediately taught by [he Spirit, without the necelTary Ufe of thd Scripture, and to have the Teaching of the Spirit always to go before the Teaching of the Scrirfure, or of the external Do&rine there externally delivered to us. And 9* Of the Miniftry And it is obfervable, that of all that pretend to the Chriftian Profeflion, none have more grofly erred, and corrupted and depraved the Chriftian Doctrine and Wor- ihip and mifunderitood and mifinterpreted the Scripture, than thofe who are the great Pretenders to the infallible Guidance of the Spirit by immediate Infpiration, fuch as Popes, and Popijh Councils, Mugle- tonians, Quakers, and other Enthnfiajts. And if they are found to err in any one Thing contrary to the Scripture, it is fufficient to difprove their Infallibility. And the Quakers Licenfing their Miniji en Books, before they be printed, or their Al- tering or Supprefiing them, is deftruclive of their Principle of the Infallibility of their Miniftry. Ql' e ft- ' Are not all who have xhtfaving c Giftiand Graces of the Spirit, led. by an P'.Y '^" ' unerring and infallible Spirit, and there- •fWifiom, ' f° re infallible, or elfe it would divide the t' 33- ' " Spirit from its Infallibility ?' Anf. This is to make all good People, as well as Miniflers, infallible : Whereas it no more follows, from their being led by an unerring and infallible Spirit, that they have its Infallibility, than from their being led by an omniprefent and omnipotent Spirit, that they have its Omniprefence and Omni- potence; and they who have the faving Gifts and Graces of the Spirit, are no more fe- cured from falling into Error, than into Sin ; and they of whom St. John fays, Tbey have an Untlion from the Holy One, and know all Things, were not out of JDanger of being deceived, or elfe he needed not have given them and Infallibility. gj them that Caution, Let no Man deceive you, i John iii. 7. Quefi. Is not every true Minifier furnifhed with what to preach, as the Prophets and Apofiles were, by the 'immediate Infpiration of the Spirit, without any neceflary Ufe of the Scriptures, or of any outward Helps and Means ? « For are not they that fpsak and write, * and not from God immediately, and infal- 4 libly, as the Apofiles did, and Prophets, ' and Chrifi, but only have gotten the * Words, all under the Curfe, in another- _ , * Spirit, ravened from the Spirit that was G * M * * in the Apofiles ? 9 98. Anf. This is the Height of Preemption, and Enthufiafm, in this great Apofrle of the Quakers, to imagine, that all he fpoke and wrote, was from God immediately and infallibly, as the Apofiles did, and Prophets, and Chrifi; and to pronounce, them under the Curfe in another Spirit, and ravened from the Spirit that was in the Apofiles, that did not fcr, and it is contrary to what fome of the Quakers themfelves have owned, that they may, and do fomethnes, both think, fpedk, write, and do Things that may be wrong, andim* Reve- falfe; which cannot be faid of the divinely ^ on, r ^' Infpired Prophets and A to (lies without over-? '■,£&*' throwing the divine Authority of Chriftia- popery, f. nity, and the Scriptures. 3 3- But the Scriptures, and other outward Helps and Means, are neceffary in God's ordinary way, whereby the Holy Spirit fur- nifhes Mxmfiers with what to preach, and qualifies them for the Work of the Mvnfiry. And this was the ordinary way even in the Apofiles Days •, as appears by what St. Paul fays p^ Of the Miniitry fays to Timothy, Give Attendance to Reading % meditate upon thefe Things, give thyfclf wholly to them, that thy Profiting may appear to all, i Tim. iv. 13. And, The Things which thou hafi heard of me, commit thou to faith- ful Men, who fhall he able to teach others alfo, 2 Tim. ii. 2. And how are the Quakers furnimed, to preach of Chrift's outward Birth, and Death, and Sufferings in the Flefh, when they own, they have not the Know- ledge of them from the Spirit immediately, but from the Scriptures ? And what can they then preach without the Scriptures, but mere Deifm, and natural Religion ac belt? Queji. ' Is he not a falfe Prophet, and a * Deceiver, who takes the Prophets Words, ' Chrift's and the Apoftles Words, to talk * upon, but hath not received the Word * from the Mouth of the Lord ? And their * Prophecy and Preaching would foon be 4 ended, if they had not the Scriptures, . „ _* which is other M. t the Miniftry, as were the Holy Apoftles, *' 3+I - « and Prophets ?* Anft No : The Miniftry that C£ri/? hasr appointed, rt/w#;y to continue in his Church , is not the Miniftry of fuch, as are imme- diately called and fent forth by Chrift and his Spirit into the Work of the Miniftry as the Holy Apoftles and Prophets were, who w 'ere extraordinarily fent with particular NLefc fages from the Lord, or to reveal fome new Doctrine to the World, which had not been delivered to them before ; which we are not now to expect, when we have the whole Will and Counlel of God for our Salvation delivered to us in the Scriptures. And they who pretend now to fuch an immediate Call to the Work of the Miniftry, as the Holy Apoftles, and Prophets had, mould prove it, as the Holy Apoftles, and Prophets did, by their Working of Miracles * And there- fore, St. Paul calls his Miracles, a Sign of his Apoftkfoip, and the Evidence and Demon- Jlration of the Spirit, 2 Cor. xii. 12. 1 Cor. xi. 4. But while the Quakers pretend to an immediate Call to the Miniftry, and to the invifible and indifcernible Gifts of prophe- tical and immediate Infpiration, as the Apc- ftles and Prophets had, they have none of the vifible and difcernible Gifts of Tongues and Miracles to mew •, which they had, and by which they demonftrated their immediate Call andMiflion, and their ifwnediatelnfpu ration •> and fo muft other Pretenders do too, before we can have any Ground to believe them, unlefs we will take their own bare Word for it, and give ourfelves up to follow and Infallibility. yj follow every Impoftor, that has cheBoldnefs to pretend to an immediate Ca.J aiid Million to the Miniftry, an^ : to i/ivine and immediate Infpiration ; wr.ich would make the Chri- ftian Religion altogether uncertain and groundlefs, as relying on fuch uncertain and ground lefs Claims, for which the Quakers give no other better Proof than other, which is none at all, but their own confident Pre- tending to it. But we can give fufficient Proofs to the contrary, by their contra- dicting the Scripture in ib many Things, which, we are fure, was given by immediate Infpiration. gueft. Was not John the Baptijl a. Pro- phet immediately fent of God j and did not the People take him for fuch, tho' he did no Miracles ? Anf. Yes ', John the Baptijl was a Pro- phet, as our Saviour teftifies, and more than a Prophet, or an ordinary Prophet, being immediately fent of God, to be his Forerun- ner, to prepare the People for his Coming. And there was fuch a Concurrence of ex- traordinary Things in him, as were fufficient to make the People take him for a Pro- phet: As, befides his admirable Wifdom, and extraordinary pious and mortified Life, the many Miracles Lh.it attended his Birth, that were then noifed abroad throughout all the hill Country of Judea: And his plainly foretelling the Kingdom of Heaven, or of the Mejfias, being juft at hand ; and his preparing the Way to his Coming, by preach* ir.g the Baptifm of Repentance, and baptizing all that came to him, confeffir.g their Sins '-, and his thereby anfwering the Character given of him by the Angel, and by Zacbarias* H when 9 8 Of the Mmidty when being filled with the Holy Ghoft, he prophefied concerning him, that he Jhould be called the Prophet of the Higheji, and as was prophefied of him long before, by Jfaiah and Malachi. And feeing many took him to be the Chrijl himfelf, the Providence of God fo ordered ir, that he ihould do no Miracles , that they might not be long in Sufpenfe, whether he or ye/us was the Chrijl. And therefore, when John fent two of his Difciples to Jefus, to know of him, whether he was he that was to corner all the Anfwer he returned them, was only to tell John, what they had heard andfeen, or the Miracles they had feen him work, which were fuch as were particu- larly foretold the Mejfias mould work. And that John had the Spirit of Prophecy, was obferved by thofe that reforted to Jefus, who faid, John did no Miracles^ but all Things that John fpake of this Man were true. And the Prophets under the Old Teftament had either Miracles, or fomewhat that was equivalent thereto, to atteft the Truth of their divine Million, which the Quakers have not, Luke i. 7, 20. If. xl. 3. Mal.'ui. 1. John x. 41. ^ueft. ' Is it not a fufficient Testimony of c a true Prophet now, that has an immediate * divine Call to the Minijlry, to work Mi- 1 racks in Spirit, or inward Miracles, to * reach to the Soul, to quicken it, and cure * its Difeafes, which are the greateft Mi- * racles, and which were fignified by the * outward, and of which the outward were 6 a Figure*? * If. Penningt. naked Truth, p. 28 — W. ShewenV true Chriftian Taith,p, 15-0, 1/7. G. K. Immediate Rev. p. ^oo. Anf and Infallibility. 99 Anf. No: It is not a fufficient Teftimony of a irue Prophet now, that has an imme- diate divine Call ro the Miniftry, to pretend to Miracles in Spirit, or inward Miracles, workir.c; miraculoufly in the Hearty which all nay p-etend to, and which are contrary to the rery Nature and End of Miracles , which is to be a vijible Sign and Proof of a divine Teftimony j whereas a Thing invi- fible, whereof there can be no Certaimy, can never be a fufficient Proof to any rational Man. And tho' fpiritual CJures, that reach to the Soul, are greater Works, as they are more beneficial, than bodily Cures, yet they are not properly greater Miracles, as not being wrought by an Act of omnipotent irrejijlible Power, equivalent to that of Creation, as the bodily Cures were, that were wrought by our Saviour and his Apojlles, that were incurable by any natural Power or Art. And to make the outward Mi- racles ofCbnft and his Apoftles but a Figure of their pretended greater inward Miracles, is to derogate from, if not to overthrow, the great Evidence of the Truth of Chri- ftianity, to which our Saviour and his Apo- ftles every-where appealed ; when yet as to the external Fruits of their pretended in- ward Miracles in Spirit, either as to a bet- ter and founder Faith and Knowledge in Religion, or a more truly Chriftian Life, than what is feen in others, they have never yet given us any fufficient Evidence of it, but ery much to the contrary : As, befides many other Things, in the ill governing their Paflions and Tongues, in iheir proud Pharifai.al boafting oT their own Righte« oufnefs, and Cnlefs Perfection, and ^heir H 2 bitterly i oo Of the Miniftry bitterly reviling and uncharitable judging of others, probably better Men than them- felves, if they differ from them in their Principles, and feek to do them the greateft Good, in (hewing them their Errors; where- by, inftead of proving themfelves to be what they pretend, the moft Spiritual among Chriftians, they difcover themfelves to be but Carnal, and to have loft, as has been ofyferved, in the Goodnefs of their Frame, that many of them had attained to before they were Quakers. And whatever Mea- fure of Goodnefs any of them may have attained to, fince, as to the leaving off ibme of the groffer Immoralities they were addicted to before, which is indeed com- mendable ; yet it is no more than what ibme very grofs Hereticks have done •, and is not owing to what is falfe in their Per- fuafion, but to what is true and good there- in, and wherein they agree with found Chriftians. And if they were more found in the "Faith, and in their Notions of the Duties of a Chriftian Life, wherein we charge them to be defective, they would become more throughly and fubftantially good. And -I do verily believe, that the good People of the Church of England, as they have the founded Knowledge in Re- ligion, fo they are the moft fubftantially good, and far excel all others, particularly in Humility and Charity. Quejl. Will you give fome Inftances of what you charge the Quakers with, of the railing and abufive Language they ufe ■againll fuch as differ from them in Re- ligion ? Anf. and Infallibility. 101 Anf. I might give abundance of Indances of this, out of mod of their Books. But I fhall indance only in what one of their firft ~nd principal Authors fays to his Ad- verfary, without any Provocation, but his propofing fome Queries to him, concerning iome of their Tenets ; * Thou accurled, 4 fays he, thou Bead, to whom the Plagues 4 of God are due ; a Reprobate, a Child 4 of Darknefs thou art, thou Disobedient 4 one, upon whom God. will render Ven- 4 geance in flaming Fire •, thou dark blind * Hypocrite ; thee Man that is Cain ; with 4 the Light of Chrift thou art feen, and ' with the Life judged and condemned, 4 thou Sorcerer, thou dead Bead ; and fo 4 art not juftified before God, nor never 4 fhalt be. But fuch polluted filthy Beads 4 as thou ; thou polluted Bead — who art 4 a Reprobate j and thou fhall find him to * be thine eternal Condemnation; thou^V''* 4 dark Bead and Conjurer, thou dark z 9 , 32j ' 3 j 4 fottifh Beaft.' 3+- I fhall make no Comment upon this, but leave it to yourielf to judge, from what Spirit it is mod likely fuch Language could proceed. But it is not unfit to obferve, that thofe Works wherein thefe Things are found, are applauded as the Works of a Prophet of the Lord by feveral Men of a great Note among them, fuch as { eorge Fox, George Whitehead, Francis HczvgH, and Jojiab Coale, who adjoin their feveral Te- dimonials to them. Queft. Do not the Quakers fay, that Chrijl and his Apojlks, in the Scripture, ufe as fevere Expreflions to the Adverfaries of H 3 Truth 102 O/f&eMiniftry, Truth and Religion, as what they ufe to their Adverfaries? Anf. There are no fuch furious, fcurri- lous, and nafty Exprefiions ufed in Scrip- ture, by Cbrift and his Apofiles, as the Quakers ufe. And whatever kvere Expref- fions are ufed in Scripture, they are ufeel by fuch, as knew the Hearts of Men, and w< re duly applied by them, and who acted as ihey were immediately infpired, which they proved by the miraculous Works they did, none of which Things the fakers can juftly pretend to -, and who ufe them in- differently, to all who are Adverfaries to their Religion, and oppofe their erroneous Tenets, tho' never fo good Men •, which too plainly mews, 'They know not what man- ner of Spirit they are of. Queft. * Are there not among Believers, * Miracles in Spirit, which may be Signs , * and Wonders to the World, as Ifaiah faith, g'm p ?.' Behold, I, and the Children the Lord hath 1 given me, are for Signs andJVondsrs in Ifrael, « Ifa. viii. i8?' Anf. It is impofllble, that Miracles in Spirit, or furh as the World could never fee, could be S gns or Wonders to the World ; and there is nothing to be found in the Words of Ifaiah, of Miracles in Spirit : But it was he himfelf, and his Sons, that were faid to be given for Signs and Wonders 5 that is, for Types and Images of Things which mould happen, as the Words in the Hebrew often fignify. Queft. What need is there of the Quakers working any fuch w//?#<3r on. ' « of the Head V Anf. Grace, or real Holinefs, is neceffary by God's Command, and to make a Man a true living Member of the Church of Chrift, which is his Body. But a Chriftian r'rofeflion, with Baptifm, makes an Man />. 300. an an d Infallibility. lop an outward vifible Member of it, and gives him a Right to the external Privileges of it, fo long as he is not by the Cenfures of the Church deprived thereof: For St. Paul fuppofes, that one that is called a Brother, and is within, that is, wirhin the Church, may be a Fornicator, or covetous, or an Idolater ; And when he bids the Corin- thians not to keep Company with J'uch a Man, and to put away that wicked Per [on from among them, that is, to excommunicate, and cut him off from the Church, it implies, that he was an outward vifible Member of it, or elfe he could not be cut off from it. Queft. l May there not be true Members 1 of Chrift's Catholick Church, even among c Jews, Turks, and Heathens, if they are R 3^^* « obedient to the Light within V M73* Anf No : For Chrift's Catholick or uni- verfal Church is a vifible Society, made up of thofe only, who, wherefoever they are difperfed thro' the World, make Profejfion of the Christian Faith and Religion, and have the Knowledge of the true God, and of Jefus Chrijl, whom he hath fent : For the Church of Cbrift is built on the Foundation of the Apoflles and Prophets, that is, on their Doclrine concerning Salvation thro' Jefus Chrijl, and Faith in him, as he out- wardly came in the Fleffj, and died for our Sins, and rofe again for our Juftification ; who is therefore himfelf, as thus, confider'd the chief Corner-flone of the whole Building, or Church, Eph. ii. 20. And it was on this Rock, he faid to Peter, he would build his Church, to wit, on Himfelf, or, which is the fame thing, on the Faith and Confejfion of his being the Chrifl, the Son of the living God, Mat. iio Of the M'miRry Mat. xvi. 1 8. But the Light within, as it is common to all Men, teacheth no fuch Doctrine, and can never therefore make one a true Member of drift's Cathoiick or univerfal Church, in the true Scripture Senfe of his Church ; as, when Saul did perfecute the Church, it is defcribed to be, all that called upon the Name of Cbrijl, Acts ix. 14, 21. And it contains in it many Hypocrites, and unworthy Profeflbrs, as well as truly fincere good Chriftians : For the Church of Chrift here on Earth is compared to a Field, which contains Wheat and "Tares, growing up together until the Harveft, Mat. xiii. 24, 25. Quejl. " Are they not falfe Minijlers, that £ preach Chrift without* and bid them be- W .Smith'* c lieve in him as he is in Heaven above ; Trimer, 'but they that are, true Minijlers, they ?- 8 - , " preach Chrift within, and direct them to Truth de- ' * ee k n ' m ' n the'mfelves ? And to preach fended,}. " both, would it not be to preach two 23, 24. « Chrifts ?' Anf. No •, they are not falfe Minijlers, but the true Minifter*, who preach Chrift without, and bid People believe in him as now in Heaven above, and alfo as fpiri- tually prefent with us, by the gracious In- fluences of his Spirit within us. And this is not to preach two Chrifts, but one Chrift ; for Chrift without, bodily prefent in Heaven, and by his Spirit prefent within us, can no more be called two Chrifts, than the Sun, and its Influences upon the Earth, can be called two Suns. But to preach Chrift only within, and as the Light within common to all Men, this is to preach a new Gofpel, and a new Chrift. gtiejt. and Infallibility. 1 1 1 1 Quejl. * Is not the Meaning of what they « fay, only, that the true rs preach « Chrift, not without only, but «allb with- c in, but falfe Minifters preach hirri only Switch, p. < without?' Anf. No: This Could not t The Mean of what they fay./ nor can yo" reasonably. think it could btf the Meaning Words, as you h for there were no fu'ch Mm for preach vvithouf alfo wi fcl preach it only, and noc«alio with- preaching :s> ts i;*fcre on * ftarid, and i\ ./■its ror-M an, * principal b gre;. * the'yknov. ' them the onl * was before . * all things < A.. ' ' ; fc>r^ all 1. h tion r withe Man CBiifi as anyway ■- another of them r v j A *■ any can-*: lit maiiifefi « within? V her it is not- the 4 DocVine- t>f * cefTar\ And mult no: ■ fuCii A valent to a pofitiv.: / S-> S^. and which he long after that, alio again exprefly forbad, 1 Tim. ii. 12. Queft. * What Woman is it that is not ' permitted to fpeak in the Church ? Is it ■ fhe that is come to have Chrift Head in 4 her? Or is it fhe that is not come that * Length, but is learning, and fo is to learn 4 in Silence? Or may not Chrift fpeak * through ihe Woman, wh.'n he is Head * over all ? If not, then why did Paul (that 4 faid, I fuffer not a Woman to fpeak in 4 the Church) allow of Women as his fellow * Labourers, and Helpers in the Gofpel r — * What was that Labour and Help? Rom. * xvi. 1, 2, 3. — Is not Chrift the Husband ? * Is not his Church the Spoufe of Chrift ? * Is not he the Husband of the Males as of ■ the Females, and of the Females as of * the Males ? And are not the Priefts and * Bifhops of the whorjfh Church, that is * gone from the Husband Chrift, who are 4 to be filentr — And the Male as well as 4 the Fern le, is- that Woman that : s not to 4 fpeak, who hath not learned Chrift, and 4 is not made f«bj>& to him ; but fuch as I 2 * have ii(5 Of the Miniflry ' have learned him, whether Male or Fe- ' male, he may fpeak in them ; and then it is wi jj l not the Woman, but Chrilt the Man, that Dewsber- ' fpeaketh in the Male and in the Female, ry's some « — But the Pritfts are blind, and cannot ? rmci v lei i fee what the Woman is, that was not per- FeopL If c niitted under the Law, nor under the God, p. <><-. * Gofpel, to fpeak.' Anf. It is plain enough, that no Woman is permitted to fpeak in the Church, by way of Teaching, fince St. Paul will not fuf- fer them fo much as to ask Questions there, if they would learn any thing they doubt of, as being a Thing fhameful or indecent in them, which it feems fome married Wo- men of that Church had before prefumed to do, by his bidding them to asktheir'Huf- banaVat home. And by Women that are not permitted to fpeak in the Church, are meant Women only, in a literal Senfe, as diftindt from Men, and Women in general, without Exception of any, that they are to be Learners, and not Teachers ; and by Wo?nen, to underftand the Male as well as the Fe- male that has not learned Chrift, is an In- terpretation very foreign to the Apoftle's Words, who does not by Women mean Men as well as Women ; and is not fpeaking here of Men that are not qualified to teach in the Church, but is only cenfuring the Diforder of Wo mens [peaking in the Church either by way of Teaching, or even only afking Quejlions there. And it is another falfe Meaning put to the Apojlle*% words, by the Women 's Husbands they are bid to ajk at home, to understand Chrijl the Husband of his Church, of the Male as the Female, the barely mentioning of which is enough to cxpofe it. As for the and Infallibility. 1 17 ihe Women that accompanied St. Paul in his Journies, he does not call them his fellow Labourers and Helpers in the puklick preaching the Gofpel ; but they were helpful to him in the Promotion of r, by miniftring to his Neceffites out of their Subftance, while he was preaching the Gofpel, and by their fuffering with him for the Gofpel, and by their hazarding their Lives for the Prefer- vation of his, and by helping aifo to bring many to the Faith by their Labour in in- ftrucTmg them as private Chriltians, and in a way far.able to their Sex. And tho' Chrift may fpeak in the Male or Female immediately, ifhe pleafes, as he did in the Apoftles and Prophets, yet that he does fj in any now, we have no Keafon to believe, without fuch Proof as the Apoflles and Prophets gave ; and we are fure, it is not the Man Chrift that fpeaks in the Quakers, when the Doctrines they preich are contrary to the Scripture, which I think I have proved man/ of theirs are. And is it not highly abujive for them to fay, Are not the Priejh and Bifhops of the "jjhorijh Woman that is gone from the Husband Chrift, who are to ~be Jilent ? if tney mean this of thofe of the Church of England, or at leaft, include them with others herein, unlefs they will publickly own they do not ? Queft. What do you think of the Saying ; ' Now the Woman here hath a Husband 4 to ask at home, and not ufurp Authority ' over the Man-, but Chrift in the Male asQ. Fox'* ' in the Female, who redeems from underG. M.p. 4 the Law, that Man may fpeak.' iS<5 * Anf This is again a iirange perverting the Scripture, from its plain literal Meaning, by their fir ft pretended Apoftle; and there- I 3 fore u8 Gf Tythcs. fore I would afk them, If he would have Chrift to be the Husband the Women are to afk at home, why they are bid to afk their Husbands, in the plural Number, which would make as many Cbrifts, as there are Women that have Husbands ? And what does he make their Home ? Is it their Conferences, where their Husband Chrift is? And is not he at Home in their Confciences, when they are in the Church ? and yet they are not to afk any Qucftions there. And if Chrift is in the Male, as in the Female, and that Alan may [peak in them, why are the Women only, and not the Men, forbid to [peak in the Church ? And if he be the Husband of the Men, as well as of the Women, why are not the Men, as well as the Women, bid to ask their Husbands at Home ? SECT. VII. Of Tythes. %usjt. /"""I A N it be lawful now, or fuitable \_j to a Gojpel M'm'iftry, to appoint any fettled Maintenance for Minifters, which they may demand as their Due, and the People are bound to pay, feeing Chrift bid his R.WsAp. dpoftles, when hefent them out to preach, f- 3 Z 9- f rC£ h i0 & ve y ai ^ oe ) b a ^ fr ee h received ? Mat. x. 8. Anf That Minifters mould have a Main- tenance for their Labour in the Miniftry, is highly reafonable and expedient, to the end they may be the more free from worldly Cares and Incumbrances, and give thernfelves continually to the Study of facred Things, Of Tythcs. 1 1 p Things, to Prayer, and to the Miniflry of the Word, Acts vi. 4. And it is our Lord's exprefs Will, that Ministers fhould have a Maintenance : For when he firft fent his Apoftles out to preach, and work Miracles, or miraculous Cures, and commanded them to make no Provifion for their Journey, and yet freely to give, as they had freely received ; he told them for their Encouragement, that the Workman is worthy of his Meat, as alfo the feventy Dit- ciples, That the Labourer is worthy of his Hire i that is, that they might realbnably expect, and look for a Maintenance, and where-evcr they came, to be provided with what was necefTary for them, Mat.x. 10. Luke x. 7. And therefore St. Paul, with reference to thefe Words of our Lord, and from the natural Equity of the Thing, and of what was done under the Law, fays, Even fa the Lord hath ordained, that they that preach the Go f pel fhould live of the Gofpel, or of their Reward of preaching it, 1 Cor, ix. 7, 8, 9, 10, 13. And he reckans it not only an Act of Charity, but of Juflice, faying, If we have fown unto you fpiritual Things, is it a great Thing if we fhall reap your carnal Things ? ver. 11. And the fame is clear from many other Places of Scripture : Let him that is taught in the Word, communicate to him that teacheth in all good Things, Gal. vi. 6. And, Te have well done, that ye did communi- cate with my Afflifiion ; for ye fent once and . < - again to 1ny Neceffity, Philip, iv. 14, 16. And a certain fix'd Maintenance, which Minifters may Remand as their Due, and I 4 the no Of Tythes. the People are bound to pay, beft anfwers the Defign of fetting them free from world- ly Cares, and Temptations of conniving at their People's Faults. And if it be lawful (as is confeffed) for Minifters to receive ' what is freely given them by private Per- ' fons, for the S.ipply of their Neceflities * fur the pr^fent -,' what Reaibn can there be, why it (hould not be as lawful for them to receive what is freely fettled upon them, whether by private Perfons, or Com-. munities, for the continual Supply of their prefer) t Necefluies, during the future Courle of their Miniftry ? And what is thus freely given, cannot be called a forced Mainte- nance, which is what the Quakers chiefly object againft. And thus it is with Minifters now; as they freely receive the Ability to preach, by the Free-gift and BltfTing of God upon their reading and ftudying the Scripture ; fo they freely give their Preaching to the People, without afking any thing of them, but what has been anciently freely given and fettled upon them by private Benefactor?, or by the Bounty of our Kings, or the whole Legiflature, and often confirmed by feveral Acts of Parliament fince the Reformation. Qufft. ' Is not the Paying of Tythes to « Minifters now, in the Days of the GofpeL Tho " < a Jewijh legal Ceremony, and therefore Antidote, * a Denying that Chrift is come in the Flejh } |>. 78. < which is a Mark of Antichrift ?* Anf No: For we find, that before the J^aw, Abraham gave Tythes to Melchizedek the Priefl of Go4^ Gen. xiv. 20. Heb. vii. 4. And Of Tythes; >n And that when Jacob vowed a Wow, tc Mild a Hoitfe of God af Bethel, he vowed tog,„ the Tenths of all to the Lord, Gen. xxviii. 20. And thtfe being fuch Men as had imme- diate Revelations from God, we may rea- fonably fuppole, that they did not act in a matter of this Nature, without a divine Di- rection. But not to enter into the Difpute, whether Tythes are due by a divine Right now, to the Minifters of Chrift, as he was a Prieft after the Order of Mclckizedek? Or whether the Levitical Law of Tythes is of Force to us, or no further, than as the Equity of that Law, as to a Maintenance for Minifters, flill belongs to us ? It is plain, they are neither paid now, as was directed then, nor in any ceremonial man- ner now, however they were then ; nor was the paying them then, a Type of any thing that was to be fulfilled by the Coming of Chrift. And there being nothing in the Nature of the Thing, nor no Law of Chrift making it unlawful for the Chrijlian Magistrate now freely to give and appropriate them to the Maintenance of a GojpeIMin\&.ry, as no way unfuitable thereto :, the Paying or Re- ceiving them in the Days of the Gofpel, by virtue of the free Gift of the civil Govern- ment under which we live, cannot be cal- led a Jewijh legal Ceremony, or any Cere- mony at all ; and therefore can be no de- nying, that Chrift is come in the Flejh, which is a Mark of Antkhrift. And their being required to be paid un- der the Law, by the express Command of God, when he was pleafed to take upon him- 122 Of Tythcs, himfelf to be the National King and Law- giver of the Jews, is at leaft, a fit Prece- dent for other Magiftrates now, not to leave Minifters to a precarious Maintenance, but to make a fettled Provifion for them. And whether it be in Money, or Land, or Tythes, or in whatever other manner or Proportion, be it more or lefs, it is well that Minifters are allowed a furficient Main- tenance. And now that our Legiflature has made fuch a legal fettled Provifion for Minifters, and thought lit, in Imitation of what was directed before the Law, as well as under the Law, to appropriate the Tytbes to them for that Ufe, which Chrift has no-where pro- hibited them to do ; and that Minifters have therefore now, as good a legal Right to their Tylhes, as any other Men have to their Eftates •, and they are now become a referved Rent, or Charge on Land, which neither the Landlord purchafes, nor the Tenant hires, but have always a proportion- able Abatement made them in the Price or Rent} they cannot therefore be denied to the Minifters, nor detained from them, without manifeft Injuftice. And it can never be lawful for the People to make ufe of that as their own, which is none of theirs : And that they are not theirs, is in Effect granted by the Quakers themfelves, when they propofe, ' That feeing they were an- ' ciently given by the People, that they i return again into the publick Treafure, ' and thereby the People may be greatly ' benefited by them ; for that they may 4 fupply for thofe publick Taxations and * Impo- Of Tythcs. nj c Impofitions thac are put upon them, andP>- B'j ' may eafe themfelves of them.' ^P-i 1 - .H°- Which is really a plain giving upot the Controverfy, as granting, they do noc now belong of Right to the People, and there- fore muft belong ot -Right to the AIinijhrs y to whom they have been given by the People, till they are otherwife dilpofed of by the Legislature, as they propofe, which it is to be hoped they will never be. And their not approving the Uje for which Tythes are now given, will no more juftify their not Paying them, than their not approving the Die of Taxes, which are given exprefly for carrying on a vigorous War, would juftify their not Paying them ; which yet they do not refufe to pay, tho' given for a Ufe in their Opinion forbidden. Queft. Were they not falfe Prophet c , and bad Priefts of old, of whom it was laid, Thai the Priejl did teach for Hire, and the Prophets divine for Money ? Micah iii. 1 1. Anf. Yes ; but the Fault of the Priejl s was not in taking Money or Provifion, whereby to live, for the Difcharge of their Office : For God had made a large Provifion for them, and counted himfelf robbed, when the People detained from them their Tythes and Offerings, Mai. iii. 8. But their Fault was, when the People kept back their Dues from them, in their teaching falfe and corruot Doctrine, which they thought might pleafe them, and difpofe them to pay them. And lb the Fault of the Prophets was, in divining Lyes to them, faying, Thus faith the Lord, when the l»ord had ijctfjcken, to get their Money, by 124 Of Tythes. by pleafing them, in prophefying Peace to them, when the true Prophets prophefied of Judgment, and were perfecuted for ic, Ezek. xxii. 26, 28. Jer. v. 31. And we are told of fuch falfe Teachers as fhould arife among Christians, that through Covetoufnefs Jhould, with feigned Words, make Merchandize of them, 2 Pet. ii. 3. Which is the fame with teaching Things they, ought not, for filthy Lucre's fake, Tit. i. 11. And let fuch as are guilty of it, bear the Blame. Queft. Are not Minifters who preach for Hire, the Hirelings, which Ckrift fpeaks fo much againft, John x. 12 ? Anf. If by Minifiers preaching for Hire, you mean all who take any Maintenance for their Preaching, forche Support of them- felves, and their Families, and you make all thefe the Hirelings our Saviour fpeaks againft ; you directly reproach our Saviour, who uleth the very fame Word h"mfelf, in reference to Preachers, that the Labourer is worthy of his Hire, Luke x. 7. But the Hirelings our Saviour fpeaks againft, are they who value the Hire more than the Work, and care not for the Sheep •, which is known only unto him that knows the Heart, and can only be gueffed at by us, by the Confequences. And if there be fome that do not faithfully difcharge their Duty, but for worldly refpects only, it is very unreasonable and unchriftian to condemn all for fome's fake, which is to condemn the Righteous with the Wicked. Qneft. Did not Paul preach to the Corin- thians and Ihejfalonians, without taking any Reward of them, and worked with his own Hands, O/Tythes. 1 15- Hands, and laboured Night and Day, that he might not be chargeable and burdenfome to them ? i Cor. xi. 9. 1 ThefT, ii. 9. Anf. Yes, he did fo •, but at the fame time he aflferted his Right to have done otherwife, and to have been burdenfome and chargeable to the Thefialonians, as the Apofiles of Chrifi, 1 Thefl". ii. 6. And he tells the Corinthians, he had Power to forbear Work- ing, as well as other Apofiles, and that he had robbed other Churches to do them Service* 1 Cor. ix. 6. 1 Cor. xi. 9. Which he did only to flop the Mouths of fome falfe Apoftles, that (as the Quakers do by Minifrers now) would have taken occafion to bla.fl his Mi- niftry, becaufe of his receiving Maintenance from them, as if he had fought only his own Gain by his Preaching, ver. 12. And he gloried in it, which he would have had no Reafcn to do, if he had only refufed the Receiving of that which was none of his Due. And therefore what he did then upon prudential Considerations, in woiking with his own Hands for his Maintenance, and which he called an abafing himfelf, and reckoned among his Afiitlions, 2 Cor. xi. 7. . vi. 4. is not to be a Precedent to others, at all Times: And the other Apofiles did not fo then ; and he himfelf did otherwife ot other Times and Places ; Philip, iv. 10, 14, 15, 16, 17, 18. So that this does really make againft the Quakers. And they have little Reafon to rail at others for receiving Maintenance for their Preaching, when they themfelves that'are the Preachers among them, grow generally fo rich by it> and there ure fo few of them that 1 6 Of the Trinity. that work with their own Hands ; and none of them that are not fomewhat chargeable to others; and fome of them, efpecially of their travelling Preachers, well maintained, out of their publick Stock, which they keep for the Service of the Truth, as they are pleafed to call the Propagating of their Religion through the Nation, and to other foreign Parts. SECT. VIII. Of the Trinity. QSftft* A RE, People bound to believe J~\ whatever their Minijlcn preach to them, who do not pretend to be imme- diately infpired, and infallibly guided by the Spirit, in all they teach ? Anf. Tho' People are to have a great Regard for their lawful Teachers, whom God has let over them *, yet they are not bound to believe whatever they preach to them, mould they pretend ever fo much to immediate Infpiration and Infallibility in all they teach, without firft trying it by the infallible Rule of the Scripture, which we are fure was given by immediate Infpi- ration. . For nothing is to be received, as an Article of Faith, that is not either ex- prcfly contained there, or may not by good Confequence be proved thereby. Quefl. Is it any -where faid in Scripture, c That the Father, Son, and Holy Gholt, 1 are three Per fens, tho' they be three in 1 Mani- Of the Trinity. 127 1 Manifeftation, or three Manifeflations, or « Operations of the fame God* ?' Anf It is no-where faid in Scripture, that they are three in Manifeftation, or three Manifeflations or Operations of the fame God: And it they were three in Manifeftation only, they could be no-wife three diftinct from Eternity ; for there were no Manifeftations of one or more of them from Eternity. And if the Son be only a Manifeftation of the Father, then it may be faid of the Father, as well as the Son, that he was incarnate, and died •, for a Manifeftation could neither be incarnate, nor die ; which is to over- throw the great Fundamentals of Chrifti- anity. But tho' it is no-where exprefly faid in Scripture, That they are three Perfons, yet it may by good Confequence be proved thereby : For the Scripture diitinguifhes them, as we do three Perfns, tho' not in thefe exprefs Words, yet in \V or ds equivalent thereto ? as by the perfonal Characters of /, and thou, and he ; and by introducing the Father as fpeaking to the Son, and the Son as fpeaking to the Father, and alfo of the Father, and of the Holy Ghoft ; and by calling the Father another Witnefs from the Son ; and the Holy Ghoft, another Com- forter, from both the Father and the Son ; and by feveral other perfonal Acts, and Properties of Relation incommunicable, as the Father's begetting and fending his Son, and the Sons being begotten, and fent of the Father -, and the Holy GhofTs proceeding from * G. Ws Divinity of Cbriji, />. 94.- — -Ff. Howgill, p. 30S, " ■ Ifhmael, p. 10. the 1 18 Of the Trinity. the Father, and by Confequence, from the Son, as being the Spirit of the Son, as well as of the Father, and fent by the Son, as well as by the Father : For no Perfon can beget or fend himlelf, but he muft be a different Perfon from him that is begotten or fenr, Pf. ex. 1. John v. 31, 32. — xiv, 16, \y. — xv. 26.— xvi. 7, 13, 28. And feeing the Father is in Scripture exprefly termed a Perfon, in Diftinction from the Son, who is called the exprefs Image of his Father's Perfon, and therefore another Per- fon from the Father ; and by Confequence the Holy Ghoji another Perfon from both the Father and the Sm ', we know no Word more agreeable to the Scripture, to exprefs their Diftinclion by, than by cal- ling them three Perfons, Hcb. i. 3. 2 Cor. ii. 10. Quejl. c Have not the Quakers owned, ' That the Di inclion of the Father, and e the Son, is not only nominal, but real, ' in the divine Relation of Father and ' Son*?' Anf Yes ; they have fome of them fometimes done it, but in Contradiction both to themfelves, in their own former Writings, wherein they have oppofed ' their * being diftinct from one another by any ' incommunicable Property f : ' And alfo in Contradiction to other of their molt ap- proved Authors, whom they will not cen- fure nor condemn, who fay, * Chrift is not 1 diilinct from the Father |f.' * G. WV Quakers Plabmefs, p. 23, 24, f G. W'j Truth defending, p. i, %■ U G.F. G.M p. 142. And Of the Trinity. i ip And if they will own them now to be really diftind, in refpect to their Proper- ties of Relation, they mult, in good Confe- quence, own them alfo to be three difhnct Perfons, to be the Subjetls of thefe three Re- lations ; for no Properties can be without their proper Subjeois. Quejl. ' Is it not the Word Per/on only, e that they think too grofs to exprefs the « Holy Three *?' Anf No j for in their Writings they have not thought it too grofs, exprefly to own the Per/on of the Father , and alfo the Per/on of the Son, f and confequently mult own the Per [on of the Holy Ghoji. And therefore, if they own them to be the Holy 'Three, it cannot be too grofs, to own them to be the Holy Three Perfons *, nnlefs they will have them all Three to be only one Per/on, under three different Names and Mamfeflations, which ft ems to be their real Opinion. Queft. If the Father, Son, and Holy Ghoft, be three Perfons, will it not make them three Gods, contrary to the Scrip- ture ? Anf. No: Their being three Perfons, will not make them three Gods \ for we do not fay, they are three feparate Perfons, as three Men, or three Angels are, but only three diftinft Perfons, as to the Manner o their Subfiftence, in the fame undivided Nature and EJfence. For as the Scripture di- ftinguifhes them from each othei by their * Switch,/). 184. f G. F. G. M. p. 247, 248. R. Hub. p. 49,^0. — ■ W. P'j Sandy Foundation, p. \$. K pe- t jo Of the Trinity. peculiar per fond Properties •, fo it gives to each of them the Title, and eJJ'ential Attri- butes of Gcd. And therefore each of them is God ; and f ting there cannot be three Gods, they mull therefore be all three to- gether but one God: And there is no Con- tradiction in this, when we do not fay, they are three and one in the fame, but in dif- ferent refpects. And this we muft undoubtedly believe, when it is revealed to us in the holy Scrip- ture, tho' we cannot comprehend the Man- ner how it is-, unlefs we will pretend, with - our ihaliow finite Reafon, to comprehend the infinite Nature of God, and know all the poffible Dijlinclions that may be in the Godhead, confident with the Unity thereof, than which nothing can be more vain. For what innumerable Things are there even in created Nature, that we all undoubtedly believe to be, tho' we cannot fully under- ftand or comprehend how they are ! Quejh If the Manner of the Unity and T)iflinilion of Father, Son, and Holy Ghoft, hoiv they are three and one, is not exprefly declared to us in Scripture -, why does the Church determine the Manner thereof, and _„ D , make it an Article of their Creed, c That Sardyfoun-*' they are one in Subflance, and three in d*tion,p, c Perfons, or Subfijlences ?' An impertinent «*• Diftindion. Anf. The Church might well deterrmne the Manner of their Unity fo far, as to their being one in Subflance, which is a necefiary Coniequent of their being one Gcd, feeing it is the divine Subflance that makes Gcd ; and that can be but one, and cannot be fepa- rated Of the Trinity. i i % Tnted or divided. And the Church might alfo alTert the Manner of their Dijlinclion fo Jo far, as to their being three in Perfons y or Subfijlences 1 fox the Reafons already men- tioned ; and therefore not an impertinent Dijlinclion. Quejl. Ought we not always to confine ourfelves to the Ufe of the Scripture Words only, in exprelTing Articles of Faith? Anf. It is generally fafeft fo to do, but yet it may be nece lTary fometimes, in exprefling Articles of Faith, to ufe other Words than the Scripture ufes, to give the true Senfe of the Scripture Words •, or elfe there could be no interpreting the Scripture, which cannot be done but in other Words, if not in other plainer Scripture Words in parallel Places. And it is efpecially necelTary, when it is in Oppofition to fuch as ufe other Words than the Scripture ufes, to pervert the true Senit of the Scripture Words by their falfe In- terpretations. And this was the Reafon, why the Church found it necelTary, in Oppofition to the jirians, who made the Son to be a Creature, or of a created Sub/lance, to ufe the Term of his being of one Subjiance with the Father, as he muft needs be, if he is God, as the Scripture alTures us he is, by joining him with the Father, in the fame Worlhip, At- tributes, and Operationsof God, Mat. xxviii. 19. 2 Cor. xiii. 14. And this Term of one Subjiance, tho' unfcriptural, is ufed by the Quakers themfelves. And fo the Church found it alfo necef- fary, in Oppofition to the Sabellians, who K 2 i:as 132 Of the Trinity- (ns the Quakers have done) made the Father, Son and Holy Ghoft, to be but three in Manifejlattohy or three different Manifefations of one Perfon, to ufe the Terms of their being three Perfons; three Mamfeftation* bJng as much Unfcripture Terms, or morerhan three Perfons, and contrary to the true Stnfe of the Srripture :, whereas the Terms of three Per- fons are agreab'.e thereto, as has been (hewed. And it is no: Words, but the Meaning there- of, we are to look after : For the worft of Herefics may be maintained, tho' expreffed in Scripture Words, when wrefted to a wrong Senle. And there may be Articles of Faith, which, tho' they be not reod in Scripture, yet may be contained therein ; fome Propo- fiLi^ns being fo equivalent to others, that they are but the fame 'Thing faid in other Words And whatever neceifary Inferences we draw from any certain Propofition in Scripture, muft be as trie as that from which they are drawn. And our Saviour himfclf made ufe of a Scripture Confequence, to prove the Refurreclion againft the Sad- ducees y Mat. xxii. 32. And it were eaiy to mew, what a Number, not only of Unfcripture Words, but contrary to the S', ripture, the Quakers ufe, to exprefs their Fa'th in main Points of their Reli- gion •, wh ch are fo well allowed of by them, that I need not quote their Books for the Proof thereof •, as, to inftance in fome of them, ' That the Spirit is the Rule of 4 Faith ; the Scripture is a dead Letter; 1 the Light within is the Vehicle of God ; s the Seed of the Prcmife is an holy Prin- c cij-ie q{ Light and Life, that being re- 6 ceived Of the Trinity. 1 3 3 1 ceived into the Heart, bruifeth the S:r- ' pent's Head ; that the Promife of Salva- ' tion is made to the Seed within, that its ' complete Redemption is, when from an ' holy Thing received in their Virgin Hearts, 4 it becomes a new-born Child, and then, a ' Son given, and from thence, the Mighty ' God; that Jefus was not the Lamb, but * the Lamb dwell in his Veffel •, that Chrift ' had a heavenly Manhood, Flefh, Blood and ' Bones from Everlajiing ; that according to ■ the Fle/h he was crucified when Adam fin- c ned, and his Blo'jd then fhed ; and that ' Flefh then crucified, was the Oifering 6 for Sin, and the Bbod of that Flefh « cleanleth away Sin, and that the B.lief ' or Faith is in that Offering the Flefh, that ' was then crucified ; that the Blood of the * new Covenant is inward and fpiricual, i fhed inwardly within them -, that imme* * diate objeffive Revelation is [he formal Ob- ' jecl of the Saints Faith, and that they are * formally juftify'd by the inward Birch of ' Chrift brought forth in them, &c* Queft. « Is not the Doctrine of a Di- ' fintlion of Perfons in the Godhead, a Joe- ' culative Subject, the curious Inquiry into ' which, tends little to Godlinefs, and Iefsw. Pj ' to Peace ?' Ke y>r- '/• Anf No: The Doclrine of a Dlftinclion of Perfons in the Godhead, or of Three di- ftinct trom one ano:her, is not a ?nere fpe- culative Subject, but fuch as (if rightly un- derftood, and is therefore fober'y to be inquired into) has a great Influence on our Hcarc and Life, and is a great Foun- dation of Godlinefs, and Engagement there- to i and it tends alfo to preferve the Pzace K 3 of «34 Of the Trinity. of the Church againft Sabellianifm, which makes but one Per Ton in the Godhead. For that God was manifejied in the Flefh, (which cannot be underftood but by a Difiinclion of Perfons in the Godhead) is in Scripture cal- led, the great My fiery ofGcdlinefs, as on this depends the right Knowledge of all the other chief Points of our Religion, and the whole Gofpel Diipenfation, and Myftery of our Redemption •, as, why we are baptized in the Name of all Three, Father, Son, and Holy Ghofl, and why we pay divine Worfhip to al' Three ; and how all Three concur and eo-operate together, in their feveral Order and Manner of working, as the joint Authors of our Salvation •, the Father, in giving and fending his Son to be our Saviour, and in accepting his Mediation for us ', and the Son,. in afiuming our Nature, and purchafing our Salvation, by his meritorious Obedience,, and Death and Sufferings in the Flefh ; and the Holy Ghofl, in enabling us by his gra- cious Afliftances, to perform the Terms re- quired of us on our Part for our partaking of this Salvation purchafed for us. And thus, through J e fits Chrift, and his Merits, and Mediation, by one Spirit, renewing and fanclifying us, we have Accefi with Confidence unto the Father, Eph. ii. 18. So that we have, in this Doctrine of a Difiinclion of Perfons in the Godhead, a plainer Revelation than we had before it was thus plainly delivered to us, both of the Love of God to us, in all the three Perfons of the Godhead, thus concurring in the "Work of our Salvation •, and of the Evil of Sin, that required fuch an. Atonement to Of the Body o/Chrift. 1 1 j to be made for it •, and of the abfolute Ne~ ceffity of Holinefs to our Happinefs, and of the Aff fiance of the Holy Spirit, to make us holy. And consequently, we have herein, greater and more powerful Motives and Engagements to the Love of God, and Hatred of Sin, and to the Study of Holinefs and Goodnefs, and never to rcfifl or grieve the Holy Spirit, but ever to obey his holy Mo- tions: And then we may moil: furely and fafely relie on the all fufficient Merits and Mediation of Jefits Chrifl for our Sal- vation. And we could never have fufficiemly apprehended, how our Lords temporary Death, and Sufferings in the Flejh, could, have been of fuch infinite Value and Merit, but by underflanding the Dignity of his Per- fon -, that tho' he fuifered only as Man, yet he that fuffered was God as well as Man, and his Sufferings therefore the Sufferings of God'-) and the Crucifying him, the Cru- cifying the Lord of Glory, John iii. 16. i Cor. ii. 8. SECT. IX. Of the Body ' ' Body, and for ever?' Anf. This is to make his Godhead only Cbrifi, and none ever faid, the Body only was Cbnjl but tho' Chriji as to his Godhead was before the Body was, yet he was not properly the entire Chrift, until he took our Flejh, and who'e Nature, Soul and Body, into a perfonal Union with himfelf ; which was necefiary to the entire Performance of his mediatorial Offices of Prophet, Prieft, and King, efpecially of his priejlly Office ; and to his being our Anointed Saviour, be- caufe he was not our Saviour as God only, but as he was to be, and was, in Fulnefs of Time, God Incarnate, the Word made Fle/b, both God and Man: And it was not with refpect to his Godhead, but his Manhood only, that he was anointed with the Holy Ghoji, and Power, Acts iv. 27. — x. 38. And ail the Grace and Salvation that ever any had before he came in the Flefh, was by virtue of what ht was to do, and which he actually did, when he came in the Flefh. And whereas the Quakers are pleafed to call Chrift ? s Body he took, his bodily Gar- ment, which is no Scripture Expreffion ; whatever they mean by it, it is certain he did not take it, as a Garment, only to wear for a while, and afterwards to lay afide } for then he could not be laid to be made Fkfh, or a ?ru and real Man, no more than a Man can b; made a Garmej.t b/ put» Of tie Body of Chrift. 1 3 7 putting it on •, but when his Body and Soul were Separated at his Death, his Divinity was never feparated from either of them ; and he is for ever as Chrift, perfect God, and perfect Man. Quejt. Is not Chrift's Flejh he took, called a Veil in Scripture, Hebr.x. 20? Anf It is not called a Veil, as if it had not been any part of himfelf, whereof he con fifted, but with refpect to its Type, the Veil of the Temple, and the breaking that partition Wall, into which none entred be- fore into the Holy of Holies, but the High- prieft only once a Year, with the Blood of others : So the breaking of Chrift's Body of Flefh at his Death upon the Crofs, and the fhedding of his Blood, as the Atonement for our Sins, opened the Way for us into Heaven, of which the Holy of Holies was a Type. Queft. 1 What do you think of the Saying, w Penn », 4 That the outward Perfon that fuffered, serious a- ■ was properly the Son of God, we utterly/"'^ h t deny?' l 4 6 - Anf I think it is a mod unchrijlian Saying ; for the outward Perfon that fuf- fered (who was the Man Chrift Jefus, that fuffered in his whole human Nature, Soul and Body, Sorrow and Anguifh in his Soul, and Pain and Death in his Body) was pro- perly the Son of God ; cr elfe the Angel fpoke improperly to the bleffed Virgin, when he laid unto her, That holy Thing which Jhall be born of thee Jhall be called the Son cf God, Luke i. 35. And fo he is in many Places of Scripture called, both by himlelf, and his DiicipleF, John ix. %$, 37. — x. 0,6. Mai. xv i. 138 Of the Body of Chrift. xvi. 13, 16. Af^r. i. 1. And tho' he was and is the Son of God, as m racuJoufly con- ceived and born in ftme, and alio the Son of God by an eterr.ai Generation \ yet he is but one Son of God becaufe of the per- fonal Union of his Manhood with his God- head, and is both as God and Man, or God-man, properly the Son of God, the De- nying of which is Denying a fundamental Article of the Chriftian Faith. Queft. i Had not Chrift, as Chrift, alway * from the Beginning, and flill has, a * heavenly Manhood of a fpiritual Body ' and Flelh, FJefli and Blood of his own * Nature, different from the outward Man- * hood he took of the Virgin Mary, which * was a Cloathing to his divine and hea- c venly Manhood, and but a Type and * Figure of it, which is the Myftery and ' Subftance, whereby the Work of our « Redemption is now wrought in our Hearts c within us* ?' Anf. This is to make Chrift, as Chrift^ a Man always from the Beginning, tho' a heavenly one, of a- fpiritual Body, Fleih, and Blood ; tor which there is not any Foundation from any Place of Scripture, but what is perverted to a wrong Senfe ; but it is con- trary to the Notion that both Scripture and Reafon give us of God, as a mod pure and perfect Spirit, without any Body, Flelh, and Blood, or Parts whatfoever. And it is to overthrow the Work of our Redemption wrought in his Body without * See If. Pennington'* ffotefl. />. 2^, 30. — Tho. Et" wood'* Anf. to G. ¥L's firjt Nar. p. 96, 97. R. B'j Coil. />. S6f. US, Of the Body 0/ Chrift. , 5? u?, to make it to be wrought by this his imagined heavenly Body within them. 4 Qjfcft- c Did Chrift take our Nature, 4 fo as to have two diftincl: Natures in one 1 intire Perfon *?' Anf. Yes ; ior in him, or in his human Nature, divelieth, or perpetually refideth, all the Fulnefs of the Godhead bodily, that is, really, perfonally, and fubftantially •, and he could no otherwife be made Flejh, or a true and real Man, but by taking our whole human Nature, Soul and Body, into a per- fonal Union with himftlf, unlefs he mould be changed into a Man, or ceafe to be God, which is impoflible and impious to imagine : And feeing the Scripture frequently fpeak- ing of the Perfon of Chrift, exprefly calls him fometimes the Son of God, and fome- times the Son of Man, we cannot conceive any other way how he can be both God and Man, but by having the two diftincl Na- tures in one entire Perfon ; fo that as the Body and Soul make one Man, fo God and Man make one Chrift; and as the Soul and Body that make one Man, retain ftill their dift.nct Natures and Properties, and yet the Properties of both Natures are attri- buted to the fame Perfon ; h the divine and human Natures, which are infeparably united in Chrift, do ftill rerain their diftincl Na- tures and Properties '-, and yet the Proper- ties of both Natures areafcribed to the fame Perfon, who in refpect of both Natures fo united, is one Chrift, one Mediator, the * See G.W's Son of Ferdition, p, \i, — Sword of the Lord, p. j. true 140 Of the Body 0/Chrift. true Emmanuel^ God with us •, and the bleffed Virgin is called ihe Mother of her Lord. Thorn?" %f e fi- ' How can he (Chrift) be of the Coll p. ■ Nature of fallen Adam, and not earthly 49, jo. ■ and defiled ?' Anf It does not follow, that if he (Chrift) was of the Nature of fallen Adam, he muft be earthly and defiled ; for when he took upon him the Nature of Man, he took it without any Spot or Stain of Sin, as being miracu'oi fly conceived by the immediate Power or. the Holy Ghoit, Luke i. 35. And the Corruption and Defilement of our Na- ture is not ejfentidl, but only accidental to it ; and therefore our Nature, tho* filthy and corrupted in us, is pure in him, who was in all 'Things made like unto us, but without Sin. £>ueft. Why did it behove Chrift to have both the divine and human Natures in one Perfon? Anf. It was mod fit, that he who was to mediate between God and Man, fliould be of the Nature of both, that he might be impartially concern'd for the Interefls of both, for vindicating the Honour and Au- thority of God, and for procuring the Sal- vation and Hippinefs of Man. It behoved him to be Man, made of a Woman, mads under the Law) that he might be the true Seed of the Woman that was to bruife the Serpent's Head, Gen. iii. 15. And fo nearly related to us, as not to be afhamed to cad us Brethren ; Beb. ii. 1. And that we might have a Prophet in our own Nature, thar might teach us by his Examine) as well as his Doclrine, and both perform in the Nature of Of the Body of ChriQ:. i 4l of Man, tnat -perfett Obedience that was due from Man, and alfo in the fame Na- ture th.it had finned, fuffer for S.n; and that he might have a fenjible Feeling of our In* frmities, as having been in all Things tempted^ or expofed to Sufferings, like as we are, yet without Sin, Heb. iv. 14. And to be a viftble and unexceptionable Judge of Men, to pafs Sentence upon them at laft ; where- fore it is faid, The Father hath given him Authority to execute Judgment, becaufe he is the Son of Mm, one of our own Nature, John v. 27. And it behoved him to be God, as well as Man, that the Dignity of his Perfon as God, might render his Obedience and Sufferings as Man, a fufficient Propi- tiation for the Sins of all Mankind •, and that he might be perfectly qualified for executing the great Office of a Mediator and Judge committed to him by the Father, which was above the Capacity of a mere Man, John iii. 16. Heb. i. 3. And there- fore our Mediator, the Man Chrijl Jefus, is God, as well as Man, both God and Man in one Perfon. 9$ueft. ' Have not the Quakers profef- c fed, that they fincerely believe in Jefus r 4 (Thrift the only begotcen Son of the livings rj^ m * God, both as he is true God, and moftjWr/^, 6 glorious Man ?' l6 S>i"- Anf. Yes, but what they mean by Man here, they do not declare ; whether the heavenly Manhood of his own Nature, that they imagine he had from Eter- nity \ or the outward Terrejlrial Manhood of our Nature, that he took in Time, of the Virgin Mary, now glorified. But they 141 Of the Body 0/ Chrift. they have elfewhere plainly enough told us, That they never called (Thrift's Body now in Heave:?, or while \{ was on Earth, to be Terreftrial, or of the Earth, when th-y make a §herie concerning it, which implies a Denial of it *. And therefore their profcfilng to believe in Chrift, as he is moft glorious Man, may not .(leant of his outward human Manhood, he had from the Virgin Mary ; but of the fee ret heavenly Manhood, which, they fay, he had from the Beginning ; for they imagine, *• That Chrift, as Chrift, had always a hea- ' venly Manhood ; or elfe he would not ' have been Chrift, if he had not been Man, ■ as well as God +.' But tho' the Son of God was from ever- lafting, it does not follow that he was the Chrift, the Mediator from everlafting^ or that he ever had any other Manhood, Flefh, Blood, and Bones, but that which he took of the blefled Virgin, and is now glorified in Heaven. ^ueft. c Is not the Work of Regeneration ' (which is the inward Birth of Chrift in 4 Men, bringing forth Righteoufnefs and * Holinefs in them || ) a greater Myftery, ■ than God manifeft in the Flefh with- f out § ? Anf. The Work of Regeneration is the fpiritual Change and Reformation of our Hearts and Lives, wrought in us by the Operation of the Holy Spirit, as the prin- cipal efficient Caufe, in Concurrence with * Tho. Ellwood'j Anfcoer to G. K's fi'ft Narrative p. 10f. f Tho. Ellwood'j Anf to G. YJs Nar. p. 97. || R. Ws Ap. p. 2of. % W.P'j Pref. to R B's Coll. p. 7,6. our Of the Bodyo/Chrift. 14 3 our own Endeavours, and the external Word, more powerfully applying to us the Mo- tives and Perfuajions contained therein, and particularly that of God manifejled in the Flejh for us Men, and for our Salvation, as the fubordinate Means and Caufes there- of ; and is fo great a Change in us, that we may be fitly (aid to be Bom again, as being made quite other Men, as to our fpiritual State. But the Scripture has no fuch Phrafe, as that of the inward Birth of Chrijl in Men. And when it fpeaks once, of ChriJVs being formed in Men, it is not to be underftood in a literal Senfe, which would make as many new Births of Chrift, or new Chrifts, as there are regenerate Men ; but it is only a figura- tive Expreffion, fignifying, as appears by the Context, their having the true Faith of the Doclrine of Cbrifl, they had by their Judaizing fallen from, rene-ived in them again, and according to that, his true Image drawn and engraven, as it were, in them ; and if it be his Image only, it is not Chrijl him- felf. And this is not therefore a greater Myjlery, than the outward Birth of Chrijl, which the Scripture calls The great Myjlery of Godlinefs, God manifefl in the Flefh, i Tim; iii. 16. Which is luch a Myjlery, that we could never have known any thing of it, but by fupernatural Revelation •, and that, now it is revealed to us, we cannot com- prehend ; and which even the Angels are faid to defire to look into, and can never fuffici- ently admire •, with which therefore, Chrift's being formed in Men, as it fignifies, and can truly fignify, nothing elfe, than the being re- 144 Of the Body o/Chrift. renewed after the Image of God and Chrifh in Holinefs and Righteoufnefs, (which is the Woik of Regeneration) is no wife to be compared, and far lefs to be preferred to it, as a greater Myfle^y, that it is what many even of thofe, that had no external Revela- tion, could have fome Apprehenfion of, who placed Religion mainly in the Imi- tation of God in Holinefs and Goodnefs, and which they may do much more, who have the Benefit of -he Chriflian Revelation. . Does not the Apofile to the Colof- J ■ , The Myflery that hath been hid from ^ j and G: but now is made mani- J e of Glory ? C .6, 27. < And is not (hat Chrifl c formed within them, and working his * Works in them, whereby, as f ney are R. BW/>. * lanclified, fo aie they juiufied in the p. 196. ' Sight ofGed?' No; t. t cannot be the Meaning c , le Apojtles Words : For the Word in the O^.. , .ntre rendred, in them, fhould be rati"-; r ndred, among them, as it is in the Md. ii,i, and in the Words immediately pre- ceding, among the Gentiles. And fo the Apo- flle's Meaning is, That Jefus Chrift, as with- out, preached among them, was the Hope of Glory, (as he is elfewhere faid to be our Peace) to wit,the Author and Procurer thereof, or he through whom they were to hope for Glory. For tho' Chriit, as God and Creator, is in all Men, 2s in ail Things, by his general Prefnce and EfFence, Power and Provi- dence •, yet as God-man and Saviour, (which is the true Notion of Chrif) as the ApofiU fpeaks of him there, as preached to the GeiitUst, Of the Body o/Chfift. 14 J G 'entiles , (which is the Myflery, he /aid, had been hid from Ages and Generations, but now is made manifejl) he is not as fuch, in any Man j but only, as he was in good Men before, as well as fince nis Coming in the Fleih, by his faving Gifts and Graces, as the Sun is in our Houfesj by its Rays or Beams, And tho' this his being in us, by his fpe- ' after the Flejh 9 yet now henceforth know we »7& « him no more, i Cor. v. 16.* Anf It is no Part of the Controverfy be- tween us and the Quakers^ that fuch as gv no OftbeBodyofChriR. no farther than the outward Knowledge of Chrift, and hiftorisal Faith in him, Jhall never inherit the Kingdom of Heaven , but ic is a moft unchriftian Aflertion, to make the Knowledge of Chrift after the Flefh, meaning as he came and fathered in the Flefh, buc as a Rudiment i which, after Men come to know Chrift in them, they have lefe Ufe of: For the outward Knowledge of Chrift, or as he outwardly came in the Flejb, as ic is the Foundation of Chriftianity, without which it cannot confift, and by the Know- ledge and Faith whereof, as outwardly- preached, and by the Operation of the Holy. Siirit accompanying it, the new Birth in Chrift is brought forth in us, fo it is never of lefs Ufe, for nourifhing and increasing the new Birth in us, which will never be brought forth here in that Perfection, as will admit of no farther Growth. And it is a ftrange perverting the Apcftle^ Words, of knowing Chrift no more after the, Flefh, as if he had faid, he knew Chrift no more, as he came in the Flefh ; for he is fo far from reckoning the Knowledge and Faith thereof, as the Rudiments which Chil- dren learn, which, afcer they become better, Scholars, are of lefs Ufe to them, that he makes the Knowledge of the Love of Chrift^ as he outwardly died and fuffered for us in the Flefh, a moft powerful conflraming ISA otive to all who live, to live unto, him who; died for us, ver. 14, 15. And tho 5 it is one of twefirft Lefifons which Chrifiians learn, it is alfo one of the higheft and moft fublime Poclrinec of Chriftianity, and is worthy • f the Contemplation and Admiration of An r L 2 gelsl 148 Of the Body 0/ Chrift. gels, and of glorified Saints to all Eternity-, who are reprefented by St. John, asprailing the Lamb that was /Iain, as worthy to receive Power, and Honour, and Glory, Rev. v. 12. And St. Paul's Words do not in the lead fignify, that he knew Chrift no more, as he outwardly came in the Flefh, and died and furfered for us on the Crofs ; for he tells us elfewhere, that he gloried in nothing hut in the Crofs of Chrift, that is, in his Paffion and Sufferings on the Crofs •, by the Knowledge and Faith of which, the World was crucified unto him i and he unto the World, Gal. vi. 14. And that he determined, not to know any thing, among the Corinthians, fave Jefus Chrifl, and him crucified -, that is, not to mew his Knowledge in any thing fo much, as in making known to them that moft effential Part of the Doctrine of Chrift, 1 Cor. xi. 2. And he calls the preaching of the Crofs, the Power and Wifdom of God, 1 Cor. i. 10. And God manifefted in the Flefh, the great My ft ery of Godlinefs, r Tim. iii» 16. But by knowing Chrift no more after the Flefh, he means that carnal and flefloly Knowledge he had of (he promifed Mefjiah, or Chrift, before his Converfion to Chriltia- nity that he was to be a great outward tempor-il Prince, to deliver them from all their Enemies, an ^ to reign ov-r them in great outward Pomp and Spl ndor ; \ r fo the Phrafe, after the Flefh, fignifies, after a ftejhl a d carnal manner, Rom. viii. 5. As aiir Saviour fays of the Pharifees, they judged after the Flefh, that is, they judged him riot to be the Mejfuib, becaufe of his outward roeaw Of the Body of Chrift. \ 49 mean Appearance in the Flefh, contrary to their carnal Expectations of the Manner of the Mejjiahs Coming, John viij. 15. But however it was with the Apoflle before his Converfion to Chriftianity, he had then a right fpiritual Knowledge of the promifed Meffiab, or Cbrift, and of the true Reafons and Ends of his outward Coming, and Sufferings in the Flefh. And fo he had alfo a right fpiritual Knowledge of other Men, when he fays, we know no Man after the Flefh, that is, fo as to value and regard Men, only for their outward worldly Advantages, old things being pajfed away y or their former Value and Regard they had for temporal and carnal Things ; and all Things becoming new in them, when they were in Chrift. But he does not mean, that they were not ftill to know and regard Men, as Men in the Flefh, or in flefhly Bodies, and as they were, as fuch, diverfly related to them; tho* they were chiefly to know and regard Men, as they were true Chriflians, and as fuch, fpjrituaffy related to them, and to ifreir Saviour Cbrift. L 3 SECT: '*, ) v? SECT. X. Of the Blood of Chrift, and of his Sat tactLn. §ueft. c Y5T HERE does the Scripture fay, ' ™ that Chrift s Blood was Ihed & at Jerufakm for Juftification * ?' /////! The Scriiure lays, T^f w the Law, and jf'°' which the Apoftlt fhews had much the Pre- Lener to eminence above that, Heb. Chap. ix. and %, JoHngor- Quejl. 'Was the Blood of Chrilt, any jfer« <■ tnprc than the Blood of another Saint?* Anf. Yes: The Blood ofChrift was more than the Blo-d of any other Saint ; for tho 9 the Blood of any other Saint, or holy Man, that fuffers for Righteoufnefs fake, is very dear and precious in the Sight of God -, yec it can avail nothing for procuring any other Perfon any Favour from God, as the Blood of Chrift, who fuffered not only for Righreoufnefs fake, and as an Example of patient Suffering, but died for our Sins, i Cor. xv. 3. and bore our Sins, or the Punishment of them, in his own Body on the 'Tree, 1 Pet. ii. 24. and died in our Head, the J u ft for the Unjuft, 1 Pet. iii, 18. and redeemed us with the Price of his Blood, 1 Cor. vi. 20. 1 Peto i. 18. and became Sin, or a Sin-offering, for us ', 2 Cor. v. 21. and by whofe Stripes ws are healed^ 1 Pet, ii. 24. gu a « Was not the Blood of Chrift, that ' was laid to be no more lhan the Blood of * another Saint, the Blood that was forced i out of him, by the Soldier after he was * dead?' A«f. Yes : But the Blood that was fhed before his Death, was forced out of him, by the c'r ving the Nails into h s Hand and Feet, a- w'ell as rhe Blood hied afcer his Death, by the piercing of rhe Spear into his Side. And he voluntarily offered up his Bocy to the Death), and his Blood to be fhed, mid of his Satisfaction. 1 5 j ihed, both while living and dead. And the p ercing of his Body after he was dead, and the forthwith coming out thereout. Blood and Water, is particularly recorded, John xix. 34. as the fulfilling of that famous Prophecy, Zech. xii. 10. Theyjhall look on me, whom they have pierced j and that we might believe, John xix. 35. And the Blood and Water that ifiued out of his Side, are two of the Witneffei upon Earth, of his being the Chrift, the Son of God, 1 John v. 6, 8. ghejl. Was the outward Blood of Chrift, that was outwardly fried, the Blood of God, by which he pur chafed his Church, A 6ts xx. 28 ? « For the Blood of God, or that Blood ¥ that relates to God, mull needs be fpi- t ritual, he being a Spirit ; and the Covenant G w>/ ? of God is inward and fpiritual, and fo v&Lightimd * the Blood of it/ *#» f s& Anf Now this fhews the true State of the Queflion, that it is about the Virtue and Efficacy of Chrift's outward Blood, out- wardly fhed, whether before or after his Death, feeing they mult exclude the out- ward Blood of Chrift from being; the Blood of the Covenant of God, by calling the Blood of the Covenant of God, inward and fpiritual Blood, whatever they mean by it. Whereas our Saviour fays of the Cup, that is, of the Wine therein, that they were to drink in his Supper, That it was the Blood of the New Tefiament, or Covenant, that is, the Sign and M mori.il of chat Blood that he was to fh d outwar'ly on the Crofs, for eftablifliingand confirming the new jj4 Of the Blood 0/ Chrift, new Covenant between God and us, Mat. xxvi. 28. And the Blood of Chrift, and of the New, or, Gofpel Covenant, was that outward Blood of his Humanity, fhed outwardly on the Crofs ; which is not called the Blood of his Godhead, (as if there were any fuch Blood) but the Blood of God, becaufe he whofe Blood it was, was Gad as well as Man, and both God and Man in one Perfon. Quefl. * Is not the Blood of Chrift that w ?ams c fprinkles and cleanfes the Hearts and ^ewNuT Con, " cit * nces of the Faithful, and that name>p. " ' deanfes us from all Sin, inward and 149. « within r Anf No : It is not inward and within them \ but the Virtue and Efficacy of his outward Blood fhed outwardly without them, is inwardly applied to them, in an inward and fpiritual manner, by the lively Faith thereof wrought in them by the Ope- ration of his Spirit within them. And this is the true Chrljiian Faith, that is placed in the meritorious Blood of Chrift fhed outwardly without us, both for cleanling us fr m the Guilt, and for procuring us the Holy Spirit, to cleanie us from the Filth of Sin. G. Ws §>uefk. £ Was that Human Blood, which fade/*' C ChrLfl faith > eXCe P C a Man dHnk ' hehath t.66.' i ro L\(e in him? John vi. 53.' A*f. Yes •, it was Chrift's outward human Blood ; for it was his Blood of his Body cfl'ifl, that he was to give, up to the Death, pr the Life of the World ; and that was no other, but his outward human Blood fiied out- wardly and of his Satisfa&ion. ijj wardly on the Crofs, which except a Man Sritik, he hath no Life in him. For the Figure lies in the Word Drink ; not that we were literally to drink the very material Blood of Chrift, but fpiritu ally to feed upon it in our Hearts, by a lively Faith in his Death, that is, in the Satisfaction and Atonement he thereby made to God for our Sins, when he gave his Blood to be fhed for us upon the Crofs ; by which Faith we partake of the fpiritual Virtue and Efficacy of it, and have a Right to eternal Life. But to put the Figure on the Blood, as if that were only figurative, and not the true material human Blood oi Chrift. which he outwardly fhed for us on the Crofs, but an imaginary inward fpiritual Blood of his Godhead, or heavenly Manhood, to be in- wardly ihed within us, whereby he offers up himfelf a Sacrifice for us ; this is a moft unchrijlian Notion, without any Foundation in Scripture or Reafon, and a fundamen- tal Error in the Quakers, that derogates from, if not quite overthrows, the whole Foundation of the Chriftian Faith, con- cerning the meritorious Virtue and Efficacy of Chrifl's outward Blood, outwardly fhed for us on the Crofs, for the RemifTion of our Sins. But it is a ftrange Biafs in the Quakers, that what they are to underftand literally, they underftand it figuratively ; and what they are to underftand figuratively, they underftand it literally. Queft. c Do not the Quakers tell us, that 1 by Chrift's inwardly fhedding abroad in ■ their Souls the Blood of God, they mean ' the 156 Of the Blood o/Chrift, W. Penn';< the holy purifying; Life and Virtue, which C ®Mkert ' WaS ih Him aS the ^ V ° rd G ° d » and aS Whidi T^2.— His ' ^ e is the Life of the World ?' Works v. Anf. Yes : They have herein given us l -P-S74- their my/lick Notion of Chrift's inwardly lhedding abroad in their Souls the Blood or God, which very ill agrees with the Cha- racter they give of them elves, as a plain People, thar moft affect plain Scripture Language. But however, the holy puri- fying Life and Virtue which is in Chrift, as the Word God, inwardly fhed abroad in their Souls, cannot be the Blood of Atone- ment fhed for the Remiflion of Sins. And it is a very wrong Notion of Chrift, to confider him only as the Word God and Creator, and not as the Word made Flejh, or God-man our Saviiur, and as fuch % the Life of the World. For it was as thus confider'd only, that he made Atonement for our Sins by the Blood of his Huma- nity, which he outwardly fhed for us on the Crofs, whereby we are juftified, and have Remiflion of Sin, as the meritorious Cawfe thereof:, and it was as thus confider'd alfo, that he procured for us, and gives us his Holy Spirit, whereby we are renewed and fanclibed, and have the holy purifying Life and Virtue which is in him as the Word God-man, our Saviour, fhed abroad in our Souls. ^ueft. What do you think of the Saying, . * That Chrift in us otters uphimfelf a living Catediifm! * Sacrifice to God for us, by which the p. 12,64.'' Wrath of God is appeafed to us? And ' that Chrift offers himlelf in his Children, ( in the Nature of a mediating Sacrifice? < And and of his Satisfaction. 1 57 ' And that Chrift's Orrering is of further * Extent than that of the outward, as he G w , , ' fulfils the Law inwardly, and appeafethi ? >^ an j ■ the Wrath and Condemnation of it?' Ufe,^.^ Anf I think, this is plainly to derogate from the Merit of Chrift's offering himfelf up a Sacrifice without us, in making an- other imaginary offering up himfelf a living Sacrifice within us, which the Scripture tells us nothing of. And it is directly contrary to the Scripture, that Chritt ihould often offer himfelf a Sacrifice to God for us, to appeafe his Wrath againlt us, as he muft do Millions of Times, according to this Notion of offering him- felf in us, in the Nature of a mediating Sacrifice. And fince without Jhedding of Blood (to wit, outward material Blood) there is no Re- miffion, Heb. \i. 22. it follows, that the Sa- crifice within them muft be a literal bloody Sacrifice wi'hin diem, and fo Chrift's Blood muft be as often literally fhed, as he offers up himfelf in them a living Sacrifice to God for them, by which, they fay, the Wrath of God is appeafed to them. ButChrift, by his own Blood, to wit, of his Humanity outwardly fhed, entred in once into the holy Place, (Heaven) having obtained eternal Redemption for us, which is therefore never to be repeated, Heb, ix. 12. For whereas the Repetition of the Jewijh Sacri- fices fhewed their Infufficiency, our Saviour, after he had offered one Sacrifice for Sins, for ever fat down on the Right-hand of God For by one Offerirg he hath perfected for ever them that are fanflijied, Heb. x. 12, 14. that is, 158 Of the Blood 0/ Chrift, is, he hath made fuch a perfect Expiation nnd Atonement for them, as that there mail be no farther need of any other ex- piatory Sacrifice or Offering whatfoever. And why was it prophefied of Chrift, A Body haft thou prepared me, why not Bodies many, if he offers himfelf up in the Bodies of all the Saints? And is not this to make the Sacrifice that he offered in his own Body, of lefs Value and Efficacy, than the Sacrifices he offers in the Bodies of the Quakers,, (whatever they mean by it) becauie they w Penn'-s 111 ^ 6 tne Sacrifice he offered of his Body Anf. to]o. at Jerufalem, a Type, but this in their Bo= Faldo, p. dies, the Antitype ; that the Hiftory^ this the 33^337- Myjlery. And it was only by his being outwardly crucified, and offered as a Sacrifice without us, that he made Satisfaction to God for our Sins. Queft. ' May I not baldly challenge any e Perfon to give me one Scripture Phrafe, W. Pcnn'5 « which does approach the Doctrine of Sa- smJyVotm-i tisfaclion, (much lefs the Name) confider- aun > ?' c [ n a- 10 wn at degree it is ftretched ?* Anf. Tho' the Scripture does not ufe the Name or Word Satisfaction, yet it ufes fuch Phrafes as are equivalent thereto •, as, that Chrift gave himfelf a Ranfomfor all, i Tim. ii„ 6. and that we are bought with a Price^ 1 Cor. vi. 20. — vii. 23. and Redeemed with the precious Blood of Chrift, 1 Pet. i 18, 19. And that he has redeemed us to God by his Blood, Rev. v. 9. and hath redeemed us from the Curfe of the Law, beingmad>. (according ro the Sentence of the Law) a Curfe fr us ; for it is written there \ Curfed is every one that hangeth Q'ti ' and of his Satisfaction. \ jp en a 'Tree, which Chrift did on the Tree of the Crofs, Gal. iii. 13. For when all were ob- noxious to the Curfe of the Law, for their Sins, which was Death, Chrift, that he mighc redeem us from it, did for our fakes, and in our ftead, fuffer that Death which by the Law was acenrfed, to free us from the Curfe ; for he bare our Sins, to wit, the Pu~ nifhment of them, in bis own Body on the Tree, 1 Pet. ii. 24. And this is the fame in Effect, with his making Satisfaction for our Sins. For as our Sins had made us liable and indebted to the Juftice and Ho- linefs of God, to fuffer the Puniihment they had deferved, Chrift, by his fuffering for us, in our Nature, and in our Stead, difcharged this Obligation, and paid this Debt for us ; which may therefore properly enough be called his making Satisfaction for v.s, unlefs Men will needlefly wrangle about Words. And this is the true Scripture Doc- trine of Satisfaction y and not to any degree ftretched. Queft. What need was there of any Sa- tisfaction to be made for the Sins of Men ? * For fince God has proclaimed himfelf a * gracious, merciful, and forgiving God, it * is not inconfiftent with his Nature, to w - Penn ' f « remit without any other Conlideration *f y* 01 ™- . . . r * aation, p. * than his own Love. 16. Anf. I will not fay, it would have been inconfiftent with the Nature of God, to have remitted our Sins upon our Repentance, without fuch a Satisfaction as the Death of his own Son. But certainly it was juft for God to require a Sacrifice of Atonement for the Sins of Men, for which he might have 160 Of the Blood b/CkHft, have juftly puni/hed them, without admit- ting them to the Benefit of Repentance. And herein appears the Wifdom of God, that there could not have been a more ef- fectual Method, for the fecuring the Honour of his Laws and Government in the World,- and of his Juftice, Holinefs, and Truth, and for fhewing his Hatred of Sin, and for ever difcouraging us from committing ic with Hopes of Impunity, than fo great an Exprejfwn of his Difpleafure againft it, that he would not pardon it, even upon our Repentance, without fuch an Atonement for it as the Death of his own Son, in our ftead. So that now, at the fame time, he may fhew his Mercy to Sinners, for the Sufferings of his Son, and his Jujiice in pu» nifhing Sin in his Perfon •, or, as the Apoftle fpe?.ks, he may be juft> in requiring this Sa- tisfaction for our Sins, and yet the Juftifier of them that believe in Jefus, Rom. iii. 26. And if there was no need of ChriftVs outward offering himfelf a Sacrifice for our Sins, what need is there of his offering himfelf in us, as a Sacrifice to God for us, by which, as they fay, his "Wrath is appeafed to us? Queft. How is the free Forgivenefs of our Sins confiftent with a full Satisfaction W.Penn'i ma de f or them : t For nothing can be more Jl"im°T< ' °kvious, than that which is forgiven is 18. ' ' not paid.' Anf. The free Forgivenefs of our Sins is well confiftent with a full Satisfaction made for them, becaufe the Satisfaction was not made, and the Debt paid by us in our own Perfons : And it was the free Grace of God, to accept theSubftitution of another to do it for us. and of his Satisfa&ion. \6\ £hejl. 4 But was it not unworthy of God, * and inconfiftent with his Juftice, to inflict 4 Punifhment on the Innocent, or require * a Satisfaction, where there was nothing * due*?' Anf. It was not unworthy of God, nor inconfiftent with his Juftice, becaufe there- by done to the innocent Son of God, who freely undertook to die for Sinners, and to ftibmit to all the bitter Sufferings, that God was pleafed to permit wicked Men, moit unjuftly on their Parts, to inflict on him ; whi:h being freely undergone by him, in our Stead, he having Power to lay down his Life, and Power to take it again, as he had received Commandment from his Father, it was therefore accepted as a fufficient Atone- ment for our Sins, John x. 17, 18. Heb. x. 7. Epb. i. 7. — v. 2. And he had, as a Re- ward of his Sufferings, the Promife, not only of the Salvation of all that mould be- lieve in him, and a numerous Seed, but of his own Refurrection from the Dead, and his Exaltation at the Right-hand of God, Heb. xii. 2. Queft. Do not the Quakers own, e That * the Obedience, Sulterings and Death of 4 Chrift, is that by which the Soul obtains ' Remifllon of Sins ; but that it is by the * inward Birth brought forth in them, * whereby they are made juft, that they 4 are formally juftified in the Sight of 4 God f ?' * W.Pcnn'sSarJy Tcundatlon, fl a'l, — * ffi$ Cb-ijlian 6)uaker, Part jecond, p. .«!, f R. B'V Ap. />. 207, 108. M Anf % \6i Of the Blood of Chrift, Anfi As to their owning, that the Obedi- ence, Sufferings and Death of Chrift, is that by which the Soul obtains Remiflion of Sins ", I wiilh they would cenfure and con- demn whatever there is in their Writings See the contradictory thereto : For this is indeed former the true Scripture Notion of Jujlification in Part °fth : s s t . Paul's Epiftles, who makes it all one e '°" with the Remiffion of Sins that are paft, Rem. concern- ... % J A ^ ••• o a i ing the m. 24, 25. and Acts xm. 30, 39. And stood of therefore it is a very wrong Norion, and chrijl. unfcriptural, to make the Remiffion of Sins to be no Part, or but one Part of it-, and to make the inward Birth of Chrift brought forth in them, whereby they are made _/'#/?, to be that where by they are formally jufiified, as they are thereby formally fantlified \ which is to make Jujlification and Santlification the fame Thing ; whereas the being, jufiified in the Name of the Lord Jefus, or through Faith in him, is by St. Paul diftinguifhed from the being fantlified by the Spirit of our God, but is not divided from it, 1 Cor. vi. 11. For we are never jufiified, or pardoned and reconciled to God, without fuch a Faith in Chrift as is productive of holy Living, tho* not as the meritorious Caufe thereof, yet as the Condition upon which only it is offered us, through the Merits of Chrift. And the bringing forth the Fruits of a true lively Faith, in a holy Life, is a neceffary- Condition to our continuing in a juftitied or pardoned State, and to our final Justi- fication, but not as the valuable Coniide- ration, and meritorious Caufe thereof, which is only the Obedience, Sufferings and Death of Chrift. For mid of bis Satisfaction. 16: For fad would our Condicion be, if we had nothing elfe to truft to for our Juftifi- cation ana Acceptance with God, butonly our own imperfeft Righteoufnefs in our- felves ; for the new Birth is never fo throughly brought forth in us, and we are never fo perfectly made juft: and fancti- fied in this Life, but that even our belt Actions in our regenerate State, tho 9 pro- ceeding from a pure and holy Root, and perform'd by the Afliftance of the Holy Spirit, have in them, as they are done by us, a Mixture of our human Frailty and IVeaknefs, fo as to need the Merit of the Satisfaction made by the Obedience and Death of Chrift, for the Pardon of their De/ecls, and for rendering them as fincere^ tho* imperfect, accepted to our Juftification to eternal Life. And therefore, as we are to magnify the Grace of God purchafed for us by the Death of Chriftj for making us inherently righte- ous and holy ; fo we are to own our Frailty and Weaknefs in the Ufe thereof, and not to lefTen the true Extent of the Merit of the Obedience and Death of Chrift, as ne- cefTary for the Pardon of our Defers •, as is done by the proud Do&rine of a finlefs Perfection attained in this Life, and our being /br//M//j"juftified, as made perfectly juft and holy here, and not as onlv fincerely fo, for the meritorious perfect Obedience and Death of Chrift :, it being in Heaven only that the Spirits of juft Men are made perfect with a finlefs Perfection. M 2 SECT. 164 SECT. XI. Of the glorified Body of Chrift, and of finlefs Perfection. Queft. Did Jefus Chrift, after his Refur- rection, bodily afcend into Heaven in the fame human Body he had here on Earth, and has he now the fame human Body glo- rified in Heaven } Anf. Yes: Jefus Chrift: after his Refur- rection bodily afcended into Heaven, in the fame human Body r or Body of Man, he had here on Earth ; for he (hewed him- felf after his Refui rection, in the fame hu- man Body he had before ; and he bodily afcended in the fame Body, in the Prefence of his Apoflles, while they fledfaflly looked wp toward Heaven, as he went up ; and behold, two Angels, in the Appearance of Men, teftified to them, that he was afcended in- to Heaven, John xx. 20. Atts i. 9, 1 , n. And it cannot be fuppofed, but that he has there now the fame Body, for Subjlance, glo- rified : And if, at his 'Tram figuration in the Mount, his Face did fhine as the Sun, and his Raiment was white as Snow, his glorified Body, now in Heaven, mult be much more glorious, Mat. xvii. 2. Phil. iii. 21. G. w* Queft. « What Scripture Proof is there, chlmafi. • th ^ c J pfus Ch,iil exifteth outwardly bo- ty, /». 41. ' dily, without us, at God's Right-hand?' Anf. There is fufficient Scripture Proof for it, that he exifteth now outwardly bo- dily without us, at God's Right-hand, that is, is now exalted in the true and proper Na- ture Of the glorified Body, &c. 165 •ture of Man, a human glorified Body and Soul, in Union with the Eternal Word, to the higheft Dignity and Glory above all the glorious Angels in Heaven : For our Lord himfelf, alter his being afcended, fays, / am J ejus of Nazareth, plainly affirming the then prefent bodily Exiftence of Jefus of Nazareth, the Son of the blefled Vir- gin, Ails xxii. 8. And his Apoftles tell the Jews, That God had made the fame Jefus, whom they had crucified, both Lord and Chrifi. Acts ii. 36. But he could not be the fame Jefus, if he did not exift outwardly bodily as Man. And the Angels told his Difciples, that the Heavens muft receive, or retain, him till the Rejlifution, or Completion, of all Things, that is, to the End of the World, when he Jhall come again to judge the Quick and the Dead ; according to what he himfelf told, that they fhall fee the Son of Man, coming in the Clouds of Heaven, with Power and great Glory, which could not be, if he had not now an outward human bodily Exiftence, in which he is to come again outwardly and vifibly, Acls iii, 21. Mat. xxiv. gueft. * Has Chrift now a Body of Flefh ' and Bones, circumfcript and limited, in that 4 Heaven which is above, and out of every ' Man on Earth ? And are they not in Er- * ror, who would limit it to a particular j f, n * Place, and out of every Man on Earth? wh<<-e- * for the Spirit and Body of Chnft is not 1 ^'* * divided, but wherefoever the Spirit and ^TJ rs * Life of Chrift is, it is in the Body ofy. 39,40, * Chrift : And Chrift is not abfent from4'- his People, as touching his Flefh.' 2'?? x ' -G. M./>. i 10, in M 3 M? "•'• 1 66 Of the glorified Body of Chrift, Anf. Yes, Chrift has now the fame human Body for Subftance he had here on Earth, now a fpiritual and heavenly, but ftill a true human Body, circumfcript and limited? in that Heaven which is above, and out of every Man on Earth; for he afcended into Heaven, in the fame Body he had on Earth, and is now in that Body glorified, locally in Heaven •, and the Heavens muft receive him, till he fljall come again in like manner from Heaven, as he was feen go into Heaven? Acts i. i io — iii. 2 • . And his Body? as every other Body, muft be in fome limited Place, or elfe it were not a Body and the Quakers, by denying him to have a Body circumfcript? or limited to any Place ? plainly fhew, that they think he has no human Body now at all •, for that is infeparable from fuch a Body, however now fpiritualized in its Qualities of aBody, and glorified in Heaven. For tho' the Spirit of Chrift is not divided, or feparated from his Body ; yet they retain ftill their diflincl Natures and Properties : And it is contrary to the Nature of a Body, to be at one time in more Places than one. And when they fay, Chrift is not abfent from his People, as touching his Flefh, they cannot mean it of his human created Body of Flefh, which none ever thought to be in any Man, but of a heavenly uncreated Body of Flefh, which they fay he had from Eternity, and which they think they have within them ; which is only a wild Enthn- fiafiical Notion, that the Quakers took from other Enthufiafts that were before them. Quefi. If Chrift be in Heaven at a Di- ftance from thee, how can he be a Saviour' that and of finlefs Perfe&ion. 1 67 ■that is at a Diftance from thee ? Jefus at a Diftance will not fave thee. And are they not falfe Minifters that preach fuch Doctrine ? Anf. Tho' Chrift, perfonally confider'd, or in his perfonal Being, as God-man, be in Heaven above, at a Diftance from us ; yet he is our Saviour there, by prefenting there his facrificed Body to his Father ; where- by he purchafed our Salvation, and by virtue whereof he there makes continual Intercefiion for us, Heb. vii. 25. — ix. 24. And he alfo by his fpiritual Prefence with us here, by his Spirit within us, renews and fan&ifks us, which is a true Part of his Salvation, tho' incomplete here, and nece-f- fary to make us fit for his complete Sal- vation in Heaven. And this is the true Chriftian Doctrine, concerning our Salva- tion through Jefus Chrift, that every true Minifter is to preach ; which teaches us both his Abfence from us, as touching his Flefli, and his Prefence with us by his Spirit, and how in both refpects he is our Saviour, and is continually carrying on the Work of our Salvation, 2 Cor. v. 8. Queft. What are the Benefits and Bleffings, that Jefus Chrift, now in Heaven, intercedes with the Father to beftow upon us? Anf. They are all the Benefits and Blef- fings, which he purchafed for us by his meritorious Obedience, Deathand Sufferings in the Flefti, without us ; which may be briefly comprized under thefe Three ; to wit, the Pardon of our Sins, the Afiiftances of his Spirit, and eternal Life, upon our Paith ; and Repentance, and fincere Obe- dience. M 4 Queji. 1 68 Of the glorified Body of Chrift, Queft. What is the true Faith, that gives us a Right and Title to thefe Benefits? Anj. It is fuch a true and lively Per- fuafion of Jefus Chrijl's being the Son of God, and Saviour of the World, and of the Virtue and Merit of the Sacrifice and Atonement he made for our Sins, and of his Mediation and Intercefllon for us now in Heaven, in virtue thereof, and of the Truth of all that 'he has declared and revealed to us, in the holy Scrip- tures •, as to give ourfelves up entirely, to be his faithful Servants, and to rely upon him alone, and his Merits and Mediation, for our Salvation, upon our faithfully per- forming the Terms and Conditions of the Gofpel required of us, through the gracious Affiftances, and fandfirying Operations of his Holy Spirit within us. Quefi. ' Is not the Trial and Difcemingof * Spirits ("whereby we can difcern, who are * faithful true Chriftians, and who are not) 6 the Privilege of the Saints now ? And r.B'-jCoII.' how is it a peculiar Privilege of Saims, p. 16. t un lefs it be done by the Spirit of God ? c The Quakers have a Spirit given to them, ■ beyond all their Forefathers (which they ? do witnefs) fince the Days of the Apo- * file?, in the Apoftafyi and they can dif- 4 cern who are Saints, who are Devils, G F , * and who are Apoftates, without fpeaking G. M.t. ' ever a Word, they that be in the Powe-r 89. « and Life of Truth.' Anf. The Trial and Difcerning of Spirits is not the Privilege of the Saints now, done to them by the Spirit of God ; for the Saints now can no more pretend to the Privi- lege and of finlefs Perfe<5fcion. lege of difcerning of Spirits, that was given to fome in the Apoftles Days, in fome extra- ordinary Cafes ; as in decerning who were fit to be called to the Office of the Mi- niftry ; or fuch as St. Peter's feeing into Sifnon's, and St. Paul's into Elymas's Heart, which were extraordinary and miraculous j than to the other extraordinary and mira- culous G fts which they had. And even the Apoftles thcmfelves, and the Brethren who were jealous of St. Paul after his Con- verfion ; and Philip, or whoever it was that baptized Simon Magus, had not that univerfal difcerning of Spirits the Quakers pretend to, after fo many Inftances of being grofly deceived concerning many among themfelves, both Teachers and others. But we may be more fure, who they are, that are not Saints, or faithful fincere true Chriftians, than who are, without pre^ rending to the Gift of difcerning of Spirits that was in the Apoftles Days . for we may be fure, they are not fuch, who overthrow the Fundamentals of the Christian Faith, or are guilty of grofs and fcandalous Immo- ralities, or vain pharifaical Pride and Boaft- ing of their own Holinefsand Perfection, or of rafh uncharitable Judging of all other profeffed Christians befides themfelves. But we cannot be fo fure always, who are fuch ; for we cannot fee into Mens Hearts, to difcern the Sincere from the Hypocrite-, and Satan may transform him/elf into an Angel of Light -, and that which is highly efleemed among Men, may bean Abomination in the Sight of Gcd, 2 Cor. xi. 14 Mac. xvi. 15. But we are always to judge as charitably as we can. 17 o Of the glorified Body 0/*Chriil, can, of all who retain the Fundamentals of Chriftianity, and as to their outward Pro- feflion and Converfatron, are blamelefs ; feeing we have no other way of judging of Men, and can be no competent Judges of their Hearts ; efpecially, feeing, as our Sa- viour fays, every Tree is known by his own Fruity Luke vi. 44. which is to be under- itood as a proverbial Speech, of its being often, and for the moil part fo, that he is a real good Man, that is of an outward blamelefs Converfation. Quejl. * May not fome witnels now the G. Wj < fulfilling of that Promife, that they mall Truth de- < difcern between the Righteous and the £*■**■ ' Wicked? Malm. iS.' Anf. That Promife has a plain Reference to the Day of 'Judgment, when the Works of all Men, however fecret, fhall be made fnanifeft. Qneft. What is the Repentance that is re- quired of us ? Anf. It is humbly to confefs our Sins to God, and to pray for the Pardon of them, with a true Grief and Sorrow for them, and Hatred of them, and to forfake them, and lead a new Life. Queji. Shall we have always need, as long as we live in this World, to confefs and repent, and pray for the Pardon of Sin, ' when we have already prayed for the G.Wj < Pardon of our S:ns, and the Lord, who J ru ' h f e ' ■ heard our Prayers, hath pardoned and * remitted our Sins ?' Anf. Yes : We fhall have always need to confefs and repent, and to pray for the Pardon of our pafl Sins, as David did f or the Sins of his Tpatb, and his former Iniqui- ties ', fending t and of finlefs Ferfe&ion. 171 ties *, and for his Sin in particular in the Matter of Bathfheba, after he was told by the Prophet ', that God had put away his Sin ; feeing the Forgivenefs of our Sins depends upon our continued Repentance, and leading a new Life, Pf.xxv, y. — Ixix. 8 li. i, 14. 2 Sam.x'u. 13. Mat. xiii. 34. And we have alio all need to pray for the Forgivenefs of our daily Sins, as well as for giving us our daily Bread, as our Saviour has taught us, Mat. vi. u, 12. And St. ohn includes himfelf, when he fays, If we fay we have no Sin, we decdve ourfelves, and the Truth is net in us ; but if we confefs our Sins, he is faithful and juft to forgive us our Sins, and tif eleanfe us from all Unrighteoufnefs, 1 John i. 8, 9. And God has nowhere promifed the Forgivenefs of Sin to luch as will not confefs their Sins •, and it is only he that con- feffeth and forfaketh his Sins } that Jhall find Mercy, Pro v. xxviii. 13. And I could never learn, that the Quaker:, in their Meetings, ever ufe any general Con- feflion of Sin, fo as to fay in the plural Number, including themfelves and all others prefent, Forgive us our Sim , or that they have ever pretended they have done it, tho' fo often charged for not doing it ; but only, that fome of them are come fome- times to fay in the Third Perfon, Pardon them that have finned againft thee ■ or, If any here have finned againft thee, give them Pardon and Forgivenefs : And fome of them have been heard, in their Meetings, to ufe the three firft Petitions of the Lord's Prayer, and to have gone no further in it, (tho' they might fay, Give us this Day our daily Bread) becaufe they would nor, as may 17% Of the glorified Body of Chrift, may be fuppofed, go on to fay, Forgive us oar Trefpajfes: And they upbraid us with our all joining in confcfling our Sins, and praying for the Pardon of them as long as we live, as Oppofers of ftnlefs Perfection, tho' we herein follow the Example of holy Men inScripture, and the univerfal Practice of the Chriftian Church in the pureft Ages. Quefl. Mult we not be free from Sin, be- fore we can be Servants of God, and have everlafting Life ? Rom. vi. 22. Anf. We muft be free from the Servitude or "Dominion of any Sin ; but there are flill fome Remainders of Sins of Infirmity in the beft Men here, to be further mortified and fubdued j which mould keep them humble, and watchful, and diligent in theExercife of Faith and Patience, ftill longing for a State of perfect Deliverance. ^uejl. ' Doth God accept of any, where * there is any Failings or who do not fulfil Edw. Bur-e the Law, and anfwer every Demand of >«jghs, p.- t j ultice ^ Anf. There never was any fuch Perfon except Jefus Chrift, who . perfectly fulfilled the Law, andanfwered every Demand of Juflice without any Failing: And neither it is now required as the indilpenfable Condition of our Acceptance with God •, but God doth now accept of our Repentance for our Failings and Imperfections, and of our fu- ture fincere, tho' imperfect Obedience, through the Merits of Jefus Chrift, and his perfect Righteoufnefs and Obedience. Qneft. Are there not fome that attain to a State of finlefs Perfection here, feeing wc axe required to be perfeel as God is perfect, anc| and of finiefs Perfection. \y j rthd to be holy as he who has called us is Holy ? Mat. v. 48. 1 Pet. i. 15. Anf. No : But all have Reafon, while they are here, to fay with St. Paul, not, as tho* I had attained, or were already perfetl, Phil, iii. 12. it being the peculiar Privilege of ■J ejus Chrijl, to be without Sin, without Spot or Blemijh, harmlefs and undefled, feparate from Sinners, 1 Pet. i. 14. Heb. iv. 15. — vii. 26. And hence it is, that we are required to be Followers of Chrijl, without Reftriction ; but of others, even of the holy Apojlles, fo far only as they are Followers of him, 1 Cor. xi. 1. And when we are required to be perfetl as God is pe r fecl, and holy as be who hath called us is holy, ic cannot be meant of a Perfection of Equality, but of Likencfs only % not that we can be abfolutely perfect, without all manner of Defect, and Imper- fection, as God and Chrijl are ; but that we fhould make them our Patterns, and re- femble them as near as we can, and be ftill perfetling Holinefs, as St. Paul fays of himfelf and other good Chriftians, and prejjing for- wards towards the Mark, by a conftant Pro- grefs towards Perfection, and fincere En- deavours after higher Meafures of it ; which is all the Perfection attainable by us here in this State of Trial and Probation, and which is all at leaft, that ever any mere mortal Man attained to, Phil. iii. r^, 14. For there is ftill, in the good Actions of the beft Men, tho' performed by the Affiftance of the Spirit, fome Defeff and Imperfeclion, fo faf as they are theirs, and done by them, and their natural Powers concur therein, there being fomewhat of the Man, that enters into all that Men do. And 1 7 4 Of ^e glorified Body o/Chrift, And the Perfetlion that is mentioned in Sri rure, as attainable by us here, is only unvverfai Sincerity and Uprightnefs, or aeon- jtrmtd Haiti of Virtue and Goodnefs •, and fo Perfcll and Upright fignify the fame Thi r g, as w. en it was faid of Job , he was fgrfeft and upright, Job i. i. and when the Pfabniji fay?, Afor& /&? ferfecl Alan, and lehcld > he upright, Pf. xxxvii. 37. And every good Man is lo far perfect, as to have all the Parts of Perfection, or every Kind of Gra^e or Viiti e, but not in fuch a high Meafure and Degree, as to be without all. manner of Detect and Imperfection, it being only in Heaven that the Spirits of jufi Men. are thus made perfecl, Heb. xii. 23. But tho' we cannot attain unto fuch Perfection here, yet our Enaeavcurs afrer it here, according to that Meafure of Grace that God is pleafed to afford us here, will not be in vain, but the fure Way to the at- taining it hereafter; and the higher the Degrees be, that we attain of it here, the higher will the Degrees of our Glory be hereafter in Heaven. Quefl. Does not the fame Apoftle Paul fay, Let us t her (fore, as many be perjetl, be thus minded, ver. 15. of that Chapter, where he fuppofes himfelf and fome oihers to be perfect ? Anf. It cannot be fuppofed, that the Apoftle would contradict himielf ; and there- fore the Word PerfeEl muft be allowed to have different Significations, and to fignify here, only perfect in Comparifon of others, or more fully inltructed in their Chriftian Duty and Liberty, as oppofed to Babes in ChrilL and of finlefs Perfection. 175 Chrift, as it is in other Places, i Cor. xi. 6. Heb. v. 12. ikffl/. xix. 21. i^#f/?. Is not an unfinning State .neceffary in this Life, feeing no unclean 'Thing can en- ter into Heaven ? Eph. v. 5. Rev. xxi. 27. Anf. The Meaning of thefe Scriptures is only, that no unregenerate or unfantlified Per- fon mall enter into Heaven. Queft. What are the Sins that good Men are fubject to here, which are confiftent with a regenerate and fantlified State ? Anf. The Sins that good Men are fubject to here in this imperfect State, are gene- rally only lejfer Sins of Infirmity, and that are, generally fpeaking, and in the main, unavoidable ; tho' as to fome particular In- ftances, they may, with the utmoft poflible Care and Watchfulnefs over one's felf, be avoided -, fuch as the firft Motions to Sin, and vain and finful Thoughts, that go no further, and are not confented to ; or a fudden fhort flight Fit of undue Paflion, or arafliWord,or fome way blameable Action, in fmall Things, through unaffected and excufable Ignorance, Surprize, Inconfide- ratenefs or Inadvertency, that are not purely voluntary or chofcn, but contrary to one's habitual Inclination or Choice ; or Defecls and Imperfections in our Graces, and in the Manner of performing religious Duties, with lefs Frequency, Fervency and Zeal, through fudden wandring Thoughts, Dulnefs and Wearinefs of Body and Mind, which cannot altogether be avoided while we are in the Body, and which, tho* they have in them fo much of voluntary as to make them Sins r yet have in them alfo fo 4 i?S Of "tBe glorified 'Body o/Chfift, {6 much of involuntary, as to render them pitiable Infirmities •, and which they ftrive againft, and aflbon as they are difcerned, repent of ♦, and are confident therefore with Sincerity, and with a State of Grace and Favour with God, according to the gracious Terms of the Goipel. And a good Man may alfo fall fometime* into an All of fome great Sin, when he is not upon his Guard, through the Violence or Suddennefs of a Temptation, which tho' highly difpleafing to God, yet, if foon re- pented of, does not quite deftroy the good State he had attained : For as Habits are not acquired or loft by one or a few, but by many repeated Acts ; fo his Habit of Virtue, which is the Foundation of his Acceptance with God through Chrift, may remain ftill not quite deftroyed, tho' much impaired in him ; as it did in Peter, wbofe Faith failed not, when through a fudden Fear he denied his Mailer, Luke xxii. 32. And when he falls into any Sin, he does not lie ftill in it, but quickly rifes again, and is ever after more humble and watchful over hin> felf •, and a good Man, while fuch, never runs into any vitious Habit, or Courfe of Sin •, for whofoevcr is born of God, doth not cG?nmit Sin, or live in the Praclice of it j for in this Senfe our Saviour ufes this Phraie of committing Sin, when he fays 9 ' whofoever committeih Sin, is the Servant of Sin ; for to be the Servant of Sin, is to live in it, and to yield Obedience to it, John viii. 34. And whofoever is born of God, cannot fin -, that is, while he remains a Child of God, he can- not thus fin, he cannot live in the Practice. of and of finlefs Perfection. 177 of any wilful Sin, and be brought In Bon- dage to it: And he very rarely falls into an Aft of any great and wilful Sin, as being contrary to the prevailing Bent and Tem- per of his Mind, and the Seed and Prin- ciple of new Life in him, i John iii. 9. But the Sins of wicked Men are known, ^reac, wilful, habitual, and deliberate prefump- tuous Sins, fuch as reign in them, and are continued in without Repentance, and are therefore inconfiftent with Sincerity, and a State of Grace and Salvation. Que ft. Have We any Ground from Scrip- ture, of diftinguifhing between thefe two Sorts of Sins and Sinners ? Anf. Yes", for we find thefe two different Sorts of Sins and Sinners mentioned in Dent, xxxii. 5. where it is faid, 'They have corrupted themfelves, their Spot is not the Spot of his Children, they are a perverfe and crooked Generation-, implying, the Children of God have their Spots, but they are not fuch, as the perverfe Tranfgrefiions of the Wicked are : And in Pf. xix. 12, 13. the Pfalmift mentions two Sores of Sins, one of which he calls Errors and fecret Faults^ or Sins of Ignorance and Heedlefsnefs, which he defires to be cleanfed from, more and more; and the other Sort he call?, presumptuous Sins, which have Dominion over one, or a reigning habitual prevailing Power, which he prays wholly to be kept from, and then he ihould be upright and innocent from any great Tranfgreflion and Otfence. Queft. Can mere Errors or Defects in the good Works of good and holy Men, be properly called Sins ? N Jnfi 178 Of Swearing, War, and Anf. Yes : Thefe Errors and Defects, if they have any Concurrence of the Will in them, may be properly called, and are in themfelves, Sins, as they are Deviations from the pure and holy Law of God, which re- quires dill of us, as a Duty, as it is a Rule of Life, the fame high Degree of Obedience, as was required of Adam in his State of In- nocence j and by calling them Sins, we are on the humbler and fater Side, by being better difpofed thereby to be forry for them, and to watch againft them. And it is of fuch Errors and Defects that the Words of David are principally to be underftood, when he fays, Who can underjiand his Errors ? Pf. xix. 1 2. And when Solomon fays, Who can fay, I have made my Heart clean, I am pire from my Sin ? Prov. xx. 9. SECT. XII. Of Swearing, War, and Expreflions of civil Refpeft. Queft. T S not all Swearing whatfoever now, J^ even judicial Swearing before a Magi/irate, univerfally prohibited under the Gofpel, leeing Chrifi fays exprefly, Swear not at all, Mat. v. 35. and the Apoftle James, Above all Things, fw ear not, James v. 12? Anf. No •, for as to our Saviour's Words, Swear not at all, they relate only to thofe voluntary rafh needlefs Oaths, which Men took upon themfelves, and not to judicial Oaths, Expreffions of civil Refpecl:. \yy Oaths, than were bound upon them by the Authority of the Magijirate, in which the Jews, to whom our Saviour fpake, were wholly paffive, and To could not help their being put under an Oath. And if he had intended to forbid all Oaths, even Judicial Oaths, he muft have forbid Magijl rates to put any under Oaths : But in this whole Sermon on the Mount, he only teaches the Duty of private Chriftians, and not of Magi/hates $ and therefore can- not be fuppofed here to deprive the Magi- ftrate of the Power he had before, of put- ting Men, upon folemn Occafions, to anfwer upon Oath, nor to exempt the People from obeying them in fuch Cafes. And fuppofe our Saviour had fa id, Swear not at a!l s and had ftopt there, yet it could not have been underliood to be an univer- fal Prohibition of all fwearing whatfoever, when we could have fhewn from other plain Texts of Scripture, relating to th ; s matter, that his Words muft be underliood with fome Limitation, as feveral other ge- neral Words, as all agre, are ; as Speak evil of no Man, Ibdujhalt not kill, Judge not, and the like. And the Occafion of the Quakers Error has been, their not confidering this, and their running away with the general Sound of the firfi Words of a Sentence, Swear not at all, without taking in what immediately follows, to give the full Senfe of the Words, and to make the Sentence complete. By which it appears, that our Saviour's Defign was only to correct fome Faults in Swearing, or Abufes of Oaths, then common N 2 among r 180 Gf Swearing, War, and among the Jews, and nc: to forbid al! Swearing, or all Oaths whatfoever, even judicial Swearing before a Magi/Irate, whether promijfory or offertory, for declaring the Truth, or the faithful Difcharge of any Of- fice of Trufl. For the Letter of the Law having only exprcfly forbid falfe Swearing, as Mofes in- terprets it, Thou Jh all not /wear by my Name falfty, Lev. xix. 12. and fo our Saviour ex- prelles it, Thou JJjall for/wear thyfelf, but perform thy Oaths unto the Lord ; they thought there was no Sin in fwearing in their ordinary Communication, if they fwore only to what was true, or what they in- tended to perform : Our Saviour therefore forbid them all rafh and vain, as well as falfe Swearing, in their ordinary Commu- nication with one another. And the Letter of the Law alfo, having exprefly forbidden only to take God's Name in vain, they thought they were not forbid to fwear by the Name of a Creature^ which they therefore commonly ufed in their ordinary Difcourfe or Converfation, in light and trivial matters, where they themfelves thought it was not decent ac leaft, to lwear immediately by the Name of God ; for all their judicial Swearing was always by the Name of God only, and not by any Creature. And therefore our Saviour cannot be underftood to fpeak here of judicial Swear- ing, but to forbid all Swearing in their or- dinary Communication, not only by the Name of God, but by any of God's Creatures, even in fuch Cafes, wherein they them- felves Exprefflons of civil Refped. 1 8 i felves thought it not fit to fwear by the great God hiir.ielf; becaufe tho' God'sholy Name was not exprefTed in fuch Swearing, yet they who ufed it, muft be und rftood, as our Saviour interprets it, to fwear by him, who is the Maker and Owner of all thefe Things, Mat. xxiii. 22. And that this was all that our Saviour meant to forbid, to wit, all vain rafh need- lefs Swearing in ordinary Communication, appears by confidering the oppofire Parts of his Doctrine, to wit, the Prohibition, Swear not at all, and the Precept, but let your Communication be yea yea, and nay, nay ; And by confidering alfo the particular Kinds of Oaths he there infiances in, which were only ufed in ordinary Converfation, as by the Heaven, and the Earth, and the like ; asSt.7^;«i?ja]fodoes 3 when he fays, Swear not, neither by the Heaven, neither by the Earth ; and becaufe he had not named all that our Saviour had named, adds, neither by any other Oath, or by any other fuch Oath, or Oath of that Kind, which the difperfed believinp- Jews of the twelve Tribes, to whom this Epijlle is directed, were generally guilty of fwearing by, as they had been accuftomed to do before their Converfion to Chrijtia- nity. And ifour Saviour, or St. James, had de- figned to forbid all Swearing whatfoever, except judicial Swearing, they could hardly have omitted, among other Forms of Swear- ing they mention, the moft direct: and only Form of judicial Swearing, which is by the Name of God himfelf. N 3 And 182 Of Swearing, War, and And the Apoflle having been exhorting them, in the preceding Verfes, to Patience under their Afflictions, and recommending to them the Patience of Job under his, adds, But above all Things, my Brethren, [wear not \ that is, that they mould not luffer their Afflictions to move them fo far as to fwear vain rafh Oaths, as Men are wont to do, when much provoked ; fo that it is fuch ram vain impatient paflionate Swearing in their ordinary Converfation under their Sufferings, that the Apoflle is here fpeaking of, and not of judicial Swearing before a Mafiflrate, by the Name of God. Fcr judicial Oaths were none of thofe Things that were permitted the Jews for the Hardnefs of their Hearts, and were to be taken away under the Go/pel, fuch as, Divorce on light Occafions, and Retaliating of Injuries*, but they were both commanded by God under the Law, to fwear by his Name, Deut. x. 20. and it was foretold of the Days of the Go/pel, That they Jhall fwear by the God of Truth, If. Ixv. 16. And we find our Saviour himfelf, who beft underfxoodhis own Precept, and would not contradict it with his own Praclice, tho' at his Trial before the High-prieft, he had re- mained filent before, yet anfwercd to the Voice of Swearing, when he adjured him by the living God, to tell him, whether he was the Chriji, the Son of God, which was the Form of giving an Oath among the Jews '■, upon which Jefus faith unto him, Thou haft faid-, that is, it is even fo, I am the Chrift,, the Son of God ; for upon this Anfwer, The High-prieft faid, He hath fpoken Blaf- fhemy? Mat. xxvi. 6^ 64. And Expreffions ofcWA Refpedl. 18 3 And St. Paul fpeaks of an Oath, without prohibiting it, as very necefiary and ufefu!, for the final determining of Controverfies, and maintaining Peace and Juftice among Men, when he fays, An Oat b for Confirma- tion unto Men, or for the greater Confirma- tion, or eftablifhing the Truth, is an End of all Strife, as being the greateft Security we can give of our Truth and Sincerity, in what we fo teftify and declare, Heb. vi. 16. And we perform an AUt of Religion, in fwearing in Truth, in Right eoufnefs, and Judg- ment t J?r. iv. 2. and do hereby glorify God, by our making this our laft and final Appeal to him, as Supreme over all, and by thus folemnly acknowledging his Omnifcience, Truth, and Juftice, and his other divine Attributes and Perfections. Queft. Do not thefe Words oiChr'ifl make all Swearing unlawful, when he fays, What- foeveris more than yea yea 9 or nay nay, cometh of evil, Mat. v. 37 ? Anf. No ^ for he fays this only of what is more than thefe, in their Communication about their ordinary Affairs, whether it be, by the needlefs multiplying of Words, efpecially of an ambiguous and doubtful Senfe, or by the backing what they fay, with an Oath, were it but by a Creature ; that this cometh of Evil, or from fome evil Principle, or Defign. But that our Sa- viour did not intend to make all faying more than yea yea, or nay nay, in any Cafe whatsoever, unlawful, appears from St. Paul's ufing more, on great and im- portant Occafions, when it was for the Glory of God, and the Con fir ma f ion of N 4 the $84 Of Swearing, War, and the 'Truths of the Go* pel, whereof we have feveral Inftancesin his Epiftles •, fuch as, ( od is my Witnefs, and, As God is true, and, Be- fore God I lye not \ which were really Oaths, oratleaft fuch foLmn Atteflations, as were more, than yea yea, or nay nay, Rom. i. 9. Gal. i. 20. Rom. ix. 1 2 Cor. i. 18. And whereas the Quakers themfelves tell us, ' That when upon Occafion, in matters * of great Moment, they have faid, We ' fpeak the Truth in the Fear of God, who ' is our "Witnefs, and the Searcher of our 4 Hearts, adding fuch kind of ferious At- 4 teltations, which whenever refufed in ^j.^k c matters of Confequence, neverthelefs an f>. ffo. * Oath hath been required of us :' Was not this really an Oath in Subftance, tho' not in the National Form? But certainly, fuch a folemn Atteftation is more than yea yea y or nay nay ; and therefore they mould not ufe it, or elfe they mould never pretend to prove the Unlawfulnefs of Swearing in any Cafe whatfoever, from thefe Words of our Saviour, Whatfoever is more, cometh of Evil. Queft. But after all, what do Oaths fig- nify ? for is not a good Man's Word as good as his Oaih? And will a Man that does not (land to lye, flick to fwear'to ir, when it is for h s Intereft ? j Anf. And why may not, by the fame Argument, a good Man's Word be as good as his folemn Atteftation, which yet they al- low the Ufe of in matters of Confequence? And tho' a good Man's Word lhould be as good as his Oath, yet he may not have al- ways the fame Abhorrence of all Sins alike, pr may be fometimes too ram and hafly in affirming or denying a Thing whereof he is Ex prefflon s of civil Refpedt. i8j is not certain, which he would confider bet- ter of, if he was upon his Oath. And many bad Men, who will not ftand to lye, yet will (tick to /wear to it judicially, when it is for their worldly Interefts, moft Men having a greater Dread of fuch judicial Perjury, than of moft other Sins. And therefore there will be (till need of Oaths, to fecure, as much as Man can do, the exact Proceedings of Juftice, and the Safety and Peace cf Socie- ties. And neither our Saviour nor his Apoftles have forbidden us the Ufe of them, no more than the Ufe of Magiflracy and Government, when it is faid, Rejift not Evil. Queft. Does not Chrift forbid all War y and repelling Force by Force, and fighting with carnal Weapons, when he fays, Refifi not Evil, Mat. v. 39? Anf No ; for our Saviour's faying there, Refifi not Evil, or the evil and injurious Man, is not directed to Magifl rates, who, as the Apoftle tells us, bear not the Sword in vain, but are the Mirnfters of God, and Avengers to execute V/rath upon them that do Evil, Rom.xni. 4. And they have theSword put into their Hands, not only to punifh pri- vate Malefactors in a judicial Way •, but to defend themfclves, and their Countries, from hoftile Invafions, and violent Oppref- fions of foreign Enemies, or inteftine In- furrect'ons of rebellious Subjects; which they cannot do without a Miracle, without the Ufe of the Sword, and outward military Force. So that it cannot be our Saviour's Meaning, to forbid all defenfvvs Wars, and fighting with carnal Weapons, or repelling Force I 86 Of Swearing, War, and Force by Force, when they are unjuftly affaulted. For when the Soldiers came to John the Baptijl, our Saviour's Forerunner, to afk him, what tbey Jhculd do, he did not bid them give over their Calling as unlawful, but only to do Violence, or Wrong, to no Man, nor faljly accufe any, to wir, to force Money from them, but to be content with their Wages, Luke iii. 14. And his giving them thefe Directions, how to behave themfelves as Soldiers, was a plain Allowance of the Lawfulnefs of the Employment. And our Saviour commends the Centurion's Faith, who was then a Soldier, Mat. viii. 10. And St. Paul both defired the chief Captain's Af- firmance, and accepted of a Band of Soldiers again ft the 'Treachery of the Jews, Acts xxiii. 23. And St. Peter commanded Cor- nelius, 3. Centurion, on whom was poured forth the Gift of the Holy Gnod, to be baptized with Water in the Name of the Lord, without bidding him give over his Employ- ment, Acts x. 48. And where the Quakers have had a chief Share in the Government in their own I lands, (in Penfylvania) they have not thought it unlawful to j >in with other Magvftrates, in giving Comirifhon to ufe external Force to refcue and preferve their Goods from Pi- rates and Robbers. And their Quaker Go- vernor (IV. P.) engaged to the Govern- , ment here, to fecure and defend that J( ;:; »- Q„ u ^ r - an( j to f enc } eighty Soldiers to tanbe pro- Albany, (a neighbouring Colony) or to find vedtythe Money to pay for them ; which was in- CottncU ^ ee( j t acknowledge the Lawfulnefs of either Expreflions of civil Refpecl. 1 87 either of them •, and the Quakers did not difown him for fo doing, which they mould either have done, or elfe renounced their Principle, againft the Ufe of carnal Weapons, and defending ourfelves with them. Neither is it our Saviour's Defign in faying, Refifi not Evil, to reftrain even pri- vate Perfons from all refilling evil and injurious Men by Force, in their own ne- ceiTary Self-defence, on their fudden and vio- lent Attempts againft them, when they can- not have the Protection or Afiiftance of the Magijlrate. §ueft. What is the true Meaning then, of Chrift's faying, Refift not Evil? Anf. Our Saviour's laying, Refift not Evil, is fpoke with refpect to that Part of the judicial Law among the Jews, that per- mitted -private Perfons to demand of the Magiftrate a Retaliation of Injuries, or in the Cafe of any bodily Hurt or Maim, to have an Eye for an Eye, or a Tooth for a Tooth, and to have it fo done to the evil and injurious Perfon, as he had done to them •, for they were not allowed to inflict it themfelves. And our Saviour here forbids private Chriftians the Ufe of that Liberty, which by the Law of Mofes was allowed to the Jews; tho' he does not make it unlawful now for Chriftian Magiftrates to punifli Of- fenders by way of Retaliation, if the Laws of the Land fo order ir, but only for pri- vate Perfons to demand it. For the great Defign of our Saviour's faying, Re ft ft not Evil, is to forbid his FoU lowers 1 88 Of Swearing, War, and lowers to be of a revengeful Spirit, fo as to wifh or feek the Hurt of thofe who have injured them, when it is only out of a fpiteful and revengeful Humour, as it plainly is, in the Cafe of an Eye for an Eye, which will not help them to theirs again ; but to fuffer patiently (as the Hebrew Phrale fignifies) all tolerable Injuries, fuch as he inftances in, as fniting on the Cheek, or taking away a Coat by an unjuft Sentence at Law, or compelling them to go a Mile wrong- fully •, and rather to run the Hazard of fuch another Affront and Injury to their Perfons, or fuch another Encroachment on their Eftates and Liberties , than to re- fift, or return Evil for Evil, or cvcnprofecute fuch Offenders at Law. For tho* he does not reftrain his FoL Uwers from all going to Law, to defend or fecure their main, or fome confiderable In- tereft, againft thofe who wrongfully detain or invade it ; nor from afterting and vindi- cating their Liberty and Freedom, againlt thofe who feek to enflave them, and fet no Bounds to their unreafonable Encroach- ments ; yet he would have us fo cautious how we enter into Contention, and ro be fo great Lovers of Peace, as not to break it upon the firft Injury, or masters of fmall Moment ; and not to be too forward to requite every little Wrong, for fear of fuf- fering a worfe, nor go to Law upon every trifling Occafion •, but to have a Spirit of Quiernefs and Forbearance under lefler Pro- vocations, and fmall inconfiderable Debts and TrefpafTes ; and to forbear all private revenging ourfelves, under the greatefl Provo- Expreffions of civil Refped:. Provocations. And when we are neceflitated to apply to the Magiftratc for Redrefs, we are not to do it with a revengeful Spirit, of rendring Evil for Evil, but ftill to love and forgive them that trefpafs againft us, fo as to wifh them well, and to pray for them, and to do them what Good we can, con- fident with our own Safety, and that of the Community. And where is the Quakers Quietnefs and Forbearance, if they themfelves, as well as many others, go to Law, and trouble the Magiftrate, on trifling Occafions, and for fmall inconfiderable Debts and TrefpafTes? Quej}. Does not Chrift fay, His Kingdom is not of this World, or elfe his Servants would fight for him ? and does it not therefore fol- low, that his Servants are not to fight, John xviii. 36? Anf. Oar Saviour's Meaning is plainly, that his Kingdom is not a worldly Kingdom, to be propagated by Force of Arms, and his Servants fighting for him •, but he plainly fuppofes, that if his Kingdom had been a worldly Kingdom, his Servants would and might have fought for him ; which there- fore makes againft the -Quakers, that his Servants, as Servants and Subjects of worldly Kings, may fight in Defence of them, and their worldly Kingdoms. Quefl. Is not all fighting and killing of Men, as is done in War, inconfittcnt with ChriftYs Precept of loving Enemies, Mat. v. 44? Anf. No j it is no more inconfiflent with (Thrift's Precept of loving Ene?nies, than the Magiftrates inflicting corporal Punifhments and Of Swearing, War, and and Death on Malefactors, Robbers, and Murderers', whicn muft be a'.lowed to be a Part of their Office, and therefore not in- confiftent with the Duty of loving Enemies with a Love of Benevolence and Compaf- iion •, and if a few Robbers and Mur- derers are to be refiftedand repelled, much more if there are fome Hundreds or Thou- fands of Men, who would lay wafte and de- ftroy a Country, or unjuftly feize on the PofTefiions of others. Quejl. Was it not foretold, that in the Times of the Mefiiah's Kingdom, Theyjhall not hurt nor dejtroy in all his holy Mountain ; and that Men/hall beat their Swords into Plougb- Jhares, and their Spears into Pruning-hooks, and that Nation Jhall not lift up Sword again fl Nation , neither Jhall they learn War any more, If. ii. 4. — xi. 9 ? Anf Yes ; this is foretold, but it is not faid, it fhall be from the Beginning to the End of the Mefllah's Kingdom ; for there was a righteous Ufe of the Sword, foretold by Joel, Proclaim ye this among the Gentiles, prepare Wat\ wake up the mighty Men, let all the Men of War draw near, let them come up, beat your Plough-fhares into Swords, and your Pruning-hooks into Spears, &c. Joel iii. 9, 10. And our Lord told his D ; fciples, that he came not to fend Peace, but a Sword; that is, that tho' all his Exhor- tations and Infticuiions tended to promote the Peace cf the World, yet the Event of it, through Mens Ignorance and Wicked- nefs, and not complying therewith, would be great Variance and Difcord, and the Oc- cafion of bloody Wars in the World ; and that Expreflions of civil Rcfpe6t. that Nation jhoul drife againjl Nation , and King- dom againjl Kingdom, Mat. x. 34. — xxiv. 7. Now both thefe Predictions, that of Ifaiah, and that of Joel and our Saviour, were to be accomplifhed, but at different Times and Seaibns j and therefore the Pro- phecy of Ifaiah, of the peaceable State of the World in the Days of the Gofpel, is what is yet to be fulfilled •, for it is joined wich other Predictions to be fulfilled at the fame time, to wit, theConverfion of the Jews, and the bringing in the Fulnefs of the Gentiles , and in that Day, there Jhall be a Root of Jeife, which Jhall Jl and for an Enfign of the People -, toil Jhall the Gentiles feek, If. xi. x. Or the Meaning of it might be, that fuch is the Nature, Defign, and Tendency of the Gofpel, that if all that profefs the Chriftian Faith and Religion, would act according toir, there would be nothing but univerfal Rightcoufnefs and Peace, and Love and good Will among them, which is what good Men wifh and pray for. But while there are Princes and States, that through Paffion, Covetoufnefs, and Ambition, make War, and invade the jult Rights and Poffeflbns of others, it muft be allowed to be juft and neceflary, and the Duty of the Magijlrate, to protect their Subjects againft fuch, by repelling Force by Force, which they cannot do but by the means of their Subjects commiffioned thereto, and of their Friends and Allies ; unlefs it ihould pleafe God, in all fuch Cafe?, without their Ufe of any fuch outward Means, to protect them by a Miracle, which they have no ground to expect \ but to truft to 101 92 Of Swearing, War, and to it, would be a Tempting the Providence of God, who has given the Magiftrate the Power of the Sword, which he is not to bear in vain. And there is no one Text in all the Scripture, which directly forbids, in plain and exprefs Words, all War in general ; but only fome Texts, where the Caufes of War are condemned, which arc always, on one Side at leaft, unjuft ; fuch as that of St. James, From whence come Wars and Fightings among you? come they not hence, even of your Lujls, that war in your Members ? Jam. i v. i . But a Thing may be lawful and blamelefs, when the Caufe of it is bad ; as penal Laws, which are occafioned by the Violence and Injustice among Men, are good, be- caufe necefiary for the Preftrvation of Peace and Juftice among Men ; and the Abufe of a Thing is not to take away the Ufe of it, as in the Cafe of Meats and Drinks. Queji, Do you think it lawful and blame- lefs to give fuch Titles of Diftindion, and Expreffions of Honour and Refpect, to Men, as Sir, or Lord, or his Honour, or Lord/hip, or Noble, or Excellent^ or the like, feeing the Apoftle James fays, If ye have Kefpetl to Perfons, ye commit Sin, and are convinced of the Law as Tranfgrejfors, Jam'es ii. 9 ? Anf The having Rcj 'peel to Perfons , which the Apoftle St. James fays is a committing Sin, and a Tranfgreffcn of the Law, is the Partial Refpecling the Perfons of Men in Judgment, or in judicial Caufes, contrary to the Law ; Ye /hall not refpeel Perfons in Judg- ment, but ye fhall hear the Small as well as the Expreffions of civil Refpecl:. 19 j the Great, ye /hall not be afraid of the Face of Man, Deut. i. i 2. For tho' there were no Chriflian Magi- ftrates then, who had the Power of the Sword, or of civil Judkatures, yet Chri- Jlians were directed by St. Paul, when they had any Complaint or Suit againft one another, in Things pertaining to this Life, not to go to Law before the Unjujl, or Unbe- lievers, but before the Saints, or Chriftians, whom they fhould chuie among themfelves, to judge as Arbitrators between them, in their dffemblies for fuch Caufes, 1 Cor. vi. t, 2. and which, as they are here cautioned by St. James, they were to do without Refpecl: of Perfons. But it is both lawful and necefiary, for the good Order and Government of the World, to give Titles of Diftinclion, and outward Expreffions of civil Honour and Refpecl, to Men, according to their feveral Ranks and Degrees in the World, and to> keep up thefe Diftinctions among Men -, for fome are allowed by our Saviour to be more honourable than others, and to have the Precedency and upper Room, Luke xiv. 8. And therefore, befides the ww^n/Honour due to good Men, and the outward Honour of Obedience to Magijlrates and Superiors, we are to grive to all Men fuch Titles and outward Expreffions of civil Honour and Re- fpecl, as are fuitable to their feveral Ranks, and Degrees, and Conditions in the World, as Sir, or Lord, or Noble, or Excellent, which have been given and ufed, both by and to good Men, in holy Scripture, and even to bad Men, in regard to their outward Cha- O racier *94 0/ Swearing, War, and rafter and Station, and never cenfured nor reproved •, and fuch other Marks of RefpecT, as are commonly ufcd by fober and good Men in the Place where we live, and are no where forbidden in Scripture ; in-giving of which therefore there can be no Sin, feeing where there is no Law, there is no Tran/greJ/ion, Luke i. 3. Acts xxiv. 3 ■ xxvi. 25. And the Title of Majefty, or Excellent Majeity, which is given to Kings, is in Scrip- ture given to Nebuchadnezzar, who, when his Underftanding returned unto him, Blef- fed the mojt High, that he was eftablifhed in his Kingdom, and excellent Majejly was added unto him, Dan. iv. 36. And that there was no Sin in it, appears from the Prophet I):ni~i y s ufing the fame Word concerning him, when he faid to his Son Bel/hazzar, that God had given to his Father Majejly, Glory and Honour, Dan. v. 13, 19. And the Word for Grace in Greek, has not always one Signification, as to fignify an inward Principle of Holinefs, but is in Scripture often rendred Favour, as Acts vii. 10. and xxv. 3. And fo it fignifies, when it is given to Men in high Places and Station?, Ecelefiaftic, or Civil. And tho' the Quakers are againft giving the outward Exprefiions of civil Honour and Refpect to oiiers, yet they are not averfe to the Receiving them from others, but like well enough, to be called Sir, or Mafter, or Mifirefs, by thofe who are not their domefiik or hired Servants, without any Fear of, Be not ye called Maflers, Mat. xxiii. io. which they ufe to rriifapply to this Expreffions of civil RefpecT:. 195 this Purpofe ; but is meant there, of being abfolute Mafters of the Faith and Confer- ences of Men ; in which Senfe, One is our Mafter, even Chrifi. 'Queft. ' Are not the taking off the Hat to * a Man, and bowing and cringing of the ' Body, vain Cuftoms, which Man has in- * vented to feed his Pride, and therefore to VL.WsAf. c be rejected by fuch as fear God, as Mor-p. 5-12, * decai refufed to bow to Hainan f fl l - Anf. No j for there is no Law of God, forbidding us to exprefs our Civility to one another, and our Honour to our Su- periors, thereby, and therefore are not to be rejected by fuch as fear God ; and the Quakers would think themfelves difre- fpected, if we denied them to them. And as for that fingle Example ©f Mordecai not lowing to Hainan ; befides that there feems to have been a fingular Providence in it, that made it an extraordinary Cafe, he might think it unlawful for him to give Hainan any Honour, as being of the Race of the Amalekites, between whom and the Jews there was to be a perpetual War, till they Jhould blot out the Remembrance of them from under Heaven, Deut. xxv. 17. And the Bowing of the Body, as a Mark of Refpect, tho' it is a Pofture that looks liker Idolatry and more abject in its Nature than the Hat, is what many of the Quakers now commonly a ' jw of, and practife them- felves, tho' contrary to their formerly avowed Principle and Practice, and that of others of them now. And tho' they will not put off their Hats to their Superiors, not to the King himfelf, O 2 yet 196 Of Swearing, War, and yet they will caufe, or allow, their own Ser- vants, out of Refpect to them, and their Cuftomers whom they ferve, to Hand bare before them in their Houfes and Shops, and their Children to fit bare before their Matters in their Schools ; Gen. xxxiii. 3. Levit. xix. 32. Rom. xiii. 7. Queft. Is not the Command, of Honouring our Father and Mother, meant only of the inward Honour of the Mind? Anf. No j for then they make all the other Commands of God require only the inward Acts of the Mind, as well as this - , and thus all outward Acts of Piety and Reverence to God muft be laid afide, as well as outward Marks of Honour to our Parents and Betters. Qucfl. Is not a Chriftian exprefly injoined, not to he conformed to the World, or to its Fafhions and Cuftoms, Rom. xii. 1 ? Anf. Yes: But it is to be underftood only of his not being conformed to the World, as to its Fafhions and Cuftoms, in any evil and finful Thing ; and fo he is not to give flat- tering Titles, nor ufe lying Compliments, nor vain and coftly Apparel, unbecoming his Age, or Sex, or Ability, or his Rank and Condition in the World, nor to give religious Worfhip to Men j but he is not to be too nice and fcrupulous, in conforming himfelf to the Cuftoms of the Place in all innocent and indifferent Things ; as in his Habit and Garb, in his manner of Saluting, and way of Addrefs, and in his Modes of Speech and Gefture, where there is no- thing in thefe contrary to Decency and Gra- vity ; and the affecting a Singularity in fuch Things Expreffions of civil Refpevft. 1 97 Things as thefe, as it is contrary to the Practice of the primitive Chriftians, fo ic favours too much of Pride, and a levelling Spirit, and is very hurtful to Religion, in fetting up wrong Notions of it, and placing it in Things, wherein God never placed it. Queft. Is it either proper, or confident with Truth, to fay You, to a fingle Perfon, or with Humility to accept of it? Anj. Yes •, it is -proper to fay Ton to a fingle Perfon, when Cujfom, which gives Signification to Words, has made Tou, in {peaking to one fingle Perfon, to fignify the fame with Thou and Thee ; whereas the Word Ts is only or mostly ufed in fpeak- ing to more than one jingle Perfon ; and therefore, Tou being now generally ufed in our common Converfation, to any one fingle Perfon, high or low, rich or poor, in- differently, it may both be ufed without any Lying or Flattery, and accepted without any Pride and Vanity : But it looks like a much greater Sign of Pride and Vanity to affect the faying Thou and Thee to every Man, as a diflinguifhing Mark of a particular Sett of Men. O 3 SECT. ij>8 SECT. XIIL Of Chriftian Obedience, and the Means of Grace. ^/.TTTHAT is the Meafure of Obedi- *V ence to the Commands of God, now indifpenfably required of us under the Gofpel, in order to our Salvation, if it is not a perfect and unfinning Obedience ? Anf. The Law of God, as it is a Rule of Life, requires of us (till a -perfect and un- finning Obedience, as a Duty •, or elfe the coming fhort of it would be no Sin, nor need any Repentance ; but by the Tenor of the Gofpel Covenant, or Covenant of Grace and Mercy through Chriit, all that is now thereby indifpenfably required of us, in this our fallen State, in order to our Salvation, is fuch a Meafure of Obedience, as is fin- cere, from a true Principle of Love to God, and an univerfal Refpeft to all his Com- mands, with an unfeigned Repentance for our pad Sins, which will now be gracioufly accepted of, under the Gofpel, through the Merits of Jefus Chrift, and his perfect Obedience unto Death, even the Death of the Crofs, and for the Performance where- of we may have Grace fufficient for us, if we are not wanting to ourfelves, in the Ufe of the Means of Grace, which God has ap- pointed. Queft. What are the Means of Grace, that God has appointed for conveying his Grace to us ? Anf. Of Chriftian Obedience, &c. 199 Anf They are our holding Communion with his Church, and our due attending on his publick Worfhip and Service, and the Preaching of the Word, and our re- ceiving Chrift's Water-Baptifm, and Sup- per of Bread and Wine, and the diligent reading the Scripture, and meditating there- on, and frequent Self-examination, and pious private Devotion. Qiieft. Is every Man bound to be of the Communion of the Church that is eftablifhed by the Laws of the Land where he lives? Anf. No •, he is not always bound to it, but only where there is nothing re- quired of him, as a Condition of Commu- nion with it, that is unlawful* or contrary to the Commands of God ; for we are al- ways bound to obey God rather than Men* Acis v. 24. But we are bound to obey our Superiors in all Things lawful, or that are not forbid- den by the Laws of God, and to prcfcrve the Peace and Unity of the Church, as much as in us lies, that is, as far as we can, without Sin ; or elfe we are guilty of t^e grievous Sin of Schifm, and of Difo edi- ence to the lawful Commands of our Supe- riors j which I wiih, that all that feparate from the fafe Communion of the Church eftablimed among us, would well confider. Qtiejl. May the Scripture be called the Word of God, feeing the Scripture tells us, this is a Title given to Chrijl, the Son of God? Anf. Yes *, for both the Scripture, or Mat- ter contained in it, and CbrijH the Son of God, may be, and are in Scripture called O 4. the 200 O/Chriftian Obedience, and the JVordcf God, but in very different refpects: Chrift is called the Word, as he is the eternal Son of God, begotten of the Father from everlafting, by vvnomhe made and fpake all Things out of nothing, and by whom he has declared and fpoken his Mind and Will to us, Joa.q,, 18. P/xxxiii.9. Heb.i. 2. Rev. xix. 13. But the Scripture is called theWordofGod, only, as it is a Declaration of the Mind and Will of God to us, and as the Matter con- tained therein, whether Doctrines of Faith, or Rules of Life, Prophecies, Promifes, Threatnings, &c. was written by the Pen- men thereof, by Infpiration of God, for our Learning, and as the Rule of our Faith and Manners in Religion. And whatever is recorded therein, of the Actions or Words, whether of good or bad Men, or whatever elfe it be, it is the Hiftorical Word of God, containing a divine Truth ofHiftory. And therefore our Saviour calls the fifth Commandment, of honouring our Father and Mother, the Word of God, which the Pharifees by their Traditions made of none Effecl, Mark vii. 13. And he calls a Sentence which is written in one of the Pfalms, to wit, They have hated me without a Caufe, the written Word, John xv. 25. Pf. Ixix. 4. And if the Quakers allow the Scriptures to be the Words of God, why may they not allow them to be called the Word of God, as many Letters, ox Words, are called a Let- ter or Epifile ; and as they are called by themfelves, the Scripture, as well as the Scriptures ? Quejl. Is not the Controverfy about de- nying the Scripture to be the Word of God, the Means of Grace. 20 1 Go:l, a mere verbal Controverfy, or Strife of Words ? Anf No ; but it is a material Contro- verfy •, for we are told in many Places of Scripture, That the Spirit of God inwardly teaches us, by means of the external Word, or Doctrine, outwardly heard or read ; and that we are born again of the Word of God ; for it is laid, Of his own Will he begat us with the Word of Truth , that is, the true Word or Doctrine of the Gofpek, outwardly preached, it being the Word we are to hear, and to receive with Meeknefs, ver. 19, 2J. by which, as the ordinary Means, the new Birth is by God wrought in us, and which, being fo received by us, is able to fave our Souls. And we are faid, 1 Pet. i. 23. to be bcm again, not of corruptible Seed, but of incorruptible, by the Wvrd of God, which liveth and abidetb for ever : And this is the Word and Doclrine of Truth, which by the Gofpel is preached unto us, ver. 25. and is no other than what is contained in the Scrip- tures of Truth, and is in itfelf of eternal Truth, and fhall jl and for ever, If. xl. 8. and in its Effects upon us, nourishes us to eternal Life, 1 Pet. ii. 2. But they who will not have the Scrip- ture, or Doctrine outwardly delivered there- in, to be called the Word, but will have Chrifl only, or the Power, as it is felt with- in, to be the Word of God, muft defign thereby to exclude the Scripture from being the outward ordinary Means, whereby God works any faving Knowledge and Fairh in us ; as they often in their Writings exprefly dp, and attribute it to God alone, as his imme- aoi O/Chriftian Obedience, and immediate Work ; which is to deprive the Scripture, or Doctrine outwardly delivered therein, of its Ufe and Service defigned us by God. And St. Paul plainly diftinguifhes be- tween the Word and the Power, when he fays to the Theffalonians, Our Go/pel came not to you in Word only, but alfo in Power, i ThelT. i. 5. Where, if he had meant by the Word, not the external and doctrinal Word, but the Power felt within, it had been the fame as if he had faid, Our Gofpel came not to you in Power only, but alfo in Power ; which would be a ftrange Reflection upon the Apoftle, to make him fay fo ; whereas his Meaning was, That their preach- ing the Gofpel, which is the Word of God, came not to them in the bare outward Word, or Speech, but alfo in Power, and in the Holy Ghojl -, that is, in the Power of Miracles, and the extraordinary Gifts of the Holy Ghojl accompanying it, to confirm to them the Faith thereof, and to prevail with them to embrace it as the Word of God. Queft. Is it any Ordinance of God, that the Scripture fhould be publicly read in our folemn Ailcmblies for public divine Service, and Chriftian Inftruction ? Anf It was an Ordinance of God, and a Part of the folemn Worfhip and Reve- rence the Jews were to pay to God, in their public Afiemblies for divine Service and Inftruction, attentively and devoutly to hear him fpeak to them in his Word ; for by his exprefs Command, the Law of Mofes was publicly read in the hearing of all the Means of Grace. 20 j all Ifrael, Men, Women, and Children, in their folemn Feafts and Aflemblies at Je- rufalem, Deut. xxxi. 11, 12. And the Law and the Prophets were read every Sabbath- day in their Synagogues, which Reading was of fuch Reputation, that it is termed Preach- ing, the holy Scriptures being Sermons dic- tated by the Spirit of God, Alls xiii. 14, i$ f 27. — xv. Si. And they were read there by our Saviour himfelf, Luke iv. 16, 17. And there is the fame Reafon for the public reading of the Go/pel, or Chrijlian Law, in Chrijlian Aflemblies, as there was for the reading of the Law of Mofes, and the Prophets, in the Jcwi/b Temple and Synagogues. And it is accordingly commanded to be done, when the Epijiles of the Apojlles of our Lord ioparticular Churches, or Perfons, were ordered alio to be read in other Churches, and to all the holy Brethren, Col. iv. 16. 1 ThefT. v. 27. And all that had an Ear, were bade to hear what the Spirit faid to the Churches of Afia, Rev. iii. 22. And from the Apoftles Days, the holy Scriptures of bo'h the Old and the New Teftament have been pu- blicly read in the p«/Y/?Chriftian Churches, in their public Christian Aflemblies for divine Worfhip and Service, and Chriftian Inftruction. And fo early a Writer as Juflin Martyr fays, ' On the Day called Sunday \ all 6 the Chriitians that live in either City or ' Country, meet together at the fame Place, ' where theWritings of the Apoftles and Pro- * phets are read and expounded to the * People.' And it fufficiently appears, how ne- £eflary fuch public Reading of them is, and in a good 204 O/Chriftian Obedience, and G. FoxV fveral Papers, />• 60, 62. Title of William Smith's Primmer. good Tranflation in the vulgar Language, tor preferving the true Knowledge of the Chriftian Doctrine, by its being fo wofully corrupted where this has not been obferved ; as in theChurch of Rome, where they are read in a Language not understood by the People ; and among the Quakers, who do not read them in their Meetings in anv Language at all, and yet juftify the\r filent Meetings, with- out even reading them, and alfo often in their Meetings read the Epijlles and Writings of their Friends, who call them, The Word of God to them all, (a Title they will not give to the Scriptures) and charge themin the Pre- sence of the Lord God, to fend them among all Friends and Brethren even -where- to be read in all Meetings. And while they call the Scriptures, dead Letters, they call their own Writings, living divine Tejlimonies. Queft. What Authority have Minifters for preaching from a Text of Scripture ? Anf They have our Saviour's Example for it, who having the Book of Ifaiah given him, and he found the Place where it was written, The Spirit of the Lord is upon me s hecaufe he hath appointed me to preach the Gofpel to the Poor, he preached to them from that Text, and began to fay unto them, This Day this Scripture is fulfilled in our Ears, Luke iv. 17. And he hereby approved the Practice of the Jews, among whom the reading and expounding of the Law, was a part of their public divine Service : It is faid of Ezra the Priefi, that he flood up in a Pulpit of Wood, which they had made for that Purpofe, and read in the Book of the Law of God diftinhly ; as did alfo the Levites that taught the People ; and they gave the Senfe, and the Means of Grace. 205; and caufed them to under ft and the Meanings Nth. viii. And the holy Scriptures being our ftanding Rule in all Things necefTary to Salvation, it is the great Office and Bufinefs of Minifters to expound and ex- plain them to their People, and to make them the Ground of all their Inftructions and Exhortations to them. Queft. Does not the Apojile Paul fay of h'mfelf, and other Minifters of the New Teftament, that they did not preach from, or by, the Letter of the Scripture, when he fays, we are not Minifters of the Letter, but of, or by, the Spirit, i Cor. iii. 6 ? Anf. It is not St. Paul's Meaning, that the Minifters of the New Teftament were to preach only from, or by, immediate Infpi- ration of the Spirit, and not from, or by, the Letter of the Scripture, by the Aftiftance of the Spirit ; as if the Letter of the Scrip- ture, or the fpiritual Senie and Doctrine contained therein, (which was by means of the Letter to be learned, by the inward Illumination of the Spirit accompanying it) were not the ordinary Means, whereby the Spirit enables Minifters for the Difcharge of the Work of the Miniftry. Buc the Apoftle's Defign in what he fays here of the Miniftry of the Letter, and of the Spirit, (as appears from the whole Scope and Tenor of the preceding Verfes) was, to recommend his Miniftry to the Corinthians, from the fpiritual good EffeUs it had, in the Renovation of their Hearts and Spirits, beyond the Miniftry of Mofes, or of the Mofaical Law, which he calls the Letter, as being a mere external Revelation in Writing, io6 O/Chriftian Obedience, and Writing, or an outward literal Preaching to the Ear, without any exprefs Protnife of the internal Afiiftance of the Spirit to reach the Hearr, to give an inward Obedience to it ; whereas he calls the Go/pel, the Spirit, (tho* alfo committed to Writing) and the Minijlry thereof, th^Minif ration of the Spi- rit, becaufe of the Spirit's being exprelly fromifed, and joined with it, to enable us to give an inward fpiritual Obedience to it. And as the Letter of the Law therefore killeth, by condemning them to Death, that do not Jlriclly obey it, the Spirit minifired by the Go/pel giveth Life, both fpiritual now, and eternal hereafter, to thofe that fincerely obey it, and enableth them to do it. And tho', under the Law, the Faithful then had, in fome meafure, the inward Af- fiftance cf the Spirit, to yield an inward fpi- ritual Obedience ; yet it was not by virtue of the Miniftry of Mofes, or the Mofaical Law ftrictly fo called, but by virtue of the Promife made to Abraham, and his fpi- ritual Seed. For the Law was given £>• IVIo fes, but Grace and 'Truth came by Jefus Chrifi, John i. 17. That which was fha- dowed under the Law by Types and Fi- gures, and in fome meafure given through the prcmiled Mejfias, is by the Coming of Chnjl more fully and clearly revealed, and more plentifully afforded. And this is what God hath promifed, that under the Gofpel he would write his Laws in the Hearts cf his People, that is. give them both a fulier and clearer Knowledge of them, and a larger the Means of Grace. 207 a larger Meafure cf Grace, to yield a. hearty Obedience to them. Quejl. Does not God write his Laws in the Hearts of the Faithful now, by the im- mediate Infpiration of the Spirit, or by the Miniftry of thofe who are immediately in- fpired ? Anf. No j but God writes his Laws in the Hearts of the Faithful now, by the external Word outwardly read or heard, as the outward ordinary Means, and the in- ward Operations of his Spirit accompanying it, to have a lively Imprefiion upon their Hearts. And we are then truly, tho' not immediately, taught of God, and of the Spirit , when he teaches us out of his Law, and by his Statutes and Teftimonies, without the Mi- niftry of thofe who are immediately infpired. So the Pfalmijl pronounces the Man blcjfed, whom he teaches out of his Law, Pf. xciv. 1 2. And as good Men are faid to be born of God, and of the Spirit, fo they are faid to be born again of incorruptible Seed by the Word ; which is therefore the outward ordinary Means of their fpiritual Regene- ration, or new Birth, and not a mere dead Letter, but quick and powerful, and the Power of God-unto Salvation to every one that lelisveth, by the powerful Operation of the Spirit accompanying it, whether fpoken or written. And our Saviour, in his Prayer to his Father, fays, Santtify them through thy Truths thy Word is Truth, John xvii. 17. "Where nothing can be plainer, than that the Sanclificatin and Holinefs of Believers is afcribed to the Operation of the Holy Spi- rit upon their Minds, by ?neans of the Truth, 208 Of Chriftian Obedience, and Truth, to wit, the Truth which is revealed in the Go/pel. But as the Socinians and Pelagians argue, from God's teaching us outwardly by the external Word, that therefore he does not teach us inwardly by his Spirit ; fo no lefs falfly do the Quakers argue, that becaule God doth teach us inwardly by his Spirit, he doth not teach us outwardly by the external Word, as the outward ordinary Means, where- by he teaches us inwardly by his Spirit. Quefl. * Is not the Covenant that the * Redeemer would make with his People, c foretold in thefe plain Words ? As for 4 me, this is my Covenant with them, faith c the Lord : My Spirit that is upon thee, 4 and my Words which I have put in thy * Mouth, Jhall not depart out of thy Mouth, 4 nor cut of the Mouth of thy Seed, faith 4 the Lord, fro?n henceforth and for ever. 1 He doth not fay, That by means of fuch 4 Writings and Books, he would convey 4 fuch Words into their Mouths •, but, My * Words, even I, faith the Lord, fhall put * into your Mouths, that is, immediately, 4 without any Medium or Means. And 4 the Perpetuity and Continuing of this 4 Promife is fufficiently expreifed, by his 4 faying, 7/ Jhall not depart cut of thy R.Bi^/>. 4 Mouth from henceforth and for ever, t-49>f°- 4 If. lix. 21.' Anf. It is not faid, That he would put his Words in their Mouth immediately, without any Medium or Means, nor can they bring any Proof that it was fo meant, and the general Experience of good Men proves the contrary. And the Quakers themfelves con fefs. the Means of Grace. 2 op confefs, that as to the great Doctrines and Truths of Chrift's outward Coming and Tranfactions in the Flefh, and the other peculiar Doctrines and Truths of the Chri- stian Religion, that depend thereupon, they neither have them, nor the Words concerning them, put into their Mouths by the Spirit immediately but by means of the Scripture ; and what Words or Truths then doth the Spirit put into their Mouths, without the means of the Scripture, befides the common Principles of natural Religion, or pure Deifm ? And if any of them will fay, the Spirit hath ' taught them any of the peculiar Doctrines and Truths of Chriftianity immediately * without the Scripture, and without all Men or Books, (as their great Apoftle G. F affirmed he was taught, that Chrifi died for all Men) we mull have fome better Proof, than their own bare Affirmation for it, be- fore we can give any Credit to it. Queft. Are there not fome, that attain to fuch a Meafure of divine Knowledge and Faith, as to render all outward Min : ftry and Ordinances needlefs to them, tho' they were ferviceable to their Converfion ?' Anf. No : For the outward Miniftry and Ordinances of God are appointed, not only for Mens Converfion, but for the edifying them and building them up in their holy Faith, until they come unto a perfect Man, or unto fuch a perfect State, as will admit of no further Growth, which will never be, till they come to Heaven, Epb, iv. II, 12, P SECT- 210 SECT. XIV. Of Prayer. Quefl.TS any outward vocal Prayer, in- •*- Conformity to the external Letter of the Law, or any outward Command or Example, ever acceptable to God, but & only when we have an inward and imme- « dlate Moving of the Spirit thereto? And 4 is not all that is done without the imme- c dlate Motion of the Spirit, done in Man's R.WsAp. ' own Will, or the Product of his own t- 343> « natural Will and Abilities?' . 34 "*" Anf. When we ufe outward vocal Prayer in Conformity to the outward Commands, or Examples and Exhortations given us by the Spirit of God in holy Scripture, with- out regarding Iniquity in our Hearts, and with Humility and fervent Devotion, by the ordinary Affiftance of the Spirit, accom- panying the external Word, fuch Prayer is acceptable to God, tho' we have not an inward and immediate Motion of his Sprit thereto, fuch as the Prophets and Apoftles had ; or elfe the Scripture would not be a fufficient Rule for our Life and Practice ; and the Commands and Exhortations in Scripture to general Duties incumbent on all, would not be binding on ally but as they are inwardly given again by the inward immediate Moving of the Spirit there unto •, which would make the Scripture Precepts and Examples, as^ outwardly delivered to us, of no Ufe to us. And it does not follow, that all that is done as an Act of Religion, if it is not done by an Of Prayer. 2 1 1 an inward immediate Moving of the Spirit, is done only in Man's own corrupt Will, and is the Product only of his own natural Will and Abilities, when it is done in Obedience to the Spirit of God in holy Scripture, and when, in doing it, we do not depend only on our own natural Strength and Ability, but on the gracious Affiftance of the Spirit, which we pray for, to enable us to do it in an acceptable manner. And why may not the ferious and earneft Prayer, even of an unrcgenerate Man, in Compliance with the ordinary preventing Grace of God, accompanying the external Word, be accepted for his obtaining the Grace of Regeneration, or that honeft and good Heart, that may prepare and difpofe him for it, without an inward and imme- diate Moving of his Spirit thereunto ? For to him that hath, or that maketh ufe of the Meafure of Grace he hath, Jhall be given more, Mat. xiii. 12. And feeing God requireth nothing of us that is impojjible, and commands us to pray for Grace, and promifes togi.e Grace to them that afk it, we may well conclude, that he will not be wanting to give to all that live under the Miniftration of the Gofpel, fuch a Meafure of his preventing Grace, as is neceffary to enable them to pray accept- ably to him for more Grace. Quejl. Can it be pleafing to God to ob- ferve any fet Times, as Morning, and Evening, and other Times, for private Prayer by ourfelves, or for public Prayer with others, in the Family, or Church, or before and af.er Meals, * without a pre- P 2 ' vi . . 1 1 2 Of Prayer. „ ' violas Motion or Influence of the Spirit />. 302. thereunto? yf '/A Yes : Where there is a due Regard tor the Commands and Exhortations to Prayer in hvly Scripture, and a general pious Dif- pofiii-jn to Prayer, (which is always owing to God's Holy Spirit accompanying the ex- ternal Word, as the ordinary Means there- of) this is fufficient to render our Prayers pleafing to God, at fet Times, without a previous immediate Motion of the Spirit thereunto. For there is a juft Diftinciion to be made between the Holy Spirit's working in Men, in Concurrence with the external Word and Doctrine of the Gofpel, delivered to us in Holy Scripture, a general pious Difpofition to Prayer, by which we may acceptably obferveyi?/ Times of Prayer, and the Necefficy of a particular immediate Motion of the Spirit to all acceptable Prayer, in the fame Kind that the Prophets and Jpojlles had, to dictate to us the Matter and Words thereof, without any Medium or Means : The former we aflcrt as al- lowable and reafonabk, but the latter we deny as enthufiajlicai\ of which there is no Prdrnife, and of which there is no- Need. And with th\s general pious Difpofition 3 wrought in good Men by the Holy Spirit, by means of the external Word, they may ?cceptably obferve fet Times of Prayer, as holy David did, who prayed Morning, and Evening, and at Noon ; and as we read of Daniel, that he prayed three times a Day % as af< retime; implying it to have been his conftant former Practice fo to do, Pf. Iv. j/. Dan. vi, 1 . And it is notneceffary to be fup- Of Prayer. 2 1 fu-ppofed, they had every time a particular immediate Motion of the Sprit thereunto, the general p ous Dilpofition they had to Prayer, being fufficient to move them to obferve theie fet Times of Prayer, which, being holy Men, they did, no doubt, in an acceptable manner. And there were confirm fixed Hours of Prayer in the Temple at the Time of r he Of- fering up of the Morning and Evening Si- crifice, Luke'i. 10. and therefore constantly act nded upon by pious and devout Perfons, which the Faithful practifed in Sp : ric and in Truth as truly then, as Chrifiians do now, the Difference of the Worfhip not confiiting in the Inward, but in the Outward, in lom^ Things. And it is faid of Peter and John, that they went up together to the Temple at the Hour of Prayer, bang the ninth Hour, Ads iiie i. Whereby they countenanced tne People's obferving thtfa fet Hours of Prayer. And we mould and may, by the Grace of God, keep ourfelves always in a praying Frame, for all forts of Prayer, vocal as well as mental, and public as well as private, at all folemn Times, and all proper Occafions, as Providence minifters Opportunity for it. And con flan t daily Family vocal Prayer, hy fuch as have a general pious Difpofirion to Prayer, is exceedng ufeful and neceiiary to keep up a lively Senle and Spirit of Reli- gion in a Family, as has been generally found by the-Experence of good Men, who have duly pracliied it, whereby they and their Houihold have become more truly reli- gious, and careful in all other Inftances to P 3 ferve 1,14 Of Prayer. ferve God, and keep his Commands. And the Members of a Family, having, asfuch, particular Favours to pray for, and particu- lar Mercies to return Thanks for, their united Devotions will be mod acceptable to God. And our Saviour affures us, that where two or three are gathered together in his Name, there he is in the midji of them % Mat. xviii. 20. And to exprefs always our thankful Acknowledgment of the Goodnefs and Bounty of God to us, before and after Meals, and to pray for his Bleffing on what he provides for us for the Support of our frail Bodies, is our common Duty, and very pious and fit : For every Creature of God is good, and nothing to he refufed, if it be received with < Thankfgiving \ and it isfanclified by the Word of God, or by the Gofpel allowing us Freedom herein, and Prayer for a Blefling on it, and Thankfgiving for it, 1 Tim. iv. 4, 5. And we have our Saviour's Example for it, who, when he took the Loaves and Fifhes, with which he fed the Multitudes, firfi blejfed and gave Thanks ■ and when he fat at Meat with two of his Difciples after his Refurreflion, took Bread, and blejfed it. And we have St. Paul's Example alfo, who took Bread, and gave Thanks in the Prefence^ of them all, and therefore with vocal Thankf- giving, Mat. xiv. 79. — xv. 36. Luke xxiv„ 30. Avis xxvii. 35. And is not the Qiiakers waiting for an immediate Motion of the Spirit* for what the ordinary Motion of the Spirit accompanying the external Word is fufficient, the Reaibn that fo few of them ever pray vocally in their Of Prayer. 2 1 j their Families, or give vocal Thanks at their Meals, or but very rarely ? And if they are never to do it, but when they have a particular immediate Motion of the Spirit to it, how come they and the Spirit to be fuch Strangers, as never or fo rarely to have any fuch Motion of the Spirit to fo ufeful a fpiritual Exercife ? And yet, whereas they brought it as an Argument againft thofe of all other Pro- feflions, that they did not preach nor pray by the Spirit, becaufe they had fet Times for it as if the Spirit were obliged to come at their Appointment ; they have now jhemfelves their Jlated Days and Hours of public Worfnip like other People •, and they often fend for fome of their noted Preachers, who live at a great Diftance, to preach and pray at their Marriages and Burials, and the Spirit moves them juft at fuch Times and Hours as they appoint. Queft. * Have we not a general Command, ■ c to ajfemble our [elves together? But when ' we are met, muft we not wait before we 4 fet about the Acts of public vifible R R>j A ' Worihip, until we be led thereunto by^.'^, « the Spirit?' 384. ' Anf. The pleading a general Command to ajfemble themfelves together, is contrary to what the Quakers have afferted •-, c That •* every true Minifter is to be ordered and * led in his Labour and Work of the * Gofpel, as to the Place where, the Perfons *■ to whom, and the Time when he is toll Ws Ap. i 1 minifter.' The natural Confequence ofM7 l « which is, that they are to be ordered and led as to the Place where, and the Time P 4 when % \ 6 Of Prayer. when they are to ajfemble themfelves to- gether ; and lome of them have confeiled this to be the neceffary Confequence of their Principle; and being fcldom moved, as they reckoned, went feldom to their Meetings, till at laft they quite left them, pretending Arf/to ^ e y ^^ n0 nee d °f them, as one that knew R. B's Ab. them well tells us, of his certain Know- f. 390. ledge. But as we have a general Command, not to forget the Ajfembling our/elves together ; fo we have many general Commands to pray, without reftricling it to inward Prayer. And there is no more need of a particular imme- diate Motion of the Spirit to ufe Acts of public yilible Worfhip, when we are met together for religious Worfhip, than there is forfuch a Motion of the Spirit, to go to a Church or Meeting* And why muft not every one of the Meeting have alfo a par- ticular immediate Motion of the Spirit, to join with him that ufes A£ts of outward vi- lible Worfhip in a Meeting, as well as he that ufes them ? or elfe, according to them, they do not pray in or with the Spirit. And how otherwife can they be allured of this particular immediate Motion of the Spirit, unlefs they will fay, that none of them ever preaches or prays without it? which, con~ fidering the Divifwns among them, and the Difcoveries that have been made of the greac Hypocrify. and Immoralities of fo many of their noted Preachers, they will hardly venture to fay. '£{ueft. < Seeing the Scripture commands e to meet together, and, when met, the f Scripture prohibits Prayers or Preachings, « buc Of Prayer. 217 t but as the Spirit moveth thereunto ; if 6 People meet together, and the Spirit « moveth not to iuch Acts, will it not 6 necefTarily follow, that they muft be^^^ « fdent ?' f." 3 8j-. yf;;/ This Argument is built upon a bare Suptofition, If the S/>*n7 moveth not ; and a faife Affertion, That the Scripture prohibits Preaching or Praying, but by the immediate Motion and Infpiration of the Spirit : For tho' i.ich immediate Motions and Infpirations of the Spirit as the Quakers pretend to, to dictate to them immediately, without any Premeditation or Means, what they are to utter and lay in their Preachings or Praters, are not to to be expected •, yet the ordinary Motions and Affiftances of the Spirit, (in the due Ufe of outward Means) which are neceflfary frr all acceptable Wor- ihip, cannot and ought not to be fuppofed, tharthey will be wanting in the AfTemblies of the Faithful, to worfhip God both with Heart and Mouth, as often as they meet together for that Purpofe. And our Church hath wifely provided us with a pious Form of public Worfhip ac- cording to the Practice of the Church in the pureft Times, after the Apoftles Days, when the extraordinary Gift of Praying by immediate Infpiration ceal'ed, the common Cafes and Neceflities of Chriftians being for the main always the fame ; which we are therefore conftantly to ufe, without dif- trufting the Afliftance of the Spirit in the Ufe thereof. 'Qu'fft. ' Are not fet Prayers, as a Li- f turgy ; inconfiftent with the Spirit's Mo- • tions 2 1 8 Of Prayer. { tions and Aids, and a Denial of their R. B's Ap. 1 being neceffary to be previous there- p- 35> 2 « * unto ?' Anf. Set Prayers, as a Liturgy, are not inconfiftent with the Spirit's Motions and Aids ; for we do not deny, that the Spirit's inward gracious Motions and Afliftances are neceffary to be previous to all acceptable Worihip : But what we deny, is only the Ne- ceffity ot fuch immediate Motions and Aids of the Spirit to Prayer, as the Prophets and Apofiles had, to dictate to us what we are to pray for, without any Medium or Means : For the Holy Spirit affifts us now in our Prayers, as in all other good Works, in Concurrence with our own Endeavours, in reading and Undying the Scripture, where all fit Matter for Prayer is contained, to offer up both proper and fuitable Prayers to God, and with fpiritual Affection, and fervent Devotion, not with our Lips only, but with our Hearts and Souls, which we may do in the Ufe of a fet Prayer, as a Liturgy, as well as without one : For cer- tainly the Faithful under the Law ufed fet Forms of Prayer, and yet prayed in the Spirit, and our Saviour has no-where forbid it •, but tho' he had the Spirit in a greater Meafure than ever any Man had, yet he prayed himfelf three feveral times, faying the fame Words ; fignifying at leaft, that his Prayer was confined to the fame Defires, and yet never prayed more earneftly than when he did fo, Mat. xxvi. 44. Mark xiv. 0,9 . Luke xxii. 44. And when his Difciples de/ired him to teach them to pray, as John taught his Dif= Of Prayer. 2 1 9 Difciples, he did not direct them to wait for the immediate Motion and Infpiration of the Spirit for what they were to pray for, as certainly he would have done, if no other Prayer were acceptable to God *, but he gave them a Form of Prayer, and com- manded them to ufe it, faying, When ye pray, fay, Our Father, — Luke xi. 12. And it cannot be fuppofed they did not ufe it, as he commanded them, tho' they were not fo confined to the Ufe of it, but that they might and did ufe Variety of other Prayers, and were often fumifhed with the Matter and Words of their Prayers by im- mediate Infpirav.or,, which we are not now to expect. And as it was not the common Duty and Privilege then to pray by immediate Infpiration, fo there can be no ground to pretend, that it is fo now, §iteft. Why may we not expect now to be fumifhed with what we are to pray for, by the immediate Infpiration of the Spirit, as the Apojlles and others then were, feeing it is laid of all, 'That we know not what we Jhould pray for as we ought, but as the Spirit belpeth in our Infirmities, Rom. viii. 26 ? Anfi We have no more Reafon to expect now to be fumifhed with what we are to prav for, by the immediate Infpiration of the Spirit, as the Apojlles and fome others then were, than we have to expect the other extraordinary Gifts of Tongues and Miracles, which they had. And the Meaning of that Text of St. ■Pai ', of the Spirit helping our Infirmities ; for we know not what we Jhou'd pray for as we cuglt't and cf the Spirit itfelf making Inter- cejjion 3L20 Of Prayer. ceffim for us with Groanings which cannot he uttered^ is, as appears from the Scope of the Place, where he is encouraging Chriftians to Patience under the Sufferings of this Life, ver. 17, 18, 25, 28. That whereas we know not what we mould pray for as we ought, as to what concerns the Matter of temporal Afflictions, and our Deliverance from them, whether that will be molt profitable for us } the Spirit helps this our Infirnity and Ig- norance, by inciting us to pray, in general, for that which in this refpect God fhall fee belt for us, which we do not, and cannot, in particular, know ourfelves ; and thai with fuch fervent Defires after it, as cannot be fufficiently exprefTed by JVords^ or which, becaufe we know not, canndt be uttered at all. And this is a quite diftinct Thing from having what we are to pray for, or the Words we axe to u.fe, by the immediate In- fpiration of the Spirit ; and is what is given to good Men now, as well as then, and when they pray by a Form, as well as with- out one. And there could have been no Occafion for our Saviour's cautioning us againit vain Re- petitions in Prayer, if we were to pray only by the immediate Motion and Infpirauon of the Spirit; for then it were impoffible for us to ufe any vain Repetitions, or elfe the Spirit itfelf muft be the Author of fuch Vanity, whenever it happens. Qufft. Are we not required to watch unto Prayer, 1 Pet. iv. 7 ? And what is this _ but to wait for the feafonable Time to pray, a."™*, when the Spirit moves thereunto? ; Anf. That cannot be the Meaning of watching unto Prayer, to wait for the fealon- ab!e Of Prayer. 22* able Time to pray, when the Spirit imme- diately moves thereunto, and furnifhes us immediately with what we are to pray for, which is not now to be expected : But to watch unto Prayer, is to endeavour to keep ourfelves always in a holy Difpofition for Prayer, whenever we have any fit Oppor- tunity or Occafion for k, or by fome Pro- vidence of God are called to if, which is, not only to keep ourfelves free from groffer Sins, or immoderate PafTions, but to keep ourfelves (till in a religious and devout Temper, fo as we may be able, at any time, to recollect and gather in our Thoughts, and turn them to God. And whenever we go to Prayer, we are to confider well the infinite Majefty, and Purity, and Holinefs of God, to whom we are to addrefs our- felves, and with a w*f»ta/Ejaculation, at leaft, to befeech him to compofe our Spirits, and to' fix our wandering Minds, and to put and keep us in a holy Frame and Temper, all the time we are offering up our Prayers to him. Quejt. Do not the Quakers allow, * That 1 inward Prayer is neceffary at all times, * and that there is never wanting to every c Man, as long as his Day of Vifitation * lafteth, fome Influence lefs or more for * the Praclife of it? but that the outward ' Exercife of Prayer needeth a greater and « fuperadded Influence and Motion of the * Spirit, and cannot be acceptably per- RB >^. c formed without?' />. 293. Anf. Their allowing, that inward Prayer is necefTary at all times, and that there is never wanting to every Man, as long as his Day ill Of Prayer. Day of Vifitation lafteth, fome Influence lefs or more for the Practice of it, doth really overthrow all that they fay for a fuperadded Motion or Influence of the Spirit to the outward Exercife of Prayer •, as if, without that, it would not be accepted ; which is only their precarious groundlefs Notion, without any manner of Proof, feeing where-ever the inward Prayer is, the outward cannot but be acceptable to God ; and it is only where the inward is wanting, that the outward is not accepted. And as the Devotion of the Heart, and inward Prayer, difpofes and leads good People to outward Acts, and fet Times of Prayer •, io fuch outward Acts, and fet Times of Prayer, public and private, nourifli and increafe the Devotion of the Hearty and inwardVra.ytTj as all other good Tempers and Difpofitions of the Mind are ftrengthened and improved by Actions and Exercifes fuitable to them. Quejl. ' What do you think of the Saying, 4 Not to Jefus the Son of Abraham, David, * and Mary, Saints, and Angels, but to s God the Father, all Worihip, Glory, and * Honour, is to be given, through Jefus * Chrift*?' * W.Sbemn's Treatife of Thoughts, p. 37. Note, That what the Quakers pretend, as to a Cor- rection in a MS. Copy of this Book among the Errata of the Prcfs, is not to be regarded, if it is not among the printed Errata. And this W. Sh. was one that blamed G. K. for praying to Jefus the Son of Daud, Vide G. iC's 4th Nar. J, 21. Anf< Of Prayer. 225 Anf I think this Saying is inconfiftent with the owning Jefus, the Son of Abraham, David, and Mary, to be God as well as Man, and both God and Man united in one Perfon ; or elfe he could not have ranked him with mere Creatures, Saints, and Angels, and excluded him from all Worfhip, Glory, and Honour, together with them. And by Jefus Chrift, through whom, he fays, God the Father is to be worfhipped, he could not mean the fame Jefus, whom he excludeth from all Worfhip j feeing he, through whom the Father is to be worfhipped, muft be worfhipped together with the Father: But this Jefus Chriit muft be the Light within, or the Word God only, not the Word made Flefh, both God and Man in one Perfon : And is not this to make two Chrifts, if he owns Jefus to be Chrift, or to make two Perfons of one Chrift ? And Jefus Chrift, through whom the Father is to be worfhipped, is indeed Jefus the Son of Abraham, David, and Mary, who hath himfelf aflured us, that whatsoever we afk the Father in his Name, or through his Mediation, he will give it us, John xiii. 23, And he injoins us, that whatfoever we Jhall ajk the Father, it be in his Name, John x v. 1 6. And it is only through him, we have Accefs to the Father, Eph. ii. 18. For ever fince the Fall of Man, God would have no immediate Communion with him, but through a Me- diator \ and there is no other Mediator be- tween God and Man, Saint or Angel, but the Man Chrift Jefus, who is both God and Man, 1 Tim. ii, 5. And 224 Of Prayer. And therefore we may alfo offer 6uf , Prayers dire&ly to Jefus thrift, as well as to the Father in his Name : For Chriftians are defcribed to he all that in every Place call on the Name of Jefus Chrijl, i Cor. i. 2. And we find Stephen, when he was ftoned, calling upon God, and faying, Lord Jefus , receive my Spirit, Acts vii. 59. And St. John prays for Grace, Mercy, and Peace, from the Lord Jefus Chrijl, 2 John iii. And the Chri- ftian Church is reprefented, as falling down hefore the Lamb that was fl&in, and that re- deemed them to God by his Blood ; and finging a new Song, and afcribing unto him Blefjing, Honour, Glory, and Power, for ever, Rev. v. 8,13. And Chrift called himfelf, after his Afcenfion, the Root and Off-fpring of David, to wir, the Root of David as God, and Off- fpring as Man, Rev. xxii. 16. And there- fore we may, with the blind Man in the Gofpel, whofe Faith in Jefus made him whole, fay, Jefus, thou Son of David, have Mercy upon us, he being truly God as well as Man, or God-man, and, as fuch, a Perfon without them, \ ar. x. 47. Which is reaiiy oppofed by them, when they fay, « That * Chrift taught his Difciples to pray, Our c Father; not to look at his Perfon, and to * pray to him as a Perfon without them, * but bid them pray to their Father, who * feeth in Secret, who would reward them * openly *. * W. Bailey 's Deep to Deep, p. 30. SECT, 22J SECT. XV. Of Water Baptifm. Queft.TS outward Water Baptifm an In- ■■■ Jlitution of Chrift, and of perpetual Obligation upon all Chriflians ? Anf. Yes : For when our Saviour com- manded his Apoftles to go teach all Na- tions, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghofl, he promifed he would be with them, in fo doing, to the End of the World, that is, with them during their Lives, and with their SuccefTors in the Miniftry after them, Mat, xxviii. 20. And therefore outward Water Baptifm is to be continued as long as out- ward 'Teaching, there being as much Reafon, by Teaching to underfcand only inward Teaching, as by Baptizing to underftand only inward Baptizing. Queft. ' Is it not to beg the Queftion, * to fay, when Chrift gave his Apoftles * Commiffion to baptize, it was to baptize * with Water, fince the Text is filent of * it ? and therefore it is an Addition to the Anf. No : It is not to beg the Queftion, p. '43*. nor an Addition to the Text, to fay, it was to baptize with Water, when we can bring fufficient Proofs to fatisfy any unbiased and unprejudiced Perfon, that it was 10 meant. But it is to beg the Queftion, to fay it was to baptize with the Holy Ghojl, when there is no Proof can be brought for Q it, 226 Of Water Baptifm. it, that it was fo meant ; and it is there- fore an Addition to the Text, which is filent of it. For thtre was no need to add the Word Water, feeing it could not be underftood any othurwiie than as a Commiflion to the Apoftles to baptize then ail Nations, whom they mould convert by their Teaching, with Water Baptifm, as they had, by his Command, baptized the Jewifli Profelytes before ; which it is plain they did by his Command, or elfe it could not be faid, that Jefus baptized, when his Difciples baptized, if they had not done it by his Order, John iv. 2. And to bapt'tze, in Scrip- ture, never fgnifies to baptize with the Hvfo Ghoft, but wnen it is exprefly faid to be with the Holy Ghofl ; or elfe it always fig- nifies to baptize with Water, unlefs when Chrilt fpeaks of a Baptifm he had to be baptized with, meaning a Death to fuiler, Ljiike xii. fjO' For the proper Signification of the Word Baptizing, \%WaJking ; and fo it might have been rendred here, as it is in other Places, where Mention is made of waihing of Cups and Pots, where nothing could be meant by it, but warning them with Water, Mark vii. 4. And this is Baptizing and Warning in a proper Senfe, whereas Baptizing with the Holy Ghoji is Baptizing only in a figu- rative Senfe. And according to the re- ceived Rule of interpreting Scripture, and all other Writings, we are to underftand them always according to the plain literal Meaning of the Words, where it does not imply any thing contradictory or abiurd ; which Of Water Baptifm. 1 ly which cannot be pretended in our under- itanding the Word Baptizing injoined the Apoftles by our Lord, in a literal Senfe, and which accordingly they practiied in a literal Senfe. And the only Baptifm that they or any other Men could be injoined to baptize with, mult be V/ater Bapr.fm, there being none but Chrift himfelf, who could baptize with the Holy Ghoft or Spirit, his Mi- nisters being only able to perform the out- ward Action of baptizing with Water ; to the faithful JReceivers of which he hath promifed to beftow the inward BlefTing, Mat. xxviii. And therefore, it is never laid in Scripture, that the Apoftles, or any other Minifters of Chrift, baptized any with the Holy Gbnft but where-ever there is any Mention of their Baptizing, it is always ex- prefly fpoken of their Baptizing with Water, or muft necefTarily be fo nnderitood : And it is confeffed, and muft be fo, that when Philip baptized the Eunuch, and Paul bap- tized Crifpus, and Peter commanded C:r- nelius and his Friends to be baptized, it was with Water Baptifm, Afti viii. $6, 38. — ' xviii. 8. — x. 47, 48. 1 Cor, i. 14. And the Apoftles could ufe no other Baptifm, but what Chrift had appointed them •, an I therefore the Baptifm that Chrift com- manded them to baptize with, was Water Baptifm-, unlefswe will fay, chat they did not underftand our Lord's Meaning, or were not faithful in executing his Com- mifllon, neither of which can r^afonably be fuppofed. Q^2 And 2 1 8 Of Water Baptifin. And if it was with the Holy Ghoft y and not with Water, they were commanded ta baptize, is it not ftrange, that it is never faid, That they baptized any with the Holy Ghoft, when we read fo often of their bap- tizing with Water ? Queft. c Was not the Meaning of Chrift's 1 Command to his Apoftles, to go teach « all Nations, baptizing them in the Name ' of the Father, Son, and Holy Ghoft, ' to baptize them by the Power of their * Teaching, into the Power and Virtue of * the Father, Son, and Spirit ? for the Name R.b'sAp. * °f tne Lord is often taken for his Virtue f. 433. ' and Power.' Anf. No: This is a mere groundlefs In- terpretation of our Saviours Command to his Apoftles, by the Quakers, fuited to their own vain Pretentions to the fo much boafted Power and Virtue of their Preaching, con- trary to the plain literal Meaning of the Word Baptizing, which I have fufficiently ihewn to be Warning with Water ; and never fignifies Baptizing with the Holy Gboft, but when it is exprefly mentioned fo to be ; and therefore muft be underftood here, according to its literal Meaning, as a Thing quite diftincl from Teaching, or any Power that might go along with it. And the true Meaning of Baptizing in tbe Name of the Father, Son, and Holy Ghoft, could be no other than to fignify, by whole Power and Authority they bap- tized •, and that the Perfon baptized was thereby to engage and dedicate himfelf to the Faith, and Worihip and Service of the one true God, Father, Son, and Holy Ghoft, according to the Rules of the Gofpel. $ueft. k Xt Of Water Baptifm. 229 Styeft. Was it not foretold by John the Baptift, that Chrift fhould baptize with the Holy Ghoft and with Fire, and pro mi fed by Chrift to his Apoftles, that they Jbould be baptized with the Holy Ghoft ? And is not therefore Chrift's Baptifm the Baptifm with the Holy Ghoft, and not Water Bap- tifm ? Mat. iii. 1 1. Atts i. 5. Anf. It does not at all follow, from its being foretold by John theBaptift, that Chrijl jhould baptize with the Holy Ghoft and with Fire, or from its being promifed to his Apoftles, that they Jhould be baptized with the Holy Ghoft that therefore the Apoftles themfelves mould baptize with the Holy Ghoft, and that that was Chrift's Baptifm they were to adminifter, and not Water Baptifm ; nor is it ever faid, that they baptized any with the Holy Ghoft •, but only, that by their praying, and their laying their Hands on them that were baptized, (with Water) the Holy Ghoft fell on them, to wit, in the miraculous Gifts thereof, in fpeaking with Tongues. For fo we read, that when Paul had laid his Hands on fome who were bap- tized with Water in the Name of the Lord Jefus, the Holy Ghoft came on them, and they fpake with Tongues, Acls xix. 5, 6, And lo did Cornelius and his Friends, when the Holy Ghoft fell on them, as Peter was preaching the Word to them ; which is the only Inftance of the Holy Ghoft falling on any before they were baptized with Water ; and It was fo far from making Water Bap- tifm needlefs to them, that St. Peter con- cluded from thence, that tho' they were Q 3 Gen- 2 3 o Of Water Baptifm. Gentiles, and had never been circumcifed, yet that none could forbid Water, that they ihould not be baptized which is the plain Meaning of his Saying, Can any Man forbid Water, thai thcfe Jhculd net be baptized? And he commanded them to be baptized in the Name cf the Lord, Acts x. 47, 48. and fo to be admitted as vifible Mepjbersof Chrift's Church, and to all the Privileges thereof, as vveh as Jewijh Converts; for Chrift s Church, as it is an outward vifible Society, muft alfo have an outward -vifible Form of admitting into it •■> and outward Water Bap- tifm, which is a public owning of Chri- ftiamty, is the outward Form that Chrift has appointed, and the Apqftles praclifed, Mat. xxviii. 19. Acts ii. 41, 42, 47. Fortho* the Apojiles, notwithstanding the feveral Illuminations of the Holy Ghoft, which never came all at once, might not for feme time (through the Prejudices common to them with others of their Nation) under- Hand the full Extent of their Commiflion to baptize all JSations, and take it to be meant only of the Jews of all Nations ; yet they could not but underftand the Meaning of the Word Baptizing, that it was meant of baptizing with Water, as they had done before, and which accordingly therefore they afterward continued to praclife. ^ueft. ■ Is not John's E iptifm ceafed ? but K.VsAt. * John's Baptifm was Water Bapiifm, and / , -4 i 3« ' therefore Water Baptifm is ceafed.' Anf. Yes, John's Water Baptifm is ceafed ; but it does not therefore follow, that ChriVs Water Baptifm is ceafed: for the Difference fceiween John's Bapitfoi, and Chrijl's, was not Of Water Baptifm. 2 3 1 not in the outward Matter in which they were adminiitred, for that was the fame in b th i but their Difference was in their dif- ferent Ends, that by John's Baprfm they were made Difciples to John, to prepare them for the Reception of Chrifl, who was coming after him ; but by Cbrijl's Baptifm (by his Difciples) during his public Mi- niitry upon Earth before his Death, thty were made Difciples to Chrijl himfjf al- ready come, John iv. i, 2. And fo the Dif- ciples of John, and the Difciples of Chrifl,- were not the fame ; and Chrift made and baptized more Difciples than John, who was to decreafi, and he to increafe, John iii. 30. And Chrift's "Water Baptifm, which his Difciples were commiffioned to pradtife nfter his Resurrection, differs ftill more from John's Baptifm, in that it is not to bapize jewijh Profelytes to his Religion only, but thole cf all Nations, that they fhould cenvert by their teaching to believe in him, bap- tizing them in the Name of the Father, and the Son, and the Holy Ghcfl, which is our Chrijlian Form of Baptifm for admitting us into the Chrijlian Church, and intirles us to other and far greater Privileges than John's did, and is never to ceafe, as his did, but to be continued to the End of the World, Mat. xxviii. 19. And we read of twelve Men, who were baptized before with John's Baptifm, that were baptized a^ain in the Name of the Lord Jefv.s\ but the fame Baptifm wa^ never re- peated again : And that it was with JVater they were baptized again, is plain, in that Q.4 ic ji Of Water Baptifm. it was not till after that Baptifm, when Paul had laid his Hands on them, that the Holy Ghoft fell on them, Acts xix. 3, 4, 5, 6. Quejl. Did not the Apoftle Paul, who was not inferior to any of the Apoftles, fay, he was not fent to baptize, meaning with Water, but to preach the Gofpel, 1 Cor. i. ■7? Anf. Now here the Quakers own, that to baptize is meant to baptize with Water, tho' it is not faid, with Water ; and why not every-where elfe as well as here, and particularly in Mat. xxviii. 19. when the A pottles were fent to baptize all Nations, that it was to baptize them with Water f For if it was to baptize with the Holy Ghoft y then the Apoftle Paul, who was not inferior to any of the Apoftles, when he fays, he was not fent to baptize, muft mean, he was not fent to baptize with the Holy Ghoft. But they would have the Meaning here, that he was not fent to baptize with Water, (tho 3 in Contradiction to what they fay the Apo- ftles were fent to do ? in Mat. xxviii. lg.) only, that they might from hence draw an Objection againft Water Baptifm, as if the Apoftle St. Paul had not been fent at all to baptize with Water. But if that had been his Meaning, that he had no Authority or Commiffion to baptize with Water, then he had finned in fo baptizing any at all, as it muft be confeffed, he baptized Crifpus y and Gains, and theHoufhold of Stephanas. And therefore his Meaning could be only, that he was rather fent to preach the Gofpel, Of Water Baptifm. 23$ Go/pel, as the principal Part of his Com- mifiion, which he would have been much hindred in doing, if he had himfelf bap- tized all that he converted by his Preaching, and which might be done by others under him, that had not fuch extraordinary Gifts of Preaching, as well as by him. And he does not thank God, that the Corinthians had not been baptized at all, or that he had baptized none of them ; but only that he had baptized fo few of them himfelf, and left the Work of baptizing them to others under him : And the Reafon of this he gives us, was, left he fhould have baptized fome of them, who might have made fuch an ill Ufe of it, as to lay, he had baptized them in his own Name, or made them Dif- ciples to himfelf, as many of them who had run into Parties had done, and called them- felves by the Names of thofe who had bap- tized them. But tho' they called themfelves alfo by the Names of thofe, by whofe Preaching they were converted, or whofe Gifts and Abili- ties they molt affected •. yet he does not thank God, that he had preached to none of them, or but to a few of them, but only that he had baptized fo few of them ' 7 for there was not the fame Neceflity laid upon him, to baptize them himfelf, as there was to preach ; which makes him fay, Woe unto me, if I preach not the Go/pel! there being a Neceflity laid upon him, as he fays, to preach it \ and therefore he could not but do it, whatever ill Ufe any might make of it, 1 Cor. ix. 16. $uejk 234 Of Water Baptifm. Qteft. Did not the Apojlles practife Water Bapriim only in Condefcenfion to the Weaknefs of the Jews, ' who were fond R. BV Ap. { of divers Wafhings, as Paul condefcended f. 4.2.8, c lo t hem in cucumcijing Timothy, and in W?' f purifying him/elf, Aclsxvi. 3 xxi. 26 ?' Anf. No ; there is no manner of Proof for this, that the Apofiles praclifed Water Bapriim only in Condefceniion to ihe Jews, as being fond of divers Wafhings j but it is only a vain Pretence.of the Quakers, without any Foundation •, for the Apojlles admini£red Water Baptifm every-where, to the Gentiles, as well as the Jews : And what mould make the Gentiles fond of the Jewijh Wafhings ? And their Baptizing the Gentiles was rather an Offence to the Jews, and therefore could not be in Condefcenfion to the Jews, but only in Obedience to the Command of Chrift to them, to baptize all Nations. As for St. Paul's condescending to cir- czimcife 'Timothy, and to purify himfelf, it is exprefly laid, it was becaufe of the Jews that were in thofe Quarters, and who were zealous of the Law, that is, in Compliance with them for a Time, for the Furtherance cf the Gofpel, the better to win over the unbelieving Jews to the Chriftian Faith, and to fecure ihe Je&ijh Believers from Apo- ftafy, till they could be brought off by de- grees, from thinking the Obfervation of the Mofaical Law ftill neceflkry to Chriftians, and be fully convinced of their Chriftian Liberty, 1 Cor. ix. 20, 23. But there is not the lead Intimation any- where in Scripture, that their Pra&ifipg Water B; ... was alfo in Compliance with the Of Water Baptifm. % 3 5 the Jews ; which was therefore always ad- miniftred in all Countries, to the Gentile, as well as the Jewijh Converts •, and this is fufficient to overthrow this frivolous Ob- jection of the Quakers, which yet they lay fo much S:refs upon, as being all they have to fay, to evade the Force of our Arguments for Water Baptifm, from the Praclicz of the Apoftles : And the Apoftles Vraftice being the lure Rule to underftand the Meaning of what our Saviour com- manded then) to do, when he fent them to baptize all Nations, it is enough to de- termine, and put an End to this Contro- verfy, unlefs the Quakers could fhew us any place of Scripture, where it is faid, the Apoftles baptized any with the Holy Ghoft, or Sjirity which they can never do. Quejl. Can the partaking of outward j Water Baptifm, or the being warned or dipt in Water, be of any fpiritual Ufe and Benefit to the Soul ? Anf. Yes •■, for our Lord has not ap- pointed this Ordinance in vain, or as a bare unprofitable Sign •, but as the warning in the Waters of Jordan was by the Ap- pointment of God, and his divine Power, concurring therewith, the Means of curing the Leprofy of Naaman ; fo the partaking of outward Water Baptifm is of fpiritual Ufe and Benefit to the Soul, for the myftical warning away of" Sin, by virtue of the In- ititution of Chrift, and his Appointing it to be a Sign and Seal of the Covenant be- tween God and u<, in him •, and an outward Inflrument and Means of conveying to us ihe fpiritual Benefits and Blefiings there- of, 2 3 6 Of Water Baptifm: of, Rom. iv. ii, 24. M is really meant, the extraordinary Effuiion, of the miraculous Gifts of the Holy Ghoft, which they do not pretend to (as appears by comparing Mat. iii. 11. and Aels i. 5. with Alls ii. 3, 4. — x. 44, 46. and xi. 15, 16). And the being baptized with Fire 9 cannot properly be applied to any other than that extraordinary Event, when the Holy Ghoft defcended upon the Apoftles, in the Shape of fiery Tongues, whereby |they were endued with the miraculous Gifts of Tongues. And fuch miraculous Gifts of the Holy Ghoft being not now given, none can now be faid fo much as inftrumentally to bap- tize with the Holy Ghoft and with Fire, or to be baptized therewith. Queft. Is not the inward Baptifm of the Spirit Ch rift's o;;. 478.— c them tor a Seafon, to fhew forth or re- Hls c ° ; - ' member Chrift's Death, till he come to? M3> * arife (to wit, fp ritually) in them ? Anf. No : It was not a Ceremony per- mitted to the weak and carnal Corinthians, and the Ufe indulged to them for a Seafon, till Chrift was come to arife (to wit, fpiri- tually) in them ; but it was an Ordinance that St. Paul received by immediate Revela- tion from Heaven, after the mod fignal Coming of Chrift into the Hearts of the Apoftles and Difciples at Pentecoft^ as a neceftary Part of his Religion, which he was to deliver unto the World, whereby his Death was to be fhewed forth by all chat believe in him, till his Coming again in Perfon from Heaven, at the End of the World. For it cannot, without manifeft perverting the Words, be underftood of his coming fpiritually in them; for fo he was come in St. Paul, and other holy Apoftles, and good Chriftians, then ; this Epiftle being written, as is computed, above twenty Years after the Defcent of the Holy Ghoft atPen- tecofl. And is it not great fpiritual Pride, for any now to think themfelves in a higher State of Holinefs and Perfection, than the holy Apoftles, and primitive Saints and Martyr?, were, who received the Lord's Supper of Bread and Wine ? R 3 For, 246 Of the Lord's Supper For, when upon the firjl Day of the Week the Dijciples came together at Troas to break Bread, (which Phrafe fignifies the Lord s Supper) and Paul- preached to them, we can- not doubi but he received it with them, Afts xx. 7. And that it was the Cuftom of the primitive Chriftians to receive it in all their Church Affemblies on the Lord's Day, he intimates, when he complains of his Corin- thians, th.it when they came together in the Church to receive it, they did it irre- verently and unworthily, by realcn of their Misbehaviour in their Feajh of Charity they ufed to keep before they received it ; fo that when they came to the Lord's Table, they did not difcern the Lord's Bidy, or made no Difference between their eating and drinking there, what fignified and repre- fented the Lords Body, and eating and drinking a common Meal at their own Table ; which, he tells them, was not to re- ceive the I ord's Supper, to wit, as they fhould have done, 1 Cor. xi. 20. And they fhat look on it as a Ceremony, the Ufe of which was permitted to weak and carnal Chriftians, till Chrift was arifen in them, ought at lead to allow it to fuch, if they think there are any fuch among them •, or cKe they act contrary to what they themfclves own, was done in the Apoftles Times. But fo far is it from being a Ceremony, only indulged to the Ufe of weak and carnal Chriftians, who have not Chrift arifen in them, that it is rather a ftanding Ordi- nance, peculiarly appointed, not fo much to beget 1 as to nourifh and increase the of Bread and Wine. 247 fpiritual Life when begotten in the Soul, and to confirm and increafe all our Graces in us, of which the befl Chriftians will al- ways have need, as long as they are in this imperfect State, wherein they will never attain to that Meafure of Perfection in all .Chrift ian Graces, as will not admit of any further Growth •, but it will be always a Duty incumbent on the bed Chriftians, to grow in Grace, as the Apoftle directs, and to ufe the Means that Chrift has appointed in order thereto, of which this has been always found one of the mod effectual, as having there reprefented the moft powerful Arguments againfb Sin, and Incitements to Holinefs, and in the due Performance of which, we do really exercife all the Chri- stian Graces of Love and Obedience, and Thankfulnefs to God, of Humility and penitential ConfeiTion, and Sorrow for our Q Sins, and of Faith, and Hope, and Charity, and Truft in God's Mercy, and the Merits of Chrift •, and our Faith is thereby ftrength- ened, our Hope encouraged, and our Love inflamed ; fo that they that are againft the Ufe of this Ordinance, and for laying it afide, do not think what DilTcrvice they are doing to Religion. Qneft. c Ought we nor, when we truly f feel in ourfelves the very Thing which 1 the outward Water, Bread, and Wine,- c fignify and point forth, to leave them off, c as fulfilled in Chrift, who is in us the \y _p s K „ ' Hope of our Glory?' />. 29. An}. Were any even as holy as they pretend, as having in them the very Thing, which the outward Water, Bread, and Wine, R 4 do 1$ Of the Lord's Supper do fignify and point forth, as fulfilled in Chriit, who is in them the Hope of. their Glory, it would not excufe them from ob- ferving thefe Inftitutions of Chrift, where- in they may inwardly exercife the higheft Chriftian Graces, and whereby they may- attain ftill higher Meafures and Degrees thereof. And it is the greateft Sign of Holinefs and Humil ty, not to think themfelves above thefe his Inftitutions, but obediently and humbly to obferve them, according to the Example of Chrijl himfelf, whn fubmitted to be baptized with Water of John the Baptifl, and laid, It became him to fulfil all Right eoufnefs, or to obferve and approve of all the righteous Inftitutions of God, Mat. iii. 15. and after the Example of St. Paul, and the other Apoftles, and primitive Chri- ftians, who fubmitted to Chrift's Inftitu- tions of his Water Baptifm, and Supper of Bread and Wine ; tho' the Quakers think their pretended Holinefs will excufe them, r.B\j.4>. from fubmkting to thefe carnal Ordinances, t' + z ?' as they call them. Queft, « Are not all outward Figures and * Signs, fuch as Water Baptifm, and the ' Supper of Bread and Wine, but Shadows R.WsAp. * of better Things, that ceafe in courfe^ t-**5* « in fuch as have obtained the Subftance?' Anf. Tho' \\it Signs and Figures in the Law, thac were Types of Chrift, ceafe in Courfe when Chrift the Subftance is come, yet the Signs and Figures that Chrift him- felf appointed undex the Gofpel, fuch as his Water Baptifm, and his Supper of Bread and Wine, could no: be Types of him, of Bread and Wine. 249 him, or forefhew his Coming and Sufferings in the FJefh, as having already come, and fuffered therein ; but were inftituted in Commemoration thereof, and are therefore never to ceafe, till his glorious Return and Prefence, in his vifible glorified Body ; which will not be, till he outwardly come again to judge the World. And the inward Act of Obedience to the Command of God, in obferving the out- / n. ward religious Rites of Water Baptifm, wno • and Supper of Bread and Wine, with the requifite moral and fpiritual Qualifications, is as much required, as any external moral Duty, and is that which renders them acceptable to God. Queft. What do you think then of the Quakers Saying (fpeaking of Water Baptifm, and the Supper of Bread and Wine) ? ' We * can teftify, (fay they) from the fame Spi- ' rit by which Paul renounced Circumci- 6 fion, that they are to be rejected, as * not required.' Anf. I think, it is a certain manifeft Proof of their Entbufiafm, or falie Pretenfions to ! immediate Infpirauon of the Spirit, and of their freaking in the Name of the Lord, when the Lord has not commanded them, Deut. xviii. 20. when it is fo plainly and fully proved from holy Scripture, that thefe are exprefslnftitutions ofChriitTto be obferved to the End of the World, and his coming /W to Judgment; and this is the dreadful Cafe of Enthufiafis, above all others, that they would father their grofleft Errors on the pjnrit of God. > ' > /&■■'■ 2 Jo Of the Lord ? 5 Supper ^ Queft. What is the Ufe and Benefit of the Supper of Bread and Wine ? AnJ. It is an holy Inftitution of our Lord, in the room of the Jew'ijh Pa/fiver, for the continual grateful Remembrance of a much greater Deliverance wrought for us, by his Death on the Crofs, whereof the Pafchal Lamb was a Type : For as often as we eat the Breads and drink the Cup, in the X-ord's Supper, whereby is fjgnified and repreferited the breaking of his Body, and the fhedding of his Blood, we Jhe*ui forth his Deaths which he fullered for us, to redeem us from Sin and D-ath, and to purchafe for us eternal Life •, and with Joy and Gladnefs, we offer up our Praifes and Thankfgivings to God, for thefe invaluable Benefits of the Death and Paflion of our Lord, and to our Saviour Chrift, who fo / > — dearly purchafed them for us •, and truly repenting us of our Sins, for which he died, and ftedfaftly purpofing to lead a new Life, we plead the Merit of his Death with God, for the Forgivenels of our Sins that are pafc, and cur Acceptance with him ; which we can never do more effectually, than when we make this vifible Reprefentation of it, and thus folemnly commemorate it, according to our Lord's Appointment ; and hereby make our folemn Profeflion of his Religion, and of our Faith in him who was crucified for us, and that we glory in his Crofs, or in his Death and Sufferings thereon, for us and our Salvation, as that which is the Foundation of all our Hopes. And the Cup being called the Blood of the New Tejiamcnt, or Covenant, which As Jhed of Bread and Wine. iji Jhedfor many for the Remijfion of Sins , Mat. xxvi, 28. it fignifies not only, that it is a- Memorial of the Shedding of hi* Blood, whereby the New Teftament or Covenant was ratified and eftablifhed, but that the drinking of it, which is a federal Rite, is our confenting and agreeing to the Terms of the Covenant between God and us, on our part, whereby we partake of the Bleflings promifed in it on God's part. And as Feafting on a Sacrifice was al- ways reckoned among the Jews, (and alfo Heathens) as a federal Rite, fo is our Feafting on the Memorials of the Sacrifice of the Death of Chrift, a federal Rite, fignifying thereby our continuing in, and confirming and renewing, our Covenant with God in Chrift, that we firfl entered into at our Baptifm, and taking frefh Engagements upon ourfelves, to be his loving and faith- ful Servants unto Death, who loved us, and died for us; which implies (the Co- a,4v\ venant being mutual) an Engagement on God's part, to grant the worthy Commu- nicants a Share in the Bleflings of the new Covenant,' ratified and eftablifhed in the *^ JSlood of Chrift. )**■ And therefore the Cup of Bleffing which iv of the Body. 263 here, that it can beft exert its Faculties likewife in a future State, when it is united to a Body fuitable to that State. But if by the Rifing of a carnal Body to be reunited to the Soul, the Quakers mean, the Rifing up of th'.s .carnal e;uthlv Body we now have, with all its Frailties and In- frmities, needing Sleep and Reft, 2nd Meat and Drink, for its Support and Nourifh- ment, and fubject to carnal Lulls and Af- fections as now ; we are negative to that as much as they. And if there be any who have fuch grofs Conceits of the Refurrection, and of the complete Happinefs of the Sainrs in Heaven, as if it confided in any fuch carnal Enjoyments, they do not deferve the Name of Chriftians. And certainly there were none of the Quakers Opponents at that time, when they wrote this, who had any fuch grofs Conceits of the Refurrection, and of the Joys of Heaven : And there- fore they quite mifreprefent the State of the Queftion between them. And it can hardly be thought to be done through Miftake of their Opponents Opinions, but rather as a Cloak to cover their own Infidelity, as to the Refurrection of the Body, under the Colour of their only disbelieving the Re- furrection of a carnal Body fubject to carnal Lufts and Affections, for fuch, they fay, it is fown ', whereas we always diftinguifh. be- tween the Bo-dx, as it is fown in the Grave a natural earthly mortal Body, and as it is raifed a fpiritual heavenly and immortal Body. But if by a carnal Body, they mean only a Body of FleJJj ; then the Fle/h and Eyes, with which Job expected to fee his Redeemer at the latter S4 Day 164 0/ the Refurre&ion Day upon the Earth, will import as much as any cru^ Chriftian does underftand by the 1 Rifing of this carnal or jiejhly Body, Job xix. 25, 26, 27. Buc the Quakers are indeed negative, not only to the grofs Conceits of the Re- furreclion of a carnal Body, needing the Supports of Nourifhmtnt, and fubjecl to Seniualities, but to any Refurreclion at all of the Body that dies, while they will not plainly profefs their Belief of it, but object againft it ; and will not have it rendered, as it is truly, 1 Cor.xv. 44. It is fown a na- tural Body, and it is raifed a fpiritual Body 5 but only, a natural Body is fown, and a fpiritual Body is raifed ; becaufe it is faid, There is a natural Body, and there is a fpiri- Tho. Ell- tual Body : And fo they will not allow the •wood's natural and the fpiritual B.)dy to be one G W K'^ and the fame B ° dy ' in tW ° diftina: States > Narrative, but to be really fet in Oppofition by the p. 140. Aroftle, as two diftinct Bodies. And, which is very firange, they make the Defcriptioh of the Refurreclion of the Dead in that Chapter, Ver. 44. and the five fol- lowing Verfe% c not to concern the Re- W. V'sin-' fur reel ion of the carnal Body, but the •validity, oj < two States of Men, under the firfl and jo.Faido.* « f econ( j Adam? contrary to the plain Im- 't'ion lCe p P ort °^ tne Words, an d the Senfe of all a<5o, 370. found Chriftians. 9%ueft. What Happinefs can accrue to the pious Soul by the Refurreclion of the Body, and its Reuniting again to it, that can be fuitable to a heavenly glorified State ? Or what can it add to the Mifery of the wicked Soul, of the Body. 265 Soul, to have its Body raifed and reunited to it again ? Anf It is highly reafonable to think, that it will be a great Increafeof the Happi- nefs of the pious Soul, to have its Body railed, and reunited again to it ; for the Law was given to Man, as a Perfon con- filling of a Soul and a Body, and he is not a com lete Man without both, and therefore cannot be completely happy without both. And there are feveral Virtues, as of Continence, and Temperance, and others, that cannot be in a Soul, without a Body ; and as we are to glorify God, both in our Bodies and in our Us, which are God's, (both by Creation and Redemption) it is agreeable to the di- vine Equity and Juftice, that we be glori- fied in both •, and that the Body, rhat partakes with the Soul in Actions good or bad, fhould partake with it in its Rewards or Pumjhments •, which could not be, if the Soul only were to be rewarded or punifhed, without the Body, in which it did the Good or Bad, and in which the Perfon died in a State of Sin, or of Favour with God. And no doubt, the Bodies of the Righteous, when raifed pure, refined, celeftial Bodies, entirely fuited and fubfervient to the fpiri- tual Operations of the Soul, will minifter greatly to the Increafe of their Happinefs, fuitable to a heavenly glorified State } and it will be likewife a great Addition to the Mifery of the wicked Soul, to be call Body and Soul into Hell. And if it were not fo, I do riot know why the Dead are raifed at all, if they were not to be rewarded or purified in both Body and S.ul. 9pfi. 1^6 Of the Refurredion Queft. Mult the Refurreclion of the Dead, that we read of in Scripture, be always understood of the Body of the Dead ? Anf. There is a Refurre&ion of the Dead mentioned in the Scripture, that is to be underftood in afpiritual Senfe of the Refur- reclion of the Soul from the Death of Sin, to a Life of Righteoufnefs, which is required of us as a Duty ■ as when it is faid, Awake, thou that Jleepejl, and arife from the Dead, and Chrtjl foall give thee Light, Eph. v. 14. And this feems to be all that many of the Quakers, at lead, feem to underitand by the Refurreclion of, or from, the Dead; and fo are in the fame Error with Hyme- neus and Philetus, who faid, The Refur- reclion was already pafi with them, 2 Tim. ii. 18. Tho* by a Quibble they would be thought not to be in the fame Error with them, by faying, ' A Man might be come ■ to the Refurreclion, and yet not paft •,* that is, the Refurreclion being come, it remaias ; which is the fame that was held by Hymeneus and Philetus, that the Refur- reclion was already inwardly obtained by the Faithful, and therefore there was no after or outward Refurreclion to be ex- pecled. And this is what feveral Quakers, fome of their Preachers, have been heard to fay, (by one whofe Teltimony as an Ear- witnefs is not to be rejecled, becaufe an Adverfary) That they had already obtained ' tiie Refurrcdion, by Chrift having rifen . « in their Hearts, and that they believed jeclmUdit.^ no other Refurreclion, nor expecled ;. i ; - 9 . ' any. 5 And of the Body. 167 And they have in their Books oppofed the Saying, That the Saints glorified in Heaven, do yet hope for the Refurrection of their Bodies; and alledged, * There is not any R Hub _ ' fuch Doctrine in Scripture, that the Saints kn - iurn , * in Heaven have not received the Re-?- 11 ^ * demption of their Bodies:* Whereas the 12 *• Scripture tells us, That the Redemption of our Bodies, which is their Deliverance from Corruption to a State of Incorruption, by their Refurrection from the Dead, is what Chriftians, who have received the Firft-fruits of the Spirit, now only wait and hope for, jlom. viii. 23, 24. And fo muft the glori- fied Saints in Heaven too. For the Refurrection of the Dead, or of their dead Bodies, fhall not be till the laji Trumpet, when the Lord bimfelf fhall defcend, 1 ThefT. iv. 16. And the lafi Enemy to be dejlroyed is Death ; and that is not till the Refurrection of the Body, whereby all that Death deftroyed, is revived, and fo Death isfwallowedup in Viftory, i Cor.xv. 26, 54. which makes the Saints pray, that God would haft en his Kingdom, and come quickly. And when we read of the Refurrection of the Ju(l to eternal Life, it cannot be underftood of their fpiritual Refurrection from Sin, from which they muft be fup- pofed to be raifed already. And neither can the Refurrection of the C'njuft to Dam- nation, be their fpiritual Refurrection from Sin, which cannot be a Refurrection to Pu- nifhment, AUs xxiv. 15. 1 Theff. iv. 16. Queft, « What Proof is there for the Re- 6 furrection of the Body that died, feeing * it is no-where affirmed in Scripture in theje « exprejs 2 6 8 Of the Refurre&ion see Dm. « exprefs Words? but we only read of the Re- £jjJ2J„_ c furretlion of the Dead, but not of the Re* divivus, ' furretlion of the dead Body ?' p.z6,zj. Anf When we read of the Refurrection of the Dead, it cannot be meant but with refpeci to their Bodies that are dead ; for there is nothing but their Body that dies, and can be railed from the Dead', as when it is laid of Man, that he is Duft, and Ihall return into Duft, it muft be under- ftood of him, with refpeci: to his Body only, that only is Daft, and can return into Duft, Gen. iii. 19. And the Refurrection of the Body that died is affirmed in Scripture, in exprefs Words enough*, as when the Queftion is put, concerning the Refurrection of the Dead, faying, How are the Dead raifed? that is, the Bodies of the Dead ; for fo it follows, and with what Body, or kind of Body, do they come? 1 Cor. xv. 35. And the Words of the Apoflle are exprefs, when fpeaking of the Body that dies, and is as Seed ibwn and buried in the Earth, he fays, it is fown in Corruption, and it (that is, the fame it, that is fown in Corruption) is raifed in In- corruption. And again, This Mortal muft put on Immortality, that is, this mortal Body we have now, mall be made immortal, Ver. 42, 53- And when we read, that all that are in the Graves Jhall come forth, there can nothing come forth of them, but the Bodies that were laid in them, John v. 28, 29. And when it is faid, The Sea gave up the Dead which were in it, and Death and Hell (or the of the Body. \6y the Grave) delivered up the Dead which were in them, it cannot be faid of the Dead, but with refpect to their Bodies only, Rev. xx. 13. And if the Man) that Jleep in the Dufl of the Earth jhall awake, fome to everlajling Life, and fome to Shame, and everlafling Con- tempt ; what is it that fleets in the Duil of the Earth, or is dead, but the Body? and what is it then that awakes, and rifes again, but the Body ? Dan. xii. 2. And we have many Injlances in the Scrip- ture, of the Refurrection of the Bodies of the Dead to Life again, both in the Old and New Teflament, and particularly of the Refurrection of Cbrift's own Body, which was dead and buried, which is made an undeniable Proof and Earnejl of ours, Luke xxiv. 13. 1 Cor. xv. 20, 23. 2 Cor. iv. 14. And fo we read, that the Graves were opened, and many Bodies of the Saints that flept arofe, and came out of their Graves, after Chrift's Refurretlion, and went into the Holy City, (to wit, Jerufalem) and appeared unto many, Mat. xxvii. 52. And all the Proofs that I have brought from the Scripture, for the Refurreclion of the Body that died, prove the Refurreclion of the fame Body, or elfe it were not the Refurreclion of the Body that died : And to thefe I might add many more from the Scripture, if it were needful •, for, to name but a few more, our Saviour ufed it as an Argument to fear God more than Man, that they were able only to kill the Body, but after that have no more that they can do, but he hath Power to cajl both Soul and Body into Hell-fire j which mult be the fame Body he fpoke 270 Of the Refurredh'on fpoke of before, that Man can kill, Mat. x. 28. Lnke xii. 4. Mat. v. 29, 30. And he told the Sadducees, who denied the Refurretlion, that they erred, not knowing the Scriptures, nor the Power of God : And that he fpoke of the Refui re&ion of the fame Body that died, appears from his faying of them who par- take of that Refurrection he fpoke of, They can die no more ; which can only be fpoken of the fame Body that died before, Luke xx. 36. And as they which mall be alive upon the Earth at Chrift's fecond Coming, mail noi die, as it fignifies the Separation of the Soul from the Body ; but fhall have the fame' Bodies they have then, changed, not in the Matter and Subjlance of their Bodies, but in the Qualities of their Bodies ; fo fhall the Bodies of all that ever died, or fhall die, be raifed again, the fame Bodies for Matter or Subfance ; or elfe there would be a great Dijparity between them who fhall be then alive, and thofe who fhall then be raifed from the Dead, if the one were to have the fa?ne Body they had before, and the others were not to have the fame. And if it be not the fame Body that is raifed again, it cannot be ours, or our vile Body, that fhall be changed, and fajhioned like unto Cbrift's glorious Body, as St. Paul fays it is, Phil. iii. 21. Nor could Job have truly faid •, Tho* after my Skin, Worms dejlroy this Body ; yet in my Flefh fhall I fee God, whom I fhall fee for myfelf, and mine Eyes fhall behold, and not another -, if the fa?ne Flefh and Eyes he then haa, and v/herein he had patiently fuffered fo much, were not to be raifed again, Job xix. 25, 26, 27. And of the Body. 27 1 And efpecially, feeing at the laft Judg- ment, every one is to receive the Things done in his Body, according to what he hath done, whether it be Good or Bad, he muft there- tore receive them in his Body wherein he did the Good or Bad-, it being unreafonable to think, that one Body fhould fin, (or be the Inftrument of the Sou) in finning) and another Body fhould be punifhed for ic ; and (Me Body fhould fuffgr, and another Body be rewarded for it, 2 Cor. v. 10. And it is equally eafy to the infinite Power of God to reftore the fame Body (however cor- rupted, or diflblved into Duft) to the Soul again, as to create a new one for it. And if the Soul fhould be united to another Body than it had before, it would not be the Refurreclion of the fame Man that died be- fore, as not having the fame Body that died before vitally reunited to his Soul again •, for what I aftert, is the Refurrection of the fame Body that died, to raife the fame Man that died ; and am not concerned with what may be faid of the Changes made in the Body, during the Life of the Body, con- fiftent with its (till being the fame Body, it being according to the State in which a Man dies, that he is to receive his final or full Reward or Pnnifhment in his Soul, and in his Body that died. Queft. Should it not deter us from in- quiring after the manner of the Refurrectioo, that the Apoftle calls him Fool, that afks, How are the Dead raifed up, and with what Body do they come ? 1 Cor. xv. 36. Anf The Apoftle does not there call him Fool, that believes the Refurreclion of the %7 % Of the Refurredion the Body, and foberly inquires after the Manner of it; but only him that disbelieves it, arid mockingly afks, How it can poffibly be^ that the Body that is dead and rotten iri the Grave mould rife again, when they have an Initance of it in the Seed that is /own and buried in the Earth, which is not quickened except it die: And it is for that he calls him Fool, becaufe of its being a foolifh Confe- quence they draw from the Body's being dead and rotted in the Grave, that it is therefore for ever perifhed, and will never rife again. Queft. But is it not exprefly faid, Thou fowefi not that Body that /hall be, but bare Grain, but Godgiveth it a Body as it pleafeth him ? And therefore, it is not the fame Body that riferh again, i Cor. xv. 37, 38. Anf It does not follow, that it is not the fame Body for Subfiance that rifes again, be- caufe it is not the fame for Qualities, but fuch as God pleafes to give ; for the Apoftle is fpeaking there only of the Change that ihall be made in the Qualities of the Bodies of the Saints at the Refurreclion, in Anfwer to the Queftion, With what Body, or what Kind of Body, do they come ? as is plain, from his Application of his Similitude of the Seed fown in the Earth, and the Kind of Body that rifes out of it, in which the Force of his Reafoning lies (tho', as it is with other Comparifons, this is not to be carried to an exact Equality) : So alfo, fays he, is the Refurreclion of the Dead, or of the dead Body ; it is fown in Corruption, is raifed in Incorruption \ it is fown in Dijhonour, it is raifed in Glory ; which are only different $2* of the Body. 27} Qualities of a Body. So his Meaning is, That as every Grain of Corn rifeth the fame Grain it was fown, tho' not. bare naked Grain as it was fown, but cloathed with a Body or Stalk, and full Ear of Grain ; fo the Bodies of the Saints mall be raifed again much altered as to their Condition and Qualities of Bodies, not naked as when fown, but cloathed upon with Glory, as it pleafeth God. But that they mall be raifed the fame Bodies for Matter, or Sub/lance, that was fown, he plainly afterwards declares, when he fays, This corruptible mall put on Incorruption •, which can be meant of no other but of this fame numerical Body that is fown. But the Bodies raifed (hall be greatly changed as to their Qualities of Bodies ; the Bodies of the Righteous mail be raifed fpiritual, glorious, and incorruptible Bodies, fit for glorified Souls to dwell in ; they fhall be fpiritual Bodies, not of a fpiritual Subftance, for then they could not be Bodies \ but endued with fpiritual Qualities, fo near' the Perfection of Spirits, as to fubfift with- out Sleep or Suftenance, and to be no more fubject to Pains and Difeafes, and to Dif- folution and Death, or to fenfual Lufts and Affections, as they are here ; but entirely fuited to the fpiritual State of Life, which the Saints fhall live in Heaven. And the Bodies of the Wicked fhall be alfo raifed in= corruptible to fuffer eternal Punifhment. Qiieji. But does not the Apoftle fay, Flefh and Blood cannot inherit the Kingdom of God? and therefore it cannot be the fame Body for Subfiance chat is raifed again, Ver. 50. T Anf. 274 Of the Refurre&ion Anf. This is plainly meant of fuch grofs corruptible Bodies of Flefh and Blood as ours are now ^ as is fufficiently exprefled in the very next Words, nor doth Corruption in- herit Incorruption ; that is, thefe grofs cor- ruptible Bodies of Flefh and Blood of ours now, till they are changed into fpiri- tual and incorruptible Bodies, cannot be capable of fubfifting in that pure Region, and of inheriting the incorruptible State of Heaven. And whether thefe Bodies of ours will be properly Flefh and Blood in Heaven, or no, it is enough, that they will be our true Bodies in Heaven, the fame for Sub- fiance we have now, tho' thus changed •, as Chrijl's Body in Heaven is his true Body, the fame for Subftance he had on Earth, tho', as to its Condition and Qualities, won- derfully changed and glorified. W. Vs Qyeft* ' How is it pofiible, that the Body Reafin * mould be the fame, and notwithstanding againjl * changed from an earthly and animal f fff; « Body, to an heavenly Body V Anf. The Body that is changed, mall be die fame Body, becaufe it mail not be changed in \is Subftance of Body, (as I have fhewed) but only in its Qualities of Body, from earthly and animal, to heavenly Qua- lities. For in all Changes of the Soul or Body, the St&jefl or Subjlance of the Change mull ftill be the fame \ or elfe they were not changed, but. one Subftance annihilated, and a new one created. And therefore, as the Subftance of the Soul is the. fame, when ic is changed from earthly and animal Af- fetlions to heavenly j fo is the Subftance of the h m- of the Body. 27 J the Body, the fame, when it is changed from earthly and animal Qualities to heavenly. And if it were not the fame Body for Sub- fiance, it could be no wife the fame, for if the Subjlance be not the fame, the Accidents cnnnot, and fo nothing of the Body that dies rifes again. And thus the Quakers, by their falfe Philofophy, while they think an earthly and heavenly Body cannot be all one and. the fame, in Matter and Subjlance, tho' in different Accidents and Qualities, they make void an Article of Faith, the Belief of the Refurrection of the dead Body. And therefore, when they fay, c That ' the Dead mall be raifed with the fame 4 Bodies, as far as a natural and fpiritual, c corruptible and incorruptible, terreftrial * and celeftial, can be the fame *y f it is really faying nothing, while they call him, ' a very blind and ignorant Man, that will 4 affirm, that Bodies terreftrial and ce- ' leftial differ not in Subjlance f :' And they have politively (but falfly) aiTerted, « That that PafTage of St. Paul, 2 Cor. v. r. c directly concludes the Change, not of ' Accidents, but Bodies, from an earthly Houfe i or Tabernacle, to an heavenly Houfe or 4 Building, as ever any thing can be fpoken ■ by Men or Angels || j and that That 1 Scripture, Phil. iii. 21. He fhall change 1 our vile Bodies, may be meant of a new « created Body, and that the Body that mall * be, may be given of God, in lieu of a * John Crook'* Principles, p. 22. ■f G. Whitehead'* Light and Life, £.69. j( W. ?'s Coll. Vol. Jecond, p. 5-44. T 2 *" vile 276 Of t he Refurredfcion * vile Body ; and fo the vile Body changed * for one that is glorious V ghfeft. Is not the Belief of the Refurreclion of the Body that dies, as a fundamental Article of the Chriftian Faith, precarious ? Anf No : The Belief of it as a funda- mental Article of the Chriftian Faith, is not precarious ; for undoubtedly, the Belief of the Refurreclion of the Dead is a funda- mental Article of the Chriftian Faith: And that the Refurreclion of the Bead is to be underftood with Refpecl to the Bod) only that dies, and fo is the Refurreclion of the Body that dies, I have fully proved from many Places of holy Scripture, which can- not reafonably be otherwife underftood - : And that it muft be the fame Body for Matter, or Sub fiance, that died, is what a Refurreclion of the Dead, or from the Dead, properly and neceffarily implies, as I have alfo fhewed. And whatever OppofitiOn the Ufe of the Term Subftancehas met with from the Quakers, as unfcripural, when wcaffert the Refurreclion of the fame Bodies of the Saints for Subjlance that died *, or when we fay, That CbriJPs Body now in Heaven, is the fame in Sub- jlance, that he had on Earth f -, yet it has been ufed by one of their chief Writers, who exprefly fays, • The Word, or Son of c God, hath the whole entire Nature of ' Man, Spirit, Soul, and Body, united to • him in the Heavens ; and he is the fame * in Subfance, what he was upon Earth, * See Switch, p. 243, 244. f Dan. Philips'* Vrottm Redivivas, />. 2/, • m of the Body, 277 * in Spirit, Soul and Body* ('which, by-R. Bar- the-by, is one, tho' not the only, Inftance ' 3 ?'' ^" of lower and higher Quakers, and their dif- e '^' ~ 7 ' fering from one another). And why may it not then be faid, of the Bodies of the Saints at the Refurrection, and when they are received into Heaven, that they mall be the fame in Subjlance, what they were upon Earth ? But we do not fay, the Samenefs of the Body confifts only in the Samenefs of its Subjlance; for we do not fay, it is changed in all its Qualities. Queft. What is the Importance of believing the Refurrection of the fame Body that died, if we believe the Refurrection of a Body ? Anf It is of the higheft Importance, that we beJieve the Refurrection of the fame Body fhat died, feeing we have it fo frequently and plainly delivered to us, in fo many Places of holy Scripture, as I have fully mewed, and becaufe, without it, there can be no Refurrection of the Dead at all, pro- perly fo called, which is the Refurrection of the dead Body, or the Body that died, to Life again, and not the Creating a new Body in its Head, it being only that which falls, that can be faid to rife again. And if there be no Refurreclion of the Dead, or of the dead Body, then, as the Apoftle argues, Chrifl is not rifen, or his dead Body raifed from the Grave •, which would over- throw the great Evidence of the Truth cf Chriftianity ; and if Chrifl be not raifed, your Faith is vain : But now is Chrifl rifen from the Dead, and become the firjl Fruits of them that flept, who fhall therefore follow him thus rifen, and rife with the fame Body that T 3 died, t?% Of the Refurre&ion died, as he did, as the whole Harvejl fol- lows the firft Fruits, i Cor. xv. 16, 17, 20. And if it fhould be alkdged, that there is a Difference between the raifing the fame dead Body of Chrifl, as having feen no Corruption, and the raifing the fame Bodies of others, that have been corrupted, and turn'd into Dull ; can any fay, that ifCbrift's Body had been fuffered to fee Corruption, God could not have raifed it the fame Body that died? or that he cannot raife the fa?ne Bodies of all that ever died, or ihall die, however corrupted, and wherefoever the Particles of the Matter thereof are fcattered and difperfed ? And even when the dead Body of a Man is eaten by favage Men, the Providence of God can prevent its fo entring into the Sub- ftance of the Bodies of thefe favage Men, as to be any Part of their Bodies, when they die. And the infinite Power of God is fuffi- cient to anfwer all the Objections that can be brought from human Reafon and Phi- lofophy, againft the Poffibility of the Refur- redlion of the Body that died ; and as he is able, fo he is alfo faithful, who has engaged to do it, and will therefore undoubtedly do it. And herein alfo appears the great Impor- tance of our believing the Refurreclion of the fame Body that died, to Life again, That it will greatly illuftrate the Glory of God, in his manifefting his infinite Knowledge, and Power, and Juftice, and Goodnefs, in effeclina, it. And of the Body. 279 And the Expectation of it is now like- wife highly for the Encouragement and Comfort of goo d Men, who keep their Bodies pure and undefiled, as 'Temples of the Holy Ghofi to dwell in, and that glorify God both in their Bodies, and in their Spirits, which are God's, in that they fhall be highly re- warded, in thefe fame Bodies, in and by which they have glorified God, to be railed glorious Bodies. And it is high'y Iikewife for the Difcou- ragement and Terror of the Wicked, who pollute and defile their Bodies, and difhonour God, both in their Bodies, and in their Spirits, which are God's, in that they fhall be greatly pmifhed in thefe fame Bodies, in and by which they have dishonoured God, to be raifed not to Glory, but to Shame and Mifery. Quejl. When fhall the Refurrection of the Dead be ? Anf The general Refurrection of the Dead, or of their dead Bodies, fhall be at the End of the World, when Chrifl fhall come again in Perfon to Judge the Quick and the Bead ; for then the Bodies of ail that ever died, or fhall die, fhall be raifed again from the Dead, to be vitally united to their Souls again ; and the Bodies of all that fhall be then alive upon the Earth, fhall be changed, to receive fuch a Change in the Qua- lities of their Bodies, as fhall be equivalent to a Refurrection, and put them in the fame State with them who were dead, and were raifed again from the Dead, i Theff. iv. 16, 17. 1 Cor. xv. 51, 52. T 4 SECT. 28o SECT. XVIII. Of the Coming c/Chrift to Judgment, and of Heaven and Hell. Queft. * r\0 we read of three Comings of -*"^ ' Chrift, not only that in the ' Flefh at Jerufalem, and that in the Spirit, ' but alfo another Coming in the Flefh yet ' to be expected* ?' Anf Yes ; we often read of another Coming of Chrift to Judgment, yet to be expected, Jude 14, 15. 1 Thtff w. 15, 16. But it is an unfair way, in fpeaking of Chrift's Coming again to Judgment, to ex- prefs it, by another Coming in the Flefh, if they mean by it, his coming again in the grofs earthly Body of Flefh, in which he came at Jerufalem and they feem to do it purpofely, that if we charge them with denying his perfonal Coming again to Judg- ment at the End of the World, they may pretend, they never denied it, but only his Coming again with fuch a gryf earthly Body of Flejn, which we never thought of, nor afferted. But the true State of the Queftion is, whether Chrift, who came in the Flefh at Jerufalem, and is now perfonally exifting, in the true and proper Nature of Man, a human glo- rified Body and Soul in Heaven, is to come again outwardly and vifibly, in his human glorified Body to judge the World -, for they oppofe his outward appearing as Mart' f G. W's Light and Life, p. 4.1. Of the Coming of Chrift, &c. 281 again, when they fay, « Doft thou look 1 for Chrift as the Son of Man, to appear ' outwardly in a bodily Exiftence to fave ' thee? If thou doft, thou may ft look till thy « Eyes drop our, before thou mall fee fuch an * Appearance of him* j' which (tho' ludi- croully exprefled) imports, that fuch an Appearance of him will never be feen ; for this Query was put, when the Queftion t between them and their Opponent was, concerning Chrift's bodily Exiftence now in Heaven, and his Coming in that bodily Exiftence to judge the World. And another of them objects againft the Article of the Creed, and from thence (or from Heaven) he jhall come to judge the Quick and the Dead, i that it implies, he fhall leave that * Glory, with which he is glorified with the ' Father - !".* And tnev exprefly fay to their Opponents, c Allure yourfelves, that the « World fhall fee his (Cbrifts') bodily Shape ' and Perfon no more, — not by an outward * vifible mining Body||.' But this outward vifible Coming cf the Man Chrift to judge Mankind, which is a vifible Part of the Creation, in an outward vifible manner, is what we with all found Chriftians believe, as one of the funda- mental Articles of our Chriftian Faith, moft clearly and frequently delivered to us in holy Scripture, and which is to be expected hereafter at the End of the World, at the general Refurrection of the Dead, when he Jhall deft end from Heaven, in like manner, * G. WV Nature of Chriflianity, p. 29, 30. + Benj. Coo!'* Honefiy the trueft Policy, p. 106. j Defence of the true Church, p. 29. (vifibly) 282 Of the Coming of Chrift (vifibly) as he was taken up into Heaven, . Afts i. 1 1. And he himfelf fays, Ye fhall fee the Son of Man coming in the Clouds of Heaven, with Power and great Glory, Mat. xxiv. 30. And then every Eye Jhall fee him*, (to wir, as a Perfon without them) and they alfo which -pierced him, and who are never after that to fee him any more, but to be caftBody and Soul into Hell: But the Righteous fhall, after he has pronounced a moft bleffed Sentence on them, afcend with him, in their human glorified Body and Soul, into Heaven, and there to be for ever with him, and partake of his everlafting King- dom and Glory, Rev. i. 7. 1 Thejf. iv. 15, 16, 17. §>uejl. ' Does the Apoftle, when he fays, « Chrift mail appear a fecond time with- « out Sin unto Salvation, unto them that « look for him, mean it of (Thrift's fecond < Coming to Saltation, in Perfon*?* Anf Yes •, when the Apoftle fays this, Heb.'ix 28. he means it, of the Man Chrift's fecond Coming to Salvation in Perfon, that as he was once offered, to bear the Sins of many, or to be offered up as a Sacrifice for their Sins, he fhall come again a fecond time, in PerfGn, without ottering himfelf any more as a Sacrifice for Sin, but in great Majefty and Glory, to complete and per- fect the Salvation of the Righteous, who look and wait for him, at the laft Judg- ment, to pronounce a moft bleffed Sentence on them, and to receive them in Body and Soul, into his heavenly Kingdom and Glory ; * G.W.* Chrljlian jShiaker, Tart fecond, p. 92. whereas to Judgment, &c. whereas the Quakers fay, c The Siints * upon Earth witnefs the End of their c Hope, the Salvation of their Souls:' A ftrange perverting of the Scripture, to make the End of the Saints Hope, a Salva- tion of their Souls here upon Earth, what- ever they mean by it ! Quejl. « If God's Prefence makes the c Heaven, as we have been always taught, ' and all have believed and confefTed ; « does it not follow, that fince God vouch- ■ fafes to temple and tabernacle in Men, ' that his Heaven is there alfo * ?' Anf, It is true, there is indeed a divine and heavenly Enjoyment of God's Prefence in good Men here, by his gracious Gifts and Graces, and his fpiritual Comforts and Confolations ; in which refpect, Heaven may be faid to be in fome meafure begun in good Men here: But this is not the Heaven that is promifed them as their complete Happinefs, which they only now live in Hope of, after this Life, when they fhall be admitted into the immediate Prefence of God, and be completely happy in Body and Soul *, and be for ever with him, in that Heaven that is above, and out of every Man on Earth, and which is the End of their Hope. Queft. Have any a Glory or Heaven, but within them f? Anf. The Righteous, be fides that Glory or Heaven they have within them, in fome meafure, here, in the heavenly Frame and Temper of their Minds, or fli.ill in a more * W. PV Colt. Vol. fecond, />. 94. f G. F. G. M. 214. per fed 284 Of the Coming o/Chrift perfect manner have hereafter, after this Life, mail have alfo a Glory or Heaven , as it fignifies the glorious P/a^ of their Abode, which they mail poffefs without them, and an outward glorious 2?0 95' Scripture and outward Helps neceffary to furnifh Minifters with what they are to preach, and to qualify them for their Work, ibid. Prefumptuous Error of Edward Burroughs, 9^ Quakers alone rightly deferve the Name of falfe Prophets, 95 The Miniftry appointed to continue in the Church, not the Miniftry of fuch as are extraordinarily and immediately called by Chrift to that Work, 96 Quakers who pretend to the immediate Call which the Apoftles had, cannot perform the Miracles, by which the Apoftles confirm'd their Miffion, ibid. Joh?i the Baptift a great Prophet, tho' he wrought no Miracles, 97 Pretences of the Quakers to Miracles in the Spirit anfwer'd, 98, 99 Railing and abufive Spirit of the Quakers to fuch as differ from them, 100, 10 1 Their Railings on thefe Occafions wherein different from the fevere Expreffions ufed in Scriprure againft Reprobates, 10 r., 102 Miracles in Spirit for Signs and Wonders to the World) an abfurd and impoffible Pretention, 102 X 3 Quakers IX X INDEX. Quakers Pretention that they preach no new Gofpel, and therefore need not Miracles to confirm it, anfwer'd, Page 102, 103 A Handing perpetual Order of Minifters appointed in the Church, 103, 104 An outward Call to the Miniftry neceffary, 105, 106 How far the Grace of God, or real Holinefs, is ne- ceffary to a Minifter, 107, 108 What makes an outward vifible Member of the Church, 108, 109 No true Members of Chrift's Catholic Church among Jeivs-, Turks-, and Heathens-, 109, no Thofe not falfe Minifters who preach Chrift without in Heaven, and within us Spiritually at the fame time, no Quakers Notions concerning Chrift within fairly flared, in Minifters, for affuming the Title of the Clergy, not chargeable with Pride, 112 Women not allowed to preach in Scripture, 113 Objections on that Head anfwer'd, ibid, to 115 ffilliam Dewsberry's and George Fox's ftrange Per- verfion of Scripture, 115, to 1 1 8 SECT. VI, O/Tythes, u3 Do&rine of a fettled Maintenance for Minifters, afferted, ibid, to 120 Paying Tythes to Minifters now, not to be deenVd a Jpiuijh legal Ceremony, 120, 121 The exprefs Command of God to the Jews, a fit Precedent for other Magiftratesto follow, 121, 122 Tythes a referved Rent on Eftates, which neither the Landlord purchafes, nor the Tenant hires, 122 Therefore cannot be detain'd without Injuftice, ibid. Quakers themfelves, in fome fort, give up this Con- troverfy, 123 Their Compliance with the Payment of Taxes, an Argument for the Payment of Tythes, ibid. The INDEX. The Notion of hireling Minifters difcufs'd, Page 123 to 125 Quakers have little Rcafon to cenfure others on this fcore, 125, 126 SECT. VIII. Of the Trinity, 126 Teachers Pretenfions to immediate rnfpiration how to be try'd, ibid. The Quakers Doctrine oftheHoly Trinity difcufs'd, ibid, to 130 Why the Church determines the Manner of the Unity, 130, 131 Safeft to confine ourfelves to Scripture Words ge- nerally, tho' fometimes neceflary to ufe others, Hi Quakers guilty of the fame Error with refpect to the Trinity, as the Sabellians, 131, 132 Unfcriptural Words, and Terms contrary to the Scripture, which the Quakers ufe to exprefs their Faith by, 132, 133 Articles of their Religion, ibid. Doctrine of a Diftinction of Perfons in the Godhead not merely fpeculative, 133 to 135 SECT. IX. O//&? Body*/ Chrift, 135 Chrift not the entire Chrift, till he took upon him the human Body, 13 6 Chrift the Word, both God and Man in onePerfon, ibid. Quakers grofs Notion of the bodily Garment of our Saviour Chrift, ibid. Chrift's Flefhnot called a Veil'm the Quakers Senfe, *V7 The outward Perfon that fuffer'd was properly the Son of God, ibid. 138 Chrift was not a fpiritual Man from the Beginning, in a different manner from his outward Manhood, 138 X 4 Chrift Xl INDEX. Chrift had two diftinct Natures in one Perfon, Page 139 Chrift, tho' of the Nature of Adam^ yet was not defiled, 140 Why it was fit he mould have two Natures, ibid. 141 Quakers Profeffion of their Faith in Jefus Chrift as God and Nan 3 with refpedf. to the latter, not de- clarative, 141 The Phrafe of Chrift's inward Birch in Men, not fcriptural, nor a greater Myftery than his outward Birth of the Virgin, 142 to 144 The Text, The Myftery now made manifeft^ it Chrift in you, the Hope ofGlo*y, how to be taken. True Notion of Juftifkation, 146 Meaning of knowing Chrift no more after the Flefi, explain'd, ibid, to 149 SECT. X. Of the Blood of Chrift, and of his Satif- faftion, 150 Chrift's outward Blood fhed on the Crofs, the me- ritorious Sacrifice, ibid. Difference between the inv a d and outward Lamb, abfurd, and not grounded on Scripture, 151 The Blood of Chrift of more Merit than that of any Saint, 152 Quakers DiftinSion between the Blood forced out of Chrift by the Soldier after Death, and that fhed before he expired, anfwer'd, ibid. 153 The Blood of God, by which he purchafed his Church, was the outward Blood of Chrift, 15-5 True State of the Queftion between us and the Quakers fhevvn to be about the Virtue and Effi- cacy of Chrift's outward Blood fhed, ibid. Chrift's Blood that cleanfes the Hearts of the Faith- ful, not inward and within, but fhed outwardly, is inwardly applied to them by lively Faith, &c, 174 A fundamental Error of the Quakers, which over- throws the whole Foundation of the Chriftian Faith. 155 The INDEX. The Quakers rnyjiic Notion of ChriiVs inward fpi- ritual Blood ill agrees with the Character they give themfelvesas zplain People, &c. Page 156 A Notion of the Quakers derogatory of the Merit of Chrift's Sacrifice, 157 ChriiVs Satisfaction, though not exprefs'd directly by that Word in Scripture, yet mention d in fynony- mous Terms, 158 God's Juftice and Wifdom in requiring an Atone- ment for the Sins of Mankind, 159, 160 The free Forgivenefs of our Sins confident with Chrift's Satisfaction made for them, 160 God's Juftice vindicated in punifhing his Son for our Sins, 1 (j 1 True Scripture Notion of Juftification, ibid. That Remiffion of Sins is obrain'd by the Death of Chrift, not owned by all the Quakers, ibid. 162 Our fad Condition on a Suppofition of our own Righteoufnels being the Ground of our Acce- ptance with God, 103 SECT. XI. Of the glorified Body of Chrift, and o/finlefs Perfection, 164 Chrift afcended into Heaven with the fame Body he had here on Earth, ibid. Chrift's bodily Existence at the Right-hand of God, wants no fcriptural Proof, ibid. i6y Chrift has the fame human circumfcript Body he had on Earth, 165", 166 How he is a Saviour, tho' at a Diftance from us, 1 66> 16 j The Benefits, which he purchafed for us, 167 The true Chriftian Faith, 168 Not the fame Privilege now of difceming of Spirits as in the Apoftles Days, ibid. 169 We are more hire who are not Saints, than who are, tho' we are always to judge charitably, 169,170 Prophecy relating to the Day of Judgment, 170 The Repentance required of us, ibid. The perpetual Necefiity of our repenting, ibid. 171 Quakers ufe no general' Confeffion of Sin, iji, 1,12. We Xlll xlv INDEX. We rauft be free from the Dominion of Sin before we can be Servants of God, Page 172 But one Man perfect, that is, the ManChriftJefus, ibid. The Meaning of being perfeEl a; God is perfeEl, 173 The various Meanings of the Word Perfeff, 174. The Apoftle Paul reconciled with himfelf, ibid. The Meaning of Eph. v. 5. and Rev. xxi. 27. 175 What Sins good Men are liable to, that are confident with a regenerate State, ibid, to 177 Two Sorts of Sins and Sinners, 177 How far Errors or Defects in good Men may be called Sins, ibid. 178 SECT. XII. Of Swearing, War, and ExprefTions 0/civil Refpect:, 178 The Doctrine of judicial Swearing difcufs'd, ibid. to 183 All Swearing not unlawful, 183,184. A folemn Atteftation, allow'd of by the Quakers, equivalent, in the Reafon of the Thing, to an Oath, 184 An Objection of the Quakers anfwered, ibid. 185 All War, or Fighting with carnal Weapons, not unlawful, 185, 1 85 Quakers Practice in Pevfylvania on this Occafion, contrary to their Precepts, 186,187 The true Meaning of :he Command, Refft not Evil, 187, 188 Chrift forbids not all going to Law, 188, 189 Quakers themfelves go to Law on trifling Occafions, 189 The Doctrine of not fighting with carnal Weapons, and cf the Magistrate's Office, further difcufs'd, ibid, to 192 What is meant by the Apoftle's prohibiting Refpect to Perrons, 192, 193 No Law of God forbids us to exprefs Civility to our Equals, or Honour to our Superiors, 193, 194 Quakers not averfe from receiving ExprefTions of civil Refpect from others, 194 Taking INDEX. xv Taking off the Hat, and Bowing of the Body, not vain Cuftoms, Page 195 The Command of honouring our Parents, not meant only of the inivard Honour of the Mind, 196 How the Text, not to be conformed to the World-, is to be underftood, ibid. Concerning the Ufe of the Words, you, thou, thee, 197 SECT. XIII. Of Chriftian Obedience, and the Means of Grace, 198 What the Law of God as a Rule of Life, requires of us, I9 8 The Means of Grace appointed for us to ufe, ibid. 199 The Communion of the Church eftablifh'd, how far binding, 199 The Scripture and Chrift, both properly called the Word of God, ibid. 200 The Controverfy about denying the Scripture to be the Word of God, a material, not a mere verbal Controverfy, 200 to 202 Public Reading the Scripture in our Churches, an Ordinance of God, 202 to 204. Quakers, while they call the Scriptures dead Letters, call their Friends Epiftles and Writings, the Word of God to them all, and living divine Teflimonies, 204 Minifters Authority for preaching from a Text of Scripture, ibid. 205 St. Pauls Meaning in the Text, We are not Minifters of the Letter, but of the Spirit, 205, 206 The Manner by which God writes his Laws in the Hearts of the Faithful, 207 Contrary Errors of the Quakers, and the Soc'mians and Pelagians, 208 The Meaning of the Text, My Spirit Jball not depart out of thy Mouth from henceforth and Jor ever, ibid. 209 Quakers are taught nothing without the Scripture, but the Principles of Natural Religion and Deifm, 209 Pre- INDEX. Prefumption of their great Apoftle, Page 209 None can attain fuch a Meafure of divine Know- ledge, as to render all outward Ordinances need- lefs, tho' ferviceable to their Converlion, ibid. SECT XIV. Of Prayer, 210 Outward vocal Prayer in Conformity to the exter- nal Letter of the Law, how acceptable, &c. ibid. 211 Stated Times for private or public Prayer, how to be obferv'd, 211 to 213 Ufefulnefs of daily Family Prayer, 213, 214. No need to 'wait for an immediate Impulfe to pray, when met together, 214, 215 Quakers contradict their own Doctrine of imme- diate Impulfe, 215, 2i<5 Their falfe Argument relating to their Obligation to Silence, when the Spirit moveth not, 216, 217 Holy Spirit.aflifts us in Prayer, as in all other good VVorks, in Concurrence with our own Endea- vours, 218 Meaning of the Text, That we know not what we Jboiad priy for as we ought , but as the Spirit helpeth our Infirmities? 219? 220 Watching unto Prayer? 1 Pet. iv. 7. not to be taken in the Quakers Senfe of waiting for the Spirit^ 220, 221 We are always to keep ourfelves in a Difpofition for Prayer without waiting for an immediate Mo- tion, 221 Quakers Allowance, that inward Prayer is always neceffary, and fome Influence or other never wanting, overthrows the Notion of a fuperadded Motion, ibid. 222 A Quaker's Saying of our Saviour, cenfur'd, 222, 223 Jefus Chrift to be worfhipped together with the Father, 23 Why we are to offer up our Prayers and Praifes in the Name of Jefus of Nazareth*, ibid. We may offer up our Prayers directly to Jefus, as a Perfon without us, as well as to the Father in his Name, 224, SECT. INDEX. SECT. XV. Of Water Baptifm, Page 225 Outward Water Baptifm an Institution of perpetual Obligation, ibid. Quakers Objection againft the Addition of the Word Water ^ rather than the Holy Ghoft, in the Apoftles Commiffion to baptize, anfwer'd, ibid, to 223 Quakers groundlefj Interpretation ofChrift's Com- mand to his Apoftles, to go teach all Nations, bap- tizing them, &X. 2.2S Anfwer to their AiTertion, that Chnft's Baptifm is that oftheHolyGhoft, and not Warer-Biptifri, 229,230 Their Objection of Johns Baptifm, /. e. Water- Baptifm, being ceafed, anfwer'd, 230 to 232 Meaning of St. Paul's faying, he was not fent to bap- tize, but to preach che Gofpel, 232, 233 No Proof that the Apoftles praclifed Water-Baptifm only in Condefcenfion to ihejetus, 234, 235 Wherein the partaking of Water-Baptifm may be of fpiritual Benefit to the Soul, 235, 236 Objections againft Sprinkling anfwer'd, 236 to 238 Ufe and Benefit of Water-Bap'' r ,n, 238, 2 39 Outward and inward Baptifm not two Baptifms, 239, 240 The inward Baptifm with the Spirit, withou*: the out- ward Water-Baptifm, not the one Baptifm men- tion'd in the Scripture, 240, 241 Defence of Infant Baptifm, 241 to 243 SECT. XVI. Of the Lord's Supper o/Bread and Wine, 244 The Sacrament of the Lord's Supper a Duty of per- petual Obligation, ; oid. 245 This Duty not permitted only to the carnal Corin- thians in the Apoftles Time, 245 to 247 The moft perfect Holinefs (were it attainable) will not render thefe outward Inftitutions of Chrift unneceflary, 247, 248 Signs appointed by Chrift, never to ceafe till his Coming to judge the World, 248, 249 Dreadful Cafe of Enthufiafis, who would father their grofleft Errors on the Spirit of God, 249 Ufe and Benefit of the Lord's Supper, 250 to 25a INDEX. How it appears, that the Apoftle, i Cor. x. 16. fpeaks of the outward Bread and Wine, Page 252 to 254. We may thankfully remember Chrift's Death at all times, 254,255 But this excufesus not, if we neglect his Inftkution, 255 Quakers mifunderftanding the true Meaning of our Saviour's Words, John vi. the Occafion of their ftrange Notions with regard to Chrift's Body, 255, 256 The true Meaning of our Saviour's Words in that Chapter, 256 to 260 Benefits of Chrift's Death prov'd not to be tied to the Communion, as if only enjoy'd therein, 260 SECT. XVII. Of the Refurreftion of the Body, 261 What becomes of the Souls of good Men when they die, ibid. Quakers Doctrine againft the Rifingof a carnal Body confider'd, ibid. 262 A middle State, afferted by the Fathers, confirms the Doctrine of the Refurrection, 262 Conjecture on the Nature of the Soul, ibid. 263 All giofs Conceits of the Refurrection as much re- nounced by us as by the Quakers, 263, 264 Quakers, not only negative to a fenfual Refurrection, but to any Refurrection at all, 264 Their ftrange Notions on this fcore, ibid. 'Tis reafonable to think, that 'twill be a great Increafe of Happinefs to the pious Soul, to be again join'd to its Body, ibid. 265 Several Virtues that cannot be in a Soul without a Body, 265 Reunion of the Bodies of the Wicked willadminifter greatly to their Mifery, ibid. Two Refurrections, the Spiritual and the Bodily, fpokcn of in Scripture, 266 Quakers exempted from the Errors of Hjmeneus and Pbi/etus, only by a Quibble, ibid. The Saints in Heaven have not yet received the Re- demption of their Bodies, 267 Refurrection from the Dead, which is joined with the laft Judgment, can be no other than the Refur- rection of the Body that died, ibid, to 269 All l\N D E X. All the Proofs brought for the Refurrection, make alfo for the-Rifingofthe fame Body, Page 269*0271 In what Senfe the Apoftle calls him Fool, that inquired after the Refurrection of the Body, 271, 272 Whether the fame Body for Subjlance is raffed, 272, 275 The Meaning of, Flejb and Blood cannot inherit the Kingdom of God, 273,274 How the Body may be faid to be the fame, and yec chang'd, 274, 275 Quakers Philofophy falfe, 275 The Belief of the rifing again of the fame Body for Subftance, not a precarious Fundamental of the Chriftian Faith, 276 The Word Subftance ufed by the chief Quakers, tho' elfewhere oppos'd as unfcriptural, ibid. 277 Importance of believing the Refurre&ion of the fame Body, 277 to 279 The Time of the general Refurrection of the Dead, 279 SECT. XVIII. Of the Coming o/Chrift to Judgment, and of Heaven and Hell, 280 Quakers unfair Queftion, relating to Chrift's Coming in the Flefh, ibid. The true State of the Queftion relating to this im- portant Doctrine, ibid. The Quakers Doctrine on this Head, 281 The Belief of all found Chiiftians hereupon, ibid. 282 The Quakers ftrange Perverfion of the Scripture, ibid. 283 Heaven, in fome meafure, may be faid to be begun in good Men here, 283, 284 But this not to be taken in the Quakers Senfe, 284 Our Saviour's Meaning by the Text, The Kingdom of God is within us, ibid. 285 The Kingdom of God, as it fignifies the Kingdom of Grace in the Heart, may in a true Senfe be faid to be within good Men now, 28? But not fo, as it fignifies his Kingdom of Glory, which is to be expected hereafter in Heaven, ibid. Quakers erroneous Doctrine, that the Saints can par- take no other Glory, than what they now enjoy within them, 286 fa XiX sx I N ' T> E X. In what Senfe, different from that oflfcwwand Mug± gleton^ Heaven may be faid to be a vifible and glo- rious Place to live in hereafter, Page 286, 287 In what Senfe offenfive or inoffenfive to deny the Lo- cality of Heaven or Hell, 287,288 Neither Carnal^ nor Mahometan, to affert a local Heaven or Hell, 288 SECT. XIX. Offome Pleas of the Quakers, Anfwered, 289 Why Quakers cannot juftly complain of being mifrc~ frefentedy. even when they bring contrary Tefti- monies to thofe obje&ed againft them out of their Books, ibid. In what Cafe they ought to be allow'd to give the Senfe of their own Writings, ibid. 29a Their evafive Reiufal to anfwer Dr. 'Lancaster's feven Queries, K>95", 291 It is not fufficient to exprcfs themfelves in Scripture Words,itthey pervert the Scripture Senfe,ibid. 292 Whether the Quakers are juitly charg'd with allego- rizing away Chrift's outward Birth, <&e. 292/0295 The Queftion between found Chriftians and the Quakers, relating to thefe Points, rightly ftated, 295, 296 Though the Ancients allegorizM too far, yet they never went fo far as the Quakers and other En- thufiafts do, 295 Quakers juftly chargeable with the Errors of their Teachers, and :hofc of particular Perfons, which have not been publicly condemned, 297 After all, the Quakers aliow'd to be more found in the Chnftian Faith, than formerly they were, ibid. Notwithftanding their boafted Unity, they are ftill much divided among themfelves, ibid. 298 They ftill, though they contradict fome of their former Writers in Words, endeavour to defend them, left it mould force them to own their firffc Foundations wrong, 298 And ftill continue in the main, with regard to fome of the Effentials of Chriftianity, very erroneous, ibid'. Conclusion, 299 Two Collects for the Converfion of all Jews, Turks, Infidels and Heretics, 330* F I N J $, % V'M W*^