Public Trial of the Quakers, Discourse 1 · Part 6 (3 of 3)
Anſ. In the three-fold Querie above: two things are aſſerted, (neither of them, are mentioned in the Scripture of truth.)
1. That the Lord Chriſt had a two fold Body of fleſh and blood: the one internal and inviſible, the other, external and viſible: and then…e concludes, that it is not the external, viſible, earthly body, but the internal, inviſible, heavenly body, which cleanſeth Souls (which he names heavenly things.)
2. That there is an inward ſpiritual nature (ſtill the Idol light within) which hath myſtical fleſh and blood, beſides the outward earthly nature: the one he calls the fleſh and blood of the vail; the other, the fleſh and blood within the vail: All which, he ſeems to ground upon the Apoſtles words, Heb. 10. 19, 20. Having therefore Brethren boldneſs to enter into the holieſt by the blood of Ieſus; by a new and living way, which he hath conſecrated for us through the vail, that is to ſay, his fleſh.
Note here; The Apoſtle doth not make any mention of two diſtinct natures: nor of two ſorts of fleſh and blood, (ſc. viſible and inviſible) …or in the leaſt, of two diſtinct vails: Now, that his jugling cheat may be diſcovered, let the Apoſtles mi…d be duely conſidered? whoſe meaning is, to wit, That Believers may draw near to God, through the vail of Chriſts perſonal fleſh and blood: for▪ we Chriſtians believe (according to the Scriptures of God) that as the High Prieſt entred into the holy place with the blood of the Sacrifice, ſo the true Chriſt, by his own blood entred in once, into the holy place, into heaven it ſelf, now to appear in the preſence of God for us, Heb. 9. 12. 24. the whole is, That the body of Chriſts fleſh and blood, entring into Heaven (the holieſt) is that new and living way conſecrated for right Believers to draw near to God, for juſtification through Faith in the one only vail of Chriſts fleſh glorified in Heaven above: which precious Truths, are worth nothing, in the account of a Quaker.
Furtheamore, let it be noted, that the word [Vail] in an alluſion to the Temple, where the vail hid the glory of the Sanct…m Sanctorum, and gave entrance to it: even ſo Chriſts incarnation did (as it were) rebate the edge of the divine glory and brightneſs, that Believers may come and converſe with it, without terror; for ſome further illuſtration, I ſhall here add, ſc. That Chriſt is the true Jacobs Ladder, Joh. 1. 51. the bottom of which toucheth Earth there is his Humanity (or vail of fleſh and blood) and the top reacheth Heaven, there is his Divinity: ſo that we may climb this Ladder, and have communion with God, i. e. climbing up in hope by the Man-hood (or vail) of Chriſt, we have ſocial acceſs to the God-head.
By the way, obſerve, That this Foxt Penington doth not alleadge any of the holy men of old, that ever preached or writ ſuch kind of Divinity, as he hath done in his leger demain above; whereby ſundry unſtable Conſciences have been deceived: I have often heard ſome of them to affirm, That the Quakers do believe in Chriſts body of fleſh and blood, and that he died for ſin, and roſe again, and that he is Mans only Saviour: howbeit they do but wickedly equivocate: for they do not mean, that the body of fleſh and blood, life and death, &c. of Jeſus of Nazareth, conceived in, and born of the bleſſed Virgin Mary, hath purchaſed juſtification in the ſight of God, and Salvation from ſin: but they deceitfully mean, ſc. the new …oined inviſible fleſh and blood of the heavenly Myſtical Chriſt, (ſtill the I…ol-light within) that died within and there roſe to a righteouſneſs and juſtification, which is a brat hatcht only in their addle brains, from whence alſo, it is, they teach a Myſtical Bethlehem within, where Ch…iſt was born, that he ſuffered and died without Ieruſalem, that is (ſay they) Myſtical Jeruſalem within: O ye Quakers judge whither theſe are not ſtrong and damnable deluſions. So much alſo, for ſome further ſatisfaction to William Bullock, F. E. and W. H. concerning thoſe words, But a body thou haſt prepared me, Heb. 10. 5. which was the laſt Text of Scripture propoſed by them, in reference to the firſt part of the Charge as above:
I now proceed to the Second part; To wit,
That the main end of the Quakars Meetings in theſe Iſlands, is, to make the Lord Chriſt, his Holy Spirit, his Angels and Apoſtles, all Lyars and falſe Witneſſes of God.
As I was about to prove the ſecond part of the Charge againſt them, Francis Eaſtlack interrupted me, ſaying, Thou never wert in our Meetings how then canſt thou know what we teach in them?
I Replied, Tis true, I bleſs the Lord, I never were, nor as I hope (through the mercy of God) never ſhall be (as one of you) in any of your Meetings: notwithſtanding, I know what you Teach, and mainly aim at in your Meetings, for ye are G. Foxes Diſciples, and ye have learned his Doctrine: and as I was about to read ſome of it, they grew impatient, and by no means would have it read; thereupon I did forbear, but I have here inſerted it: to wit, G. Fox, in his Book intituled the Myſtery, Page 49, 50. hath theſe words, Ye ſcorn me, the light in you, they have diſobeyed it, and called it a natural light: and ye have ſaid, that I the light am not able to ſave thoſe that believe in me: Furthermore, Page 54. That if ye would believe, and wait on me the light: I will purge out all your iniquity, and forgive all your Treſpaſſes, and I ſhall change your natures, if you hearken to me, and obey the light within: Theſe are the words I would have read, but being hindred, I told them what they taught in their Meetings: to wit,
That the pretended Light in them, is their true Chriſt, Teacher, Rule, and Guid: to be heard, believed in, walked up unto, and obeyed, as the only Saviour; to give remiſſion of ſins, and Salvation with God: to which F. E. forth with replied, That he would for this, lay down his life: and to confirm him therein, W. Harriot then ſaid, we deny the out ſide Chriſt, to be our Saviour: Then I requeſted the Hearers to take good notice: ſc. they have plainly granted, that the end of their Meeting to be, for to Teach a denial of Jeſus of Nazareth, the Man approved of God, (Act. 2, 22) to be the true Chriſt, and our only Saviour: which Teaching, is to make the Lord Chriſt, his Holy Spirit, his Angels, and Apoſtles all Lyars, and Falſe-witneſſes of God: which I proved in their particular order, from the Scriptures of God. As,
1. That this their Teaching, doth (as much as in them lies) make the Lords-Chriſt a lyar: for we read Joh. 9. 35. 36, 37. Doſt thou (ſaith Chriſt to the Man that was born blind) Believe on the Son of God; he anſwered and ſaid, who is the Lord, that I might believe on him? And Jeſus ſaid unto him, thou haſt both ſeen him, and it is he that talketh with thee.
Note, If our Lord ſpoke truth here; then he, whom this man both ſaw and talked with (with his bodily eyes and tongue) was the Meſſias, the Chriſt and Saviour, the Son of God: and in Ioh. 4. 25, 26. The Woman ſaid unto him, I know that Meſſias (our Saviour) cometh, which is called Chriſt: when he is come, he will tell us all things: Jeſus ſaith unto her, I that ſpeak unto thee am he.
Here obſerve, the Lord Jeſus Chriſt, as of purpoſe to rebuke this lying Spirit (of a Quakers Myſtical… Inviſible Fleſh and Blood, their Internal ſaving Chriſt) doth teſtifie of himſelf, that he, who was both ſeen and heard, by the bodily eyes and ears of the Woman, with whom he converſed, was the Meſſias, the true Chriſt, and Teacher of all things: And in Mark 14. 61, 62. Again the High Prieſt asked him, and ſaid unto him, art thou the Chriſt, the Son of the Bleſſed? and Jeſus ſaid, I am: here likewiſe the Lord Jeſus teſtif…ed of himſelf, that he on whom the High-Prieſt looked, and to whom he ſpake) was the Chriſt, the Son of the bleſſed.
Moreover, Mat. 16. 13 to 18. the Lord Jeſus propoſeth two queſtions to his Diſciples. Firſt, What Opinion others had of him, ver. 13. Whom do men ſay, that I the Son of Man am? and they ſaid, ver. 14. Some ſay thou art Iohn the Baptiſt, ſome Elias, and others Ieremias, or one of the Prophets: when Chriſt heard of thoſe various apprehenſions which were abroad concerning him: he preſently asked his Diſciples a ſecond Queſtion, ver. 15. But whom ſay ye, that I (the Son of Man. ver. 13.) am? Peter (in the Name, and as the mouth of the reſt) gives Anſwer, ver. 16. Thou art Chriſt, the Son of the living God: Chriſt was ſo highly ſatisfied with this Anſwer, that firſt, he pronounceth him bleſſed, ver. 17. and ſecondly declares, that this confeſſion, is the rock upon which the Church is built: and withal Chriſt aſſures his Diſciples, that againſt this Rock (the joyn confeſſion, ſc. That Ieſus the Son of man, is the Chriſt the Son of the living God, the Gates of hell ſhall never prevail: O ye Teaching Quakers, is not this enough to open the eyes of your blind Idol within. Again, how hath our Lord himſelf, ſaid of himſelf (even ſince his being aſcended and glorified) Act. 22. 8. I am Ieſus of Nazareth, whereby is plainly affirmed, the now preſent glorified exiſtence of the Man Jeſus Chriſt of Nazareth, and hereunto agrees that which he foretold of himſelf, Mat. 24. 30. And they ſhall ſee the Son of Man, coming in the Clouds of Heaven, with power and great glory: the whole is this, if Jeſus of Nazareth (whom they wickedly call the out ſide Chriſt) be not the true Chriſt and our only Saviour; then he is (according to a Quakers inſide Chriſt) a Lyar in all the words uttered by him above: but let God be true, and his Enemies Liars; ſuch Liars are Teaching Seducing Quakers; yea, accurſed Liars, Gal. 1. 8, 9. as above.
2. That this Teaching in their Meetings, doth (as much as in them lies) make the holy Spirit of Chriſt a Lyar: for we read in the 1 Pet. 1. 10, 11. the Prophets, ſearching what, or what manner of time the Spirit of Chriſt, which was in them did ſignifie, when it teſtified before hand the ſufferings of Chriſt, and the glory (Salvation Grace, ver. 10.) that ſhould follow: and in Acts 5. 30, 31, 32. the Holy Ghoſt doth witneſs, that God raiſed up the ſame Jeſus, whom the Iews ſlew, and exalted him to be a Prince and a Saviour: Likewiſe, Luk. 2. 26, 27, 28, 30. That the Holy Ghoſt revealed to juſt and devour Simeon, that the Child Jeſus, which he took up in his arms, and ſaw with his bodily eyes, was the Lords Chriſt, and Salvation, prepared before the face of all people. And Paul alſo (by the inſpiration of the Spirit) aſſures us, Rom. 5 15 That the Grace of God, and gift by Grace, which is by one man Ieſus Chriſt▪ hath abounded to many: this one Man, is no other then Ieſus of Nazareth, the man approved of God (not in, but) among the Iews, who with their wicked hands, did take, and him they crucified and ſlew, Act. 2. 22, 23. The ſum is this, If the Man Ieſus Chriſt of Nazareth, whom the Iews ſlew, and hanged on a tree, and God raiſed from the dead the third day, and exalted to be the only Saviour (be a ſpiritual inſide Chriſt, a Heavenly Man of Myſtical▪ Inviſible fleſh and blood) then the holy ſpirit of Truth muſt be a Lyar; which to affirm (as Quakers in effect do) is horrid Blaſphemy.
3. They do in their Meetings and aimes make the Angels of Chriſt Liars, as it appears by the Evangeliſts, Mat. 1. 20, 21. Behold the Angel of the Lord appeared to Ioſeph, ſaying, Fear not to take unto thee Mary thy Wife, for that which is conceived in her, is of the Holy Ghoſt; and ſhe ſhall bring forth a Son, and thou ſhalt call his Name Ieſus, for he ſhall ſave his people from their ſins. And in Luk. 1. 30, 31, 32. And the Angel ſaid unto her, fear not Mary, for thou haſt found favour with God, and behold thou ſhalt conceive in thy Womb, and bring forth a Son, and ſhall call his Name Ieſus, and he ſhall be great, and ſhall be called the S…m of the Higheſt: and again on his Birth day, Luk. 2. 10, 11. And the Angel ſaid unto them (the Shepherds) fear not; for, behold I bring you good tidings of great joy, which ſhall be to all people; for to you is born this day, in the City of David, a Saviour, which is Chriſt the Lord, and ver. 13, 14, 15. Suddenly there was with the Angel a multitude of the Heavenly Hoſt, praiſing God and ſaying, Glory to God in the Higheſt, and on Earth peace, good will towards men. And immediately upon this bleſſed Remark on the Babe, ver. 12. wrapped in ſwadling clothes, lying in a Manger; the Angels went away from the Shepherds into Heaven: whence I do inter; ſc. if the Lords Chriſt conceived in the Womb of Mary, and born of her in the City of David, be not the true Chriſt and our only Saviour (but a myſtical, unconceived, and unborn Chriſt) then the glorious Angels of God, muſt be liars in all the expreſſions which they declared to Ioſeph. Mary, and the Shepherds: but moſt ſure I am, that every good Chriſtian will rather believe the Elect Angels of God, then Apoſtate men or Angels.
4. They do in their meetings and aimes, make the Apoſtles of Chriſt Lyars and falſe witneſſes of God: for the Apoſtles have with one mind and mouth, often witneſſed this truth, to wit, That Ieſus the Son of Man, is the Chriſt the Son of the living God, Mat. 16. from ver 13. to ver. 18. as above) particularly, ver. 17. Bleſſed art thou Simon Bar-jona, fleſh and blood (that is, meer man) hath not revealed this to thee, but my Father which is in Heaven, as if the Lord Chriſt had ſaid, all men are fleſh and blood, ſo dull ſighted and blind, that they could never have perceived this truth, by any ſtudy or obſervation, it comes only by gift and revelation; and in Ioh. 6. 69. we (the Apoſtles that then lookt upon the perſon of Chriſt, converſing with him) Believe, and are ſure that thou art that Chriſt, the Son of the living God; and of whom, the Apoſtles further teſtifie, 1 Ioh. 4. 14. And we have ſeen and do teſtifie, that the Father ſent his Son to be the Saviour of the World. Furthermore, We are (ſay they) witneſſes of theſe things, Namely, That the God of our Fathers raiſed up Ieſus from the dead, and exalted him to be a Saviour, Act. 5. 32. We alſo read in Acts 10. from ver. 38. to ver. 43.) That God anointed Ieſus of Nazareth with the Holy Ghoſt, and with power, whom they ſlew and hanged on a tree; him God raiſed up the third day, and ſhewed him openly, even to us, who did eat and drink with him, after he roſe from the Dead: and we (the Apoſtlss) are witneſſes of theſe things, and he commanded us to Preach unto the people, and to Teſtifie that it is he, which is ordained of God, to be judge of quick and Dead. When I had thus proved the ſecond part of the charge alſo, I then called to the Diſputants for their Anſwer, or Aſſent.
But they betook themſelves to their former practice, of repeating ſome Texts of Scripture, to beget Believers in their new invented-Myſtical, Inviſible Chriſt, their Spiritual heavenly Man, of internal and eternal Fleſh, Blood and Bones, their everlaſting Goſpel, their tender part, that Idol light within.
William Harriot, was (as to the ſecond part of the Charge) the firſt Champion that ſtood up in defence of their meetings above; ſaying, That Paul travelled in birth, till Chriſt was formed in the Gallatians.
I demanded of him, where thoſe words might be found? he told me, they were in the Bible: his Anſwer being like himſelf) an impertinent Simpleton) inforced me (as at other times) to name this place of Scripture intended by him: ſc. Gal. 4. 19. My little Children, of whom I travel in birth again until Chriſt be formed in you: To which I Anſwered:
1. If when Paul writ to the Galatians, Chriſt was to be formed in them, then the light that is in every man (a Quakers rotten Principle) by natural Generation, is not the true Chriſt: but according to this Diſputant) when Paul was travelling in birth for the Galatians, Chriſt was not formed in them, Therefore, the Light that is in every man that comes into the World, is not the true Chriſt. Though this poor deluded, ſoft and fair, had ſo deeply laſht himſelf, yet he felt it not.
2. That Chriſt formed in a Saint, is Chriſt framed and wrought in him by the ſpirit of Faith, as the ſame Apoſtle explains it to the Galatians, Chap. 5. ver. 5. For we through the Spirit, wait for the hope of righteouſneſs by Faith, ſo that a work of the Spirit of Grace in the heart, is Chriſt operated and formed in the heart, as afore illuſtrated.
3. The Apoſtle his trauelling in birth, &c. is an Allegory: for the Apoſtles were inſtead of Fathers: As the natural Father begets the bodily form, ſo the Apoſtles begot the ſpiritual form of the mind, which is Faith, or confidence of heart, laying hold upon the righteouſneſs of that one man Jeſus Chriſt alone, Rom. 5. 15. above, to be made righteous in the ſight of God, ver. 19. For as by one mans Diſobedience many were made ſinners, ſo by the obedience of one (ſc. the one Man Jeſus Chriſt, ver. 15.) ſhall many be made righteous, (ſc. in the ſight of God, ver. 21.) here William Harriot interrupted me, ſaying, we are not come here to hear thee Preach: As I was about to take up his Bolt, I was hindred by William Wilkinſon, who called to me, Friend, hear Friend; I replied, I am none of thy Friend, for I am an Enemy to the Devil and all his Works: Chriſt (quoth he) called him Friend, who was without the Wedding Garment: I then asked him, who made his Wedding Garments? Now, that which invited this Queſton, was a confident report that he had (at once) two Wives, and in the time of his pretended diſtraction, he called the one his Spiritual Wife, and the other his Fleſhly Wife: Surely had this felonious Quaker been really but half ſo Lunatick, as he feigned himſelf, it would have rendred him uncapable of receiving this crafty and knave like diſtinction from the Maſter of his Religion, and Maker of his Wedding Clothes, face't with diſſembling Madneſs: but letting this paſs; I ſhall add a little more to the alledged Text above, Gal. 4. 19. herein Paul doth reprove the falſe Apoſtles, who had aboliſhed the profeſſed form of Chriſt in the Galatians, and withal deviſed another form, Gal. 6. 13. But they deſire to have Circumciſed, that they may glory in your fleſh: thus the Seducing Teaching Quakers, have learnt their ignorant Diſciples, to glory in their own fleſh; whereas the bleſſed Apoſtle, like a true Goſpel Father, travelled in birth (i. e. ſpiritually pained and troubled) till Chriſt was formed, namely, by a through work of Faith in their hearts; that they might truly believe in the righteouſneſs of the Law fulfilled by Jeſus Chriſt of Nazareth alone; without Circumciſion, or any other work of the Law wrought, in or by themſelves, as cauſal of juſtification in the ſight of God; this being the true mind of the holy Spirit: It cannot therefore be any advantage to their cauſe; nor doth it in the leaſt juſtifie the bold and open wickedneſs of thee (O William Harriet) who didſt refl…ct Blaſphemous contempt upon the glorified Manhood of the juſt and holy one, exiſting in Heaven above: [calling him the outſide Chriſt.] When Jeſus Chriſt of Nazareth was in this World, he was (as Man) ſo far approved of God, that he commanded all the Elect Angels to worſhip him, Heb. 1. 6. but with condemned thee (W. H.) a contemned out ſide Chriſt, no Saviour, no true Chriſt.
W. Harriot, I will ask one Queſtion of thee▪ which if thou canſt ſoberly Anſwer, I do aſſure thee, it ſhall be ſeriouſly conſidered: the Queſton is this; to wit.
Why ſhouldeſt thou not be whipt by the Chriſtian Magiſtrate, for this thy notorious and open Blaſphemy? [viz. For Nick-naming the Lords Chriſt, and our only Saviour, an out ſide Chriſt, (an unſcriptural phraſe) and no Saviour.] the reaſon of this Queſtion is, Becauſe, we read that our bleſſed Lord Jeſus Chriſt whipt ſundry perſons (honeſtey then thy ſelf, and for a leſſer offence) as in Joh. 2. 13, to 17. And Jeſus went up to Jeruſalem, and found in the Temple thoſe that ſold Oxen, and Sheep, and Doves, and the Changers of Money ſitting: And when they had made a ſcourge of ſmall Cords, he drove them all out of the Temple, and ſaid unto them, make not my Fathers houſe a houſe of Merchandize.
Do thou now conſider, if our Lord Jeſus Chriſt made (at Jeruſalem) a whip of ſmall Cords▪ and with it did whip the people, for abuſing the Temple, which was but a Type or Figure of the humane or mankind nature of Jeſus Chriſt; which is teſtified in ver. 19, 21. Deſtroy this Temple, and in three Dayes I will raiſe it up: But he ſpake of the Temple of his Body; in which all his Fathers true Worſhip was to terminate, as it appeareth (by comparing ſome Scriptures,) the 1 Kings 8. 30, 44, 48. And hearken thou to the ſupplication of thy Servant, and of thy People Iſrael, when they ſhall pray towards this Temple, (i. e. towards the Temple in Jeruſalem; for the words were uttered by Solomon at the Dedication of the Temple: and in the faith hereof, Daniel prayed, Chap. 6. 10. His Windows being open in his Chamber towards Jeruſalem: and thus it was (in thoſe dayes) with every true Believer, in all forreign parts of the world, they did worſhip the Father (in his Son) with their faces towards the Temple in Iervſalem: yea, Ionah in the belly of the Fiſh, Chap. 2. 4. Yet I will look again towards thy holy Temple.
Now, if in the judgement of Jeſus Chriſt, the people deſerved to be Whipt for abuſing, but the ſhadow of Chriſts Man-hood; how much more doſt thou (O Will. H.) deſerve whipping (as well as thy late Brother Iames Naylir) that haſt abuſed the Holy ſubſtance, the Temple of Chriſts bleſſed body: this is a far higher offence: it is ſo Great in reſpect of men, that it deſtroyes not only their peace in this World, but that eternal peace for the World to come: indeed, ye preſent your ſelves a peaceable People, calm Saints, and (as you ſtile your ſelves) the meek Lambs of God: but I can aſſure you, that the perſons which Jeſus Chriſt whipt out of the Temple, were far more praceable then your ſelves: for they were but externally uncivil towards the Temple, a ſhadow or figure only of the Body of Chriſts fleſh; but thou, art Blaſphemouſly rude: yea, ye make it your profeſt Religion, to derogate from the true humane ſubſtance of the Lords Chriſt; and (with a brazen forehead, and …eared Conſcience) vilifying the holy thing born of Mary, called the Son of God: what greater violence can be offered to a true Chriſtians peace: Paul exhorts Chriſtians 1 Tim. 2. 2. To pray for Kings, and for all that are in Authority, that we may lead a quiet and peaceable life in all Godlineſs and Honeſty: which Chriſtian Prayers, the Magiſtrates are bound (in Conſcience) to Anſwer in their practice, which they cannot do, ſo long as ſuch Peace breakers and open Tranſgreſſors: 1. Of Godlineſs (in reſpect of Goſpel Ordinances. 2. Of Honeſty (in reſpect of Allegiance) are tolerated by them: howbeit, I do not thus ſpeak in reſpect of the poor ignorant Seduced Quakers (the generality of that Sect, being ſuch in theſe Iſlands) but to thy ſelf, and all ſuch Soul-Seducers: Now W. Harriot, if the Chriſtian Magiſtrate ſhould follow our Lord and Saviours Example herein; don't thou cry out Perſecution, if thou doſt, the Scourge which Chriſt made of ſmall Cords; will tell thee, that thou art miſtaken, it being a correcting of the Nocent, no perſecuting of the Innocent: and for thy better ſatisfaction in this weighty matter, do thou conſider, what he was that made that Scourge of ſmall Cords (and withal made ſuch good uſe of it) and thou wilt find, that he was, ſc.
1. A Prince that had Magiſtracy and Miniſtry, radically reſident in himſelf, as the Son of Man.
2. Though it were ſo: yet he alwayes refuſed to act as a Magiſtrate, except it were in this one particular caſe, of whipping or ſcourging the abuſers of the Temple, in the holy City of Jeruſalem.
Queſt. Why ſhould a lawful Magiſtrate ſcruple to follow Chriſts Example, upon ſuch open D…riders and Blaſphemous Contemners of him, whom God hath exalted to be a Prince, and our only Saviour, rendring him moſt vile [ſc. An out-ſide Chriſt no Saviour?] to the proud and ignorant (the Materials of this Synagogue) yea, hereby increaſing the number of thoſe which break the peace, both of God, and the King, in regard of Godlineſs and Honeſty, as above? So much for the Queſtion propounded.
The next Prater was,
William Wilkinſon: he repeats ſome of the Apoſtles words, Col. 1. 27. Chriſt in you, the hope of Glory: which Text they wreſt, by forcing this ſenſe upon it, viz. That Chriſt in us, is our preſent glory, and glorious Saviour: I Anſwered,
1. This enforced ſenſe, doth deſtroy the true nature of the Word [Hope] for, it only quickens a Believer to the lively expectation of the promiſed glory, Tit. 1. 2. In hope of eternal Life (or glory) which God hath promiſed: Likewiſe, Gal. 5. ver. 5. For we through the Spirit wait, for the hope of righteouſneſs by Faith: well then, the office of hope, is, to look at ſome good to come, as Rom. 8. 25. If we hope for that we ſee not, then do we with patience wait for it: which ſhews us, that this Grace of Hope, is not exerciſed about things preſent (as Quakers falſely gloſs) but only about ſomething future, for it is a waiting Grace.
2. As the forced ſenſe above, doth deſtroy the nature of the Word [Hope] ſo it doth the genuine nature of the phraſe [Glory] which ſignifies Eternal Life, (Tit. 1. 2. above) which is in reverſion, or expectation, as the Apoſtle witneſſeth, 1 Pet. 5. 1. I who am a witneſs of the ſufferings of Chriſt, and alſo a partaker (ſc. by Faith) of the Glory that ſhall be revealed.
3. If the entire Clauſe in the Scripture above alledged, Col. 1. 27. be duely conſidered, it will plainly ſhew us, that the ſenſe afore impoſed by them, is antiſcriptural; for the whole clauſe in the Verſe runs thus, [which is, Chriſt in you the hope of Glory.] which is (they uſually leave out) refers to the former part of the verſe; namely, The riches of the Glory of the Gentiles: which Riches, Chriſt in you the Hope of Glory: Note that it was the perſon of Chriſt, which was the Riches of the Glory of the Gentiles, as well as of the people Iſrael, Luk. 2. 32. again, the Lords Chriſt, is called the Riches of glory, and the unſearchable Riches among the Gentiles; who is, ſaid, ver. 17. to dwell in the heart by Faith: ſo that the mind of Paul, in Col. 1. 27▪ is explained in Eph. 3. 17. that is to ſay, Chriſt in you (by Faith) is the hope of Glory to be revealed, 1 Pet. 5. 1. though it be Chriſt in you, the Hope, yet not the Merit of Glory; And therefore by Chriſt in you the hope of glory, we are not to underſtand either preſent Glory, or our glorious Saviour to be in us: Hereupon F. Eaſtlack, ſhoots this bolt: to wit, that the Deity was within him, (meaning that the Deity only, was the true Chriſt and his Saviour:) to which I Replied, that the eſſential general preſence of the Deity, was in Cats and Dogs, as well as in him, and therefore if the preſence of the Dei…y only, were the Saviour, it might be ſo in theſe, as well as in him: forthwith, he cryed out, ſaying, Thou haſt ſpoken Blaſphemy: I told him, that I had not ſpoken Blaſphemy but good Divinity; and then proved it to be ſo, by the Teſtimony of the holy Apoſtle, Act. 17 24. God that made the world, and all things therein, he giveth ver. 15 to all, life, and breath, and all things: here hence I inferr'd, That as the Deity was not included in any thing, or creature; ſo nor was it excluded: To which F. E. returned, ſaying, I thought (quoth he) that thou hadſt meant otherwiſe: this Anſwer was like himſelf.
But for aſmuch as ſome of the Quakers have (as I am informed) ſince affirmed, ſc. that F. E. did me no wrong, in charging me with Blaſphemy, as above: I ſhall therefore endeavour ſome further ſatisfaction in in this matter: As from the Prophet Jeremiah, Chap 23. ver. 23, 24. Am I a God at hand, ſaith the Lord, and not a God afar off: can any hide himſelf in ſecret places, that I ſhould not ſee him? ſaith the Lord, do not I fill Heaven and Earth? ſaith the Lord.
All theſe Queſtions, are reſolved into this one Poſition; namely, that the Deity is omnipreſent, in all things every where. The Divine Being filleth all things and places: for, though he be not circumſcribed by any thing that is made, nor limited to any place; yet it is not excluded from any place, creature or thing. This (ſaith Mr. Carils on Ier. 23. above,) is a Myſtery which indeed we are not able to comprehend by reaſon, but we muſt take it down by Faith… which gives credit to the Word of God, and perſwades the heart, that the report therein made, is a Truth. But if any ask, how the Deity may be ſaid to be every where, and in every thing, and creature that is made?
I Anſwer, This Myſterious and aſtoniſhing Queſtion, with Auguſtine, (Epiſt. 55. ad Dard.) who affirms. That the Deity is wholly every where, and in every thing; for the Godhead cannot be divided or parted: That it is whole within all things, and whole without all things, no where included, no where excluded, containing all things, contained of nothing▪ yet not at all mingled with the nature of theſe things, nor defiled with their pollutions.
There is a Truth in all theſe Aſſertions, for the Deity is infinite and indiviſible, and therefore whereſoever the Deity is, he is all and altogether, filling all places, creatures and thing in heaven, hell, ſea, and earth; as Pſal. 139 7, 8 Job. 11 8, 9. Iſai. 43. 2. And therefore their Teacher, F. E. hath not only wronged me, but much more the God of Truth, and which was implied by himſelf, when he ſaid as above, to wit [I thought thou hadſt meant otherwiſe:] But befo…e he making good this Aſſertion (ſc. That I had not ſpoken Blaſphemy) I diſcourſed the words of the Pſalmiſt, Pſal. 139 7▪ 8. Whether ſhall I go from thy preſence? David was ſo far from imagining that any ſuch place could be found, that in the very next words he concludeth God to be every where, by an innumeration of all places: ſaying, If I aſcend up into Heaven, thou art there, if I make my b…d in Hell, thou art there, if I take the wings of the morning, and dwell in the outermoſt parts of the Sea, even there ſhall thy hand lead me, and thy right hand ſhall hold me: that is, there ſhall find thee efficaciouſly preſent with me. Here VV. VVilkinſon interrupted me, ſaying, We own Gods preſence in heaven and hell: (now, foraſmuch as I well knew the Leger demains of Seducing Quakers, denying any ſpecial or diſtinct place, of heaven or hell, but what was within themſelves) I askt him, whither his God (whoſe preſence he owned in hell) were ſaved or damn'd in hell? to which he made no reply preſently, but being often urged, at laſt he ſaid, I will not tell thee: and afterwards he anſwered, I leave it to thee: this Anſwer was no other than a ſilly ſhift, to hide his Equivocations leaſt they ſhould have been unmasked, and then confuted by the Scriptures of truth; this undoubtedly was the ground of his ſilence which is the more remarkable, becauſe this Wilk…nſon is one of their baffling and prating Quakers: But I paſs this, and proceed to the ſecond Scripture repeated by him▪ to wit,
2 Cor 5. 16 Though we have known Chriſt, after the fleſh, yet now henceforth know we him no more? I Anſwered, that the word [Fleſh] is not here taken for the humane or mankind nature of Chriſt.
1. Becauſe ver. 15. The Saints are exhorted to magnifie the body of Chriſts fleſh, ſc. That they which live, ſhould not live to themſelves, but to him that died for them, and roſe again: Now it was the Body of Chriſts fleſh, which died and roſe again from the dead; and therefore the Apoſtle doth not (…n this Scripture) deny the knowledge o… Chriſt after the fleſh: but he doth deny to k…ow (i. e. in a ſpecial manner to love) them who pretend to be Saints, yet ſeek their own intereſt, more then Chriſts:
Hence, 2. Paul infers; yea, Though we have known Chriſt after the fleſh, i. e. after worldly greatneſs and honour, creature Pomp and Dignity: in which ſenſe [Fleſh] is underſtood in (1 Cor. 1. 26.) Not many wiſe men after the fleſh, not many Noble, not many Mighty (ſc. after the fleſh) are called: in this ſenſe, is [Fleſh] in the alledged Text above, to be underſtood; as if the Apoſtle had ſaid, while we were unbelieving Phariſes, we expected the Meſias to come in external ſtate, earthly Glory and Majeſty: but being now converted to the Faith of Chriſt, we have laid aſide thoſe fleſhly thoughts, and apprehenſions of Chriſt, after which, we know him no more: this is (as I ſaid) the mind of Paul, in reference to Chriſt after the Fleſh (in the Text of Scripture above) it doth not therefore advantage their cauſe, of an Idol-light within, their pretended Chriſt and only Saviour: I did expect ſome return from W. W. but he made none.
Then F. Eaſtlack ſaid, The Scripture ſaith, It is Chriſt in you (meaning therefore we are not to know Chriſt after the Fleſh) I told him, that I had more then once made Replies to thoſe words, which had (as I hoped) given full ſatisfaction to the Chriſtian Hearers; but this poor man, being almoſt ſpent, ſaid again, the Scripture ſaith, It is Chriſt in you: which a little moved me, and thereupon I demanded of him, ſc. If the true Chriſt and only Saviour be in thee, in what part of thy body is he reſiding? that is to ſay, whether in thy ly Legs, Brains or Bowels? he had his Anſwer ready, ſc. This is an Iſhmael; and his Brother Blaſphemer W. H. ſeconded him, Yes (quoth he) He is an Iſhmaelite: to which, (being now without interruptions) I make this return, That I am content to be called [Iſhmael] as it ſignifies [Heard of God] as (I hope) I am, in bearing witneſs to the Grace of God, and Gift by Grace, which abounds (to all believing Chriſtians) through the one Man Jeſus Chriſt: and withall let me tell you Quakers, Though ye are not in Name, yet in Nature, Diſpoſition and Practiſe, ye are the true Iſhmaels; as it doth appear by the Spirit of Chriſt, (Gal. 4. 22. to the end.) wherein, all ſuch as ſtand under the Covenant of works (as Quakers do) are typified by Iſhmael, for in this Hiſtory (as ſpiritually applied by the holy Apoſtle) we have theſe particulars noted: (1.) Sarah, notes Jeruſalem above. (2.) Iſaac all the true ſeed of God by promiſe in Chriſt through Faith. (3.) Hagar, the literal Covenant of God, abuſed by all falſe Teachers. (4.) Iſhmael, All Hypocrites and Bond-Children hereby brought forth in the Church, mocking and perſecuting the Children of promiſe (under the Covenant of Grace) &c. As its more particularly aſſerted in ver. 29. But as then, he that was born after the fleſh, perſecuted him that was born after the Spirit, even ſo it is now.
Here the Apoſtle reports to us, a great Example of unholy ſcorn; ſc. Iſhmael perſecuting Iſaac; Moſes tells us the manner how, and the weapon wherewith, Iſhmael did not lift up his hand againſt Iſaac (as Cain did againſt Abel) but his tongue: he mocked him, Gen. 21. 9. reproachful mocking, is one of Satans choice Engines to wound the bleſſed Goſpel at the very heart: even ſo it is now (ſaith Paul there) and we may now ſay, even ſo it is now; that is, they that are born after the Feſh, do perſecute them that are born after the Spirit (or of God, Joh. 1. 13.) who are Believers in the Name of Jeſus of Nazareth, (ver. 12. comp. 45.) Its but too well known, how the Quakers (who glory in their own Fleſh Gal. 6. 13. and in that reſpect, born after the Fleſh) do with moſt unholy ſcorn, mock them that are born after the Spirit, ſc. after the Spirit of Faith in the Lord Jeſus of Nazareth, reproachfully ſaying: O, you believe in a humane, earthly Chriſt in an out-ſide Chriſt, a Chriſt in Name, Shew and appearance only; no real Chriſt, no real Saviour: ſurely, theſe kind of ſayings, muſt needs be bitter mockings, ſarcaſtical Jearings, and moſt Blaſphemous Scorning of the holy and juſt one, born of Mary the Son of the Higheſt, which in ver. 29. above, the Apoſtle calls Perſecution: for it plainly notes a contemptuous and malignant carriage againſt Jeſus of Nazareth the Man approved of God among the People, Act. 2. 22. in ſhort, the whole is this: to wit, Let any rational Saint judge whether the Earth doth (or can) bear, greater perſecutors of the Man Jeſus Chriſt of Nazareth, than theſe Scoffing, Quaffing Quakers, and conſequently are the Iſhmaels both in having, and acting the very nature, and diſpoſition of Iſhmael; but I ſhall likewiſe paſs this, and return to the third Scripture, which William Wilkinſon repeated, viz. 1 Cor. 6. 11. But ye are waſhed, but ye are juſtified by the Spirit of God:
Anſw. I told him, 1. That he had prophanely diſmembred that Sacred T…xt of Scripture, as his Brother F. E. had done before him, leaving out the Name of the Lord Jeſus, (a Name too hard for them to bear.)
2. That I had already ſhewed the mind of the Apoſtle, touching thoſe words: and that it would be a disingenious act, to weary the judicious Hearers with needleſs repetitions: but be continued clamourous, querying; Why they might not be waſhed, and juſtified by the Spirit now, as well as others heretofore?
I replied, That the Spirit as ſuch, never juſtified any Saint from fin in the ſight of God▪ much leſs ſuch a one as he was, who never had the Spirit of God in him; he forthwith required me to prove that, to wit, That he had not the Spirit of God in him▪ which I proved by 3 Arguments.
1. Arg. Was taken from 1 Joh. 5. 8. There are three th…t bear witneſs in Earth, the Spirit, and the Water, and the Blood, and theſe three agree in me: But the Spirit that is in thee, doth not agree with the water of Baptiſm… nor blood of the Super: (for thou haſt renounced both the Sacraments) therefore the Spirit of God is not in thee.
[Note: though I thus Argued; yet it was not to exclude other implicated reſpects in this Text of Scripture.]
To which he Replied, ſaying, That he had both Baptiſme, and the Lords Supper within him: But I proved the contrary, thus; Baptiſme and the Lords Supper are viſible ſignes, of the inviſible efficacy of Chriſts one Crucified Body; but the viſible ſignes, (namely waſhing with water in (or unto) the Name of the Father, Son and Holy Ghoſt, and the Bread and Wine, broken, and given, and poured forth) are not within thee, therefore the Sacraments of Baptiſme, and the Supper of the Lord are not within thee: To this he made no Reply.
By the way, let the Reader obſerve, to wit, That the Teaching, Seducing Quakers do uſually affirm, the true Church Officers, and Ordinances of Worſhip, are in God; and that the Deity is in them: therefore all theſe are inviſibly in them: being (as they prate) immediately made by the Spirit (ſtill the Idol-light within) whence they conclude that Baptiſme and the Lords Supper are within them: though their aſſertions herein, be frequently and moſt plainly contradicted by themſelves: For they maintain and keep up viſible Meetings, Officers, Light worſhip, and Worſhippers: and thus by their conſtant viſible practice they clearly confute themſelves, living in contradiction to their own fanciful Principles and being ſelf confuted, they are ſelf-condemned: How great is this darkneſs.
Again, here hence it is, That they acknowledge no other Baptiſme, then of the Holy Ghoſt, and of Fire (which makes many of them (as its ſuppoſed) ſo hot, two Wives) calling it their internal warmth, and ſpiritual refreſhment: nor no other Lords Supper, than their daily Feaſts of fat things, which (as they dare ſay) feed them with heavenly joyes, glories, and unſpeakable delights: often attended with a diſſembled kind of canting-hummings within: a new kind of charm to ſeduce the itching ear, and ſoft head, with unſcriptural novelties: ſo much for their internal and inviſible Sacraments. I paſs to the ſecond Argument.
2. Arg▪ Was taken from Rom. 8. 16. The Spirit it ſelf beareth witneſs with our Spirit, that we are the Children of God.
But this holy Spirit doth not bear witneſs with thy Spirit, that thou art a Child of God: Therefore, the Spirit of God is not in thee.
He denied the Aſſumption; which I proved, The Holy Spirit witneſſeth them only to be Gods Children, which do believe Jeſus Chriſt of Nazareth to be the true Chriſt, and their only Saviour, Gal. 3. 26.
But thou doſt not believe on Jeſus of Nazareth to be the true Chriſt, and thy only Saviour; Therefore, the Holy Spirit doth not bear witneſs with thy Spirit, that thou art a child of God, and conſequently thou haſt not the Spirit of God within thee: To which he made me no Return at all; ſo that his ſtaring ſilence, gave open conſent to the concluded Truth above.
The 3d. Argument was thus formed: ſc. He that maketh God the Father a Lyar, hath not the Spirit of God in him: but thou makeſt God the Father a Lyar: This Minor he confidently denied, but I proved it, thus:
He that believeth not the Record, which God gives of his Son, makes him a Lyar, 1 Joh. 5. 10. But thou believeſt not the Record, that God gave of his Son Therefore, thou makeſt God the Father a Lyar:
He denied the Minor Propoſition; For (as he ſaid) he believed the Record that God gave of his Son: But I proved the contrary, thus,
The Record that God gives of his Son, is this, ſc. That Ieſus Chriſt (as Man) is the Lamb of God that takes away the ſins of the World, Joh. 1. 29, 30. with 34. verſe.
But thou doſt not believe the Record, Namely, That Ieſus Chriſt (as Man) is the Lamb of God that taketh away the ſins of the World; Therefore thou didſt not believe the Record, that God gave of his Son; conſequently, thou makeſt God a Lyar, and ſuch Blaſphemers have not the Spirit of God in them: here again the Lord ſtopt his Mouth, that he had not a word to ſay for himſelf.
As I was thus Arguing this Truth, (ſc. That the Spirit of God, was not in this Diſputant W. Wilkinſon) I obſerved (and O let it never be forgotten) a very old Quaker (Mr Henry Smith) ſtanding upon a Form (or ſome ſuch thing) and looked earneſtly and ſadly upon me, my very heart being moved towards this poor Seduced Old…Man; I forthwith called to him: ſaying, my Soul is grieved for thee, Oh do but conſider, what will ſhortly become of thy unbelieving Soul, which hath profeſſedly forſaken the true Chriſt, and only Saviour, from ſ…n and the wrath to come, Act. 2. 22. chap. 5. 31. 1 Theſſ. 1. 10. Even Ieſus of Nazareth a Man approved of God among the People, and by him exalt… to be a Prince and Saviour, to give Repentance and remiſſion of ſins. O wi…h what horror and aſtoniſhment, wilt thou er… long look the Lamb of God in the face, when he ſhall charge thee with an open denying, yea with renouncing of him before m…n, and with (perhaps) a cauſing many others likewiſe to do the ſame its high time for to bethink thy ſelf what Anſwer thou wilt give to the Lord Chriſt for this thy dreadful and accurſed Apoſtaſie, when God ſhall take away thy Soul: Oh, that thou wouldeſt ſeriouſly think on bleſſed St pher, (a Man full of the Holy Ghoſt) when he ſaw the heavens above opened, and Jeſus the Son of Man ſtanding there, he called on him, and ſaid, Lord Jeſus receive my Spirit, Act. 7. 55, 56, 59. But alas poor …ld Man! on whom wilt thou call to receive thy almoſt deſpairing Spirit? thou art not of bleſſed Stephens Faith, who lived, and died in the faith of Jeſus of Nazareth, the true Chriſt, and his only Saviour: O thou poor ſinner▪ that art deluded into another Faith, how doſt thou think to eſcape the damnation of hell?
As I were thus ſpeaking to him, the Lord undoubtedly took hold on his heart; for though he were a Man of parts, yet he made no reply of anything, which (in real tenderneſs to his Soul) I had ſpoken above: but immediately he ſtept down, in a trembling poſture, with tears in his eyes, went out of the Church: the next morning be came to my houſe, (pretending a troubled Spirit) and after ſome conference with him, he went …civily away, and (as I hoped) ſomewhat ſatisfied: But this viſible and inviſible hand ſhaking of God, was ſoon after forgot by him, and he (according to the divine method of juſt and ſecret Judgements) more ſettled in his long Runs of whoring from God; which hath cauſed me to …end a few lines more after Quakers.
1. That ye would be perſwaded, wiſely to conſider that Text of Scripture, in Rev. 6. 15, &c. which concerns all ſorts of Unbelievers ver. 16, 17. Calling to the Mountains and Rocks, fall on us, and hide us from the face of him that ſitteth on the Throne, and from the wrath of the Lamb: for …he great day of his wrath is come, and who ſhall be able to ſtand?
O thou deluded one! will it not amaze thee? when thou ſhalt look up and ſee, and ſay; Lo, yonder is Jeſus of Nazareth the Man approved of God, that I would not have to rule over me, yonder he is indeed: Oh, yonder he comes, he comes! Alas, alas! what ſhall I do, that am in my ſins of impenitency and unbelief, and have no ſhare in him? Look, Oh look, what a glorious train doth attend him: wo is me, Oh we is me! this Lamb of God (whom poor deluded I, called an out ſide Chriſt, no Saviour) Behold he comes lika a Lion, tearing in pieces, and none to deliver: will not this be a dreadful, moſt dreadful day to thee indeed, dying in thy Apoſtaſie: I do therefore intreat you, to ponder ſeriouſly on this weighty matter, concerning Jeſus Chriſt of Nazareth, the Son of Mary; that he is now in a preſent, glorified and bodily exiſtence in the third Heaven above, and that he now hath (though denied by Socinians and Quakers) in the Heavens above, true fleſh and blood, the nature and properties of a true mankind body; which Mr. Doolittle plainly proves, by propounding (in the Young-man's Inſtructor) four Queſtions.
1. Queſt. Had not Chriſt a real humane, mankind body, when he aroſe out of the Grave; foraſmuch as he ſhewed the prints of the nailes in his hands and feet to Thomas, Joh. 20. 27. ſurely, this cannot be denied with any colour of reaſon.
2. Queſt. Did he not aſcend with the ſame body, or had he not the ſame body when he was parted from his Diſciples; foraſmuch as they ſaw the ſame body, go up, that talked with them, Act. 1. 9, 10, 11. No man can deny this, with whom the Scriptures of truth, have either Authority or Credit.
3. Queſt. Can you ſay, that Chriſt put off his body, after he was taken out of ſight before he came into heaven; or if you ſhould ſay it, doth any Scripture favour you herein? neither Socinian, Quaker, or any other to this day ever produced (nor can) any ſuch Scripture: For Stephen ſaw Chriſts humane body ſince in Heaven above, Act. 7. 55. 56.
4 Queſt. Or can you tell, that Chriſt put off his body, ſince he came to Heaven, and Stephen ſaw him there: I am (ſaid he) moſt ſure, that you can tell no ſuch thing; for the teſtimony of the holy Angels is againſt it, for they did aſſure the Diſciples, that the ſame Jeſus that they ſaw aſcend, ſhould be ſo ſeen to come again, Act. 1. 9, 10, 11.
And will not theſe four things, put you out of doubt, ſc. that Chriſt hath the ſame body now, that he had upon the earth: Oh, how great is the ground of a true Chriſtians comfort, that the ſame perſon that died for us, is thus ſate down at the right hand of God: aad that there we have the ſame Jeſus interceeding for us in heaven: on the other ſide is it not matter of dread and terror to the wicked (both in practice and judgment) that ſtill continue to oppoſe an exalted Chriſt, and prefer their baſe Luſts and Errors before this glorious Lord Jeſus.
The ſecond part of the charge being fully ended, W. Wilkinſon called on me, to make Good the third part of the Charge. viz.
That the Prime Principles of a Quaker, are the ſame which were held and profeſſed by the Beaſts, that Paul fought with at Epheſus.
Which I thus A…gued:
It appears by the manifold Arguments, which the Apoſtle Paul uſed towards the Corinthians, 1 Cor. Chap. 15. to prove the Reſurrection of Chriſts body from the dead, and the bodies of the Saints by him: now their Principles were theſe, to wit,
1. That the body of Chriſt was not raiſed from the dead (and conſequently he is not Jeſus, a Saviour)
2. That no Mans body ſhall be r…iſed from the dead, (and conſequently, Chriſt ſhall not be the riſer of the dead.)
The firſt of theſe the Apoſtle confutes, in Chap-above, ver. 3. 4. For I declared unto you firſt of all, that which I received: how that Chriſt diea… or our ſins, according to the Scriptures: And that he was buried, and that …he roſe again the third day, according to the Scriptures.
And the ſecond likewiſe, in ver. 13, 14, 15. &c. But if there be no Reſu… rection of the dead, then is Chriſt not riſen; And if Chriſt be not riſen, we are found falſe witneſſes of God, becauſe we have teſtified of God, that b… raiſed up Chriſt, whom he raiſed not up, i… ſo be that the …ead riſe not.
Here hence Paul infers, ver. 32. If after the manner o… me…, I have fought with Beaſts at Epheſus, what advantageth is me, if the dead riſe n…t; let us …at and drink, for tomorrow we die.
As if the Apoſtle had ſaid, if it muſt be with our Bodies, as with Be…ſts after Death, then it would be beſt for us to Live as Beaſts … Time of Life; intimating that there reſolves and deſires is to live in Brutiſh luſt & pleaſures, theſe are the moſt predominate motiv…s that perſwaded them to deny and oppoſe the Reſurrection of the dead; which oppoſition I charged upon the Quakers then preſent: To which,
William Wilkinſon replyed, ſaying, Shew us an expreſs Scripture which ſaith, That the Beaſts which Paul fought with at Epheſus, denyed the Reſurrection of the Dead.
I anſwered, 1. It was plainly implyed in that Text of Scripture; and it doth evidently concenter therein: Beſides, in reaſon, there is nothing that could be the ground or occaſion of this Fight (or violent contention) between Paul and theſe Brutiſh diſputants, but the Doctrine of the Reſurrection.
2. I gave him the liberty to put his own interpretation upon the words (in verſ. 32. above) To which he made no reply at all. Let me here add, It is more then probable, that the Beaſts Paul ſought with at Epheſus, were the ſame perſons (or of the ſame beaſtly perſwaſion) which, in other places oppoſed Paul's Doctrines, of Faith in Jeſus, and the Reſurrection of the Dead. As in Athens, Act. 17. 18. Then certain Philoſophers of the Epicurians (whom Calvin on the Text calls Beaſts) encountered him; and ſome ſaid, What will this babler ſay; otherſome, He ſeemeth to be a ſetter forth of ſtrange gods, becauſe be preacheth unto them Jeſus and the Reſurrection; at which ſome mocked, verſ. 23.
And in the beginning of this 19 Chap. (verſ. 1, 2, 3.) We read, that Paul went into the Synagogue of the Jews in Theſſalonia, and three Sabbath dayes reaſoned with the Jews out of the Scripture, Opening and alledging, that Chriſt muſt needs have ſuffered, and riſen again from the dead: And that this Jeſus whom I preach unto you is Chriſt
But what was the iſſue; the 4. verſ. tells us, ſc: Some of the Jews believed of the devout Greek, a great multitude, and of the chief Women, not a few: but the (5. verſ) informs us, That otherſome of the hearers believed not; moved with envy, took unto them certain lewd fellows of the baſer ſort, and gathered a Company, and ſet all the City on an uproar (againſt Paul, becauſe he preached Jeſus and the Reſurrection) Therefore (10.) The Brethren immediatly ſent away Paul by night unto Berea, who coming thither, went into the ſynagogue of the Jews (and preached the ſame Doctrine, v. 1…)
But when the Jews (verſ. 13.) of Theſſalonia (i. e. the lewd followers of the baſer ſort of the Jews, verſ. 5.) had knowledge that the Word of God was preached of Paul at Berea, they came thither alſo, and ſtirred up the People▪ then immediatly the Brethren ſent Paul away (verſ. 14.) and they that conducted him, brought him to Athens (verſ. 15.) In the next Chapter (ch. 18. 1.) we read, That Paul departed from Athens, and came to Co…inth: And he, (verſ. 4.) reaſoned in the ſynagogue every Sabbath, and perſwaded the Jews and Greeks (namely to believe in Jeſus and the Reſurrection, as in all places a…ore expreſſed) but when he was here alſo oppoſed (verſ. 6.) He departed thence, and ſailed into Syria (verſ 18) and he came to Epheſus (verſ. 19) and entered into the ſynagogue, and reaſon…d with the Iews: Though ſome perhaps might believe his Doctrines, becauſe it is ſaid (verſ. 20.) He was deſired to tarry a longer time with them: Yet it is very probable that he was there oppoſed by ſome others, (as at Theſſalionica above) either at this, or ſome other time: And according to his firſt Epiſtle to the Corinthians, giveth them an account of it (ch. 15. 32.) Now, if the Beaſts therein mentioned, were not the ſame individual perſon, yet they were ſpecifically the ſame (i. e. of the ſame Malignant quality and rotten judgement) with thoſe lewd fellows of the baſer (or more bruitiſh) ſort; which in Act. 17. 5, &c. above ſo ſtrongly denied and oppoſed, Jeſus of Nazareth to be the true Chriſt and only Saviour with the Reſurrection of the dead, upon the whole: ye Teaching, Seducing Quakers may run and read in the Scriptures of God, what lewd and baſe fellows have been (according to the teſtimony of the holy Spirit of truth) your Predeceſſors, and of your bruitiſh Principles: ſc.
1. Denying Jeſus Chriſt of Nazareth to be the true Chriſt, and our only Saviour.
2. Denying the Reſurrection of the dead. As to the laſt of theſe, F. Eaſtlack ſaid, We do not deny the Reſurrection of the dead I demanded of him, whether they did believe, that the ſame body that dies ſhall riſe again. He readily Replied, ſaying, We do not beliyve the reſurrection of the ſame body that dies: how then (ſaid I) do you grant the reſurrection of the dead? if the ſame body that died ſhall not riſe again: Is not this, plainly to deny, what ye grant: for, if it be an…ther body that is raiſed from the dead, then its not the ſame body that died: nay, it muſt be a raiſing of a body from the dead, that never died: th…ſe ab…urditi…s muſt unavoid…bly follow: Nay furthermore, if it be not the reſurrection of the ſame body that died.
It cannot be called a Reſurrection, but a new Creation, which is altogether (in effect) to deny the reſurrection of the dead; and ſo a plain ſelf contradiction.
Next W. Bullock appeared: telling us, that the ſame body which dies, ſhall not riſe again; alledging theſe words: It is ſown a natural body, it is raiſed a ſpiritual body.
I Replied, 1. That the Words repeated by him, were in, 1 Cor. 15. 44. and withal, the Apoſtle ſaith not, that the body ſhall be raiſed a Spirit, but Spiritual; as Chriſts body of fleſh and bones, after the Reſurrection, was Spiritual, but not a Spirit: for Chriſt aſſured his Diſciples, that his body was not changed into a Spirit; Behold and …ee, for a Spirit hath not fleſh and bones, as ye ſee me have, Luk. 24. 39. It is the ſame true and real body which is preſented to you, ſaying, It is I my ſelf. Now, as it was with Chriſts body raiſed from the dead, ſo it ſhall be with our body (as to the ſubſtantial ſameneſs) after the Reſurrection, inaſmuch as the Reſurrection of Chriſts body is made a pledge of our Reſurrection, 1 Cor. 6. 14. And God hath both raiſed up the Lord, and will alſo raiſe up us by his own power. Again, But now is Chriſt riſen from the dead, and become the firſt fruits of them that ſlept, 1 Cor. 15. 20.
2. It is raiſed a Spiritual Body, becauſe then the body ſhall have no need of natural helps, of which a natural body ſtands in need of, as ſleep, meat, rayment; but a ſpiritual body needs them not, this is the judgement of all orthodox Authors: Chriſt told the Sadduces (who ſaid there is no Reſurrection) That after the Reſurrection, Mat. 22. 39. They neither Marry nor are given in Marriage, but are as the Angels in Heaven? Chriſt doth not ſay, that they ſhall be Angels, or that their bodies ſhall be changed into …he nature of Angels: but as Angels (or Angelical) in reſpect of qualifications; in like manner the body ſhall be raiſed ſpiritual, but not a Spirit.
Francis Eaſtlack ſtood up again, and boldly ſaid, That the Scripture ſaith, it ſhall not be the ſame body at the Reſurrection; and forthwith called to me for the Bible which was in my hand, he turned to the 1 Cor. Chap. 15. and read the 36, 37, 38. verſes.
Thou fool, that which thou ſoweſt is not quickened except it dye, and that which thou ſoweſt, thou ſoweſt not that body that ſhall be but bare grain; but God giveth it a body as it hath pleaſed him, and to every ſeed his own body.
I Anſwered, That the laſt words [ſc. To every ſeed his own body] do ſhew, that it is the ſame body for ſubſtance, which was ſowen; but not for qualities:
F. Eaſtlack Replied, ſaying, The Scripture ſaith, it is not the ſame body, but thou ſayeſt it is the ſame body; I told him. what I had ſaid, the ſame Texts of Scripture do (in effect (ſay, ſc. Though it be not the ſame body for Qualities, yet it is the ſame body for Subſtance: as a piece of Plate of the old faſhion, being caſt into a mould of the neweſt faſhion, is the ſame for ſubſtance, but not for qualities: Wool died in a Scarlet colour: is the ſame wool for ſubſtance as it was before, but not for qualities: and withal I told him, if he would not admit of a diſtinction, how then could he reconcile theſe Scriptures to his underſtanding. viz. God repents and he repents not: God tempts no man, yet God tempted Abraham: Reprove a Fool in his folly, and reprove not a fool in his folly: I and my Father are one, and the Father is greater then I, to which he made no Anſwer, not quarell'd Diſtinctions any more.
As for the ſimilitude of Corn and Grain, mentioned in the verſes above, I ſhall anſwer with Reverend Mr. Caril: It is (ſaith he) very true, that the Corn or Grain which is ſowed, doth not ariſe again in that manner, or after that quality or likeneſs in which it was caſt into the ground: we ſow bare Seed, but when it comes up again it comes with a ſtalk, and an ear and ſhoots up in much greeneſs and beauty: there is a great difference between a grain of wheat in the buſhel, and a flouriſhing ſtem, or ear of Corn in the field: God gives it another body in the growing up, but yet it is ſtill a body, and there is the ſame nature in it ſtill, and the ſame ſubſtance of the grain remains ſtill; only there is an addition of beauty and greenneſs when it is riſen and grown up: ſo the Body that is caſt into the Ground, is like a [bare] grain: it is caſt in a bare (or naked) body, but when it ſhall be raiſed again, the body ſhall have many beautiful and glorious additions: ſo that in the Reſurrection there will be an adding of ſomewhat to that which was before; the Corn grows up, with ſomewhat that it had not, but it doth not loſe any thing that it had: tis ſtill a garin of wheat and better, ſo the body laid down in the Grave, is raiſed, not the ſame in all things, but better in many things added: Now the excellent endowments and qualifications added to the body, cannot work a loſs or an annihilation of the frame or diſpoſition of corporial parts and members, ſo much for Mr. Caril, upon the 1 Cor. 15. 36, 37, 38▪ verſes.
I ſhall now conſider the laſt Text of Scripture, which was by F. E. repeated, to wit:
1 Cor. 15. 30. That fleſh and blood cannot inherit the Kingdome of God; Therefore, the ſame body that dies ſhall not riſe again.
I Anſwered 1. That the Socinians (your Brethren and fellow Adverſaries of the truth) do urge this Text of Scripture, to confirm their aſſertions againſt Chriſt and the Reſurrection of the ſame body; to wit, that Chriſt hath not now fleſh and blood, nor the nature and properties of a true Mankind body; this hath been afore propounded and confuted: again (they ſay, as ye do) How can the body ariſe of fleſh, when the Apoſtle ſaith, Fleſh and blood cannot inherit the Kingdom of God; if no fleſh ſhall inherit the Kingdom of God, how can it be affirmed that the ſame true fleſh ſhall be raiſed to enter upon that inheritance (perhaps this improvement he had forgot.
2. Theſe inferences are not only defective, but contrary to the true Nature of a Reſurrection, which denotes a taking up of that which was laid down: It muſt hence follow, ſc: If the ſame body that dies be not raiſed up, but another kind of body, it cannot be a Reſurrection, as above; Moreover, If a… the Reſurrection it be not the ſame, but another body, then, that body which actively and paſſively honoured God in this world, ſhall not (according to Divine Promiſe, Col. 3. 4.) be glorified with Chriſt in the World to come, but another body ſhall be there glorified, which never did or ſuffered any thing for God's honour, and to which God never made any Promiſe: yea, that body which wickedly ſinned, lived and dyedin finall impenitency and unbelief: Shall not (according to Divine threatning, Matt. 25. 41.) be for ever tormented: but another body ſhall which never ſinned (nor was ever threatned) be eternally dammed in hell with the Devil and his Angels: Theſe inavoidable conſequents are no leſs than high blaſphemies againſt the Juſtice, Truth, and Righteouſneſs of God Himſelf, eſpecially in that Scripture of ſacred truth (2 Cor. 5. 10) We muſt all appear before the Judgment ſeat of Chriſt, that every one (ſc: the ſame whole man) may receive the things done in his body, according to that he hath done, whether good or bad: And the Lord Chriſt aſſures us (John. 5. 28, 29.) The hour is coming, in the which all that are in the Graves (Are there any other bodies in the Graves then the ſame bodies which were put into them) ſhall hear His voice,
And ſhall come forth, they that have done good, unto the Reſurrection of Life, and they that have done evil, unto the Reſurrection of Damnation; thus (in Matt. 25. 46.) alſo Proved.
3. That by Fleſh and Blood (in that place of Scripture above) is not meant the ſubſtance of Fleſh and Blood; the parts of a Man's body (as now it is) But it is to be underſtood of the ſinfull qualities of Man's Nature (that are to be done away) as in other places, Rom. 7. 18, 24. Chap. 8. 1, 6, 7. Gal 5 17, 19, 24. Fleſh doth ſignifie; or of naturall Fleſh and Blood, of which the body is now compoſed and made up; as ſuch, it is corruptable, and cannot enter into the Kingdome of Heaven; and thus Paul expounds it, as in the latter clauſe of the ſame 50. verſe. Neither doth corruption inherit incorruption: That is, corruptable Fleſh and blood (or fleſh and blood that hath the Seed and Principles of Corruption) ſhall never enter into the Kingdome of Heaven: ſuch fleſh and blood is unfit to wear the Crown of Glory; as our Souls muſt be changed, before they can be fit for Glory, ſo alſo muſt our Bodies from their natural eſtate, to a ſpiritual: for at the Reſurrection, our bodies ſhall not be raiſed natural, corruptable bodies; but ſpiritual, incorruptable bodies, and as ſuch they will be fit for Glory in the Kingdome of Heaven; as its illuſtrated, ver. 52. And the Dead ſhall be raiſed incorruptable, and we ſhall be changed: but how? the next verſe, ſc. 53. tells us, This corruptable muſt put on incorruption: Note [This] Mortal muſt put on immortality: well then, though the body of Man be now natural, corruptable, and mortal fleſh and blood (and as ſuch unfit for the Kingdome of Heaven:) But in the Reſurrection the body will not be ſo; for it will then be ſpiritual, incorruptable, immortal fleſh and blood, and being ſo qualified, it will be fit to inherit the Kingdome of God.
Having thus Anſwered, I expected ſome return; but they were all ſilent: Thereupon Capt. John Hubbart Sherrif, with the Iuſtices of Peace, (as Repreſentees of the Chriſtian part of the Aſſembly) came forth towards me, and openly declared, That they were fully ſatisfied with my Proofs and Anſwers: The Quakers being thus regularly found Guilty of the whole charge; the vaſt Aſſembly was forthwith peaceably diſmiſſed.