The rector examined about his book scandalously stiled, An antidote against the venom of Quakerism, by John Meriton, who calls himself A.M. rector of Boughton in Norfolk : and his observations remarked, and the Christianity of the people commonly called Quakers, re-asserted and vindicated, from his perversions and aspersions / by George Whitehead. Whitehead, George, 1636?-1723. 1699 Approx. 129 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A65885 Wing W1953 ESTC R20277 12291944 ocm 12291944 58915 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Society of Friends -- Controversial literature. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Simon Charles Sampled and proofread 2005-04 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE RECTOR EXAMINED , About his Book Scandalously stiled , An Antidote against the Venom of Quakerism . BY John Meriton , who calls himself A. M. Rector of Boughton in Norfolk . AND His Observations Remarked , and the Christianity of the People commonly called Quakers , Re-asserted and Vindicated , from his Perversions and Aspersions . By GEORGE WHITEHEAD . — And they are Shepherds that cannot understand : they all look to their own way , every one for his Gain from his quarter , Isa. 56. 11. LONDON , Printed and Sold by T. Sowle , in White-Hart-Court in Gracious-street , and at the Bible in Leaden-Hall-street , 1699. THE RECTOR EXAMINED , About his Book , Scandalously stiled , An Antidote against the Venom of Quakerism . WHAT John Meriton calls The Venom of Quakerism , is not what 's contain'd in our Paper , entituled , The Christianity of the People commonly called Quakers ; for he grants our Profession throughout the greatest part thereof , ( as well as some others ) would seem Orthodox , page 5. But what he quotes out of other Books , as he thinks in Opposition thereto , wherein he shews his own Enmity and Perversions , and not our Contradiction to what 's Orthodox in our said Profession ; and the greatest part , of what he hath quoted for that end , being Answered in the other Examination , entituled , Truth and Innocency vindicated ; and but Repetitions , and no Refutations of his and his Abettors . I need not much repeat or insist upon them , but take notice of some other Abuses intermix'd in his Observations , and by the way to shew his Learning in Divinity , how he defines Christianity and Christian ; first Negatively , then Affirmatively , viz. 1st . What is understood by the Term Christianity , or what is necessary ( in a strict and proper Sense ) to entitle a Man to be a Christian ? For making up this good Composition ( saith he ) it is not enough for a Man , to know and acknowledge God , as the one only true God , Creator of all things , to depend upon and be subject to him , to love him , and our Neighbour as our selves ; to walk soberly and honestly , and to practise all those other Duties , which by the Light and Law of Nature he may be convinced of ; for then a Man may believe and be conformable thereunto , and yet be no Christian , page 3 , 4. Whereupon we may observe , and hence inferr , That a Man may be Godly , and so live to God , and yet no Christian ; i. e. a Man may be born of God ( as he that loveth is ) and yet without Christ ; as if a Man could come to God without Christ ( Oh! Lamentable , Unchristian Doctrine ) contrary to his own Doctrine ! No Man cometh to the Father , but by me ; and , If God were your Father , ye would love me . And if without Christ we can do nothing , How should any Man either know God , depend upon him , be subject to him , or love him without Christ ? And 't is by his Divine Light and Grace , that Men are taught these Duties , to live Godly , and to walk Soberly and Honestly , and not by a Light or Law of Humane Nature . So that a Man born of God , who loves and obeys him , and is subject to him , is truly and lovingly a Partaker of Christ , and of the Nature of Christianity . But if to know God , to depend upon him , to be subject to him , to love him , our Neighbour as our selves , to walk soberly and honestly , &c. will not entitle a Man to Christianity , to be a Christian ; then 't is not the Jew inward , nor the Christian inward , nor the New Creature , nor the New Birth , that will avail ; but the outward Profession of Christianity ; though many have that , who neither love God , nor are subject to him , nor love their Neighbours , consequently are no New Creatures , nor born of God. And if to know , love and obey God , and to live Soberly and Honestly , &c. be not such a Good Composition , as will make up a true Christian in Spirit and Life , What will this Composition make up ? May we take , what our Opposer here adds , for Answer ? viz. For who doubts , but that some of the Heathens thus far believed and practised , who were not only altogether Ignorant of Christ , but also vehemently opposed him and the Christian-Name , page 4. This I cannot receive for sufficient Answer , or for Truth : And 't is said , ( but not proved ) that any of those Gentiles or Heathens who knew and loved God ( depended upon him , and were subject to him , and loved their Neighbours as themselves , and walked soberly and honestly ) yet that these Gentiles thus qualified , vehemently opposed Christ and the Christian Name . We want proof for this Assertion , How could they love God , and be subject to him , and depend upon him , and hate or oppose his dear Son and Servants ? If God were your Father , ye would love me , saith Christ : for I proceeded forth , and came from God , John 8. 42. for those that hated him were of their Father the Devil , ver . 44. Where did ever any honest sober Gentiles or Heathen , who truly loved God , so vehemently oppose Christ , as this Man accuseth them ? We find the contrary in Scripture , that many Gentiles believed and received the Gospel of Christ , who is the Light of the Gentiles ; and even in the Case of Justification , the Apostle brings those Gentiles for a proof , who not having the Law , were a Law to themselves , when they performed those things contained in the Law , and shewed the Work of the Law that was written in their Hearts , Rom. 2. 13 , 14 , 15 , 16. But the mistake of this our Opposer and his Adherents , is , they 'll have the Light which enlightens every Man that cometh into the World , not to be Christ , but Man's Conscience , a Light and Law of Nature , and so but natural as of Man , and not Divine ; deeming it Blasphemy to assert the Light that doth enlighten every Man that cometh into the World is not Conscience ; and that it was before any thing was made , or Conscience named , as in their first and great Charge against us , in their Brief Discovery , page 3. whereby they have consequently charged John the Evangelist's Testimony of Christ ( who is that true Light , John 1. ) with Blasphemy : Thus have they brought the Blasphemy upon their own ignorant Opposition to this Evangelical Doctrine of the true Light , which Christ the Word is the Fountain of , which is a Divine , Supernatural Light , and therefore increated , consequently not Man's natural Conscience , but a superiour Reformer and Guide of Man's whole Soul , with all the Parts and Faculties thereof : He that made all things , was not made ; but he that was the true Light made all things ; by him all things were made , John 1. He that made Man , was before Man was , before his Soul or Spirit , or any Faculties or Intellectuals were made or formed within Man : Consequently this Light was not Conscience , but that which enlightens Man's Understanding and Conscience , and the Eyes of his Understanding . How Blasphemous then are these Men , who deem this Doctrine of the Light Blasphemy ! And 't is not safe to conclude , That those Jews who were God's chosen People , and obedient to the Legal Dispensation , had no Faith in the Messiah , or no Title to Christianity , or were in no Christian State , as implied , page 4. seeing they had the Word of Faith in them , as well as the Law without them , Deut. 30. 12 , 14. compared with Rom. 10. 8. And all Israel drank of the same Spiritual Rock which followed them ( or went with them ) and that Rock was Christ , 1 Cor. 10. 4. How could they drink thereof , if they had no Faith therein ? 2. Now how this Reason describes a Christian in the Affirmative ; He tells us , To entitle a Man to be a Christian , viz. He must necessarily believe Christ to be already come ; nay , that particular and numerical Man Christ Jesus , who was born of the Virgin Mary , and was of the Seed of Abraham according to the Flesh , to be the Christ of God , that was promised to come in due time ; That this very Man was Crucified , died , and rose again from the Dead , and is ascended , &c. ( citing 1 Tim. 3. 16. ) This Christ God-man , as come and Crucified , was that main Foundation of the Gospel and Christianity ; These were new Articles founded upon a new Dispensation , without the Belief of which ( not to name some others , which may be thought by some also necessary , such as Baptism by Water , and the Sacrament of the Lord's Supper by Bread and Wine ) a Man cannot be called a Christian , page 4 , 5. If this Belief of the Blessed Man Christ Jesus his Birth , Death , Resurrection and Ascension into Glory , as the Great Mystery of Godliness , God manifest in the Flesh , &c. 1 Tim. 3. 16. be necessary to entitle a Man to be a Christian , then we the People called Quakers , sincerely believe all this of Christ the true and promised Messiah ; we really have all this Faith of and concerning him , consequently we must have a true Title and right Claim to Christianity by the same Proposition ; we really believe both of Christ and in him , even in his Name and Power , wherein we hold the main Foundation of the Gospel and Christianity , and the Doctrine thereof . But this Rector has omitted a Living Faith in Christ , unto Repentance , Sanctification , Regeneration , the New Birth , Newness of Life , Purity and Holiness , without which no Man shall see God , or be a Christian in Nature . The more uncharitable and inconsistent then is this Rector ; in charging us with Venom , giving our Doctrine the Character of The Venom of Quakerism ; and the Quakers indefinitely , that of Deceitful Workers , Transforming themselves into the Apostles of Christ , cannot be looked upon any otherwise at best , than good moral Heathens , and many of them short of that , page 5. Hence observe how uncharitable and furious this Rector is , and how he had need to be corrected for his Rashness herein , though our Profession ( taking the words thereof in their common Acceptation ) must be granted ( at least ) to seem Orthodox ; as he grants both of our Paper observed by him ( i. e. The Christianity , &c. W. P' s Key , John Crook ' s Principles , &c. ) But still in his uncharitable and sower Humour , he will presume to be Judge over our Sincerity , from my seeing cause to construe my Friend's words and Intentions , as if we were hence to be mistrusted in our Orthodox Confessions ; whereupon he presently passes Judgment against the Quakers , viz. That they have a nauseous Pill to give you , but that it may not be distastful , they gild it over , as the Writers of Popery in the late K. J's Reign the other day did ; with more such bitter envious Stuff , and false Judgment , to which we shall never submit , nor give away our Sincerity or Holy Profession of Christ and Christianity , which he cannot deny to be Orthodox in it self : Nor extinguish our Sincerity therein , but only strive to cloud by Reproaches , groundless Jealousies , and Misconstructions and Perversions , which is not as he would be done by to be sure : But if a Belief of Christ already come , born of the Virgin Mary , being of the Seed of Abraham , and that he was Crucified , died , rose again , and ascended , ( as the Scriptures declare ) be sufficient to entitle a Man to be a Christian , How many do believe and confess thus much of Christ , and yet Unsanctified , Unregenerate , Impenitent , Ungodly and Unchristian , in Spirit and Conversation ? So that they are not in the true living Faith in Christ Jesus , though they have an Historical and Traditional one , and perhaps may be Baptized or Sprinkled with Water too . But of that the Rector here writes somewhat faintly and dubiously , as thought by some also necessary ( i. e. to make a Man a Christian ) page 9. But afterward he is more positive in this Point , That 't is necessary , as the Sacred Ordinance of Christ and Saving , p. 27. Necessary to enter Men into the Kingdom of God , from John 3. 5. p. 28. for Remission and doing away Sins , cleansing of our Souls ; that the Spirit doth Sanctifie the Waters in Baptism , to the mystical Washing away of Sin , p. 29 , 31 , 32. But as for Infants partaking thereof , he evades proof , It is not his business here to prove , he saith , p. 27. So that he both evades defending their own Practice , and leaves People at an uncertainty of the Subjects of this ignorantly supposed Saving , Soul cleansing , and mystical washing Ordinance , ( making use of the Anabaptists Arguments for Baptizing Believers with Water , which is no proof for Rantism ( or Sprinkling ) upon Infants . ) Thus he attempts to shew People the way or means of Regeneration , and entering into the Kingdom of God , and he lays the stress thereof upon the outward Baptism by Water , and not upon the inward Baptism of the Spirit ; he has found out an easie way to make Christians , and to get to Heaven at this rate . His business here being to prove , Whether outward Baptism by Water , is the Sacred Ordinance of Christ , as necessary to be believed and Saving ; or Inward Baptism , i. e. the Washing or Cleansing of the Heart , or an Inward Conversion to God , p. 27. So that by this the Saving Baptism must be the one or the other ; he places it upon the outward Waters of Baptism , as necessary to the cleansing of our Souls , mystical Washing away of Sin , p. 31 , 32. therefore not upon the Inward Baptism of the Spirit , for that was not sufficient , he saith , p. 29. No : What was it good for then ? He tells us , The inward Baptism was but a necessary Qualification for the Reception of the outward Baptism by Water , p. 29. So that the Water is exalted above the Spirit , or the Spirit 's Baptism . But how many Infants ( who are Sprinkled ) can they prove , are thus first qualified by the Inward Baptism of the Spirit ? What confused and bewildred work do we meet withal from some angry Opposers ? Upon the whole , the Man's Definition of a Christian , is summed up in this , viz. That the Washing of Regeneration by the Word of Life , the Inward and Spiritual Baptism , is not Saving , or sufficient to make a true Christian , but Water-Baptism ; and whether that must be of Infants or Believers , we are left at uncertainty by this Rector ; 't is enough with him to cry , It must be with Water , Water ; But who , who , must come under it ? Men or Babes ? Here we are at a loss . What an easie way it is to make Christians , and to get to Heaven , if this be it , viz. Learn and believe your Creed , and that you are inwardly washed , regenerated and entered into God's Kingdom by your Water-Baptism ; Whether as Infants , or grown up , is still the Question ? This Rector boldly tells us , Nay further it appears , That before our Saviour Baptized those in Judea , he represented the Solemnity of Baptism , as a thing necessary to enter Men into that Kingdom of God , to which he invited them ; our Saviour not only telling Nicodemus , John 3. 5. That except a Man be born again , he could not see the Kingdom of God : But yet more plainly , That except he was born again of Water , p. 5. and of the Spirit , he could not enter into it , p. 28. In this Interpretation of John 3. 5. to outward Water , the Rector exactly agrees with the Popish Notion and Interpretation thereof , That no Man can enter into the Kingdom of God , nor into the Fellowship of Holy Church , without Water-Baptism ; as held by the Rhemists , see their Annotations upon John 3. 5. And therein opposed by the Protestants , as appears in Dr. Fulk's Answer , viz. It is not necessary in this place By Water , to understand material Water , but rather the Purifying Grace of Christ. As in Chap. 4. ver . 11 , 14. where 't is called Living Water ; whereof ( he saith ) Washing with Water in Baptism , is an outward Sign . So that the Reform'd Protestants did place Salvation , the New Birth , and entering into the Kingdom of God , upon the Inward Baptism by the Purifying Grace of Christ , and not upon the Outward Element of Water , they esteem'd that but an outward Sign of the Inward . For the outward Baptism by Water , the Rector urges our Saviour's Example and Practice from John 3. 22 , 26. p. 28. as if practised or ministred by Christ himself . But that 's a Mistake , for in John 4. 2. 't is expresly said , Though Jesus himself baptized not , but his Disciples . I have run the farther into this Point in this place , to shew what a Composition the Rector has run Christianity into . But to return to some of his invidious Abuses and Perversions ; For the Credit of his Charge of Venom and Blasphemous Opinions relating to Christianity ( as well as to the Government ) against us , he saith , And to this end and purpose , in the Month of March last past , there were two Books presented to both Houses of Parliament , the one Entitled , A Brief Discovery of some of the Blasphemies and Seditious Principles , &c. The other Entitled , Some few of the Quakers many horrid Blasphemies , Heresies , &c. And also a Sheet Entitled , Some Reasons humbly offered , why the Quakers should be examined , p. 6 , 7. Here we may observe this Rector has owned these same Books , as well as presenting them to the Parliament : Now one of them that is a Libel , stiled , Some Few , has an Owner with the rest . Thou therefore ( John Meriton , Rector , so called ) art accountable for the manifold Abuses , Perversions , Calumnies and Traducings , which are in those Books , and detected in my Truth and Innocency vindicated , which I doubt not but will turn to your great Shame and Disgrace who promoted them ; as will also your strenuous Endeavours to Insence the Government against us , but that they had more Discretion and Prudence than to be influenced by two or three Invidious Persons against a Peaceable and Serviceable People . Now concerning our Christian Profession , on which the Rector makes his Observations , to evince the Venom of Quakerism , as he unjustly defames us . He accuseth us with dubious and equivocal Terms , agreeable to those of the Oracles of the Heathen , p. 7. for our confessing , That our Belief is , That in the Unity of the God-head , there is Father , Son and Holy Ghost , those Three Divine Witnesses , that beare Record in Heaven , the Father , the Word , and the Holy Spirit ; and that these Three are One , according to Holy Scripture Testimony . These the Rector has judged as dubious equivocal Terms , though they are Scripture Terms , see Matt. 28. 19. 1 John 5. 7. John 14. 26. & Chap. 15. 26. But not being content with this our Confession , he begs this Question , i. e. But if not Three Persons , what Three are they ? page 8. Let him prove these Terms by plain Scripture , as we have done ours , and then we shall be resolved , so as not to charge him with dubious Terms . He might have spared his bitter Insinuations against us , as virulent Poison , grossest Errors , equivocal Reserves , wherein they ( meaning the Quakers ) may be thought to exceed their Brethren the Jesuits , page 8. It had been more Prudence for him to have forborne or reserved these bitter Aspersions , than to impose them upon the Reader ; which shews a great Enmity and bitterness of Spirit in the Man. His repeated and partial Citations and Charge against G. F. W. P. and G. W. in page 8 , 9 , 10. are answered and detected in the second part of the other Examination ( i. e. Truth and Innocency , &c. ) under the first Head and Title Concerning the Holy Trinity . What is alledged against G. W. out of Ishmael , &c. page 10. about the Three Persons , ( though wrongly cited by the Rector , p. 9 , 10. ) I have positively disowned that passage twice already ( both as 't is in it self , and as it is none of mine ) and do now a third time disown the same , which none therefore but the Implacable will repeat against me . About a Heaven within , and the Locality of Heaven , p. 10. I do not find either G. F. or W. P. truly quoted or cited upon Examination . The Matter as it concerns G. F. is answered in the other Examination aforesaid . To the Rector's thus construing our Confession , i. e. When they speak of Three Divine Witnesses bearing Record in Heaven , that is to say ( quoth he ) the Heaven within them , p. 10. Thus he imposes his meaning upon us , as if we confined the Divine Three bearing Witness in Heaven , only to a Heaven within us , and not as being in that Heaven without us also ; which is a mistaken Construction , for the Heaven wherein the Divine Three bear Witness , is above , and distinct from the Earth , 1 John 5. 7 , 8. and yet the same Holy Spirit ( which is God ) bears witness in Earth too , even in Mens Hearts and Consciences . His Spirit bears witness with our Spirits , &c. And he that believeth on the Son of God , hath the Witness in himself , 1 John 5. 10. And he that inhabiteth Eternity , and dwells in the highest Heavens , dwells also in the lowest Hearts , even with them that are poor and of contrite Spirits , and tremble at his word , how despised soever they are in the Eyes of the Proud and Envious whom God will debase . And it was no lessening of the Blessed Record of the Divine Three in Heaven , for the Spiritual Believers in Christ Jesus , to be promoted to the Honour and Priviledge of sitting together in Heavenly places in Christ Jesus , Eph. 2. 5 , 6. and their continuing in the Son and in the Father , if the Word ( which they had heard from the Beginning ) remained in them , 1 John 2. 24. As there is a Plurality of Heavens without us , so there are degrees of heavenly States in Christ Jesus within us , if our Conversation be in Heaven . I charge the Rector with a false Quotation and Abuse of me in particular , in his Observation on our Confession to the Divinity and Humanity ( or Manhood ) of Jesus Christ. Where he quotes Truth defending the Quakers , p. 22. and against me saith , Where he affirms Christ's coming in the Flesh to be but a Figure or Example , ( answered in the other Examination , part 1. p. 24 , 25. which are not my words , but in the Priest's 35th Question , wrongly accusing R. Hubberthorn therewith . The Rector also wrongs R. H. and me , in what he adds , viz. Which is also the Saying of R. Hubberthorn , and justified by G. W. in his Judgment Fixed , p. 336. who tells you plainly , what Man Christ the Quakers own , i. e. their Light within only , p. 11. He wrongs me again in both : For 1st , I never understood , that 't was R. H's Saying , that Christ's coming in the Flesh , was But a Figure , nor saw it ever so affirmed under his hand , but by his Adversaries . 2. Neither have I justified that Saying in Judgment Fixed . 3. Neither do I there tell you plainly , that the Man Christ the Quakers own , is their Light within only . I do not confine the Christ to within only , though he be our Light within , as well as he is our Mediator , the Man Christ without . But the Rector , to fasten his Charge upon me , adds , viz. His words ( i. e. G. W's ) are these , Therefore the Man Christ Jesus was , before he came in the Body of Flesh , p. 11. Here the Rector cites a Consequence of a Proposition against me , but not the Proposition it self ; wherein he is unfair : Yet the Consequence proves not , that I either affirm or justifie Christ's coming in the Flesh to be but a Figure : 'T is fully answered in the Examination before ; and my Proposition , from which the said Consequence is drawn , is , John bore witness of that Man Christ , saying , He that cometh after me , is preferred before me , for he was before me , John 1. 15. Again ver . 30. After me cometh a Man , which is preferred before me , for he was before me . Therefore the Man Christ Jesus was , before he came in the Body or Flesh ; he was that Spiritual Rock , which all Israel drank of ; his Life was the Light of Men from the Beginning , and all the Generations of the Righteous did Spiritually partake of the Benefit of Christ , as Mediator ; both before and after his coming in the Flesh , they virtually partook of the Sacrifice of the Lamb , &c. Judgment Fixed , p. 336. Now could this be to deny either the Divinity or Manhood of Christ ? No sure ; but rather a Confession to both . Neither doth it prove our Confession thereunto , only a Paint or Varnish to deceive the Hearts of the Simple , as this Rector would insinuate , though very frowardly and unjustly : And , That Christ existeth outwardly , Bodily without us , at God's right hand ; my Enquiry for Scripture-proof for these words , ( Nature of Christianity , page 41. Anno 1671. ) proves no Insincerity in our Belief of Jesus Christ , as he is truly God and Man , according as Holy Scripture testifies of him ; and questioning those Terms , was not to deny Christ's real Exaltation in Glory , as he is at the right Hand of the Majesty in the Heavens . What the Rector quotes against G. F. and W. P. about Christ , that was Crucified , and his outward Person , &c. p. 12 , 13. is answered and explained in the Examination aforesaid . What he quotes against W. Smith's Primmer , p. 8. printed 1668 , i. e. They that are False ( Ministers ) preach Christ without . Here wants the word Only , viz. they preach Christ without Only ( in opposition to his being within ) for it was so corrected in the last Edition of his Works . What carping and picking work do these Men make against us , to make us Offenders for a word ? We also sincerely confess , We believe and expect Salvation and Justification by Jesus Christ his Righteousness , Merits and Works , ( here they leave out [ and not by our own , ] God is not indebted to us for our Deservings , but we to him for his Free Grace in Christ Jesus , whereby we are Saved through Faith in him ( not of our selves ) and by his Grace enabled truly and acceptably to serve and follow him , as he requires ; He is our All in all , who worketh all in us that is well pleasing to God. To render us Insincere or Contradictory herein , the Rector begins with G. W's Light and Life , thus quoting him , p. 38. viz. The Quakers see no need of directing Men to Jesus Christ or his Blood , as it was outwardly shed at Jerusalem for Justification , &c. Herein he has falsly quoted me , and misrepresented my words , which if he read them , 't was the more wickedly done ; If it was upon the Credit of another's Information , 't was presumptuously foolish , so injuriously to cite them . My words in the place quoted are these ; viz. The Quakers see no need of directing Men to the Type for the Antitype , viz. neither to the outward Temple , nor yet to Jerusalem to Jesus Christ or his Blood ; It should be for Jesus Christ there , knowing that neither the Righteousness of Faith , nor the Word of it , doth so direct , Rom. 10. which is not to disswade People from Jesus Christ where he is to be found , but from going to seek him in the Type before mentioned . The Matter is answer'd before , this Rector had need to be rectified himself . Again , He quotes G. W. thus , p. 55. ibid. Where doth the Scripture say , That the shedding of Christ's Blood outwardly , was the meritorious cause of ( Man's ) Salvation ? And p. 64. It is False Doctrine to lay the meritorious cause or stress of Justification , upon the shedding that Blood let out by the Spear . He has here quoted me partially in both these passages , especially in the last . 1. My Question to the Baptist in the place was this : Where do the Scriptures use those Expressions , and so much vary about the Blood of Christ , as one while to say , that the shedding that Blood outwardly , was the meritorious cause of Salvation , &c. p. 55. 2. Whereas the Baptist accused us with denying the shedding of the Blood upon the Cross , that was let out by vertue of the Spear being thrust into his side , to be the meritorious cause of Man's Justification ( as held in the Affirmative by the Baptist. ) My answer was , The shedding of that Blood let out by the Spear , was an Act of a wicked Man , and the Spear an Instrument of Cruelty , which to lay the meritorious cause or stress of Justification upon , is false Doctrine ; for there is a great difference between Christ's offering up himself by the Eternal Spirit , a Lamb without Spot , to God , and the Acts of wicked Men inflicted upon him ; as 't is said , by wicked hands they put him to death . The Merit , Deserving , Dignity or Worth , is placed upon Christ's Obedience , in offering up himself , and humbling himself to the Death of the Cross for Man's Redemption , as intimated in the consequence , Wherefore God hath highly exalted him , Phil. 2. 9. Therefore the Merit , or Deserving , was not placed upon the Soldier 's Act , of thrusting the Spear into his side , and letting out his Blood thereby , after he had given up the Ghost , John 19. 33 , 34. But upon the Obedience of the Son of God , even unto the Death of the Cross , as that most acceptable Sacrifice for the Sins of the World. Christ's deserving such high Exaltation into Dominion and Glory through his Obedience in Suffering , was for the bringing many Sons to Glory , Heb. 2. 10. consequently That in following him we might be received into Glory ; as they who Suffer with him shall be glorified together , Rom. 8. 17. and this no ways interferes with ( nor varies from ) Our Sincere Belief of Salvation and Justification by Jesus Christ , his Righteousness , Merits and Works , and not by our own ; Christ as our Mediator and the one Offering , has obtained Justification , Remission and Pardon of Sins , and Eternal Redemption for us , which he makes us partakers of , by his Work of Righteousness and Sanctification in us , so that both Christ's Obedience , Deservings and Dignity , without us , and his works within us are concerned in our Salvation and Justification , which his Light and Spirit Leads us to the living Knowledge and Experience of , as We sincerely obey and follow the same ; for the Apostle describes both the washing Sanctification and Justification of true Converts , to be in the name of the Lord Jesus , and by the Spirit of our God , 1 Cor. 6. 11. Therefore I hope it will be no reproach to W. P. or any else to be in conjunction with G. W. in this point as he is accused , p. 14. namely , That our Justification and Salvation is not Effected wholly without us , as if there were no need of the Spirit 's work within us for our Regeneration and Sanctification , all which is Christ's work , being done by his Spirit and Power , which consequently does no ways lessen his Dignity , Glory and Honour , wherewith he was crowned through the Suffering of Death , that he might bring many Sons ( after him ) unto Glory , Heb. 2. 9. Again , the Rector quotes G. Whitehead , in Counterfeit Convert , printed 1694. p. 17 , 18. That it is the Light and Life within , in which , is the Immediate and Efficient cause of Man's Salvation ; And as for the Sufferings and Death of Christ in the Flesh , they do but instrumentally contribute thereunto . The Rector to abuse me , Partially cites me in this place , as if I ascribed Salvation to a Light and Life within , without Christ , or not to Christ ; for what else could he design in bringing this Quotation to confront , or oppose , our Confession ( before cited ) to Salvation by Jesus Christ ? And where do I say in which ( i. e. in the Light and Life within ) is the Immediate and Efficient cause of Man's Salvation , as if I should say something in the Light and Life of Christ were the Immediate cause of Man's Salvation , and not the Light and Life of Christ it self ; this Rector would fain make me speak Non-sence as well as Blasphemy . But by our confessing to the Light and Life of Christ within , as the Immediate and Efficient cause of Man's Salvation from Sin and Condemnation ; we do neither divide Christ nor make two Christs , nor yet by confessing his Suffering and Death in the Flesh as a means of God's appointment instrumentally to contribute thereunto ; He being The Mediator of the New Covenant , that by means of Death for the Redemption of the Transgressions that were under the first Testament ( or Covenant ) they which are called might receive the Promise of Eternal Inheritance , Heb. 9. 15. and as it was by means of Christ that true Christians believe in God , who raised him up from the Dead , and gave him Glory and Honour , that their Faith and Hope might be in God , 1 Pet. 1. 20 , 21. So if Christ our Mediator be the Means , the Cause , and Great Instrument , of our Faith and Salvation , and his Death the Means of our Redemption and Remission of Sins in his Blood ; It can be no dishonour to him to confess his Sufferings and Death in the Flesh , instrumentally to contribute to our Salvation , and that Christ himself by his Light and Life in us , is the Immediate and Efficient cause thereof , thereby fulfilling and confirming in us the blessed and holy Design and Ends of his Sufferings and Death for us . I am not ashamed of my Testimony for Christ in this matter , and give it here more truly than my Adversary has done out of the place quoted , out of Counterfeit Convert , p. 18. viz. That Christ , the Promised Seed , through Death was to bruise under , and destroy , him that had the Power of Death , viz. The Devil , yet he effectually doth it by his divine Power , Light and Life , as the Immediate and Efficient cause of Man's Salvation ; wherein we still confess his Sufferings and Death in the Flesh instrumentally to contribute thereunto . Christ Jesus , as the Promised Seed , who came of a Woman , made under the Law , bruised the Serpent's Head both without us and within us ; without us through his Sufferings and Death ( by his divine Testimony , Word and Power ) within us by his Divine Life , Light , Word ( or Seed ) Spirit and Power , which is all but one Christ himself , not two Christs nor to be divided : Else how could we be born again of Incorruptible Seed ? Or how doth that Seed remain in him that 's born again ? And is not that Seed Christ ? And is not the Word of Faith , Christ in Spirit ? See 1 Pet. 1. 23. 1 John 3. 9. Rom. 10. 6 , 7 , 8. Now where 's the Venom charged in all this Doctrine ? When true and full Recitations are given of our Words , how plain does the Truth thereof appear ? But when our Adversaries give their perverted , minced and false Citations thereof , to traduce us as Venomous in Doctrine ( as this angry Rector has frowardly and frequently done ) How cloudy do they make them and us look ? But Truth will work thorow and over all this dust and cloudy stuff they cast upon us . To what he quotes against Tho. Lawson his Untaught Teacher , printed 1655. p. 4 , 5. Against looking for Salvation from a means without , and seeking a way to Salvation without , p. 15. I have not the Book quoted , but am apt to think T. L's unfairly , or not fully cited in this place , let the Rector produce a fair and full Recitation . However I really believe ( upon our Principle ) that T. L. meant no other than that , as Salvation from Sin is an Inward and Spiritual Work of Christ , Men must expect and wait for it to be wrought within them by the Spirit and Power of Christ , who is the great means and cause thereof ; so that if any seek the way and means of Salvation only without them , and neglect Christ's Appearance and Light in them , they miss their way , though He who is the Great means , obtained Eternal Redemption and Salvation without them , and alone did tread the Wine-press , which we believe , and therefore the Rector's conclusions are false against us . 1. That They ( i. e. the Quakers ) undervalue the Righteousness and Merits of Jesus Christ , purchasing Salvation for us . 2. That they Extol and Magnifie their own Righteousness and Works , like to their Brethren in the Church of Rome , p. 15. 3. That they exceed all the meritorious Boasts of those their Kindred , in affirming that their Sufferings are Greater , and more unjust , than the Sufferings in the days of Christ , &c. I positively deny and Testifie against these Accusations , as Notorious Calumnies to traduce and abuse the People called Quakers , contrary to our Principle and Profession of Jesus Christ , and that Glory , Dignity and Preheminence we sincerely ascribe to him , his Righteousness , Merits , Works and Sufferings . And that 't is by his Grace through Faith we are saved , not of our selves ; 't is the Gift of God , not of Works , lest any Man should Boast , Ephes. 2. Our Confession of Remission of Sin , and Redemption thro' the Sufferings , Death and Blood of Christ , and Faith in him , &c. Tho' this the Rector confesses seems to be very Orthodox , yet he 'll needs have it still but Paint and Deceit , p. 16. Thus uncharitable and incredulous he is of our plain and sincere Profession , falsly inferring , For Remission or Redemption through the Sufferings or Righteousness of another , is not by them ( i. e. Quakers ) believed . Which is false , 't was none of the Question or Controversie between us and our former Opposers ( the Imputarians ) for what the Rector observes out of F. B's Works , p. 33. ( already answered in the other Examination ) and W. P's Sandy Foundation , p. 25 , 30 , 31. and Serious Apology , p. 148. though very brokenly and partially , as well as impertinently cited by the Rector , p. 16 , 17. Yet 't is no ways intended to disbelieve or deny Remission of Sins , or Redemption thro' the Sufferings or Righteousness of Christ Jesus ; But to refuse a Justification of impure and unsanctified Persons , by an Imputative Righteousness , according to W. P's Title of that part of the Controversie , Sandy Foundation , p. 24. or a justifying the Wicked and condemning the Just , which they that do , are Abomination to the Lord , Prov. 17. 15. p. 24. Ibid. which is not to deny the real and true Imputation of Christ's Righteousness to them that are Sanctified , and by Faith have a true Interest in Christ , as partakers of his Righteousness and Holiness . His Imputations or Reckonings , being all True and Righteous ; if he reckons or esteems a Man Just , he is really so . I do not see that W. P. contradicts this Doctrine of Justification in his Primitive Christianity , &c. by his former opposing Justification of Impure , Unsanctified or Impenitent Persons , by an undue Imputation of anothers Righteousness which ( in that State ) they have no share in . Who is that Blessed Man to whom God imputeth Righteousness , & c ? Rom. 4. 6 , 7 , 8. but the Man in whose Spirit is no Guile , Psal. 32. 6. The Rector doubtless thinks he has put a learned and binding Question upon us , viz. Why indeed should they believe Remission of Sins , and Redemption through Christ's Sufferings , and Justification by his Righteousness , when as they believe themselves to be perfect as God , and free from Sin ? p. 17. Answer 1st , Where do we say all this of our selves , as that we believe our selves to be perfect as God ? I would have the Rector produce plain Proof that we say this of our selves . 2dly , That Perfection of Freedom from Sin , which we believe attainable in Christ ; it is not of our selves , nor by our selves , attain'd . We do not pretend to make our selves Perfect or Free from Sin , but by the Power and Work of Christ , and his Righteousness , by a true Faith in him , who is manifest to take away and destroy Sin , the work of the Devil , and to save us from Sin. 3dly , Now suppose any true Believers in Christ Jesus , his Name and Power , should call to others , and say , Come and I 'll tell you what the Lord hath done for my Soul ; he hath redeemed my Soul , he has taken away my Sins , and blotted out my Transgressions , and received me Graciously . And thereupon such a learned Rector as this should Gainsay his Christian Experience by such a Question as this , Why indeed should you believe your Soul is redeemed , and your Sins are taken away and blotted out , through Christ his Righteousness , &c. when you thus believe your self to be free from Sin ? To which he might easily Answer , I did not make my self so : I magnifie the Grace of God in Christ Jesus towards me , what I am , I am by the Grace of God. The rest against preaching for Sin , to continue term of Life , p. 18. is opened in the Examination before . And the Rector is sadly out and wants Rectifying , in his affirming , This Doctrine of Sinless Perfection being the approved Doctrine of the Quakers , to be in Opposition to all Professors of the Christian Faith , p. 18. The Man 's Egregiously out and mistaken in this last part , The Doctrine of Sinless Perfection in Christ , is a true Christian Doctrine , and approved of by all true Believers who are in the Faith of Christ , and Professers of the same ; such Perfection was both commanded and Promised of God , and Preached by Christ and his faithful Ministry , and effected by Christ in his true Believers and Followers , who abide in him ; He that abideth in him Sinneth not . I may here give a full recital of the Question and our Answer , upon which the Rector has made his said Observations , to prove the same still but Paint and Deceit , which is proved to be but his own false Judgment . Quest. Do you believe Remission of Sin , and Redemption through the Sufferings , Death and Blood of Christ ? Answ. Yes , through Faith in Him as he suffered and dyed for all Men , gave himself a Ransom for all , and his Blood so Shed for the Remission of Sins , so all they who sincerely believe and obey him , receive the Benefits , blessed Effects and Fruits of his Suffering and Dying for them ; They by Faith in his Name , receive and partake of that Eternal Redemption which he hath obtained for us , who gave himself for us , that he might redeem us from All Iniquity : He died for our Sins , and rose again for our Justification ; And if we walk in the Light , as he ( i. e. God ) is in the Light , we have Fellowship one with another ; And the Blood of Jesus Christ his Son cleanseth us from all Sin , 1 John 1. 7. Quest. Do you believe and own the Divine Offices of Jesus Christ in his Church ? Our Answer is , Yes verily we believe and own Christ , not only as he is the Light of the World , enlightning every Man coming into it , but also that he is given for a Leader and for a Commander ; And that he is both King , Priest and Prophet , to and over his Church and People . He is the Minister of the Sanctuary which the Lord Pitched and not Man ; and we are to hear him in all things . On this the Rector observes , viz. This Profession of theirs , if Sincere , would indeed comprehend a great part of the Christian Religion ; but if the above Quotations be true , they will give you just cause to suspect them even in this , p. 19. By this our Profession is granted as comprehensive of a great part of Christian Religion , and our Sincerity therein is known to God who judgeth Righteously , and we may not submit it to this Person 's Prejudice or unjust Judgment , and Quotations wherein his Falseness and Partiality are in a great measure already detected : And what he now quotes against our said Profession , out of Tyranny and Hypocrisie detected , p. 19. of S. E's declaring G. F. Blessed be the Man that came out of the North , &c. And a Letter said to be writ by Josiah Coale from Barbadoes , to G. F. in 1658. which this Person saith , is Justified by W. Penn in his Judas and the Jews , p. 44 , 45 , 46. We have heard often of this Letter of J. C's , and of W. P's Vindication thereof , but I find no Reply from this Rector , to Refute W. P. therein ; nor yet any Proof therefrom , of our Insincerity in what we profess as aforesaid , for our believing the Divine Offices of Jesus Christ , in and over his Church ; for though G. F. was truly esteemed among us , as a Faithful Minister of Christ , and a Father in him unto many in the Faith , and an Heir of Christ's Kingdom , yet this was never to Wrest the Scepter out of Christ's Hand , as is falsly insinuated by this Rector , and his Author Edward Pay a Teacher of the Anabaptists , whose Authority is quoted against us , p. 19 , 20. See what hard Shifts this Man is put to for Authority against us , for all his Learning , I may refer him in this Case , to my Answer to Edward Pay , Entituled , The Contemned Quaker and his Christian Religion defended , p. 81 , 82. Wherein I tell him , that his Charge is very high against two Persons deceased , who I believe ended their Days in Peace ; and that I have cause to question , whether the said Letter be truly and intirely copied or cited from the Original ; and what Persons , that are no Parties nor Adversaries to us , will attest thine to be a true and intire Copy , according to Josiah Coale's original Letter , &c. I doubt not but I can clear that Honest Man Josiah Coale , from giving any Blasphemous Titles ( as charged ) and that from his own printed Testimonies ; and G. F. also from receiving such , by his known publick Christian Profession and Confession unto Christ Jesus , both as God and Man , according to the Holy Scriptures . And concerning the other Pamphlet , Tyranny and Hypocrisie , also quoted by this Rector against us , it is a Malicious Libel without the Author's Name ; yet so far given credit unto against us , to asperse and traduce us , though fully answered long ago by W. P. &c Thus hard put to it is this Rector , to find and rake up Matter against our Christian Profession of Christ , his Divine Offices , &c. And therefore 1st , His calling G. F. the King of the Quakers , p. 20 , 21. is a Scornful Falshood , that 's none of our Profession , but that Jesus Christ is our King , Priest and Prophet , who is the King of Kings , and Lord of Lords . 2. As also his accusing G. F. with depriving Christ of his Kingly Office , and assuming it to himself , p. 21. is another notorious Falshood and Calumny , for he was a Minister or Servant of Jesus Christ , and so he owned himself to be , consequently unjustly charg'd with depriving Christ of his Kingly Office , and assuming it to himself : Neither did I ever say , or intend any such thing of G. F. though I am here quoted in Innocency against Envy , p. 18. as plainly intimating , It is not G. F. but the Light or Christ within him , that assumes this Kingly Power , p. 21. I do not know that I used these words , or plainly intimated this in behalf of G. F. nor needed I so excuse him from that which he was never justly chargeable with , as depriving Christ of his Kingly Office , or assuming the same to himself . Neither was it proper or pertinent for me to say , That the Light ; or Christ within , assumes this Kingly Power , p. 21. 'T is Christ's Right to Rule and Reign , both as King and Law-giver ; and his being in us by his Light and Spirit , does not lessen his Power , Dignity or Glory , he hath in himself . And it follows not , that because Christ , who is King , is in us , That every Quaker is a King , because every Quaker has the Light within , as this Priest argues , p. 21. I wish he would speak more Reverently of the Light within , and of Christ within , which if he obeys not , will be his Condemnation ; it 's they that obey Christ , the Light , and suffer with him , that shall Reign with him , and not every one in whom Christ or his Light appears , for too many Rebel against the Light , and will not that Christ should Reign over them . What he quotes against G. F. Jun. p. 50. speaking in the Name of the Light , is answered in the other Examination , and no disowning , but a real owning of Christ's Kingly Office , as he is the Light and Judge of the World. The Rector insinuating against us , A Denial of the Priestly Office of Christ , and also his Humanity , p. 22. is as false as the rest of his Calumnies : Where did ever we deny Christ as the one Mediator betwixt God and Man , even the Man Christ Jesus ? 1 Tim. 2. 5. How often have we confess'd him as such ? His saying the Quakers tells you that Christ was never seen with Carnal Eyes , &c. quoting H. Woolrich's Declaration to the Baptists , p. 13. I have not that Declaration , but it has been answered , that he meant the True Christ is not seen Savingly with Carnal Eyes ; nor though the Jews saw his Body or Person outwardly , they did not see him Spiritually and Savingly , as his Disciples did , who saw his Glory as of the only Begotten of the Father full of Grace and Truth : Christ saith , He that seeth me , seeth my Father also ; in which sence of seeing , he was never so seen with Carnal Eyes , no more than the Father was . Again 't is objected against us , That we teach that Christ has no Body but his Church , quoting Jos. Coale's Works , p. 332. This is falsly charged both against us , and falsly cited against Josiah Coale , for first , We do not so Teach . 2. Though J. C. confesseth the Church to be the Body of Christ in the place quoted , he also confesseth Christ's glorious Body , like unto which his Body the Church shall be fashioned , saying , That Affliction did still attend these Members of Christ's Body , and that this Body ( i. e. ) the Church , though not free as yet from suffering Afflictions , yet shall be fashioned like to his glorious Body , J. C ' s p. 332. So that he owned Christ to have a glorious Body above that of his Members : Therefore it appears neither from hence , nor yet from this Rector's unjust Charge or false Quotation , that the Quakers deny the Mediator , the Man Christ Jesus , as he falsly saith ; much less that they do Scornfully Contemn the Blood of Christ , p. 23. as they are grosly Calumniated and Slandered . What he cites against E. B. and W. P. p. 23 , 24. is answered in the foregoing Examination . And as to Christ's Prophetick Office , we are satisfied that we own it more than these our Adversaries , in that we believe we ought to hear him in all things , by his Light , Word and Spirit , in our Hearts ; for which they so much slight and contemn us ; opposing his Immediate Revelation , Teaching and Ministry in these days , and confining his present Ministry to the Scriptures , in opposition to his Light and Immediate Teaching in Man ; for though Christ did frequently preach from Scriptures , yet his Preaching was with Power and Efficacy , he had power both to open the Scriptures , and the Understandings of them that heard him in opening them ; and also so to touch their Hearts , that they said , Did not our Hearts burn within us , while he spoke unto us ? Which Mens meer literal Preaching cannot do , nor work those Effects : We are to hear Christ in all things , him that speaketh from Heaven ; but saith the Rector , they ( i. e. the Quakers ) neither do nor will hear him , no their Christ within , which they are obliged to , tells them other things than our outward Christ or Prophet does , p. 24. What an Ignorant and Scornful Reflection and Abuse is this , as if either we owned another Christ within than the true Christ and Prophet whom we are to hear ( which is a false Insinuation ) or else that Christ as within , and Christ as without , is not one and the same Christ , which is false also ; neither is Christ divided , though he be both without and within . And where proves this Rector , that the Scripture is the Touch-stone to try Spirits withal ; wherein he takes part with Mat. Caffin ( the Anabaptist Preacher , his affirming the same ) against the Quakers , p. 25. Christ said , Have Salt in your selves , and discerning of Spirits was the Gift of the Spirit , without which none can truly understand or make use of the Scripture . If Tho. Lawson said , The Scripture is not the Tryer of Spirits , as 't is alledged against us , p. 25. I find no Scripture produced to prove this Erroneous ; Christ is the Great Judge and Tryer of Spirits , who searches and tryes the Heart and the Reines ; and it is by his Light and Spirit that Spirits must be tryed and judged , not by the Carnal , but by the Spiritual Man. And what the Rector again cites , out of p. 7. against studying to raise a living thing out of a dead , and the Spirit out of the Letter , &c. was never intended to oppose the Teaching of Christ's Prophetick Office , for his Office never allowed any such Study : Neither do the Quakers deny Christ's Gospel Ordinances which are really such , and by him perpetuated . Here the Rector imposes upon us , and his Allegations fall short of proof . And our not continuing under a Literal and Shadowy Dispensation of Types and Figures , carnal Ordinances , and outward Element , but under a Spiritual Ministry , is rather an Indication of our owning Christ's Offices , his Gospel , his Ministry or Dispensation , than any refusing to hear him , who speaketh from Heaven by his Holy Spirit , Light and Grace in Mens Hearts . What seems most materially objected hitherto in the Rector's Antidote , being answered , I may take notice of some Passages hereafter , farther to shew what he falsly deems Venom of Quakerism , according to his Title and Observations against our Profession . Quest. Do you believe or own Baptism , as Essential to Christianity , or necessary to Salvation ; and for the ingrafting us into Christ and his Church ? ( Our answer is , ) We believe and are fully perswaded , That Baptism , which is Essential to Christianity , and the Saving Baptism , or the Cause , without which none can be true Christians , or Saved , is the Inward or Spiritual Washing of Regeneration by the Word of Life . This is the Saving Baptism into Christ and his Church , which produceth the Answer of a good Conscience towards God , of which the outward was a Figure , 1 Pet. 3. 21. This is that One Baptism of Christ , by One Spirit into that One Body , whereof Christ is the Head. As to Dipping or Sprinkling Infants or young Children , we find no Precept or President in Holy Scripture for the Practice thereof ; and therefore we cannot think , our not-believing it , Essential ( or necessary ) to Salvation ; or making Christians , a sufficient Argument to prove us no Christians ; unless it can be proved , that none are Saved without it , and that all are Saved , that have it . Considering also , what 's positively affirmed in the 39 Articles ; as in the sixth Article , That whatsoever is not read in the Holy Scriptures , nor may be proved thereby , is not to be required of any Man , that it should be believed as an Article of the Faith , or be thought requisite or necessary to Salvation . And in the 20th Article , That the Church ought not to decree or enforce any thing against or besides Holy Writ , to be believed for necessity of Salvation . And in Article 21 , That things ordained by General Councils , as necessary to Salvation , have neither Strength nor Authority , unless that they be taken out of Holy Scripture . On the first part of this Profession , the Rector makes this Observation against us , viz. By this their Answer , they ( i. e. the Quakers ) do not Insinuate to , but plainly tell the World , what Baptism it is that is essentially necessary to Salvation , or making Christians that is the Inward or Spiritual Washing of Regeneration by the Word of Life , the Washing or Cleansing of the Heart , or an Inward Conversion to God , p. 26 , 27. And herein we plainly tell the World the plain Truth , according to Holy Scripture , And what Venom is in this pray ? Had not this Rector need to be severely corrected for opposing this Doctrine , as Venomous , and making the outward Baptism by Water the Saving Baptism , and not the Inward and Spiritual ; As if all the World of Mankind were in a State of Damnation , who are not so outwardly Baptized with Water ; or could be no Christians , nor Saved , if they be not so Baptized or Rantized , as he would have them ; this is like Dip or Damn : Oh! uncharitable and unchristian Doctrine . Has Salvation by Grace been preached so long among us , and must it now be placed on Works ; or on such a superficial Work , as that of outward Baptism , Sprinkling , Dipping or Plunging Persons in Water ? But that the Inward Spiritual Baptism , washing of Regeneration by the Word of Life , the Spirit of Life , the Power of Christ , is the Saving Baptism , the truly Regenerating Baptism , the Baptism essentially necessary to Salvation , and making Christians , and not the outward , nor the Sign , Type or Shadow thereof , is no venomous Doctrine , but agreeable to Holy Scripture Testimony , is evident , from Isa. 1. Wash you , make you clean , put away the evil of your doings from before mine Eyes , saith the Lord , &c. this was an Inward and Spiritual Washing . Jer. 4. 14. O Jerusalem , wash thine Heart from thy wickedness , that thou mayest be saved : This was a Heart-washing , an Inward and Spiritual Washing , whereby they might be Saved . Zech. 13. 1. The Fountain opened to the House of David , and to the Inhabitants of Jerusalem , for Sin , and for Uncleanness ; was a Spiritual Fountain : The Lord God was the Fountain of Living Water , which when they had forsaken , they committed a great Evil therein , as well as in hewing to themselves broken Cisterns which could hold no Water , Jer. 2. 13. And the clean Water the Lord promised to Sprinkle upon his People , to make them clean from all their Filthiness , and to cleanse them from all their Idols , Ezek. 36. 25. was a Spiritual Sprinkling with Spiritual Water , and the Lord 's doing . John 3. 5. Except a Man be born again of Water , and of the Spirit , he cannot enter into the Kingdom of God. This was Spiritual Living Water , Inward and Sanctifying Grace , as the True Primitive Christians experienced , and best of Reformed Protestants believed ; and not the outward Element of Water , as Papists and this Rector believe and hold . As in his page 28 ( before more fully observed ) yea he holds , This poor Element ( as he calls it ) of Water , as necessary to do away Sins , and to work upon our Souls , as the Waters of Jordan were to the Cleansing of Naaman , 2 Kings 5. 13. so necessary ( quoth he ) are the Waters of Baptism to the Cleansing our Souls , p. 31. Such Vertue he ascribes to this Element , thus idolizing it , even as highly as the Rhemists against the Protestants , but contrary to Christ's own Testimony also , If I wash thee not , thou hast no part with me , saith our Lord Jesus , John 13. 8. who also required first to make clean the inside , that the out-side might be clean also . Therefore 't was the Inward Spiritual Washing of Regeneration , the Washing or Cleansing of the Heart , by the Word of Life , the Holy Spirit and Power of Christ , which was the Soul's Saving Baptism , and not that of the outward Element , Titus 3. 4 , 5. After that the Kindness of God our Saviour toward Man appeared , not by Works of Righteousness which we have done , but according to his Mercy he Saved us by the Washing of Regeneration , and Renewing of the Holy Ghost . And if the Baptism which doth now save us , be not the Putting away of the filth of the Flesh , but the Answer of a good Conscience towards God , by the Resurrection of Jesus Christ , according to that of 1 Pet. 3. 23. What can be more clear than that the Saving Baptism is that of the Spirit , ( which is the One Baptism , Ephes. 4. 5. ) whereby the Saints were all Baptized into One Body , 1 Cor. 12. 13. and not that of the outward Element , which can neither cleanse the Soul , nor wash away the Sin or Guilt thereof . The Inward and Spiritual Grace Saveth the Soul from Sin and Condemnation , and ought to be preferred to all outward and visible Signs , which can neither Save , nor Sustain or Relieve the Soul , 't is Life and Substance , which is divine can do that . The One Spiritual Baptism , and that One Bread , that Spiritual Meat and Drink which cometh down from Heaven , is that which both saves and nourisheth the Soul unto Eternal Life , John 6. 1 Cor. 10. That Disciples and Apostles of Christ did Baptize with Water , is not denied , Acts 8. 36 , 38. & ch . 10. 48. & ch . 19. 3 , 4 , 5. but that they did Practice , or enjoin it as an act of necessity , pursuant to Christ's Commission in Matth. 28. 19. is to impose upon us , or beg the Question ; but that it was rather permissively practised in con discention , than by that Commission . For 1st , Water is not expressed in that Text. 2dly , When they Baptized with Water , they did not use the terms of the Commission in it . We do not read in all the Acts of the Apostles , that any of them Baptized with Water , in the Name of the Father , and of the Son , and of the Holy Ghost , or that they used those expressions or terms , in their Baptizing with Water , but in the name of the Lord , or in the name of the Lord Jesus . If Water had been intended in that Commission of Christ , Matth. 28. 19. the Apostle Paul must be concerned in it , it must be as much binding to him as any other Minister , but he declares the contrary , that Christ sent him not to Baptize but to Preach the Gospel , 1 Cor. 1. 17. he does not say Christ sent me not only to Baptize , but positively , for Christ sent me not to Baptize , but to preach the Gospel , which was part of the Reason he gave why he thanked God that he had baptized no more than those he mentions , 1 Cor. 1. 14 , 15 , 16. as well as , Lest they should have said , he had baptized in his own name ; for 't is not to be supposed he would thank God for not performing part of his Commission , if it had been to Baptize with Water , as well as to Preach the Gospel ; but that positive and general Reason , for Christ sent me not to Baptize , but to preach the Gospel , leaves no room for him to say Christ sent me to Minister Water-Baptism ( in his Commission in Matth. 28. 19. ) for Water-Baptism was properly John's Baptism and Ministry , to make way for Christ's higher Dispensation and Spiritual Ministry , Matth. 3. 11. Mark 11. 8. Luke 3. 16. John 1. 16. Acts 1. 5. & 10. 16. compare with Acts 19. 2 , 3 , 4. But I need not enlarge on this subject , to answer the Anabaptists Argument for Plunging , or dipping Believers in Water , unless this Rector were in the Practice thereof , and renounced his Rantism , as they do as a Scriptureless Thing , as they term Sprinkling Infants . But referr him to a Treatise of one that was of his Coat , i. e. William Dell his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or , The Doctrine of Baptisms . To the Rector's Referring the Reader to that Excellent Piece of Water-Baptism ( as he terms it ) writ by that worthy and Ingenious Author ( as he applauds him ) of The Snake in the Grass , &c. printed 1697. p. 29. Thus highly has he commended the Author of that Great Defaming and Reproaching Libel , i. e. The Snake in the Grass ; but it would be too difficult a Task for him to defend the manifold Gross and Abominable Lies and Calumnies contain'd therein , against the manifest detection and discovery made of them , not only in my Antidote against the Venom of the said Snake , &c. but more fully , in a farther Scrutiny made in a Book now Extant , Entituled , Anguis Flagellatus : Or , a Switch for the Snake . By Joseph Wyeth . When this Rector can demonstrate a Probatum est , of such vertue in that Poor Element ( as he calls it ) of Water-Baptism , as to cleanse and cure polluted and distempered Souls from Sin , Spiritual Leprosie and Diseases , as Naaman the Assyrian was cured of his Leprosie by washing seven times in the River of Jordan , 2 Kings 5. 13. or as the Blind Man found in washing in the Pool of Siloam that he receiv'd Sight and came seeing , John 9. — 11. unto both which the Rector alludes in 's comparison for Water-Baptism ; Then I say if he can evince a Probatum of such vertue therein , according to his own comparison , It will be a most pregnant Argument to induce People to believe 't is required of them , to be dipt or baptized in the Element of Water , and to hasten into it , especially if they can believe it can effect such a Miracle , as an Inward and Spiritual Cure upon their Souls , as to Cleanse and Cure them from Sin and the Leprosie thereof , as well as from Spiritual Blindness , which answers the Allusions before ; and the more necessity thereof , if they may not be so cured without it , as this Rector saith of Naaman , If he had neglected it , he had not otherwise been cured , How much more then ( quoth he ) when God has appointed the means of Baptism by his Son , if we neglect it , shall we be saved without it ? p. 31. This is like Dipp or Damn still , and yet all this while he may mean Rantism , which is not properly Baptism ; but I deny either ( i. e. with the Element of Water ) to be the means of Salvation , or that as such , God has so appointed them , and that Men shall not be Saved without them ; ( i. e. without Sprinkling or Dipping in Water ) the Rector still imposes and begs the Question in all these , without Scripture proof . I would not be understood to own or allow any despite to Water-Baptism , or inventing contemptible Names for it ( as the Rector insinuates ) as it was once a Dispensation from Heaven to John Baptist ; nor do I either condemn , despise or contemn any who are tenderly Conscientious in the Belief and Practise thereof , but desire they may see and come further , so as to receive that Inward Spiritual Baptism , the Washing of Regeneration , by which Christ effectually Saveth the True Believers in him ; I desire none may Idolize the outward Element of Water which cannot Save , to hinder them of the Inward which can Save . And it being generally granted , that the outward Baptism is an outward and visible Sign of an Inward and Spiritual Grace , and Type or Figure of the Inward Baptism . I wish Men would be so considerate , as to examine what Necessity there can be of the continuance of the Sign or Type , when they do not hear Christ the Great Prophet directing thereto ; nor does it effect the end proposed , i. e. the Washing away of Sin , seeing the Substance and Mystery thereof is made manifest , and a Spiritual Dispensation or Ministry from Heaven given immediately , directing to the Life , Substance , the end of all Shadows , which really end in Christ the Substance , whose Evangelical Ministry is a Dispensation of the Grace of God , of Substance and not of Shadow . Quest. Do you believe or own the Lord's Supper , either as a Sign of the Love that Christians ought to have among themselves , or as a Seal of the Saints Communion , and Commemoration of Christ's Death for us , or as Figurative of Christ's Body and Blood , Spiritually received by Faith ? Answ. The Supper of the Lord we own , and tenderly consider in a Two-fold Sense , 1. In the Figure ; 2. In the Substance . 1. That our Lord Jesus Christ , at his Supper with his Disciples , did eat the Passover ( which was for the fulfilling and Consummation of the Feasts under the Law , see Luke 22. ) and at this Supper he did take and minister Bread and the Cup to his Disciples ( for there was no Transubstantiation ) saying , This do in remembrance of me . And ( saith the Apostle ) As often as ye eat this Bread , and drink this Cup , ye shew the Lord's Death , till he come , 1 Cor. 11. After this they did more clearly know his Coming , and Christ after the Spirit ; Jesus Christ in them , 2 Cor. 13 , 5. & 5. 16. 2. And Christ said to his Disciples , I will not drink henceforth of this Fruit of the Vine , until that day I drink it new with you in my Father's Kingdom , Matt. 26. 29. And likewise of the Passover , I will not any more eat thereof , until it be fulfilled in the Kingdom of God , Luke 22. 16. And he further said , I appoint unto you a Kingdom , as my Father hath appointed to me , that ye may eat and drink at my Table in my Kingdom , &c. Luke 22. 29 , 30. In these things we believe he spoke Mysteriously , and that every Member of his Spiritual Church , doth daily Spiritually partake of his Body and Blood by Faith ; as , The Cup of Blessing , which we bless , is it not the Communion of the Blood of Christ ? And the Bread , which we break , Is it not the Communion of the Body of Christ ? For we being many , are one Bread , and one Body , for we are all Partakers of that one Bread , 1 Cor. 10. 15 , 16 , 17. The Son of God saith , Behold I stand at the door and knock , if any Man hear my voice , and open the Door , I will come in to him , and will Sup with him , and he with me , Rev. 3. 20. And Wisdom calleth to the Simple , Come eat of my Bread , and drink of my Wine , Prov. 9. 4 , 5. And , saith Christ , The Bread of God is he , that cometh down from Heaven , and giveth Life unto the World. I am that Bread of Life ; my Flesh is Meat indeed , and my Blood is Drink indeed ; He that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him , John 6. We believe , that all who thus do truly partake of Christ by Faith , are in true Communion and Love among themselves ; which they do want , who are only in the outward Observation of Signs and Shadows . Upon which the Rector makes this Observation , viz. The Reader may here discern , how by their deceivable Words , and manifold Corruptions of the Scriptures , these horrid Impostors set themselves at work , to evade and make null the Holy Ordinance of the Lord's Supper , as instituted and administred in Bread and Wine , &c. p. 34. Reply . He passes severe Judgment before either Proof or Trial , as one more expert in Railing and Reviling , than in Demonstration . For our considering the Supper of the Lord in a Two-fold Sence : 1. In the Type or Figure . 2. In the Substance ; Is neither Deceivable , nor Corruption of Scripture , consequently ; 't is a horrid Calumny to brand us as Horrid Impostors for such Consideration . We know none but Papists , that will deny the outward Bread and Wine to be Typical , though Consecrated ; We are sure , no real Protestants do deny them to be Typical , or Figurative , but have affirm'd them so to be . And whether the Supper of the Lord , or Christ's Last Supper ( in the Type ) Luke 22. was made up only of the Bread broken , and the Cup , is a Question to be considered by them who assert it ; or whether the Passover was not principally concern'd in the Supper , seeing , that also after Supper Christ took the Cup , and gave them : I deny , that the Bread and the Wine only , as now ministred by Priests , is either properly a Supper , or a Dinner ; How then come they to call it The Supper of the Lord ? Or deny it to be a Type or Figure , by deeming us Horrid Impostors , for asserting , the outward Supper to be Typical ? 'T is true , it 's said , As oft as ye eat this Bread , and drink this Cup , ye do shew the Lord's Death , till he come , 1 Cor. 11. 26. I hope our Adversary will not make As oft , to import a Command , and that perpetual too , unless till he ( Christ ) come , can import a perpetual Delay of his Coming . And though Christ's Last Supper , wherein he eat the Passover with his Disciples , was then ( pro tempore ) commanded by him ; yet this does not prove it his Institution : For it was a Legal Institution , fulfilled by him , as other Legal Rites and Types were , before he was offer'd up . That Christ , as the Bread of Life from Heaven , and his Divine Virtue , Grace and Spirit , as the Fruit of him , the heavenly Vine ( which gives Life , Nourishment and Comfort unto the Soul ) was really the Substance and Mystery typified by the outward Bread and Cup , I hope , no Spiritual Believer or Christian will deny . And to suppose , they shall not partake thereof , until Christ's Coming at the Resurrection , is to suppose , their Souls must starve and famish in the mean time ; which can be no glad Tidings to them . The Rector falsly charges us with saying , The Resurrection is past already ( as Hymeneus and Philetus , 2 Tim. 2. 18. ) p. 34. 'T is none of our saying ; we deny that the Resurrection ( there spoken of ) is past ( or made ) already ; or that we overthrow the Faith of any believing therein , as it is to come by Christ Jesus , who is the Resurrection and the Life , and by whom comes the Resurrection of the Dead , 1. Cor. 15. And I would ask this Rector , where we say or use these Expressions , That the Institution of the Lord's Supper was only to continue , till that , Inward Coming , or forming of Christ in our Hearts , and for that Reason throw off the outward Supper ? p. 34 , 35. Where have we so said , or argued ? For our not using the Type , is rather , because we do not believe it of Force or Necessity under an higher Dispensation , namely , that of the New Covenant , established by the Death of Christ the Testator , who blotted out and nailed the hand-writing of Ordinances to his Cross ; the Dispensation of the Gospel and New Covenant , being a Dispensation of Substance , and not of Shadows ; although they were in some things condescended unto in a State of Infancy , when not impos'd as things Essential to Christianity or Salvation . It 's true , that they who gladly received the Word , continued stedfastly in the Apostles Doctrine and Fellowship , and in breaking of Bread , and in Prayers , Acts 2. 42. And Verse 46. And they continuing daily with one Accord in the Temple , and breaking Bread from House to House , did eat their Meat with Gladness and singleness of Heart . No doubt they were very Innocent in this Practice , Praising God , &c. v. 47. And this we have often done , and believe , it is the Duty of all true Christians , to eat their Meat with Singleness of Heart ; and whether they eat or drink , to do all to the Glory of God , 1 Cor. 10. 31. Col. 3. 17. And what greater Sanction can this Man suppose or place , upon what he calls the Lord's Supper ? Ought we not to praise God for all his Benefits , and use them to his Glory daily ; and not only in a daily Remembrance of Christ and his Love to us , but also in a true sense thereof , and of his Sanctifying Word . In Acts the second quoted , it 's also said ( Verse 44 , 45. ) And all that believed were together , and had all things common , and sold their Possessions and Goods , and parted them to all Men , as every Man had need . Now , if our Opposers will make all Examples and Practices binding , then why do they not follow this , of having all things common , and selling their Possessions ? &c. I do not think the Priests now a-days will imitate them , or deem themselves bound thereby . And where do they so much as imitate those Primitive Believers , in breaking Bread from House to House ? And how will they prove this Breaking of Bread only to be the Lord's Supper ? I deny that to be made up only of Bread ; and I cannot suppose this Man will esteem it a sufficient Supper . Nor do I find , that the Apostles call Believers , only breaking Bread from House to House , ( Acts 2. ) or the Disciples coming together to break Bread ( Acts 20. 7. ) the Lord's Supper ; where they neither mention Wine , nor the Passover : Nor would it be of good report , to say they drank Wine from House to House : And if it should be asserted , That the Lord's Supper was made up only of breaking Bread , would not this gratifie the Popish Priests , in giving their Sacrament but in one kind ? However , the outward Bread , as broken , and the outward Cup , as ministred by our Lord Jesus Christ , were not only Figurative of his Body and Blood , as offer'd upon the Cross ; but also did Typifie the Saints Eating and Drinking the Body and Blood of Christ Spiritually , who saith , My Flesh is Meat indeed , and my Blood is Drink indeed ; And he that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him , John 6. And I 'll raise him up at the last day , saith Christ. Therefore it 's no Corruption of Scripture , nor Imposture , to consider the Supper of the Lord in the Figure , and in the Substance . And as to these other Texts , 1 Cor. 10. 15 , 16 , 17. Rev. 3. 20. Prov. 9. 4 , 5. John 6. Matt. 26. 29. Luke 22. 16 , 29 , 30. They ( i. e. the Quakers ) offer to the view of the World , I cannot discern or imagine ( quoth the Rector ) to what End and Purpose this is done , unless it be to amuse the Reader , abuse the Scriptures , or confute themselves , Page 36 , 37. Reply . It was to none of those Ends these Texts are offer'd , but to shew our Consideration of the Lord's Supper , in the Substance and Mystery thereof , as Typified by the outward , that there is a Spiritual Bread and Wine , Spiritual Meat and Drink in Christ's Kingdom , for the enlivened Soul to eat and drink of , and live by , which the Visible and Elementary did Typifie and Figure , Prov. 9. 5. Wisdom saith , Come eat of my Bread , and drink of the Wine which I have mingled : That this was Spiritual Bread and Wine which Christ the Wisdom of God hath in his House for his Family ; I hope will not be denied . Matth. 26. 29. But I say unto you , I will not drink henceforth of this Fruit of the Vine , until that day when I drink it new with you in my Father's Kingdom . Luke 22. 16. For I say unto you , I will not any more eat thereof ( i. e. of the Passover ) until it be fulfilled in the Kingdom of God. And vers . 18. I will not drink of the Fruit of the Vine , until the Kingdom of God shall come . And vers . 29. I appoint unto you a Kingdom as my Father hath appointed unto me . Vers. 30. That ye may Eat and Drink at my Table in my Kingdom . Now I would ask our Opposers if they think This was meant Litterally of Eating and Drinking outward Bread and Wine in the Kingdom of God , and of Christ , and at an outward Table therein ? If not Litterally meant , then it must be Spiritually , as Christ's Kingdom is a Spiritual Kingdom . God's Kingdom stands in Power , in Righteousness , Joy and Peace in the Holy Ghost , and not in outward Forms and Shadows ; and in this Kingdom is the Substance and End of all the Outward Shadows and Types thereof , which being expressed under the same names the Types are , is the more evidently to shew the End and Anti-type thereof , in Christ the Life and Substance . John 6. 51. I am the Living Bread which came down from Heaven , if any Man eat of this Bread , he shall live for ever ( saith Christ. ) And vers . 54. Whoso eateth my Flesh , and drinketh my Blood , hath Eternal Life , and I will raise him up at the Last Day . See also vers . 53 , 55 , 56 , 57 , 58. Did Christ mean Litterally herein ? No sure , This Bread which came down from Heaven , was not the outward Sign , Type or Figure , but the Spiritual Living Bread , which giveth Life to the Soul , and is Meat indeed unto it , as his Blood is Drink indeed , to all Spiritual Believers in him , who are come to Eat and Drink of the same Spiritual Meat and Drink , which Israel did Eat and Drink of , as testified , 1 Cor. 10. 3 , 4. That they Did all Eat the same Spiritual Meat ; and did all Drink the same Spiritual Drink : For they drank of that Spiritual Rock that followed them ( or went them ) and that Rock was Christ. And of these things the Apostle would not have his Brethren at Corinth Ignorant , vers . 1. — and vers . 15. I speak as to wise Men , Judge ye what I say . Vers. 16. The Cup of Blessing , which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? Vers. 17. For we being many , are one Bread , and one Body : For we are all partakers of that one Bread. And vers . 18. Behold Israel after the Flesh : Are not they which eat of the Sacrifices partakers of the Altar ? From all which it is Evident , the Apostles chief Aim and End was , to bring those Believers to Life and Substance , beyond and above the Shadows and Types , that they might not be Inferiour to Israel after the Flesh , in their eating and drinking of the same Spiritual Meat and Drink , even of that Spiritual Rock , which was Christ , and be true partakers of him , as the one Offering and Passover , who was sacrificed for us ; see also 1 Cor. 5. 7 , 8. Rev. 3. 20. Behold , I stand at the Door and knock , if any Man hear my Voice , and open the Door , I will come in to him , and will Sup with him , and he with me . This Christ the Faithful and true Witness declareth , for the encouragement of all to open the Door of their Hearts to him , that they may come into spiritual Communion with him , and therein partake with him of his spiritual Supper ; unto which this Rector partly ascents , in saying , I make no doubt , but all good Christians own Christ to be the Bread of Life , and of Spiritual Communion with him in his holy Ordinances , p. 37. And I say , there 's no doubt , but true Christians have Spiritual Communion with Christ , in truly hearing , and sincerely obeying him in those things , which may be truly called his holy Ordinances and Institutions perpetuated by himself , and attended by his divine Authority for the Sanction thereof ; but then Men should have a Care they do not impose humane Institutions and Traditions for Christ's , and say , they are His , tho' without any express Warrant from him either Mediate or Immediate . We know none among us , that either slights , vilifies or contemns any holy Institutions or Ordinances of Christ , or any thing which God or Christ ever commanded , whether now in force or not ; neither do I condemn any one , who believe 't is their Duty to observe Baptism , or that which is termed the Supper , whilst they do it with a sincere Intention , as Conscientious towards God therein ; they seeing no further , nor yet designing to oppose the Discovery of an higher Dispensation and Ministry . Altho' I heartily with ( as I hope ) that all such may see more clearly , and beyond the Shadows to the Substance and Mystery of Christ revealed ; that the one saving Baptism , and the one living Bread from Heaven , they may all experience , and truly partake of . One thing ( by the way ) I would note , what Construction our Adversary makes of 1 Cor. 11. 26. As often as ye Eat this Bread , and Drink this Cup , ye do shew the Lord's Death till he come . This [ till he come ] is construed , Till Christ's Outward , Personal Coming , visible in his Body of Flesh and Bones at the Resurrection , to make our vile Bodies like his own Glorious Body , p. 34 , 36. According to which Interpretation , if we should read , 1 Cor. 11. 26. As oft as ye eat this Bread , and drink this Cup , ye shew the Lord's Death till he come Personally and Visibly at the Resurrection : It would import as if the Corinthians were to stay , and live upon Earth in the Observation of the Outward Bread and Cup , Eating and Drinking thereof until then , i. e. until Christ's Last Coming at the Resurrection ; But how could that be ? But seeing Christ's Eating and Drinking at his Supper with his Disciples , was Spiritually to be fulfilled in his Father's Kingdom , and at his Table in his Kingdom ( as he promised ) according to Luke 22. 16 , 18 , 29 , 30. Matth. 26. 29. some may inquire when this should be fulfilled , and when this Kingdom should come to Saints and true Believers in Christ ? Whither in this Life , or in the last Day , when Christ shall come in the Glory of his Father , with his Angels , to reward every Man according to his Works ? Matth. 16. 27. To which I Answer , Christ saith in the very next verse , Verily I say unto you , there be some standing here , which shall not tast of Death , till they see the Son of Man coming in his Kingdom , Matth. 16. 28. And the like in Mark 9. 1. Verily I say unto you , that there be some of them that stand here , which shall not tast of Death , till they have seen the Kingdom of God come with Power . The like in Luke 9. 27. All which shew the Kingdom Then near to come , even in their days ; consequently , the Saints partaking of the Blessing thereof , was , and is in their Life time , wherein they partook even of the Spiritual Supper of the Lord , the Spiritual Meat and Drink at Christ's Table in his Kingdom , wherein the Substance and Fulness of all Types and Shadows consists , and whereof every true Spiritual Christian is partaker . By all which 't is Evident , that there is just Cause to consider the Lord's Supper in the Substance and Mystery of Christ , and that his Kingdom , wherein the same is Spiritually received , ought not to be put afar off , nor true Believers excluded out of it , until Christ's Last Coming at the End of the World , and the Resurrection in the Great and Last Day . Neither ought poor Souls to be left starving and famishing under Shadows , and a barren Ministry , until then ; for that can be no Glad Tidings , or true Gospel to them , therefore all had need to be careful , and take heed , that they don't famish their poor Souls , by neglecting the Substance , and feeding upon Shadows . And that the Bread and the Cup , which Christ gave at his Supper , were a Figure or Typical , was confessed by divers Eminent Martyrs , as John Frith in his Reasons upon the Sacrament , treating of Christ the Promised Seed , saith , Likewise the same Promise was made unto Moses , the most meek and gentle Captain of the Israelites , which did not only himself believe upon Christ , which was so often promised ; but also did prefigurate him by divers Means , both by the Manna which came down from Heaven , and also by the Water wich issued out of the Rock , for the refreshing the Bodies of his People . Neither is it to be doubted , but that both Manna , and this Water , had a Prophetical Mystery in them , declareing the very self-same thing , which the Bread and the Wine do now declare unto us in the Sacrament : For , thus saith St. Augustine , Wbosoever did understand Christ in the Manna , did eat the same Spiritual Food , that we do ; but they which by that Manna sought only to fill their Bellies , did eat thereof and are Dead . On the Margent it is , Manna , the Water of the Rock , a Figure of Christ's Body : Bread and Wine a Figure likewise of Christ's Body , 1 Cor 10. See 2 Vol. Martyrs , p. 305. printed 1641. And Dr. Cranmer , Arch-Bishop of Canterbury , confesseth , Christ's Speech , i. e. [ This is my Body ] to be Figurative ; and quoting Ambrose in 1 Cor. 11. he calleth the Bread and the Cup Signs , a Type , Figure or Sign of the Blood of Christ , and of his Benefit ( in his Disputations in Oxford , Vol. 3. Mar. p. 59. ) And ( p. 54. Ibid. ) he saith , The Flesh liveth by Bread , but the Soul is inwardly Fed by Christ. And Dr. Ridley ( Bishop of London ) in his Disputation at Oxford , saith , And as one of the Fathers saith ; a Figure is in vain , where the thing signified is present , Ibid. p. 74. And p. 75 , 76. In Opposition to the Popish Doctrine of Transubstantiation , he saith , The sayings of the Fathers declare it to be a Figurative Speech ; as appeareth in Origen , Tertullian , Chrysostom ( in Opere Imperfecto ) Augustine , Ambrose , Basil , Gregory ▪ Nazienzen , Hilary , and most plainly in Bertram . The rest of the Rector's Observation , relating to Baptism , Bread and Wine ( pag. 37 , 38. ) is answered in the Just Examination of the Two Books of the Three Norfolk-Priests . Quest. Do you believe and own the Holy Scriptures , contained in the Books of the Old and New Testament , to be given by Divine Inspiration , and to contain all Matters of Doctrine and Testimony , necessary to be believed and practis'd , in order to Salvation , and Peace with God ? Answ. Our Answer is , Yes , we do ; and by the assistance of the Grace and good Spirit of God , which gives the true Understanding of the Mind of God , and Meaning of Holy Scripture , we always desire to live in the Faith , Knowledge and Practice of them in all things , appertaining to Life and Godliness ; Holy Scripture being given by Divine Inspiration , is profitable for Doctrine , Correction and Instruction , that the Man of God may be perfect , thorowly furnished unto every good Work , able to make the Man of God Wise unto Salvation , through Faith which is in Christ Jesus . In the Observation made upon this our Profession , the Rector is pleas'd to question the Sincerity thereof , which he leaves to the World , and the Reader to judge , p. 39 , 42. But our Sincerity is known to the Lord , to whom we commit our Cause . And being prejudg'd by this pretended Rector , we shall not leave it to him to be Judge over our Sincerity , or Conscience towards God. For being all along Prejudicate in his Observations , he had need to be corrected for his Vncharitableness and Censoriousness . The first Instance he gives to disprove our Sincerity , is a Quotation of some Quakers out of the Quakers Refuge , p. 17. against John Whitehead and Robert Ruckhill , Whether the first Penman of the Scriptures was Moses or Hermes ? &c. With other Questions , which are answered over and over in divers of our Books , and particularly in my late Examination , entituled , Truth and Innocency ( p. 57. ) wherein 't is made evident , that those Questions did not arise from any Doubts or Scruples in the said John Whitehead or R. R. but in some others ; and therefore waved , as not the Subject of R. R's Argument , who recited them in the said Quakers Refuge . Consequently very unjustly quoted against the Quakers , to render them Insincere , in the same Confession , to the Truth of the Holy Scripture , as given by Divine Inspiration . What the Rector quotes against E. Burrough , G. F. W. P. G. W. &c. in p. 40 , 41 , 42. concerning the Scriptures , and the Word of God , &c. is also answered in the said Examination , p. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , and p. 58. I cannot but take notice how Credulous ( as well as Envious ) this Rector appears , in repeating Fra. Bugg's Old Lie , to defame us , bidding the Reader , See Lawson's Threefold Estate of Anti-christ , p. 9. The Scripture is Dust and Death , Beastly Wares , &c. p. 41. I would ask this Rector , whether he has seen these very Words in the place quoted ? Or if he has ever read the said Lawson's Threefold State of Anti-christ ? If he says , he has , I 'm sure , he is guilty of a notorious Lie in this Quotation , for there is not a word of calling the Scripture Beastly Ware , &c. But Babylon's Merchants selling Beastly Ware for a large Price , &c. p. 9. And if he received this Quotation upon Credit from F. Bugg , he is very Vnjust and Immoral therein , in receiving and promoting such a Reproach against his Neighbours to defame them ; which Offence is justly Condemn'd by the righteous Law of God. Another apparent Abuse I find against Samuel Fisher his Appendix , p. 752. Printed 1679. by a partial and unjust Citation , in curtailing and perverting his Words , to make them look , as if writ in Contempt of Holy Scripture , where the Rector saith , Samuel Fisher has these Words ( speaking of the Text of Scripture ) Which Transcriptions and Translations , were they neve so certain , and entirely answering to the first Original Copies , yet are not capable to be ( to all Men ) any other than a Lesbyan Rule , or Nose of Wax — T his worthy Author , in his Works , has the Testimony of Luke Howard , H. Fisher , and W. Penn , p. 40. Thus this Adversary has injuriously dealt by Samuel Fisher , rendering him to speak these words of the Text of Scripture , which are spoken in reference to the various Transcriptions , Translations , Interpretations , Expositions , Senses and Meanings , Thoughts and Conceits of Men , who Comment upon them , and not to the Text of Scripture , purely consider'd : The Rector having left out both the foregoing and subsequent Reasons of Sam. Fisher's words , which clear his intention , both from his Calumny of the Venom of Quakerism , and from his insinuating Insincerity against our said Profession . I may therefore recite part of them in S. F's behalf , he not being here to vindicate himself , and the Truth profess'd by him ; which in his Life-time he largely vindicated , to the great Confusion of his Opposers , where he saith , Moreover , how intirely soever the Transcriptions are , the Translations , which is all the Rule the People have ( unless the Priest's prattle must be their Rule ) are confessed to be the most various , and abominably and wofully corrupted ; Witness J. O. who is scarce more busie to evince the entireness of his Hebrew and Greek Text , than in evidencing the Erroneousness of all Translations , some of which that are most ancient , and of most account among most Priests ( as the Septuagint ) are gone off ( quoth J. O. ) from the Original in a Thousand Places twice told . — Thus they run the bounds , trace to and fro , and dance up and down in their dark Minds , about the Transcriptions and Translations of their Text , which they take to be their Rule ; which Transcriptions and Translations , were they never so certain and entire by answering the first Original Copies , yet are not capable to be ( to all Men ) any other than a Lesbyan Rule , or Nose of Wax ; for as much as even where Men have them ( as half the World has not ) they are liable to be wrested , and actually twisted twenty ways by Interpreters , whose Expositions , Senses and Meanings , which are as many and various , as the Thoughts , and Conceits , and Inventions of the Men are , who Comment upon them , must be the Rule to such as can read them neither in Hebrew , nor in Greek , nor in their own Mother-Tongues neither . Appendix , p. 751 , 752. Now to clear S. Fisher , from esteeming the Text of Holy Scripture , in it self , either a Lesbyan ( or Leaden ) Rule , or a Nose of Wax , but only the Corrupters and Perverters thereof , making them such , that it may appear , how well he esteemed of the Holy Scriptures , he in the same Book with the said Appendix , quoted against him ( i. e. Rusticus ad Academicus , Printed in Quarto , 1660. in his Second Apologetical and Expostulatory Exercitation , Chap. I. p. 6. he calls the Scripture a Declaration of those things that were believed , and of the Word of Faith , that was preached , a writing Holy Scriptures , Scriptures of Truth , Books of Writing , that consists , treat of , and declare in forms of plain , true , suitable and sound Words , various true things , &c. So that as written in the Spirit , the Holy Scriptures may be said to be Homogeneous Writings , all of one kind : But in respect of the several Businesses written of therein , they are Heterogeneous ( i. e. ) a Body or Bulk of as various Writings , as any extant in the World besides them . And in p. 48 , 49. he condemns Mens Mis-renderings , corrupt Copyings , and Commentings , and making the Scripture to stand , which way any Critick pleases . And farther saith , As 't is my continual Exercise in Works to do it ( i. e. to condemn such their Corruptions and Perversions ) so do I here , in plain Words , exalt the Scripture , which they so debase ; and state it over all their Trash and Trumpery , even on the very top of all their long Train of Traditions , and over the Archest Title of the Tripple-Crown , the proudest Pinnacle of Peter's ( now Un - Peter-like ) painted Temple , the highest Point of that Pompous , Pious , Pitteous Pillar and Ground of Truth , the choicest Chapter of that Holy Church , and infallibly Erring infallible Chair . And in p. 49. he farther declares himself , a just , plain and impartial Pleader for the Scripture , and a doer of Right to those Holy Writings , which are egregiously wronged by both Papists and Protestants , &c. And p. Ibid. he argues for many ( i. e. who are falsly suppos'd to be slighters and disowners of Scripture ) who , to give it its due and no more , ( as indeed it is ) do own , honour , and exalt the Holy Scripture , much more , and more truly than any of your exalted selves , &c. And p. 112. The Scripture testifies of the Word which will endure . Thus S. Fisher has cleared the Point , of his great Value and Esteem of the Holy Scripture , considered in its highest , primitive , best and purest Aspect , as at first given forth ; quite contrary to his being supposed a Contemner thereof . Quest. Do you believe the Doctrine of the Resurrection from the Dead , and of Eternal Judgment , and the Immortality of the Soul ? Answ. We sincerely believe and confess the Doctrine of the Resurrection from the Dead , and of Eternal Judgment , according to Holy Scripture Heb. 6. 2. That God will raise the Dead , and judge the World in Righteousness , by his Son Jesus Christ , in the Day appointed , even in the Great Day of Judgment , and that Harvest , which is the End of the World. That the Soul of Man , though created , is Immortal , and never dies . Even as these Doctrines are more fully testified in Holy Scriptures , by Jesus Christ and his holy Apostles . 1. For the Doctrine of the Resurrection , see Mat. 13. 43. and Chap. 22. 30 , 31. Mark 12. 25. Luke 20. 36. John 5. 29. 1 Cor. 15. 19 , 35 , 36 , 37 , to the 53d verse . Phil. 3. 29. Col. 3. 4. 1 John 3. 2. 1 Thess. 4. 16. Rev. 20. 12 , 13 , 14 , 15. 2. Of Eternal Judgment , see Mat. 13. 39 , 40 , 41 , 42. Chap. 10. 15. & 11. 24. & 25. 30 , 31 , 41. Mark 8. 38. Luke 9. 26. Acts 17. 31. John 5. 22 , 27. Acts 10. 42. 2 Thess. 1. 7 , 8 , 9. 2 Tim. 4. 1. 1 Pet. 4. 5. 2 Pet. 2. 9. Jude 6. 3. For the Immortality of the Soul , see Gen. 1. 27. & ; 2. 7. 1 Kings 17. 21. Mat. 16. 26. Mark 8. 36 , 37. Eccles. 3. 21. & 12. 7. Luke 16. 22 , 23. 2 Cor. 5. 1 , 2. In the Observation upon this Profession ( On our sincerely believing and confessing the Doctrine of the Resurrection from the Dead , according to Holy Scripture . ) The Rector thus reflects , That is according to their Sence and Interpretation of Holy Scripture , which is no ways agreeable to the Sence and Interpretations of any Orthodox Christians , p. 43. Which is as undue a Reflection , as 't is uncharitably Censorious . And what he quotes against our Sence , out of W. Penn's Arguments , against such a Carnal Resurrection of Man's Carnal ( or Natural ) Body ( as some imagine ) out of his Reason against Railing , p. 134. is no proof at all , That our Sence of Holy Scripture ( in this case ) is no ways agreeable to the Sence and Interpretation of any Orthodox Christians ; unless he can either prove the same Natural , Carnal and Numerical Body that now is , to be the Resurrection Body , or the Apostle Paul Heterodox in asserting it a Spiritual Body ; for a Natural Body is sown , a Spiritual Body is raised , and that was not first which is Spiritual , but that which is Natural , and afterward that which is Spiritual , 1 Cor. 15. 46. & ver . 37. and our Sence clearly agrees with this . His other Instance to disprove our Sence herein ( if rightly cited ) is out of Thomas Ellwood's Answer to G. Keith's First Narrative , p. 149. printed 1696. In 1 Cor. 15. 37. he makes the Apostle thus speak ( saith he ) The Body that shall arise , is not the same Carnal Body that dies . No , the Body that is sown is a Natural Body , but the Body that is raised is a Spiritual Body ; it is sown a Natural Body , it is raised a Spiritual Body , ver . 44. And that none might think this Spiritual Body was the same with the Natural Body , he adds ( quoth the Priest ) there is a Natural Body , and there is a Spiritual Body . He does not say ( quoth he ) the Natural Body is made a Spiritual Body , or the Natural Body and the Spiritual Body is but one and the same Body , but he sets them in opposition as two distinct Bodies ; and ( again ) that none might think this Spiritual Body was the same , he adds , There is a Natural Body , and there is a Spiritual Body , p. 27. Thus far the Rector . This Addition , as he counts it , and repeats twice over against Tho. Ellwood , to make him an Offender , is the express words of the Apostle Paul , 1 Cor. 15. 44. There is a Natural Body , and there is a Spiritual Body . Thus the Apostle uses the same distinction between the Natural Body and the Spiritual Body , Where does he say , They are both one and the same Body ? And farther to evince the distinction , Paul adds , And so it is written , The first Man Adam was made a living Soul , the last Adam was made a quickning Spirit . Howbeit that was not first which is Spiritual , but that which is Natural , and afterward that which is Spiritual , ver . 45 , 46. Now I ask these Men , 1st , If the first Adam , and the last Adam , were one and the same Adam ? 2. If the Spiritual Body , and the Natural Body , be one and the same Numerical Body ? And 3. If the Celestial Bodies , and the Bodies Terrestrial , be one and the same Bodies ? see ver . 40. and ver . 37. And thou sowest not that Body that shall be : Whom shall we believe in this case , the Apostle or this Priest ? for they differ herein ; the one says , Thou sowest not that Body that shall be ; and the other , 'T is the same Body that shall be : The one says , Flesh and Blood cannot Inherit the Kingdom of God , 1 Cor. 15. 50. The other I presume ( upon his Principle ) says , The same Carnal Body ( i. e. of Flesh and Blood ) can and shall Inherit the Kingdom of God. But then how agrees his Notion herein with his Beloved Friend ( their Assistant ) Geo. Keith , his affirming , The Husk or drossy part , that is no more the true Body , than dross in a lump of Rich Ore of Gold is Gold ; as in his Gross Error and Hypocrisie detected , p. 13. And what he means by the Husk or drossy part , may be gathered from his affirming ( concerning the Body of Christ that was Crucified ) that It is so wonderfully changed , as to the Mode and Manner of its being , that it is no more a Body of Flesh , Blood and Bones , but a pure , Ethereal , or heavenly Body , like unto which the Bodies of the Saints are to be at the Resurrection . See G. Keith's Way Cast up , p. 131 , 132. 1676. So that the Flesh , Blood and Bones , the Saints now have , must be the Husk or drossy part , which they shall not have in the Resurrection , but pure Ethereal or heavenly Bodies , like Christ's glorious Body : And if so , 1st , How shall they remain one and the same in Substance or Essence they now are ? 2. How shall they be the same in Substance , without Flesh , Blood and Bones ? 3. What shall be their Substance or Essence , when they shall be no more Bodies of Flesh , Blood and Bones ? 4. How will this Priest and G. K. reconcile themselves in this Point , of the Sameness of Bodies ? If one affirm the Resurrection Bodies shall be the same Flesh , Blood and Bones , ( or at least the same Flesh and Bones ) they now are , and the other , they shall be the same in Substance , but no more Bodies of Flesh , Blood and Bones ? Let them reconcile and demonstrate the same , we are satisfied with the Appointment and good Pleasure of God in this weighty Matter , and to wait upon him in the hope of the Resurrection of the Just unto Eternal Life and Glory , sincerely believing that God will give a Body as it pleaseth him , and to every Seed his own proper Body , 1 Cor 15. 38. And do not think it necessary to Faith and Salvation , to be too curious or inquisitive , as to the very Mode or Manner of the Resurrection Bodies , and How God will manifest his Pleasure therein , Let 's live well here , and it shall be well with us hereafter ; say to the Righteous , it shall be well with them ; but Woe to the Wicked , it shall be ill with them , Isa. 30. 10 , 11. I refer the Ingenuous Reader to several further Answers in this Great Point of the Resurrection , ( i. e. My Antidote against the Venom of the Snake in the Grass , p. 102 to 111. And to the Christian Quaker , printed 1674. Part II. p. 316 to 167. & p. 168 to 173. where also Dr. H. Moor is largely cited on the same subject , in his Modest Enquiry into the Mystery of Iniquity , and Search into the Nature of a Glorified Body . And as to what 's objected against R. Hubberthorn ( who was both a very Innocent , Gifted and Knowing Man , if rightly quoted ) his owning the Glorified Saints in Heaven to be in a State of Perfection , and as having received the Redemption of the Body ( i. e. from the Bondage of Corruption and Sin , even before they came thither . ) This no ways contradicts our sincere Belief and Confession Of the Doctrine of the Resurrection from the Dead , according to Holy Scripture , Heb. 6. As to what is objected against G. W's Questions ; Is it ( i. e. the Glory of God ) visible to the Carnal Eye ? And of Christ's coming therein , &c. p. 46. I would ask this Rector , Doest thou expect to see this Glorious coming of Christ from Heaven , with thy carnal Eyes thou now hast ? 2. If thou neglectest his Inward and Spiritual Appearance and Work , mayest thou not neglect thy own Salvation thereby ? 3. Seeing our Lord Jesus Christ , The King of Kings , and Lord of Lords , only hath Immortality , dwelling in the Light which no Man can approach unto , whom no Man hath seen , nor can see , &c. 1 Tim. 6. 15 , 16. How canst thou expect to see him with thy Carnal or Fleshly Eye ? Hast thou better , clearer , and more lasting Eyes of Flesh than all other Men ? When I have thus questioned any , it was in Opposition to their neglect of Christ's Inward and Spiritual Appearance and Work , effectually to save them from Sin and Condemnation . This Point is more fully answered in our Books , and particularly in my Examination , Entituled , Truth and Innocency vindicated , p. 61 , 62. And my thus questioning the Carnal Expectations , &c. of some Persons , I affirm , as 't was never intended to oppose or contradict our sincere Belief or Profession , That God will Judge the World in Righteousness ( by his Son Jesus Christ in the Day appointed , even in the Great Day of Judgment , and that Harvest which is the End of the World. ) So neither does what 's quoted against the same Profession , contradict it , unless it can be proved , that Men may see the Power and great Glory of God , with their Carnal Eyes they now have ; or that with the very same they shall see Christ at his last coming to Judgment in the Glory of the Father , and all his Angels with him , Matt. 16. 27. What the Rector objects against that Man of God William Dewsbery , to prove us Insincere in our said Profession ( that God will Judge the World in Righteousness by Jesus Christ , &c. ) and him ( the said W. D. ) guilty of gross Perversion . Herein our Accuser has shewn himself as Ignorant as Envious , and as void of Christianity . He quotes the said W. Dewsbery's Discovery of Man's Return , printed 1654. upon a Passage where Rev. 20. 12 , 13. & 2 Cor. 5. 10. are only quoted , with other Scriptures in the Margent of the said Discovery , which the Rector recites at large , and then makes his Observation against W. D. viz. Observe here his Gross Perversion , he applying all this to the Light within , and the Judgment within ; so that the outward Judgment at the Last Day , which is here so plainly described , is not by him professed as a thing to be expected , p. 46. Ans. I cannot but observe the Ignorance and Enmity of this Person , what he objects against the said W. D. is no proof at all that he did not profess or own Eternal Judgment , or the final Judgment and Rewards at the Great and Last Day . His words cited are these , viz. Every one arise out of your Earthly Wisdom , and mind the Light in thy Conscience , and wait on the Power of the Lord in it , and it will bring thee to Judgment before the Throne of the Lamb ( viz. within thee added ) where the Righteous Law will be opened in thy Heart , that will cry through thy Earthly Heart for Righteousness and Judgment , and the Book will be opened in thee , where thou shalt see all written , that thou hast done in the Body , and shalt give an Account for every idle Word , ( i. e. to the Light within added also ) and receive thy Reward for what thou hast done ; and thy Reward is Wrath and Condemnation , which will pass upon thee from the presence of the Lamb ( within thee , again added ) for thy Disobedience and breaking of the Righteous Law. Where is the Insincerity or gross Perversion in all these words recited by the Rector ? Or any Opposition to our Profession before mentioned ? Surely , to mind the Light of Christ in the Conscience , to know his Power in it to bring Man to Judgment , according to the Righteous Law in the Heart , and thereby to see the Record that is made in Man , of all the Evils done and committed by him : This cannot be to oppose or contradict our Profession , that God will Judge the World in Righteousness by his Son Jesus Christ in the day appointed , but in order to bring Man to Repentance , that he may escape the Judgment and Wrath to come , upon the Impenitent World of the Ungodly . And therefore our Adversaries bringing this Citation out of W. Dewsbery's said Discovery of Man's Return , either to evince the Venom of Quakerism ( falsly charged ) or our Insincerity or Opposition to the Doctrine of Eternal Judgment , &c. This shews our Adversaries Insincerity and great Ignorance of the Work of Repentance : The Rector has need to be corrected in this as in many other weighty Points , his Enmity appearing chiefly against the Light within , which both manifests and Judges those things that are reproved in God's sight ; For can any be truly humbled unto Repentance , before they are convicted , and know what Sins and Evils they are guilty of , and chargeable for , in the sight of God , and of the Lamb Christ Jesus , who is Judge both of the Living and of the Dead ? Surely no : He who is the Heart-searcher and Tryer of the Reines , and the very Inward Affections ; who sheweth unto Man what his Thoughts are , will bring every Work to Judgment , with every secret thing , whether it be Good or Evil ; and if his Judgments do not take effect upon Men in this Life , to humble them unto Repentance , his Eternal Judgment will be heavy upon them in that which is to come . 'T is by the Spirit of Judgment and Burning that the Lord Purgeth his People ; and it is through Judgment that Sion is redeemed , and her Converts , with Righteousness . And how plain is it , that W. Dewsbery's Testimony in this case , even as 't is recited , respects the present Law , Light , Judgment and Righteousness of Christ in Man ; and also cautions Men of ( and points at ) the future Judgment , Wrath and Condemnation , as that which will pass ( in the future ) upon the Rebellious , for Disobedience , and breaking the Righteous Law : And both the Judgment that comes upon Man here , and that which will come hereafter upon Man , for Disobedience and Rebellion against the Light and Law of Christ in Man , it all proceeds from the presence of the Lamb Christ Jesus , to whom all Judgment is committed , and Power given to execute it . Awake , awake to Judgment , therefore , all you that are a-sleep in Sin , that Mercy and Judgment may meet , and Righteousness and Peace embrace each other ; that being Judged as Men in the Flesh , you may live according to God in the Spirit , 1 Pet. 4. 6. And all who sincerely desire after God , and to remember him in his ways , must wait for him in the way of his Judgments , as his Servants of old did , Isa. 26. 8. And though this Adversary has added in the Citation [ within thee ] after , the Throne of the Lamb ; and after , the presence of the Lamb , he adds [ within thee ] : And after , shalt give an Account for every idle Word , he adds [ i. e. to the Light within . ] And , the Book will be opened in thee , he puts , [ IN THEE ] in Capital Characters , as if it were a Crime or Error to own the Lamb of God to have a Throne or Dominion in Man , or the Light within to be Judge of every idle Word . Which still bespeaks a secret Enmity against the Light , and as if the Light were neither to Judge nor to Record Mens Actions in the Book of Mens own Consciences ; whereas the contrary is evident , if they will search and examine their own Consciences , and be willing to bring their Deeds to the Light in them that they may be manifest , proved and Judged . For every one that doeth Truth , cometh to the Light , and bringeth his Deeds to the Light , that They may be manifest , that they are wrought in God , John 3. And 't is certain , that there is a Record made of Mens Iniquities , even in their Hearts and Consciences by the true Light ; as the Sin of Judah was graven upon the Table of their Heart , Jer. 17. 1. And without true Repentance it will not be blotted out of that Record , but will remain unto the Great Day of Judgment , and final Recompence of Rewards , when the Books shall all be opened , and the Dead Judged out of those things written in the Books , every Man according to their Works , Rev. 20. So that the Judgment given , and the Record made in Mens Consciences , by the true Light even in this Life , will not wear out , nor be made void , but remain unto the Last Judgment of the Great Day to come , to the great Joy of the Righteous , and Shame , Contempt and Misery of the Wicked , and finally Impenitent , who live and die in their Sins . As it is testified in Job 21. 30. That the Wicked is reserved to the Day of Destruction ; they shall be brought forth to the Day of Wrath. And Christ spoke of such as would not receive his Ministers , nor hear their Words , Verily , I say unto you , it shall be more tolerable for Sodom and Gomorrah in the Day of Judgment , than for that City , Matt. 10. 15. compare with Chap. 11. 22 , 24. and Mark 6. 11. and Luke 10. 12 , 14. All which signifie a Day of Judgment to come , And as it is appointed unto Men once to die , but after this the Judgment , Heb. 9. 27. As also the Apostle Peter speaks of the Day of Judgment and Perdition of Ungodly Men , 2 Pet. 3. 7. And also 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations , and to reserve the Unjust to the Day of Judgment to be punished . And Jude v. 6. And the Angels , which kept not their first Estate ( or Principality ) but left their own Habitation , he hath reserved in Everlasting Chains under Darkness , unto the Judgment of the Great Day : In which Great Day it will fully appear , that the Judgment given , and the Record made in Mens Consciences by the Light , is true , and will stand for ever against the Wicked , the willful Unbelievers and finally Impenitent . And that there is no Opposition nor Contradiction between the present Judgment of Christ in Mens Hearts and Consciences , and that which is to come . That the Soul of Man , though created , is Immortal , and never dies : This we still believe and confess , and what the Rector quotes ( as he supposes ) against it , out of G. F. his Great Mystery , and W. Penn's Brief Answer , p. 47. ( if rightly considered and compared ) will not make void our Belief and Profession , which I have answered and explained over and over ; and so has W. P. by his Distinction between the Breath or Spirit of Life , which God breathed into Man , and Man himself , who thereby became a Living Soul : Consequently the Soul of Man is created , as well as Man ; being included in the Being of Man , as the more Noble and Spiritual part , inspired by the Divine Breath or Spirit of Life , whereby Man became a Living Soul. And this Distinction is clearly implied in G. F's Great Mystery , though unfairly quoted ; What 's more Explanatory , being left out by this Adversary , and more fully answered in my aforesaid Examination , Entituled , Truth and Innocency vindicated , &c. against the three Norfolk Priests , and Bugg , p. 7 , 8 , 9 , 60. That we are Sincere in our Profession of Christianity , in what is contained in our said little Pamphlet ( as he calls it ) entituled , The Christianity of the People called Quakers Asserted , we are not Conscious to our selves of the contrary , nor Convicted of any Insincerity therein , by this Rector's , or any others Invidious Essays or Attempts , nor from any Instances which either he or his Brethren , or F. Bugg , have produced against us . Nor are we Conscious to our selves of holding Tenets or Doctrines , which are either directly opposite , or contradictory to these he calls New Creeds , if impartially cited , and truly explained , which they have not done in their Invidious Endeavours against us , consequently we find no cause to Retract , Censure or Condemn , the Tenets or Doctrines which we hold ; and therefore his Charge of Horrid Blasphemies we reject , as an odious Calumny , proceeding from a Proud , Envious , Persecuting Spirit , which the Lord will Rebuke ! Neither has he shewn from those Instances against us , any such Horrid Blasphemies , as he tells of ; but rather his own Perversions , Ignorance and Envy : The Lord deliver poor Souls from such Blind Guides , that they may not fall into the Ditch with them ! For some of their Leaders , the Priests , especially those of them , that are of an Envious , Persecuting Spirit , are the most Blind and Ignorant of the Mystery of Christ , and of those things which pertain to his Kingdom . FINIS .