The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

THE Presbyter's Antidote TRYED, &c.

CHAP. I.

A Comprehensive Account concerning the Rule, the Light, and Scripture, Explaining both •…•…ur sense of the terms and S. Scandret's; together with the Assemblies Confession about the Scriptures.

BY the word [RULE] we understand, 1st, The Power of Government, and Authority to order and rule, in the Sense that in the first Creation the greater Light was set to rule the Day, Gen. 1. 16. or for the Rule and Order of the Day: So in the new Creation the divine Light of Christ, the Son of Righteousness, doth govern and rule in the Order of his Everlasting Day in the Souls of the Righteous; the Path of the Just being this shining Light, which shineth more and more until this perfect Day.

2ly, So this divine Light is truly the only Rule, for its being most eminent (above all outward Rules and Prescriptions) •…•…or its Power, Glory, Virtue, Order, and Government (as Rule of Life) in all the Children of Light.

The only trying and discovering Rule, for its manifesting whatsoever things are reproveable, Ephes. 5. 13. whether they be Spirits, Works or Words; and he that doth Truth, cometh to the Light, that his Deeds may be made mani∣•…•…est, that they are wrought in God, Joh. 3. 21.

3dly, By only Rule, An universal, manifest, publick Standard •…•…or Truth and Righteousness, in the Consciences, of all People and Nations, and against all Sin, Wicked∣ness

and Unrighteousness; and so is the S piritual and Divine Light of the Son of God, in whom was Life, and the Life was the Light of Men, Joh. 1. 4. whose Life is Supernatural, Increated and Incorruptible, Christ the divine Word being that true Light that inlightens every Man coming into the World, vers. 9.

4thly, Concerning that heavenly Gift, or divine Ma∣nifestation within, which was the Saints Rule of Life, the Apostle Paul thus speaketh, 2 Cor. 10. 13. But we will not boast of things without our Measure; but according to the mea∣sure of the Rule, which God hath distributed to us, &c. ver. 15. not boasting of things without our Measure, that is of other mens Labours; but having Hope when your Faith is increased, that we shall be enlarged by you, according to our Rule abundantly, vers. 16. not to boast in another Mans Line of things made ready to our hand; And Philip. 3. 16. whereto ye have already attained, let us walk by the same Rule, let us mind the same thing, Gal. 5. 15. and 16. for in Christ Jesus, neither Circumcision, nor Uncircumcision availeth any thing, but a new Creature; and as Many as walk according to this Rule, Peace be on them. By all which note, that there was an universal, divine and spiritual Rule, dist•…•…ibuted of God to the true Believers, and new Creatures in Christ, in whom stood their several Attainments and Growths (and this was not other mens Lines nor the Letter) wherein they were mutually enlarged: nor could the Letter be this Rule, for that required Circumcision what then was Paul's Rule, for denying it, but the Spirit of Li•…•…e, the new Covenant, the Immediate Dictates of the holy Ghost? see Act. 15. 24, 28. Heb. 8, 9, 10.

By the Word Scriptures we understand, not only Writings in general, but particularly all the holy Scriptures contained in the Bible, not excluding those many Writings of Prophets and Apostles, which are not inserted in the Bible, which contain a Plurality of Words of Truth, Commands, Pre∣scriptions, Precepts, &c. (and in that Sense) Rules or Di∣rections, relating to both the old and new Covenant; and to divers States, Occasions and Dispensations, many of which are abolisht with the old Covenant, which there∣fore cannot properly (in the Singular) be called the Rule, or one Intire full Rule, much less the only Rule (with Exclusion of all others, as falfe as S. S. very blasphe∣mously doth) the Chiefest and highest Rule, as he unscrip∣turally

and erroneously calls them; for the Spirit or Light that first gave them forth with its Immediate Illumi∣nation, Motions, and Directions, being both before and higher then the Scriptures or Writings, how true soever they be.

So, though we confess the holy Scriptures to contain true Words, Commandments, Precepts, Directions (and so Rules) yet it's no more proper to call them the only highest Rule and Guide to Heaven and Glory (as S. S. doth) then to call them the only highest Word, Commandment and Light, which they are not: We can neither call the Scriptures God, nor Christ, nor the Light, nor the Spirit, nor the Power of God; but Innocently and simply as they term or call themselves, owning them in the true Light given us, according to the true Intent, Purpose and End, for which they were first given out from divine Inspiration; for which none that are Ingenuous will Blame us: for, the Word lives forever; It's setled in Heaven; It's also to be known and felt nigh in the Heart; and it is the holy and living Commandment of Power, which is called Life Everlasting, and this is Immediate. This Word was to David a Light, and Lanthorn to his Paths; and therefore his only Way and Rule to Felicity: Yea, for its Eminency it may be truly esteemed the Word of Words, the Commandment of Com∣mandments, the Rule of Rules, that divine Light, wherein consists the Government, Rule and Order of the Everlast∣ing Day of Salvation, Glory and Life, to all the Chil∣dren of the Day, who in order to that Attainment, have obeyed and followed the Degree and Measure of this true and divine Light in its Manifestation in them.

The Scriptures also (or Bible) contain many various Passa∣ges, as well Historical as Doctrinal, even of the Exam∣ples of Men in the fallen State, of things done in the time of Ignorance, and of the Failings and Weaknesses of divers, of things transacted and do•…•…e in a Time and State not sutable to that of Man in the beginning, nor to that of the Gospel or new Covenant: As for any Man to have divers Wives, or many Concubines at once; it was not so in the Beginning, nor ought to be so now, yet such things are recorded in Scripture of divers; Therefore 'tis both Gross, Impious, and Contradictory for any to count the whole Bible the Rule of Life, and Duty without

Exemption, according to our Opposer, p. 61. Moreover, for his Asserting the Scriptures Infallibility, and as so being the highest Rule, * He neither puts a Limitation of what part of the Scripture or Bible he intends, nor yet tells us in what Language, Copy or Translation they are infallible; for every Rule whether moral or artificial, ought to be infallible, otherwise 'tis n•…•… Rule, but therein lyes ob∣scure under Ambiguities: Howbeit, we may suppose he means, according to his Masters, the Assembly of pre∣tended Divines, Confes. Chap. 1. where having decla∣red, that the holy Scriptures are given by Inspiration of God to be the Rule of Faith and Life, they add Artic. 8. The old Testament in Hebrew (which was the Native Language of the People of God of old) and the new Testament in Greek (which at the time of the writing of it was most generally known to the Nations) being immediately Inspired by God, and by his sin∣gular Care and Providence kept pure in all Ages, are therefore Authentical, so as in all Controversies of Religion the Church is finally to appeal to them (thus far the Assembly) From hence it follows, that when Steph. Scandret and these his Masters tell us, that the Scriptures are the chief and highest Rule, the only Infallible Rule to Heaven and Glory, or the Rule of Faith and Life, and to decide Controversies, we are to under∣stand it is as they are in Hebrew and Greek, and as in the first Copies as given by Divine Inspiration, by which these men still lead people in the dark and in Doubtful∣ness, at a Distance from Life and Glory, and Ignorant of the Rule, and Way thereto; implying this Difficulty, that they must first learn Hebrew and Greek, and be ascer∣tained of the truth of the Copies, as concurring with the first; And this must be from their own knowledge (not from the Priests Interpretations and various Meanings) and yet the Assembly and S. S. still fall short of clearing the mat∣ter of the Greek, not resolving which is the true infallible Copy, there being divers Greek Lections or Copies of the new Testament: But further, if they could produce or evince the first Copy, or that which most agrees with it, while they prefer the Writing as the chief or only Rule of Faith and Life, they leave people in Darkness and Death, in not referring them to the Inward Divine Light or Inspi∣ration of the Almighty, as the chief and only Rule, which gave forth the holy Scriptures, and without which they cannot be truly understood in any Language.

Moreover, concerning the Hebrew W. Tindal (of whose Translation we have one ancient English Bible without Verses) in his Prologue prefixt in some Bibles, he saith thus, viz.

W. Tindal unto the Christian Reader.

If ought seem Changed, or not altogether agreeing with the Greek, let the Finder of the Fault consider the Hebrew Phrase, or Manner of Speech left in the Greek Words, whose Preterperfect Tense and Present Tense is oft both one; and the Future Tense is the Optative Mood also; and the Future Tense is oft the Imperative Mood in the Active Voyce, and in the Pas∣sive ev•…•…r; likewise Person for Person; Number for Number, and Interrogation for a Conditional; and such like is with the He∣brews and Common usage [and he further adds] if I shall per∣ceive, either by my self, or by the Information of others, that ought be escaped me, or might be more plainly Translated, I will shortly after cause it to be amended; howbeit, in many places, me thinketh it better to put a Declaration in the Marg•…•…nt then to run too far from the Text.

Now, from hence considering the Difficulty of truly translating the Scriptures from the Hebrew, both as to Time, Manner, Voice, Person, Number, and Condition, &c. how easily herein may the Sense be greatly changed, and how this ingenuous Translator himself doth not place Infallibility upon his Work or Translation from the He∣brew, but ingenuously proffereth Amendment of it, if either by himself or an others Information he shall perceive a Deficiency in which he hath done; and also considering what Irreconcileable Controversies have been among many counted Learned, about the Translations in di∣vers Places of Scriptures, and how many Amendments have from Time to Time been made upon them, and even how many various English Translations we have, what Dubiousness and Uncertainty are both Priests and People in, both as to Rule, Faith, and Foundation of their Religion, who neither know nor own the Principle of true Knowledge, and divine Understanding (which is God's Gift) while they have no regard to divine Illumi∣nation — as the Rule of Faith, before the Scriptures; but do cry and set up, one while a meer Translation or Reading (which to them may be dubious) as their only highest

infallible Rule of Faith; another while their own uncertain Meanings, private Conceptions, and fallible Interpreta∣tions upon the Scriptures, they set up as the Rule and Judge over them, (as their Phrase hath been) to Recon∣cile the Scriptu•…•…es, which (as given by divine Inspiration) cannot be broken. And while still their Work tends to divert peoples Minds from depending upon the Spirit of Truth, and its Inlightning, as the chief and only infallible Guide and Rule, where will they center? and what a Babylonish Structure do they erect upon their uncer∣tain Conjectures and dubious Interpretations, from their fallible Spirits and Judgments? And to place Infallibili∣ty upon the Letter, or Writing, or English Translation; whereas W. Tindal, a Translator himself did not attribute this to his Translation, nor divers others in their putting many marginal Notes upon some English Bibles, as from the Hebrew and Greek; and even their learned D. Ce•…•…l, set forth a large Book in Folio, entituled, An Essay to the Amend∣ment of the Last English Translation of the Bible, wh•…•… he finds fault with, and corrects several noted Places; and what less is signified in their ample Annotations, and ma∣nifold Notes upon some Bibles? And moreover, when some of the Clergy have made that of Job 2. 9. their Texit, viz. that Job's Wife said unto him, Curse God 〈◊〉〈◊〉 dye; they have told People, that that Hebrew Text signifieth, Bless God and dye; and some take it so, as to desire humbly of God, that he might dye (which arguing Impatiency was reproveable) others, that it was, Curse God and dye (which was much more reproveable, not only as Foolishness but Wickedness) And concerning that of Saul and the Witch of Endor, his bidding her bring him up Samuel, it's said, And when the Woman saw Samuel, ver. 12. and Saul know, that it was Samuel, vers. 14. And Samuel, said unto Saul, why hast thou disquieted me, &c. ver. 15. then said Samuel, ver. 16. So the matter runs in Samuel's name; Whereas those of the Clergy have told us it was Satan, and that Saul spake according to his gross Ignorance, not considering the slate of the Saints after this Life, and how Satan hath no Power over them, it was Satan who to blind Saul's Eyes took upon him the Form of Samuel, &c. Now seeing this Interpretation is so plainly contrary to the Words themselves (for which I blame them not in this, though in many others I do) I query, how the•…•… a∣grees this with their placing Infallibility upon the Scrip∣tures,

not only on the Doctrinal, but on the Historical Part, when they are minded to oppose the Sufficiency of the Light of Christ within? Many more Instances might be brought to shew their vast Variations from the Letter of the Scriptures in their Interpretations: By the Tenor of all which Discourse before of this Import, it's evident, that their Confession (at least of many of them) is, that a•…•…l the Scriptures are not Infallible; but some Corrupted in the various Translations, •…•…hers, not to be taken meerly as the Words import.

Howbeit for all this, many Priests and Professors, for their own Ends, if they be about to oppose the Light with∣in or divine Illumination, and the Sufficiency of the holy Spi∣rit's Teaching, denying it to be either the Rule of Faith or Life, or sufficient to guide to Heaven without the Scrip∣tures (which argues their gross and carnal Diffidence and sinful Unbelief) then in plain Contradiction, they place all the Infallibility and sole Sufficiency therein upon the Scrip∣tures, as the only highest Rule of Faith and Life, the only Rule and Way to Heaven and Glory, the only Rule totry both Doctrines and Spirits by: And here they most Idolatrously, and in a most pre•…•…sterous Manner, prefer the Scriptures before Christ, and set them up above the Spirit that gave them forth, while they slight and cry down the Light of Christ within, as not any Rule, &c. though it both manifests all things reproveable, and be the Prover of Deeds, whether they are wrought in God; for which End, he that doth Truth bringeth his Deeds to the Light, Joh. 3. 19, 20. But as Christ said to the unbelieving Jews, so it may justly be said to these Opposers of his Light within now, Ye search the Scriptures, for in them ye think to have Eternal Life, and they are they which testifie of me; but ye will not come to me that you might have Life, Joh. 5. 39, 40. Mark, ye will not come to Christ, that ye might have Life; and now, the Scriptures do not direct Men to them∣selves for Life and Salvation, but to the Son of God, who is both the Life, the Foundation, the Way, and so the only Rule, Guide and Teacher and not the Scriptures. But why do the Presbyters of our Times so often exalt their own divers Meanings and Interpretations, as the Rule above the Scriptures, contrary to the great Stress, which at other times they lay upon the Scriptures? So that finally, they deny both the Spirit & the Scriptures to be the Rule,

setting up their own Meanings over both, being ignorant of the Scriptures and the Power of God. We may be∣lieve, that the Truth of it is, It is more consistent with their Gain and Trade of Preaching, that their Meanings should be the Rule over or above the Scriptures, then that the Scriptures should be the only or highest Rule to Heaven (as sometimes they pretend) for that Bibles are had at a great deal cheaper Rate, then their Trade of Preaching can be had: But then for their own Ends on the other Ha•…•…d, they can (in plain self-Contradiction) cry up the Scriptures, as the only 〈◊〉〈◊〉 Rule to Heaven, when their Design is to divert Peoples Minds from depending upon the DIVINE LIGHT and IMMEDIATE TEACHING OF GOD WITHIN (for Life and Salvation) Seeing, that it's evident, they can more easily avoid the Scriptures Infallibility (for their own Ends, that they may be Masters, both over the Scriptures and Mens Faith, for their Lucre and Gain) than they can get any of the Children of Light to assist their Trade (or any to main∣tain them therein) who are turned from Darkness to the LIGHT, to wait upon the Immediate Teachings of God; it's easier for them to evade or dispense with the Scripture's Infallibility, then to hinder the true LIGHT WITHIN from shining in Mens Hearts; for that is impossible for them. Again, the Scriptures were not the Presbyterians sole Rule of Faith and Practice, when they set forth their 〈◊〉〈◊〉, Confession of Faith, and Scotch Covenant, agreed upon by the Kirk of Scotland and the Assembly at Westmin∣ster, which was of no small Charge: It's easie to see, that their sole Rule (as they have pretended the Scriptures to be) they can easily dispense with, add to, or vary from, for their own Ends at their Pleasure, both in Doctrine, Discipline and Practice, as might be instanced, not only for their unscriptural Sprinkling Infants, but in many othe•…•… Traditions and Babylonish Reliques.

S. Scandret's Sense about the Points in Controversie examined.

S. S. BY the Light in every Man understand — not the Light of the Gospel, 2 Cor. 4. 4. lest the Light of the glorious Gospel should shine, &c. p. 1, 2.

Answ. The God of the World hath blinded the Minds

of them that are lost, lest the Light of the glorious Gos∣pel should shine unto them, 2 Cor. 4. 4. And this Man's Work is of the same Tendency, viz. to blind Peoples Minds, which implies, that the Light of Christ Jesus (which is Gospel-Light) is given to all; but the Minds blinded by Satan oppose it. The Subject which Satan works upon and prevails with, is their Minds, not the Light.

S. S. Mark, 'tis not said the Light, but (God) hath shi∣ned, p. 7.

Answ. A frivolous Exception; Can there be such di∣vine Shi•…•…ing without his divine Light? God hath shined in our Hearts, &c. and God is Light.

S. S. (Upon Phil. 3. 16.) The Saints were to walk accor∣ding to their several Attainments what they had got out of the Scri•…•…s, by the same Rule, &c. p. 9.

Answ. What Scriptures? They were to walk in the Spirit, which directed their Minds to God; that he might reveal his Mind to them: And here was the same Rule, the same Thing, the same Principle; their several Attain∣ments being according to their spiritual Growth in the Light. Was the Rule mentioned in 2 Cor. 10. 13. and Gal. 6. 15, 16. to be got out of the Bible? See this Man's gross Ignorance.

S. S. Innocency, man's perfect Light must not be the whol•…•… his Rule, p. 11.

Answ. A gross Error. God was then his perfect Light and Rule in his Teachings; and is not that Light which is perfect whole?

S. S. We need no infallible Spirit to help to discern the Coun∣sels of Light and Darkness in Scripture; for all there comes from God, p. 27.

Answ. He is not told this by an infallible Spirit; for many Counsels of Darkness, Serpent and wicked Men, both against God, Christ and his People, are recorded in Scripture. And it is the Spirit of Christ which is Infalli∣ble, that truly opens and reveals the Truths in Scripture, to the Understanding of the Children of Light.

S. S. The Spirit dwelling in all Believers, is sometimes a sweet Mo•…•…r to Duty, though no indwelling Spirit, p. 38.

〈◊〉〈◊〉. Gross Ignorance and Confusion; What! no in∣dwelling Spirit, and yet dwelling in all Believers? Did you ever hear such Doctrine before?

S. S. God's Commands cease not to be God's Commands; ei∣ther because the Spirit doth not within put Men on to obey them, &c. p. 38.

Answ. A gross Inference against the Spirit; for the Spi∣rit of Truth leads true Believers into all Truth, from which no true and necessary Commands can be excluded; unless he will say, some of them are no Truths

S. S. We are to obey them, though the Spirit 〈◊〉〈◊〉 puts not on — otherwise, some wicked men in living contr•…•…ry to the Scriptures, do not sin, cannot be dam•…•…ed for so doing; for s•…•…e have sinned away the Motions and Strivings of 〈◊〉〈◊〉 Spirit, p. 8.

Answ. What will become of such poor •…•…eople, that are fed with such Chaff and Darknes, as this? And what is the Tendency of it, but to set 〈◊〉〈◊〉 on, to work in their own Wills, to set up their own 〈◊〉〈◊〉, without the Movings of the Spirit of God? (And what will that profit them) though without this Spiri•…•…, they are carnal and selfish in all their Acti•…•…gs and can•…•…t tru∣ly obey: Nor can wicked Men (who have 〈◊〉〈◊〉 away its Strivings) escape Damnation, withall S. S. •…•…is pressing them to obey the Scriptures, wi•…•…hout the Gui∣dance of the Spirit; for without him we can do 〈◊〉〈◊〉; but all things through him that strengthneth us.

S. S. Because a Thing is written in the Scripture, are we to do it? — I will in God's Assistance, rowl my self, and act Faith on God and Christ, because I see the sweet Words in the Scriptures, &c. p. 38.

Answ. This is a Faith of his own making, a Will act∣ing (that is not grounded upon the Spirit of God, and its Perswasion within) an imperfect Imitation of the •…•…etter wi•…•…h∣out the Spirit; for he hath not an infallible Spirit o•…•… discer∣ning between the Counsels of Light and Darkness in the Heart; nor to discern those few Truths it doth reveal (as he confesseth, p. 27. and 31) So that this Book of his against us, pr•…•…∣ceeded from his Darkness and fallible Spirit.

But if God s Spirit teach us by the Works of Creation, and the Light in every Man propounding the Creation to be considered; and he helps us to conclude a God thence, that he is to be worship∣ed, &c. for in him we live, move and have our being, as is largely confessed, p. 53. Then there is a twofold Testi∣mony afforded of God to Mankind, viz. Immediate and Mediate, as namely,

First, his Spirit or Light. 2dly, His Works of Creation,

thr•…•…gh which his Light gives Men to consider and see God and his eternal Power, Rom. 1. and to worship him: And this Light and Works are (and do preach forth the Pow∣er of God and his Wisdom) where the Scriptures are not; And therefore God affords a Sufficiency, even to the Heathens, both of Light inward, and Evidence outward, of his Power, &c.

They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them, as his Light within opens their Understandings in them to the Right Use of them; A•…•…d they that have not the Bible, have the Book of the Creation to read in; and the Light within to open it, and to read and understand a Deity and Di∣vine Power through all and over all.

And they that are born Deaf and Blind shall not be therefore damned; God having afforded an invisible suffi∣cient Light to save, being obeyed, to leave them with∣out excufe, being disobeyed.

And if by the use of Reason, the Spirit of God teacheth the Heathen moral Duties, as in p. 54. which Duties as he ex∣plains, are to love and worship God, and to love our Neighbours as our selves; then have the Heathen,

First, A supernatural and Divine Light, to wit, that of the Spirit.

2dly, His Spirit with the Teaching and Reason of it in that degree it is in them, is a Rule of Life to them that have not Scriptures (who obey it) And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion.

S. S. Most falsly obtruds upon R. Ludgater this Concessi∣on, viz. That the Will of God, as much of it as is revealed by the Light in every man without the help of Scripture, is not the on∣ly Rule to Heaven, p. 23. And this (sayes S. S.) fetcht out of the very Heart-Blood of Quakery, Epist. This is a gross Abuse and Lye; for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man, and its own Sufficiency to guide the Obedient to Heaven: In him was Life, & the Life was the Light of Men, Job. 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule.

Also S. S. hath abused G. W. in several places, perver∣ting his Words, and setting down words in G. W's Name, which he never wrote nor spoak; and in particular these words about Christ's Coming, viz. He hath tarried above

Sixteen Hundred Years, p. 86. quoting Divin. of Christ, p. 49. and then to back this Abuse, and to lay Judgment 〈◊〉〈◊〉 G. W. brings those Scriptures, 2 Pet. 2. 3, 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary; •…•…nfessing both to Christ's Outward and Inward Coming, which •…•…is Disciples did not put afar off, as you do; it being above •…•…ixteen Hundred Years since they both waited for and receiv'd •…•…is Coming. Here is no such Word as that, He hath tarried so long; we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this; as also many more might be instanced, where instead of answering, he hath wronged and belyed our Words and Books.

S. S. in p. 32. saith, though the Counsels of God's Spirit in Believers Hearts, be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures; yet are they not to Believers so certainly the Truths of God.

Answ. What's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths? (or that the Spirit of Christ is Insufficient assuredly to manifest his own Coun∣sels to Believers) which is contrary to Christ's own Testi∣mony, He shall guide you into all Truth; He shall abide with you forever; and the Sons of God are led by his Spirit; and hereby know we that we dwell in him and be in us, because he hath given us of his Spirit, 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule.

And as to his pudder he makes about Water-Baptism, 'tis very confused and silly (as at the Dispute) not plainly asserting whom he would have the Subjects of it, whether Infants or Believers; yet brings some of the Anabaptists Argu∣ments, though we still suppose he intends Infants, but durst not tell us whether it be his Practice now.

So see what a Laborynth and Loss his Work tends to bring People to; neither plainly telling them the Subjects, nor showing who are the Ministers of this imposed Water∣Baptism, whether himself, or such as he, or who? and yet injoyns it as a Means of Sanctification, a Means of Salvation, which we do not believe.

As also he explains not his terms of the Lord's Supper, what he means by the Lord's Supper; whether the Shaddow or the Mystery, and what is his own Practice therein? whe∣ther he ministers Bread and Wine as a Figure, or the Sub∣stance? And whether the Mystery or thing signified, be

attained by any in this Life? This is unanswer'd: Nor whe∣ther Shaddows be essential to the Gospel Dispensation.

Concerning Justification.

He hath in some degree granted to truth, that the word [Justifie] the Scripture sometimes useth it, to signifie [to make Just] by inherent Holiness, or [to Sanctifie] Tit. 3. 5, 7. He saved us by the Washing of Regeneration, that being justi∣fied, &c.

Herein he hath assented more to Truth, then many of his •…•…rethren; but 'tis much contradicted again in his han∣dling the matter of Imputation of Adam's Sin to those that are not Partakers of it; and so of Christ's Obedience, p. 96. As if Adam's Sin and Christ's Righteousness, were so imputed to them who partake not of them: This we cannot own, and hath been often answered in our Books; and much we have against this his Sense of Imputation, as also against their Opinion a∣bout personal Election and Reprobation, and the Cruelty, Partia∣lity, and ill Consequence of the Presbyters Opinion therein; And against S. S. his shallow and absurd managing the matter, whose manifest Contradictions were long since published, which we do not understand that he hath made any Pub∣lick Essay to reconcile: also his work about the Scriptures, Baptism and the Supper, are more particularly and fully an∣swered elsewhere, which there hath not been (for some time) an oppo•…•…tunity to publish.

Notes

• But S. S. tells us not whether or no he owns those Books, called Apo∣crypka, or any of them, as a∣ny part of his Rule or Ca∣non; or whe∣ther he is not of the same O∣pinion with his Masters of the Assembly, where in their confession they say, that the Books, com∣monly call'd A∣pocrypha, not being of divine Inspiration, are no part of the Canon of the Scriptures, & therefore are of no Authority in the Church of God, nor to be any other∣wise approved or made use of, then other hu∣man Writings: Thus farr the Assembly; but this general Debasement of these Books we cannot own.
• 1 Sam 28. 11.