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glory, for thofe that believe in him in this age: whose doctrine pierced, whofe life preached, whofe miracles aftonished, whofe blood atoned, and whofe death, refurrection, and afcenfion, confirmed that bleffed manifeftation to be no lefs than that of the "Word God "(the life and light of men) manifested in the flesh," according to the apostle Paul, for the falvation of the world: and therefore, properly and truly, was the Son of Man on earth, and is now as truly the Son of Man in glory, as the Head of our manhood, which shall alfo be glorified, if we now receive him into our hearts, as the true light, that leads in the way of life eternal, and continue in well-doing to the end.

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Perverf. 13. Thus it is the Quakers fet up works, and meriting by works, like the Papifts; whereby juf'tification by faith in Chrift is laid afide.'

Principle. By no means: but they fay, with the apostle James, chap. ii. "That true faith in Christ

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cannot be without works, any more than a body "can live without a fpirit;" and that where there is life, there is motion; and where there is no divine life and motion, there can be no true faith; believing being a fruit of divine life. Nay, by the comparison, if they were feparable, works being compared to the Spirit, they would have the better. The very believing is an act of the mind, concurring with God's working in or upon the mind, and therefore a godly work. And no fooner is true faith begotten in a foul, but it falls to working; which is both the nature, and, in fome refpect, the end of it.

Nor yet do we fay, that our very best works, proceeding from the true faith itself, can merit; no, nor faith joined with them: because eternal life is the

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"gift of God." All that man is capable of believing, or performing, can never properly be faid to merit everlasting bleffednefs; because there can be no proportion (as there must be, in cafe of merit) between the best works that can be performed in the life of man, and an eternal felicity. Wherefore all that man can do, even with the affiftance of the Holy Spirit,' can never be faid ftrictly to merit, as a debt due to the creature: but, on the other hand, that right faith, and good works, (which arife out of it, or will follow it) may, and do, obtain the bleffed immortality, [which it pleaseth Almighty God to give, and privilege the fons of men with, who perform that neceffary condition] is a gospel and neceffary truth. And this the Quakers ground upon, and therefore boldly affirm to the world.

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So that they deny all merit from the best of works; efpecially by fuch as fome Papifts may conceive to be meritorious. But as they, on the one hand, deny the meritoriousness of works; fo, on the other hand, neither can they join with that lazy faith which works not out the falvation of the foul with fear and trembling: pray let not good works make men Papifts, because they make men Chriftians. I am fure believing and not working, and imagining a falvation from wrath, where there is no falvation or cleanfing from fin, which is the cause of it, is no whit lefs unfcriptural, and abundantly more pernicious to the foul. "Bleffed is he that hears Chrift's words, and does "them." The doer is only accepted. Wherefore it fhall be faid at the laft day, not, "Well profeffed," but, "Well done, good and faithful fervant, enter "thou into the joy of thy Lord." • Thou holy, humble, patient, and meek liver: thou that lovedst me above all, and thy neighbour as thyfelf: enter thou. For, for thee, and fuch as thou art, was it prepared from the foundation of the world.' Which recompence of his faithfulness, is the infinite love of

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a Phil. ii. 12.

Mat. vii, Pfalm xvii,

B 3

God

God revealed and given to man, through Christ. For

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though "death be the wages of fin,' yet "the gift

"of God is eternal life to fuch." So that as the people called Quakers do not hold that their good works merit, neither believe they that their good works justify them: for though none are justified that are not in measure fan&tified, yet all that man does is duty, and therefore cannot blot out old fcores: for that is mere grace and favour, upon repentance, through Chrift, the Sacrifice and Mediator; our great Scape-Goat. So that men are not justified, because they are fanctified, but for his fake that fanctifies them, and works all their good works in them and for them, and prefents them blameless; to wit, Chrift Jefus, who is made unto them, as he was to the faints of old, "wisdom, righteousness, "fanctification, and redemption; that he that glorieth, might glory in the Lord."

SECT. X.

Of Water-Baptifm, and the Supper.

Perverf, 14. The Quakers deny the two great facraments or ordinances of the gofpel, baptifm, and the Supper."

Princip. Whatever is truly and properly a gofpelordinance, they defire to own and practife: but they obferve no fuch language in the fcripture as in the reflection. They do confefs the practice of John's baptifm, and the fupper, is to be found there; but practice only is no inftitution, or fufficient reafon of continuation. That they were then proper, they believe; it being a time of great infancy, and when the mysteries of truth lay yet couched and folded up in figures and fhadows, as is acknowledged by Proteftants: but it is their belief, that no figures or figns are perpetual, or of inftitution, under the gospel-administration, when CHRIST, who is

• Rom. vi. 23. d Ifa, xxvi. 12. 1 Cor. i. 30, 31.

the

the fubftance of them, is come: though their use might have been indulged to young converts in primitive times, because of the condefcenfion of former practices.

It were to overthrow the whole gofpel-difpenfation, and to make the coming of Chrift of none effect, to render figns and figures of the nature of the gospel, which is inward, Spiritual, and eternal. If it be faid,

But they were used after the coming of Chrift, and • his ascension too:' They answer, So were many Jewish ceremonies, not easily abolished, as circumcifion, &c. It is fufficient to them, That water-baptifm was John's and not Chrift's. See Mat. iii. 11. Acts i. 5. That Jefus never used it, John iv. 2. That it was no part of Paul's commiffion, which if it were evangelical, and of duration, it would certainly have been. 1 Cor. iv. 15, 16, 17. And that there is but one baptifm, as well as one faith, and one Lord, Ephef. v. 4. And that baptifm ought to be of the fame nature with the kingdom of which it is an ordinance, and that is fpiritual. The fame holds also as to the fupper, both alluding to old Jewish practices, and ufed as a fignification of a near and accomplished work, viz. The fubftance they represented.

If any fay, 'But Chrift commanded that one of them • should continue in remembrance of him;' which the apostle to the church of Corinth explains thus; "That "thereby they do fhew forth the Lord's death until he "comes:" We allege, That he that faid fo, told his difciples alfo, "That he would come to them again : "that fome fhould not taste of death until they faw "him coming in the kingdom: and that he that dwel"leth with them, should be in them: and that he would "drink no more of this fruit of the vine, until he "should drink it new with them in the kingdom of "God:f" which is the new wine, that was to be put into the new bottles, and is the wine of the kingdom; as

f Luke xxii. 19. 1 Cor. xi. 26. Mat. xvi. 28. John xiv. 17. Mat. xxvi. 29. Mark xiv. 25.

he expreffeth it in the fame place: which kingdom is within, as may be read in Luke. He was the heavenly bread that they had not yet known, nor his flesh and blood, as they were to know them; as may be feen, John vi. So that though Chrift was come to end all figns, yet, until he was known to be the fubftance to the foul, as the great bread of life from heaven, figns had their fervice with them, to fhew forth, and hold in hand, and in remembrance of Chrift: especially to the people of that day, whofe religion was attended with a multitude of the like types, fhadows, and figns of the one good thing and fubftance of all, Chrift manifested in his people. And that great apostle Paul fays exprefly of the Jewish obfervations, "That they were fhadows "of the good things to come, but the fubftance was "of Chrift." Hence it is, that the people called Quakers cannot be faid to deny them; that is too hard a word: but they truly feeling in themselves the very thing, which outward water, bread and wine do fignify, or point forth (to fay nothing here of their abufe, and what in that cafe may be argued, from the inftance of Hezekiah's taking away the brazen ferpent by God's command) they leave them off, as fulfilled in Christ, who is in them" the hope of their glory: "" And henceforth they have but one Lord, one faith, one baptism, one bread, and but one cup of bleffings, and that is the new wine of the kingdom of God, which is within.'

SECT. XI.

Of the Refurrection, and Eternal Recompence.

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Perverf. 15. They acknowledge no refurrection of the dead, nor rewards to come.'

Princip. In this alfo we are greatly abufed. We deny not, but believe, the refurrection, according to the

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