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Who those other Enthusiasts were the Vicar does not inform his Reader, that some of those called Fathers held what he here calls, a wild ent.busiastick Notion, their Writings shew,
(0) - The Flesh and Blood of Christ, faith Hierom, is understood two Ways; either it is
that spiritual and divine Flesh and Blood, where • of he said, My Flesh is Meat indeed, and ту « Blood is Drink indeed, and unless ye eat my Fleso, • and drink my Blood, ye shall not have eternal Life;
or it is that Flesh which was crucified, and that • Blood which was shed by the Soldiers Spear.
(d) • I desire to drink the Blood of Christ, • faith Ignatius, which is Love incorruptible, and
and an over-flowing Life.
Clemens Alexandrinus faith, (e) · The Blood • of our Lord is twofold, the one is Carnal, by
which we are redeemed from Corruption, and • the other Spiritual, wherewith we are anointed. • To drink the Blood of Jesus is to partake of • his Incorruption. The Spirit is the Virtue of
.) Dupliciter vero Sanguis Chrifti & Caro intelligitur ; vel spiritualis illa, atque divina, de qua ipse dicit, Caro mea verè eft cibus, & sanguis meus verè es potus; & nisi manducaveritis Carnem meam, & sanguinem meum biberitis, non habebitis vitam æternam ; vel caro & fanguis quæ crucifixa eft, & qui militis effusus eft lanecâ. Hier. Com.vn Epber.c. 1. v. 7.
(d) Και πόμα θέλω το αιμα αυτό έσιν αγάπη άφθαρτος, xel Cervecos lan. Jgnat. Epift. ad Romanos.
e Διττόν δε το αιμα τι κυρίε,το μενγάρ έσιν αυτέ σαρκικον ώ τίς φθοράς λελυτρώμεθα. το δε πνευματικών και κεκρίσμαθα, και τίτ εσι πιάν το αιμα τε Ιησί της Κυριακής μεταλαCών αφθαρσίας. Ιχύς δε το λόγο το Πνεύμα ως αιμα Σαρκός. Clem. Alexindr. Pieligog. 1, 2.C. 2.
• the logo or divine Word, as the Body is of (the Flesh:
Ibid. OUR Opponent thus queries, « If Christ « be in Heaven at a Distance from thee, how can « he be a Saviour that is at a Distance from thee? • Jesus at a Distance will not save thee. And are
they not false Ministers that preach such Docstrine ?
He has not produced any of the Quakers Writings to authorize this Quotation ; nor yet does he himself directly answer it? But his own Words p. 145. And he also by his spiritual Presence
with us here, by his Spirit within us, renews and sanctifies us, which is a true Part of his Sal
vation and necessary to make us fit for his • compleat Salvation hereafter in Heaven,' do plainly admit the Necessity of Christ, not only at a Distance, but also present within us, in order to our compleat Salvation, which is the true Chri
ftian Doctrine concerning our Salvation through
Jesus Christ,' which the Quakers teach, and that himself says, ' every true Minister is to preach.
But what does he mean by these Words, cho' imperfect here ; does he think the Works of Christ's Spirit to have any Defect or Imperfection? If not he should have better explained himself.
· As to the Blessings and Benefits of Christ's • Intercefsion, and of such a true and lively Per• suasion of Jesus Christ his being the Son of God « and Saviour of the World, and the Virtue and · Merit of his Sacrifice and Atonement, as to give • our felves entirely to be his faithful Servants, ' and to rely upon him alone, and his Merits and Mediation for our Salvation, upon our faithful< ly performing the Terms and Conditions of the
Gospel required of us, through the gracious • Amistances and fanctifying Operations of his
Holy Spirit within us,” which our Opponent mentions D: 145, 146. we perfectly agree with him, and wish he did as constantly adhere to the Truth, as he does at times assert it.
He queries, p. 146. · Is there not now, the « fame Gift of difcerning Spirits in the Church, « that was in the Apostle's Days, whereby. we
can discern who are faithful true Christians, and who are not?'
To which he answers, No, but then as doubting the Force of his fingle Negation to the Question itself, he falls to changing the Terms of it, adding, • For we can no more pretend now, to the same
discerning of Spirits the Apostles had, in some extraordinary Cases, as in discerning who were fit to be called to the Office of the Mini
stry, or such as St. Peter's feeing into Simon's, * and St. Paul into Elymas's Heart, than to the • other extraordinary and miraculous Gifts which
they had.' Now the Terms Extraordinary and Miraculous are not in the Question ; nor does our Adversary assert, that there is no Gift of difcerning of Spirits but what is extraordinary and miraculous : What is that Communion and Fellowship which the Faithful have one with another, if there be no Gift of difcerning among them? Can the living Members of the same living Body be insensible of the Relation they stand in between themselves? Can the Life of the Body be withdrawn from any Member, and the Body unfenfible of that Members Deadness and U felesness to the Body? If not, it must be granted, that there is a Spirit of Discerning in the true Church, by which its living Members may be known from such as are not so, and that the sincere Christian is related to that Body in a nearer and more sensible manner than the Hypocrite. And it does no more follow, that because there may be many İnstances of Men's being grolly deceived, therefore the Church has no true Gift of Discerning ; than that because blind Men fee not, therefore the Sun don't Shine.
He proceeds, • But we may be more sure < who are not faithful Christians than who are ;' which is no just Observation, since Christ himself has told us, 'every Tree is known by his own Fruit, and that a good Tree bringeth not forth corrupt Fruit, neither doth a corrupt Tree bring forth good Fruit. See Lukė vi. 43, 44. By which distinguishing Characters we may as well know who are faithfu. Christians, as who are not ; for we may besure they are such, who not only profess the Doctrines of the Christian Faith, but whose Conversation is as becometh the Gospel of Christ, are clothed with Humility, and are so far from vain pharifaical Pride and Boasting of outside Washings, and ceremonial Performances, that they esteem those things but low and empty in Comparison of inward Purity and Holiness, nor do they contemn or despise any fober, honest, just, or holý Men as miere Heathens, for not believing what God in his Providence has withheld from them the Knowledge of; but firmly believe, that in every Nation, be that feareth God and works Righteousness
, is accepted with him : Who have an universal Charity, and think ill of none, but those, who by their evil Fruits evidently demonstrate their ow's Corruption.
Page 147. Queft. May not fome Witness • now the Fulfilling of that Promise, that they
shall discern between the Righteous and the Wicked. Mal. iii. 18.
Answ. - No, For that promise has a plain Re« ference to the Day of Judgment, wherein the • Works of all Men, however secret, shall be « made manifeft.'
But we think that Text has a plain Reference to the Gospel Times, foretold in the Beginning of that Chapter, Behold I will send my Messenger, and he mall prepare the l'ay before me, and the Lord whom ye seek sball suddenly come to his Temple, even the Messenger of the Covenant whom ye delight in. And the Words of the Text, v. 18. are plainly spoken to the Sons of Jacob mentioned in v. 6. as the Pronoun Ye doth clearly evince by its being frequently repeated, so that the evident Sense of the Place is, Then, in the Days of the Gospel, shall ye, Sons of Jacob, return, from the Evil of your Ways, and clearly discern your Errors, distinguishing between the Righteous and the Wicked, between him that serveth God and bim that serveth him not.
Our Opponent's Definition of Repentance, p. 147. we have no Exception to, viz. · It is
humbly to confess our Sins to God and to pray for the Pardon of them, with a true Grief and « Sorrow for them, and hatred of them, and to « forfake them and lead a new Life,'
He then adds this
Quest. · SHALL we have always need as long as we live in this world to confess and repent