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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	meritorious_a	2,679	5	11.7565	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47145	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith.; Fourth narrative of his proceedings at Turners-Hall	Keith, George, 1639?-1716.	1700 (1700)	Wing K167; ESTC R2430	153,412	130

work by the Spirit 's help that are meritorious of Justification But this will not excuse them from Popery for even Bellarmine a great Popish Author and the other Popish Authors plead only for the merit of such good Works which merit by Condignity as wrought by the help of the Holy Spirit assisting them And his Sophistry is as dull in his drawing an Argument from 1 Cor. 1 30. That Christ is made unto us of God Wisdom and Righteousness and Sanctification and Redemption therefore that Believers are justified by an Infinite Righteousness wrought in them and that Christ is formed in them Gal. 4. 19. And thus he will have Christ as held forth in that Text 1 Cor. 1. 30. not to be Christ God-Man without us from and by whom we receive Justification and Redemption and also divine Wisdom and Sanctification by his holy Spirit that he sendeth into our Hearts and by his holy Doctrine outwardly taught us but Christ formed in us he will have to be all this unto us Judgment Fixed p. 330. and Christ formed in us is the Seed and the Seed is God over all blessed for ever as above-quoted both out of G. W. and W. P. But what then is become of his Exposition that he gave in his Judgment Fixed above-quoted That this Birth viz. Christ formed in true Believers is not Christ Jesus for he is that incorruptible Seed and Word of Life which begets forms and brings forth the Soul of Man into his own Nature and Image and so Christ may be said to be formed in us in a Mysterious and Elegant way of speaking the Property and Effect being put for the Cause Thus we see how he wavers to and fro betwixt So and No and No and So sometimes This and sometimes That and sometimes neither This nor That a Phrase that S. F. used to some of his Opponents but very justly apply'd to G. W. But differing senses and meanings are more tolerable for a Man to put on his Words than plain contradictions and especially in Matters Fundamental as these are Next let us hear what W. P. hath said on the Doctrine of Justification and how J. Wyeth in his Switch defends him W. Penn in his Serious Apology p. 148 gives the charge of his Opponent thus That we deny Justification by the Righteousness which Christ hath fulfilled in his own Person for us wholly without us and therefore deny the Lord that bought us W. P. Answers And indeed this we deny and boldly affirm it in the Name of the Lord to be the Doctrine of Devils and an Arm of the Sea of Corruption which does now deluge the whole World What saith Jos Wyeth that hardy Champion to this Switch p. 238. Yes it is still true and that we do deny and boldly affirm to be the Doctrine of Devils and for our so denying and affirming we have the warrant of Holy Writ wherein is abundantly testifyed of the Spirit of Christ in Man to which he must be obedient in order to his Justification for which he quotes Rom. 3. 24 28. Rom. 5. 1. Titus 3. 7. and concludes then not wholly without us Note Here J. Wyeth acts the dull Sophister as much as his Elder Brother G. W. by perverting the true state of the Question as is their frequent manner The Question is not What is necessary by way of Instrument or Instrumental Application or Preparatory Condition in order to Justification such as Faith and Repentance for such are granted to be necessary in order to Justification as the stretching out the Hand is necessary to receive an Alms or free Gift and the opening the Mouth is necessary to receive Food but the true state of the Question is What is the procuring and purchasing Cause of our Justification before God by way of Merit or the Meritorious Cause of our Justification whether the Righteousness of Christ that he wrought without us by his Active and Passive Obedience above Sixteen Hundred Years ago Yea or Nay If Yea surely that is wholly without us but this says W. P. and J. W. is a Doctrine of Devils and G. W. chargeth T. D. with ignorance and false Doctrine for affirming it as above-quoted and yet it is the very plain Doctrine of the Holy Scriptures Isa 53. 4 5 11 12. Rom. 3. 21 22 23 24 25 28. Rom. 4. 4 11. Rom. 5. 18. Gal. 3. 22. 2 Cor. 5. 21. There are other Arguments which W. P. useth in his Serious Apology some of which I shall mention not to refute them for the least Child in Christianity may do that but to show his Error one of which is Death came by actual Sin not imputative therefore Justification unto Life comes by actual Righteousness and not imputative Another is This speaks Peace to the Wicked Another is Men are Dead and Alive at the same time by this Doctrine Note He perverts the state of the Question his Opponents do not say That Wicked and Unsanctified Persons are justified but if none be justified but who are Perfect vvith a Sinless Perfection and have not the least impurity then neither W. P. nor any Quaker ever vvas or is justified for vvhatever they boast of their Sinless Perfection their vile Errors Pride and Uncharitableness as vvell as other their Imperfections demonstrate the contrary Another of his Arguments is against our Justification by Christ's Righteousness without us Our rejoycing must be in our selves and not in another thus perverting Paul's Words Gal. 6. 4. But let every Man prove his own work and then shall he have rejoycing in himself and not in another But doth this exclude our rejoycing in Christ Jesus our Head who to be sure is another O sad How contrary to this is Philip 3. 3. For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the Flesh by this Argument of W. P. he for himself and his Brethren whose Faith he pretends to deliver renounces all Rejoycing as well as Faith and Righteousness in Christ without us yea and in Christ within them also for Christ within them if he be within them is Another Dare W. P. or G. W. say Christ in W. P. or G. W. is W. P. or G. W. But whereas G. W. in his Printed Paper above-quoted call'd A Few Positions c. saith We highly do value and esteem his Christ's Sufferings Death Precious Blood and whole Sacrifice for Sinners For a Proof of his Insincerity and Sophistry in this I shall produce some following Quotations what G. W. means by his Precious Blood and whether he put the due value upon Christ's Blood that was outwardly shed or upon another sort of inward Blood I cannot say of his and his Brethrens inventing but what they received from Familists and Ranters tho' they pretend to have it by immediate Inspiration to wit an inward Blood that is the Atonement and Sacrifice for Sin which Blood G. W. will not allow to be the

without us is the Allegory of his Blood within so his Blood within is the Allegory of Christ's Blood without this is as great Nonsense as who would say as Hagar and Sarah were an Allegory of the Two Covenants so the Two Covenants are an Allegory of Hagar and Sarah And thus G. W. and his Brethren stand justly charged with Allegorizing away Christ's outward Birth Sufferings Blood Atonement by making them the Allegory of his Birth Sufferings Blood Atonement made within Men tho' they deny not Christ's Birth Death Blood without simply as Historically related yet seeing they deny the Merit and Efficacy of his Death and Blood without and of what he did and suffered without us they are justly charg'd to Allegorize it away that is to make no other account of it than of the History of Hagar and Sarah and other Types Symbols and Allegories of the Old Testament Besides If Men will be wilful denyers of the Historical Truth of Christ's outward Birth Death Burial Resurrection Ascension according to G. W.'s and his Brethren's way and method of expounding Scripture we have no way to convince them of their Error If we bring Isaiah 9. 6. to prove that Isaiah Prophesied of Christ's Birth and that the Child that should be Born should be both God and Man and his Mother should be a Virgin according to Isaiah 7. 14. And if we bring Isaiah 53. to prove that Christ should be wounded for our Sins be killed be buried and make his grave with the wicked or That Christ should suffer without the Camp they may Answer All these and the like places are to be meant not of any Birth Death or Burial of a Christ without us but of Christ Born Slain and Buried in Men and for their Proof vouch G. W.'s Authority and his Brethren's to confirm it who as above-quoted have expounded these places of Christ Born Slain Buried within Men. But if G. W. will say these and other the like places have two meanings one Outward and Literal and the other Inward and Spiritual to this I say First G. W. in his Voice of Wisdom pag 21. hath severely blamed his Opponent T. D. for giving two meanings to one place I agree to the most Judicious and Orthodox Expositors of Scripture that the Scriptures have but one sense or meaning properly and strictly speaking viz. That the thing principally and properly intended is but one and what other senses or meanings may be put upon some places of Scripture besides that is rather an Allusion or Allegory than the real meaning which so far as we have Scripture warrant is allowed as Paul's calling Hagar and Sarah an Allegory but otherwise is dangerous and in the present case is most Heretical as in G. W.'s and his Brethrens making Christ's Birth Sufferings Death Burial without Men the Allegory and his Birth Sufferings Death Burial within the Reality and Substance or thing principally intended in these places of Scripture That the Spirit of God with his sanctifying Gifts and Graces is called Water of Life and Living Waters whereby God doth really Purify and Cleanse the Hearts and Consciences of the Faithful and that this Work of Sanctification is Inward and Spiritual in them is no part of the Dispute or Controversie for this is not only granted but earnestly taught and pleaded for against Pelagians and others who deny it or at least the necessity of such an inward and spiritual Operation Therefore G. W. in this as in most of his late Defences doth purposely mistake the true Case to hide his vile Heresie as if the debate betwixt him and his Opponents were only about the inward Operations of the Spirit of God for the cleansing and sanctifying the Hearts of the Faithful but this is his ordinary Fallacy The true state of the Question then is this Whether there is any Inward Blood or Water that Christ Crucified in Men lets out or is pressed out of him crucified within them that is the Blood of Atonement is the Price and Ransom and Meritorious Cause of the Remission of our Sins is the satisfactory and propitiatory Offering for Sin either in whole or in part Also whether any such supposed Blood or Water or Spirit thus flowing from Christ as Crucified and Wounded within Men is the meritorious and procuring Cause either of Men's Justification before God or of the saving and sanctifying Graces of the Holy Spirit and whether the Gift of the Holy Spirit given to Believers with the sanctifying Graces thereof proceeds from Christ Crucified within having made the Atonement and Satisfaction by his Blood shed within Risen and Ascended within Sitting at the Right Hand of God within Men making Intercession for them or from Christ as he was crucified without us having made the Atonement and Satisfaction without us by his Blood shed without us Risen and Ascended and sat down at the Right Hand of God without us and there Interceding for us This is the true state of the Controversie all true Christians say that all this is from Christ without us as outwardly Born Crucified Risen Ascended from him thus only considered as without us all Believers have the free gift of the Remission of Sins free Justification freely by God's Grace being the real effect of Christ's Purchase and of the Merit of his Precious Blood and also the Holy Spirit with the sanctifying Gifts and Graces thereof inwardly to renew and sanctifie them So that the Work of Christ or of the Spirit in Believers is not at all either in whole or in part to suffer for our Sins or to procure by way of Merit the pardon of our Sins and our Peace and Reconcliation with God for that 's wholly and only done by Christ without us but to work the sincere Faith of all that he hath done and suffer'd for us without us and give us the Spiritual Knowledge and Comfort of it in our Hearts and Souls The Plaister and healing Medicine of Christ's Body and Blood was prepared for us when he gave his Precious Body to be broken for us and his Blood to be shed for us this was once done and is no more to be doue again Christ having once dyed dyeth no more by the one Offering of himself once only offered without us his Soul Body and Blood he hath intirely and completely prepared the wholsom Medicine and Food of Life for us But now the work of Christ and his Spirit in us is to apply it effectually to us that is to enable us effectually to apply it to our selves for our Eternal Health and Salvation to give us a Spiritual discovery and sight of that living Food a Hunger and Appetite after it and to teach us spiritually by Faith to receive it and feed upon it to eat his Flesh and drink his Blood not by the bodily Mouth but by the Mouth of the Soul which is Faith a true and living Faith wrought in us by the powerful Operation of Christ in us or his Spirit

by natural Generation Indeed many of the Quakers deny any conveyance of Original Sin by natural Generation as the Pelagians denyed of old because they cannot comprehend with their Reason how such a conveyance can be to be sure it is altogether remote from all rational Comprehension as well as from Scripture that such a Noble Principle as the Seed of God should come by natural Generation and so come to all Men even the Children of Heathens as well as the Children of Believers as the Quakers commonly Teach yea G. F. saith G. M. p. 209. Every Man AT HIS COMING INTO THE WORLD hath a Light from Christ him by whom the World was made which is more than Conscience But if every Man has that Light at his coming into the World then Heathen Infants have it and seeing they have it from Christ whether they have it Immediately conveyed or Mediately by natural Generation through their Parents as they have their natural Flesh If Immediately from Christ it is more rational to suppose it is not crucified nor killed at its first reception Beside how can it be a slain or dead Thing in them when it convinceth them of the sins of Lying Thieft and the like and speaketh to them in their Hearts and Consciences and teacheth them their whole duty to God and Man if they will obey it yea an entire Systeme of Orthodox Divinity If J. Wyeth can be believed how can it do all this and be a dead or crucified thing in them These are but some of the inexplicable and unintelligible Difficulties beside many more that might be mentioned which the wild Notions and Phrases of G. F. and G. W. especially as far from Scripture Language as Darkness is from Light have led them into and many others whom they have bewildred with them notwithstanding G. W.'s fallacious pretences of his Brethren and Himself being an innocent plain simple People that most affect Scripture Language when indeed no Society call'd Christians nay not the Church of Rome have so much deviated from Scripture Language as well as Scripture Doctrine and Sense as they have done But let none from this infer that I do not own the Doctrine and Faith of Christ within and of his Divine Teachings Inspirations and Illuminations for that I do withal my Heart as truly as ever I did and I hope rather better only I deny the Quakers wild extravagant and blasphemous Notions of Christ within and particularly of G. F. and G. W. above-mention'd who affirm that Christ is Crucified in all unregenerate Persons and that the Flesh of this crucified Christ in them is the Offering for Sin and the Belief is to be in this Flesh and the Blood of this Flesh cleanseth from all Sin Which Flesh was crucified in Adam when he Fell but how from Adam it came into them either crucified or alive is not intelligible and therefore no proper object of Faith but if they say it is alive in all Men at its first reception or at their first coming into the World then all Men are Born Sanctified and spiritually Regenerated Heathens as well as Christians for the great difference that the Quakers give betwixt Regenerated and Unregenerated Persons lies in this That the Seed Christ is alive in the Regenerated but crucified and dead in the Unregenerated But yet again to shew how much G. W. acts the Sophister in his late pretences to own the Merit of the Blood of Christ that was outwardly shed which yet he hath so plainly denied in his Light and Life and mightily opposed it That the shedding of that Blood upon the Cross was the meritorious cause of Man's Justification in p. 8. Of Light and Life he blames W. B. For laying a twofold stress upon that Blood 1. Merit to Salvation 2. Work to Sanctification and infers against W. B's twofold assertion That in his so doing he hath set it viz that Blood up above God for God could not save he saith and yet is not in being gross absurdity saith G. W. Here the force of G. W.'s Sophistical Argument against the Merit of Christ's Blood is very apparent To say that Blood is the Meritorious cause of our Salvation is to set it up above God which is a most absurd consequence and his proof of his consequence he grounds upon an absolute forgery whereby he manifestly wrongs his Opponent W. B. in his alledging on him that he said God could not save whereas W. B. did not say God could not save But that Christ as he was God without being Man he could not save Man See W. B.'s Capital Principles p. 35 36. which is almost Orthodox Doctrine rightly understood viz. Seeing God hath appointed to save Man after that manner G. VV.'s further opposition to the Blood of Christ as outwardly shed being the Meritorious cause of Man's Justification is evident from his words Light and Life p. 61. But mark how one while W. B. makes that Blood and the shedding of it his Justifier and Redeemer c. VVhich he has confessed is not in being Another while People must seek their Saviour above the Clouds and Firmament contrary to the righteousness of Faith Rom. 10. 6. Another while they must look to Jerusalem for Justification and to the Blood that was there shed contrary to Deut. 30. 13 14. And Rom. 10. And if Men should look to Jerusalem for that Blood it is not there to be found for it is not in being says W. B. The Seven Colchester Quakers in their Printed Paper called Some Account above mentioned p. 16. pretended to answer this passage by producing some words of G. VV. in his Light and Life which they think will justifie him but all in vain unless to detect his and their dull Sophistry VV. B. having said The shedding of the Blood upon the Cross that was let out by Virtue of the Spear being thrust into his side to be Meritorious or the Meritorious cause of Man's Justification To this G. W. Answereth 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 Justication 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 it is said by wicked Hands they put him to Death And they conclude saying But the making the very act of shedding his Blood by the Spear to be the Meritorious cause of Man's Justification we therefore ask them if they really believe the same Here Note Both G. W.'s and the Seven Colchester Quakers fallacy thereby to cover G. W.'s vile Heresie He most unjustly chargeth it upon W. B. his Opponent that he laid the Meritorious cause or stress of Justification upon the Act of the wicked Man that thrust the Spear into our Saviour's Side but this is a piece of gross forgery in

Church who yet have not arrived to a sinless Perfection but are in that Time of Travel But what if they die in that Time of Travel before a sinless Perfection be attained G. VV. has passed a nibst severe and uncharitable Censure on them Voice of VVisdom p. 42 43. This sinless Perfection for that 's the true State of the Question all must come to witness who ever come to be saved for there is no unclean thing must enter into Christ's Kingdom therefore People must either expect Freedom from Sin in this Life or never Note Thus he has passed a most uncharitable and cruel Sentence nor only upon many who were in a sincere Travel towards Perfection and yet have not attained to a sinless Perfection before their Decease but also upon his deceased Brethren many of whom deceased as I judge he must confess while they were in the Travel towards it for Quakers commonly are not longer lived than other Men they die at all Ages young as well as old and many die that are but Novices in their Way And certainly G. Fox and E. Burr Fr. Hougel Rich. Hubb and some of their greatest Saints lived in great Ignorance Error and Unbelief in divers great Fundamentals of the Christian Faith and in great Uncharitableness towards such as differed from them and remained in these Sins to their dying Day shall we therefore be so uncharitable to them as G. Ws Doctrine is to conclude they are all damned and parished eternally God forbid we will be more charitable to them than his Doctrine alloweth But then again in Contradiction not only to G. F. but himself he pleads in his Voice of Wisdom That the Believers Works are perfect and God hath wrought all their VVorks in them citing Isa 26. 12. So these VVorks of God which true Believers witness are perfect and the Believers have ceased from their own VVorks which were imperfect and are come into God's VVorks which are perfect But then what saith he concerning them who are in the Travel towards Perfection Are not they Believers Have they no Faith Thus their Confusion is evident They do not consider that though the Work of Faith Labour of Love and Patience of Hope in Believers are the Works of God yet they are also the Works of those Men in whom they are wrought it 's they who believe who love and hope by God's Operation or working in them and therefore they being imperfect though God is a perfect Being and Agent their Faith Love and Hope are imperfect it being the Property of all Effects to be according to the weaker and more imperfect Causes according to that true Maxim Bonum ex integra causa malum ex quolibet defectu a perfect Effect must have all its Causes perfect But whatever Charity we may suppose they may have for their deceased Brethren they have little or none for any such who do not believe to the Hight of their Doctrine of a sinless Perfection before Death their Doctrine obligeth them to judge that none of other Societies are saved because they do not believe the Quakers Doctrine of Perfection before they die the contrary of which they call the Doctrine of Devils the which if any die and do not renounce before their Decease by the Quakers Principle they cannot be saved But some of them now begin to go into the same Road with others of other Professions and after a large Circumference wherein they have far departed from them who say That the Souls of Believers are at the instant of Death made perfect in Holiness yet return and say the same thing concerning their imperfect Brethren who are deceased and yet before their Decease arrived not to a sinless Perfection which if it may be allowed to imperfect Quakers may be as well allowed to others sineere Travellers towards Perfection many of whom no doubt have arrived to greater Perfection before their Decease than any among the Quakers Worthies of whose Perfection they so much boast who lived in great Error and Unbelief in the great Fundamentals of Christianity and Uncharitableness towards others and of whose Repentance for the same we never heard any Account Again G. F. in his G. M. p. 251. in Defence of his and his Brethrens sinless Perfection thus answers to that in Eccles 7. 20. There is not a just Man upon the Earth which doth good and sinneth not This just this wise Man upon the Earth which doth good and sinneth not that was the Estate of the Law which Christ is the End of who is a greater than Solomon who is the just and Righteousness it self and makes Men free from Sin Note that G. F. in Contradiction to his own Gloss in the same Page to prove a sinless Perfection brings the Examples of Job and David both which were long before Christ came and to prove David's sinless Perfection he brings David's Words and David said He had seen the End of all Perfection Is not this a rare Proof for a sinless Perfection But if G. F. did not mean Christ without but Christ within to be the End of the Law As this is a false Gloss on Paul's Words so that imports that Solomon was not come to the Light within him which G. F. calls Christ within but how then could Solomon pen such Books of the Scripture which the Quakers confess to have been writ by Divine Inspiration if Solomon had not come to the Light within him But let us hear another as nonsensical Gloss of G. VV. on the same Place Voice of VVisd p. 18. Eccles 7. 20. Ans The Conversation of the Saints is in Heaven Eph. 2. 6. Philip. 3. 20. And they are redeemed from the Earth and from the Vanity where Solomon saw all things in the Days of his Vanity in which all were Sinners Note Is this any Proof that the Saints such as Paul who writ these Words were not real Men upon Earth And is not G. W. a Man upon Earth so long as he eats drinks sleeps c Thus we see how they pervert the Scriptures to prove their sinless Perfection for if G. W. will own he is one of these just Men on Earth that Solomon writes of he must confess himself to be a Sinner if he will not own himself to be a just Man upon the Earth yet he must allow his Body to be upon Earth unless he will say our Sight deceives us when we see him in the Streets and then either his Body is no Part of him or if it be it hath Sin and consequently he also hath Sin if he will own his Body to be a Part of him But let us yet again hear another nonsensical Gloss of G. F. to maintain his and his Brethrens sinless Perfection on the Words of James In many things we offend all G. M. p 309. Mark saith G. F. In the many things we offend all but we are come to the one thing Christ Jesus the End of the many things and in him there

G. W. so to charge W. B. and mistate the Controversie between W. B. and him nothing but deceit it self could invent such a forgery in G. W. as this to charge it on W. B. as if he had either said or thought that the Meritorious cause of Man's Justification was laid by him upon the Act of the Soldier that thrust the Spear into our Saviour's Side for neither did he say it nor can it be gathered from his Words by the least shadow of any just Consequence his Words being thus as G. W. cites them The shedding of the Blood upon the Cross that was let out by the Virtue of the Spear being thrust into his Side was the Meritorious cause of Man's Justification See Light and Life p. 64. The shedding of the Blood c. is the true English of the Latin Words Effasio Sanguinis which being A Noun Verbal hath a Passive as well as Active signification and that W. B. meant it in the Passive signification and not in the Active as with respect to the Soldiers Act is evident from the Words both of Jer. Ives and also of W. B. quoted by G. W. Light and Life p. 64. he quotes Jer. Ives saying My Brother Burnet meant Christ's Passion and not the Act of wicked Men. And again G. W. quotes W. B. saying Yes Brother it is proper to say It was Christ's Act to shed his Blood His meaning is obvious to any impartial Reader that it was Christ's Act freely to give his Blood to be shed for the remission of our Sins as he said himself no Man taketh my Life from me I lay down my Life and I take it up again Without all doubt though Christ was not Active to Kill himself by any Bodily Act of violence that he did to himself yet his giving up his Blood to be shed and his Life to be taken away was a most noble act of his Soul and Will who by a most noble act of Obedience and Resignation to the Will of God for the Salvation of Men gave up his Blood to be shed for that the shedding of Christ's Blood was necessary for remission of Men's Sins and their Justification before God is clear from his own words This Cup is the New Testament in my Blood shed for the remission of the Sins of many and as the Scripture saith Without shedding of Blood is no remission so that had not Christ's Blood been shed Men's Sins could not be forgiven and yet what but deceit it self can infer from this That the merit or stress of remission of Sin or Justification is laid upon the act of the wicked Soldier that thrust his Spear into our Saviour's Side Note again Seeing G. W. hath imposed such a Forgery upon W. B. without any just ground as if he had placed the Merit of Men's Justification upon the act of the wicked Man that thrust the Spear into our Saviour's Side By the like forgery he may charge the Church of England with the same absurdity though most unjustly for in the Prayer immediately before Baptism in the Office of Baptism for those of Riper Years she thus Prays Almighty everliving God whose most dearly beloved Son Jesus Christ for the forgiveness of our Sins DID SHED OUT of his most precious Side both Water and Blood and gave Commandment c. Here we see it 's said that Christ SHED OUT of his most precious Side both Water and Blood Can therefore G. W. from thence infer that the Church of England believeth that she layeth the Merit of remission of Sin and Justification upon the act of the Soldier or that Christ by any act of Violence killed himself or commanded others to do it and if no just consequence as this can be gathered out of the Church of England's Words nor can they from the Words of W. B. that are of the same importance But it 's no wonder that G. W. will have the shedding of that Blood which came out of Christ's Side when it was pierced to be only the Soldiers act when T. Elwood in his Truth Defended p. 99. denyeth the Blood that came out of Christ's Side and its shedding after he was Dead to have been to compleat the Offering for this he saith and again repeats the same Words and justifies them in his pretended Answer to my first Narrative p 220 221. This offering up himself and giving himself a ransom for all included all his sufferings both inward and outward and made it a compleat and perfect Sacrifice in which his Blood was comprehended and concerned as well as his Flesh before his Side was pierced by the Spear for he had pronounced that great Word Consummatum est it is finished had bowed his Head and given up the Ghost before his Side was pierced with the Spear This is not only contrary to the Doctrine of the Church of England as above quoted in the Office of Baptism but of all Orthodox Christians throughout the World who teach according to Scripture That the Water and Blood that came out of our Lord's Side after his Death was a special part of the Offering as well as his Death and the wounds in his Hands and Feet and the Blood that came out of them before his Death which gross Error of T. Elwood is the Error of the Second Days meeting at London who approved his Book and of G. W. who professeth the same Faith with them is deservedly censured and refuted in Satan disrob'd p. 47. His Body pierced and his Blood shed after his Death were truly and properly a part of the Sacrifice as much as what he suffered before he expired As the legal Sacrifice was not compleated by the Death of the Beast but by the Burning of it and offering the Blood afterwards that was shed and those who reject that Blood do mutilate his Sacrifice and render it ineffectual to themselves Note again How neither G. W. nor the Colchester Quakers in their Some Account c. give any answer to what was objected against him out of his Light and Life p. 61. Though quoted by them p. 15. Where he positively asserts That to seek our Saviour above the Clouds and Firmanent i. e. to pray to him as he is in Heaven without us above the Clouds and Firmament is contrary to the Righteousness of Faith Rom. 10. 6. And to look to the Blood that was shed at Jerusalem for Justification is contrary to Deut. 30. 13 14. and Rom. 10. which seeking or looking to Christ and his Blood as is above-quoted and proved was not by any outward or bodily act but by Faith and yet even such seeking or looking is denyed and opposed by G. W. and his Colchester Quaker Brethren But whereas G. W. doth argue so much and so frequently against that Blood that was outwardly shed by the Spear its being the meritorious Cause of Justification because that Blood is not to be found at Jerusalem for it 's not in being says W. B. as G. W. quotes him