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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justify_v	sanctification_n	1,487	5	11.2350	5	false

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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

more which might be quoted out of them and others it evidently appears that the greatest things that are written of Christ either by Prophecy in the Old Testament or fulfilled in the New Testament his outward Birth his Incarnation his taking hold not of Angels but the Seed of Abraham his Sacrifice and Offering his Blood Death Burial Resurrection Ascension yea his being tempted by Satan in the World is all applied to the Seed Christ within as the great Mistery of Godliness yea as greater than God manifest in Flesh without as is quoted out of W. Penn and as concerning Christ's Flesh without that 's a Figure but Christ within is the Substance Now to apply all this in way of Allegory to Christ incarnate within the Seed that the Spirit takes hold of to use G. F's Words that looks like an Incarnation of the Holy Ghost in G. F. and his Brethren is too rash and goeth beyond the Bounds of Sobriety But to turn it all to the greatest Reallity and all that 's said of Christ without to be the Allegory and Figure of the Substance within as is effectually proved is a plain overthrowing the Christian Faith But it 's very hard to conceive how this Seed Christ within as G. F. holds it forth was or could be tempted of the Devil to lust after the Creature seeing as he will have it it is no Creature it self can it be supposed that the Devil would or could tempt the Godhead to lust after the Creature and what this Seed can be which G. F. calls Christ that 's buried in the wicked and elsewhere the Spirit and Spirits in Prison yea the Prisoners in Hell that the Quakers have preached to that 's no Creature nor God nor any Part of the divine Essence for that cannot be divided into Parts is unaccountable There yet remains three or four Passages which were objected in a printed Sheet called An Account from Colchester against G. W. and E. B. to which these seven Quakers in Colchester have given their Reply by way of Vindication but all grosly fallacious in that they call Some Account from Calchester as we shall see in what follows It was objected against G. W. out of his Truth defending the Quakers page 65. Christopher Wade affirmeth That our blessed Saviour doth instruct Men to lay fast hold of and to abide in such a Faith which confideth in himself being without Men. To this G. W. answereth That 's contrary to the Apostles Doctrine who preached the Word of Faith that was in their Hearts and the Saints Faith stood in the Power of God which was in them Their Defence is That George White head 's Intent in this Answer was not against C. Wade's excluding Christ's spiritual Appearance and Work of Righteousness out of his Saints by affirming That our blessed Saviour doth totally condomn all such Faith which doth trust that Men are righteous in their own Bodies by what Spirit soever either from Heaven or elsewhere that Righteousness is wrought in Mens Bodies p. ibid. Whereby ●e opposed Christ's Work of Regeneration in true Believers as also his affirming that the true Christ doth prove himself not to be a Spirit To this I say suppose C. Wade had erred on the one hand this doth not justifie this most scandalous Assertion of George Whitehead That it is contrary to Rom. 10. to confide in Christ without Men whereas Rom. 10. 8 9 10. teacheth us That to to believe in Christ without us and so to confess him is necessary to our Salvation It 's observable how both they and G. W. himself waves giving a plain and positive Answer to this great Objection They say indeed in page 21. As there is one Lord Jesus Christ and one true Faith in him this Faith respects Christ both as without us in the Heavens and as he is in the Hearts of his Saints But they do not tell what they mean by Christ as without us in the Heavens not one Word of their Faith in Christ as he is both God and Man and who as Man consisting of a created Soul and Body the same in Nature with the Nature of other Men but without Sin is in the Heavens in our glorified Nature This being the thing that is mainly objected on this Head and which they will not nor dare not give a plain Answer unto nor G. W. either for it will detect his and their gross Error or if they or he give a sound Answer it will prove they are changed and that will reflect on G. W's Infallibility But they grosly abuse C. Wade for his sound Doctrine which G. W. has not fairly nor duely represented for C. Wade in that very Page doth clear himself both against a lying Charge first in G. F. who charged him That he did totally exclude Works without any Distinction G. M. p. 298. And the like false Charge doth G. W. load him with That he opposed Christ's Work of Regeneration in true Believers which is an extremely false Charge against him as he sheweth at length but he did only exclude them from being the meritorious Cause of our Justification and the Foundation of our Faith so that though Sanctification and good Works are necessary and none can be either justified or saved without them yet we must not trust in them nor make a Saviour of them But it 's no Wonder that G. W. blames this Doctrine who in his Voice of Wisdom pleads for the Meritoriousness of good Works in Men as grosly as the grossest Papists yea and much more grosly as we may see in its proper Place But this is G. W. and his Brethrens common Work to misrepresent their Opponents to hide their own vile Heresies And as for C. Wade's saying Christ proved himself not to be a Spirit to wit a meer Spirit as he explains himself he quoted for it Christ's own Words Handle me and feel me for a Spirit has not Flesh and Bones as ye see me have and was not that a sufficient Proof that the Man Christ was not a meer Spirit Proofs on the sixth Head Concerning the Soul Whether the Soul of Man is a Part of God G. VVhitehead is at great Pains in his Truth and Innocency page 7. and 9. to prove that when George Fox said The Soul was a Part of God and of God's Being he did not mean the rational Soul of Man and which he calls the reasonable Soul or Spirit formed in Man but that divine Inspiration or Breath of Life whereby Man became a living Soul as the great and universal Soul of Mankind even the Soul or Life of the Soul as some phrase it And Joseph VVyeth in his Switch page 53. pleads That he meant not That the created Soul was a Part of God and will have it that George Fox held That the Soul of Man was created But none of them give the least effectual Proof out of his Books where George Fox mentions any created Soul to be in Man that is not a

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

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

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

same in Substance for which I quoted G. W.'s Light and Life p. 69. Who calls him a very blind and ignorant Man that will affirm That Bodies Celestial and Terrestrial differ not in Substance whereby he has proved himself to be both blind and ignorant by his ignorant Assertion And I told the Auditory how the Quakers ignorance and false Notions of Philosophy destroy'd their Faith and hindred them to believe that necessary and fundamental Article of the Christian Faith That Christ's Body that he had on Earth is the same in Substance it was in Heaven and tho' when on Earth it was earthly and is heavenly now yet the change was not in Substance but in Accidents for if it be not the same in Substance it is in no respect the same for take away the Substance and no Accidents can remain of any thing And by the like false Philosophy both G. W. and W. P. have argued against the Resurrection-Bodies of the Saints that they shall not be the same in Substance with the Natural Bodies they had on Earth And I further shewed that Muggleton said Christ's Body was like ours and yet would not own it was the same Substance with ours for he held that Christ's Body that hung on the Cross and was laid in the Sepulcher was the Godhead yea was God the Father Son and Holy Ghost Nor is G. W. and his seven Colchester Brethren less fallacious in his and their Defence of Solomon Eccles's Blasphemous saying That the Blood of Christ that was forced out of him by the Soldier after he was dead was no more than the Blood of another Saint In their Some Account they quote G. W.'s Antidote for his defence p. 223 224 225. 1. He saith he shewed a dislike of S. E.'s Expressions before-cited but how in that he did not allow them as an Article of their Faith But nor did he censure them as contrary to their Faith which he ought to have done and would have done had he been in the true Faith And that his dislike did not proceed from any detestation of the Error is very apparent that he said in his defence of S. E. That S. E. did highly speak in esteem of the Blood of Christ and New Covenant as more excellent and living and holy and precious than is able to be utter'd c. which G. W. faith might have satisfied any spiritual or unbyass'd Mind therefore it seems it satisfy'd G. W. But the deceit of G. W. lyeth in this That the Blood which S. E. did so highly esteem was not that Blood that was let out of his Side after Christ was dead as S. E. plainly confessed in his Letter to R. Porter but another kind of Blood that is the Blood not of the Humanity but of the Godhead the Blood of the New Covenant which is Inward and Spiritual saith G. W. 2. He saith he shewed in part his estimation of the Blood and whole Sacrifice or Offering of Christ both in respect to the blessed Testimony Value and Efficacy thereof more than that of any other Saint or Saints But I find no such Testimony in all that Book to any Value or Efficacy of it by way of Merit as it was shed for the remission of Sins For it is a great part of his work throughout his whole Book Light and Life to contend against the Merit and Value or Efficacy of it for Men's Justification and Salvation as is largely above-proved out of many Quotations in that very Book and can be further proved Yea he would not so much as allow it to be concerned in any part or respect as the meritorious Cause of Men's Justification Light and Life p. 56. For We are not saith he to suppose two kinds of Saviours and Sanctifiers that is both a Natural which is not in being as is said of the Blood that was shed and the Spirit which still liveth Thus he wholly excludes the outward Blood which he calls Natural and placeth all upon the Spirit arguing most weakly and impertinently That to say we are saved by the Blood of Christ that was outwardly shed as the meritorious Cause of our Justification and Sanctification and Salvation and by the Spirit of Christ as the internal Agent and Efficient that applyeth to us the Merit and Efficacy of that Blood that was outwardly shed is to inser two kinds of Saviours and Sanctifiers he might by as good an Argument infer That a Medicine and he that applyeth the Medicine to the Patient are two Doctors of Physick as to argue that Justification or Sanctification by the Blood of Christ and by the Spirit of Christ is to suppose two Saviours But how will G. W. answer his own Argument who of late but without any Retractation of his former Error doth own Redemption both by the natural Blood outwardly and by the Spirit inwardly Antidote p. 232 233 234. And it still remains as a vile Error justly charged on G. W. which he hath never to this day fairly answer'd nor any for him that in Light and Life p. 59. he blames W. B. for saying That Blood that Christ shed in order to the effecting the Salvation of Man must needs he visible and material Blood in opposition to which he plainly denies That the material Blood of the Sacrifices was a Type of the material Blood of Christ for that were to say saith he that material Blood was a Type of that which was material this to give the Substance no Pre-eminence above the Type which clearly proveth that G. W. held that the material Blood of Christ was not the Substance signified by the Blood of the Sacrifices that were offer'd under the Law but a Type or Figure of some inward thing to wit their spiritual Blood within which they call the Life and the Light 3. But after all tho' G. W. would seem at last to be full and plain in his passing censure on S. E.'s words he remains still Fallacious and Sophistical as much as formerly I disown saith he his said Comparison of the Blood of Christ with that of another Saint and believe he was not in the Counsel or Wisdom of God therein Here he nothing blames the matter of his Words but saith he was not in the Counsel or Wisdom of God therein that is to say He was not wise nor well advised to disclose that great Secret or Mystery among the Quakers so as to let the World know it that the Quakers held as a Principle among them That that Blood was no more by way of Merit than that of an ordinary Saint for in effect G. W. himself as to all the real worth of it above that of other Saints by way of real Merit for Men's Justification or real necessity to Salvation hath plainly excluded it not only by his many impertinent and nonsensical Arguings and Quibblings against it as above-quoted but by his plainly asserting in his Antidote p. 28. That the Quakers are offended with G. K. for saying