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cause_n	justification_n	remission_n	sin_n	2,805	5	5.4403	4	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

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

convince him that the reasonable Soul in Men did not sin What is that Soul that the wicked cannot kill Surely by this Query George Fox meant the Soul that the wicked cannot kill was not the Soul that could sin wherein he sheweth his great Ignorance for though the wicked cannot kill the sinful Souls of Men yet as Christ said in the following Words He is to be feared to wit God that can cast both Soul and Body into Hell Fire Now what Soul can be cast into Hell Fire but the Soul that sinneth But lastly By George Fox's Argument That if the sinful Soul be reasonable and the unsinful Soul be reasonable also then they are one in Unity which he would have to be a great Absurdity thus he hath plainly disclosed the Mistery of his profound Doctrine that is a Branch of Ranterism viz. that there are but two Principles one good in Man that never sinneth or doth evil the other bad that sinneth and never doeth good the one is God or a Part of God the other the Devil or a Part of the Devil And his denying that one and the same Soul doth sin at one Time and doth well at another Time clearly proveth that according to him there is not any Soul of Man but what is either a Part of God or of the Devil And he discovereth his great Ignorance in denying that the reasonable Soul is sinful the contrary whereof is true that no Soul but a reasonable Soul is or can be sinful for what is it that makes the Beasts uncapable of sinning but that they are not reasonable And whereas his Opponent had very well argued that the evil Spirits are both sinful and reasonable George Fox answereth This is a Lie for reasonable is not sinful unreasonable is sinful quoting 2 Thess 3. 2. And that we may be delivered from unreasonable and wicked Men for all Men have not Faith But this doth nothing favour his Manichean Notion he was so ignorant as not to distinguish betwixt the Faculty of Reason and the Act of Reason when Men that are reasonable and have reasonable Souls act contrary to Reason they are said to be unreasonable to wit in Act but still the Soul that sinneth is reasonable with respect to the rational Faculty nor could evil Spirits sin if they were not reasonable i. e. indued with rational Faculties Besides the Greek Word in 2 Thess 3. 2. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is not so properly translated Unreasonable but as it is on the Margin Absurd i. e. such who though they have Reason yet will not give place to Reason but act contrary to it and George Fox had he had the right Use of his Reason might have seen that it is no more an Argument against the Soul of Man being reasonable that it acts unreasonably than it is an Argument that the Soul is not enlightened by the Light within because it often acts contrary to the Dictates of it Again for a further Confirmation of George Fox's Doctrine That the Soul that sinneth is not the Soul that is to be saved and that therefore the Soul that is saved or is to be saved is only Christ the Seed within Men Hear what George Fox saith Great Mistery page 324. he quotes his Opponent saying That the Seed to whom the Promise of Salvation is made is or hath been Sinners This he opposeth saying The Promise of God is to the Seed which hath been laden as a Cart with Shaves by the Sinner which Seed is the Hope Christ that purifies even as God is pure So this Promise is not to Seeds as many but to one the Seed which is Christ Note In the same Paragraph he saith So here is the Creature come to know its Liberty amongst the Sons of God and the Seed Christ never sinned in the Male nor in the Female Note what he means by the Creature that comes to know its Liberty which hath not sinned and hath the Promise of Salvation seems not intelligible for he denieth that the Seed is a Creature and yet it is that to which the Promise of Salvation is to wit the Seed Christ in the Male and in the Female that never sinned but he grosly perverts that Place in Gal. 3. 16. for by the Seed Christ is there meant Christ as he came outwardly according to the Flesh out of Abraham's Loins to whom the Promise was that in him all Nations of the Earth should be blessed but this was not to a Seed within that needed Salvation Like to this is what he saith in Great Mistery p. 15. having quoted his Opponent saying There is nothing in Man to be spoken to but Man To this he thus opposeth How then Ministred the Apostle to the Spirit and Christ spake to the Spirits in Prison and Timothy was to stir up the Gift that was in him and the Spirit of the Father speaks within them and the Light it shines in the Heart Here the Scriptures are for Correction of thee and Reproof of thee who said there is nothing to speak to in Man but Man Again In Great Mystery p. 187 he quotes his Opponent saying It would be good News if the Quakers should go and preach to the Spirits in Hell To this he answers The Quakers have been among the Prisoners that be in Hell and ministred to that and the CORRUPTIONS shall go into the Fire that hath no End and they that do wickedly and forget God shall go into Hell and Death and Hell shall go into the Lake of Fire and there is more in these Words yet than thou canst receive for God is the Salvation of all Men but specially them that believe Note thus we see he is very charitable and the Quakers Ministers are very charitable that they have been among the Prisoners in Hell and preached to that But how is this great Charity consistent with his saying That that which sinneth is not saved unless he mean that Sin is not saved though the Creature is The very same Doctrine concerning the Soul I find asserted by Edward Burrough in his Works Coll. page 27. Thou sayest one of us told thee That that which sinned could not be saved I answer saith Edward Burrough It is out of the Reach of the Wisdom and thy vulturous Eye shall never see it I say as the Scripture saith The Soul that sinneth must die and every Man must die for his own Iniquity If thou hast an Ear thou mayst hear Thus we see the Agreement of these two great Teachers of the Quakers about the Souls that sin that they shall not be saved nor can be saved But how grosly doth Edward Burrough pervert those Scriptures to prove his most corrupt Doctrine that is plain Ranterism Because the Scripture saith The Soul that sinneth must die doth it therefore follow That it cannot afterwards be saved both from Death and Sin that is the Cause of it Indeed Sin hath brought a Spiritual Death

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

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

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