as his words import Then it follows from his other words that the life of Christ is not in being and this would render him a dead Christ whereas the life that he laid down he had power to take up again and he said I lay it down of my self and no man taketh it from me and he gave himself a ransome for all And now whereas S. Eccles in pag. 41. is accused of little less than blasphemy about a Letter chiefly of a passage concerning the blood in these words viz. The Blood that was forced out of him by the Souldiers after he was dead who before that bowed his head to the Father and gave up the Ghost I did say that was no more than the blood of another Saint c. Thus far S. E. Now to these words viz. No more than the blood of another Saint his intent was as to Papists and you whose minds are carnal who oppose the Light within and also simply as to the essence of the Blood which you dare not say is still in being but not as to the spiritual virtue and testimony which is still in being This S. E. owned to be his intention And in his Letter in the preceding words 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 uttered c. which might have satisfied any spiritual or unbyassed mind And what difference is there between VV. B. his saying that the blood that was shed is not in being or comparing it with a price that is lost pag. 40. and S. E. his saying then It was no more than the blood of another Saint the one being not of continuance no more than the other By this may not VV. B. as well be thought guilty of little less than blasphemy as S. E. though I do not so judge either therein And seeing that the Children had flâ—sh and blood and Christ took part of the same if the same how was it more or another simply as to the matter of blood And if the Jews had drunk the blood that was shed on the Cross do you Baptists think it would have cleansed them from sin And yet I do not make S. E. his expressions therein especially as construed by our Adversaries to be an Article of our Faith for I own that in one sence the blood shed was more than that of another Saint though not in the matter of it as to the visible more in that it had a peculiar signification and Christ the one offering was the man peculiarly ordained or appointed of God both to bear the sins of many to end the many offerings under the Law and in all his example and sufferings that were permitted to be laid on him he both answered fulfilled and ended the outward part and administration of the Law and Shadows and performed the Father's Will therein and was particularly eyed and prophesied of accordingly by the Holy Prophets and through all his sufferings in the flesh he gave an universal testimony and consecrated a new and living way even through the Vail that is to say his flesh that the way into the most Holy might be manifest Bapt. Neither did I ever read that it was the blood or life in Christ or the life of Christ in his People that we are justified by c. page 42. Answ. The Spirit of Christ which is Life doth both quicken sanctifie and justifie the true Believers John 6.63 1 Cor. 6. and that Blood and Water that 's said to cleanse is not of another kind but agrees in one with the Spirit all which is known within and the effects thereof Bapt. All things under the Law in the Type was purged with blood and this blood was material blood and not mystical And that blood that Christ shed in order to the effecting the Salvation of man must needs be visible and material blood Answ. Do but mark here what a sad consequence he has drawn as if one should reason that because the Type was material visible and not mystical therefore the antitype or substance must needs be material and not mystical by this all Mysteries or Divine things are excluded from being either Spiritual Antitype or Substance whereas it was the Heavenly things themselves that are in Christ in which consists the substance and end of Types and Shadows But to say that material blood was a Type of that which was material this is to give the substance no preheminence above the Type especially if neither of them be mystical nor in being or like as if one should say one Type was a Type of another as to say because Circumcision which was a Type was material or outward therefore the Circumcision of the Spirit which is the Antitype of it must needs be outward too and not mystical which would be sad Doctrine and thus he might as well reason touching all other Types and Shadows under the Law and the Heavenly or good things to come prefigured or shadowed by them That because the Priests under the Law at the outward Tabernacle and Temple were Ministers of outward or temporal things carnal Ordinances Shadows c. therefore those good things to come those Heavenly things which Christ was said to be the High Priest of must needs be temporal and not mystical which were absurd to assert whereas both the Heavenly and more perfect Tabernacle and Altar with the Heavenly things are all a Mystery and Spiritual the offering and living Sacrifices are Spiritual the Passeover Spiritual the Seed Spiritual the Bread the Fruit of the Vine the Oyl the Flesh and the Blood which give life to the Soul yea the Water and Blood which washeth and sprinkleth the Conscience are all Spiritual and Mysterious as the New Covenant it self is which they belong to and these things known in and this is the new and living Way which Christ set open through the Vail of his Flesh Heb. 10. Let them receive this who can And this may answer that Question Where ever did God attribute the name of Blood to a Spirit Whereupon I may ask as well if the name of Water was never attributed to the Spirit see John 7.38 39. And whether the Blood of God and of the New Covenant be not Spiritual If not How is it called his own Blood Acts 20.28 And is not the New Covenant Spiritual viz. the Law written in the Heart and the Spirit in the inward parts If it be surely the Blood of it must be spiritual too Again compare the Articles of W. B. his Faith about the Blood shed without the Gates c. pag. 42. By which he saith we are justified Another while It is the means or cause of Justification and yet 't is neither Spirit nor the Life by his own confession nor is it in being but lost pag. 40. whereas we are justified by the Spirit and saved by his Life 1 Cor. 6.11 Rom. 5.10 chap. 4.25 And yet In
in every man that doth convince of sin the Commandment being accompanied with the Spirit P. 9. There is a time when every man while unregenerated the best of Saints were in darkness to what then shall such turn within for Light that have there nothing but darkness without any light in them They have no light in them they have none in them c. But in positive Contradiction P. 8. I shall shew what that Light is in every man that doth convince of sin P. 16. That Light is in every man that doth convince and reprove him for sin or that a wicked man upon sins committing receives checks from the Law written in the heart in creation is the principal ground of Conscience-conviction Man being made every way capable of doing the will of his Maker having the Counsel or Law of God in his heart he did not wholly lose his creation-light for there was still a knowledge left in man of God P. 16 17 18 19. That Light in every man is the Light of Nature is Conscience is an uncertain Guide How sad will it be for that soul that gives up himself to follow it But in plain contradiction P. 10 16 17. Christ as he was the Word with God so he was the Light of the World and lighteth every man that cometh into the world The Spirit that God hath placed in man is called the Candle of the Lord the Spirit of Understanding Every man by Nature having the Law placed in his heart to wit the Ten Commandments in the substance or body of them The very Heathen that never had the Gospel preached unto them do witness to this Truth P. 31. Oh how do these Hell-hatched Errors that have been fomented by Satan and twisted into the hearts of these poor and ever-to-be pittied creatures Contradiction P. 28. I do much wonder where that Word or Doctrine was coyned that they so often teach and exhort that is to turn to the Light within Observation That Doctrine then may be founded in Heaven for ought he knows P. 19 20 21. The Scripture's mans rule to walk by the Rule of the Gospel and compass to rule and stear by not by the Light within Contradiction The Spirit doth principle a Saint for his duty the Spirit doth principle and fit a man for his worke both in praying hearing and obedience And P. 21. the reception of the Spirit is the only means to put a man into a capacity for and give him right to obedience nothing gives a soul right to Gospel Ordinances but the gift of Christ to us and his being revealed in us by his Spirit P. 21. The Scriptures ought to be a rule and weapon to be made use of at all times in defence against Satan our dear Lord was filled with the Spirit yet he had an eye in all his obedience to the Scriptures Contradictions P. 22. the Letter it self as it is written with Ink on Paper is dead but the matter therein is Spiritual and Powerful when carried home by the Spirit to the heart P. 24. All the Prophets actions recorded are not all for our example P. 34. Christ as he was the Word which was God was not a Saviour but as he was to be the Offspring of man P. 35. as he was the Word as he was God he could not save man for God was the offended and it was impossible for the offended to acquit the guilty Contradictions P. 34. The Scripture giveth this Character of Christ that he should be called Immanuel Mat. 1.23 that is to say God with us and in Isa. 9.6 he is called the Mighty God Joh. 1.1 he is called the Word and in this sence is said to come down from Heaven for as he from the dayes of eternity was with the Father he most properly derived that title of being the Son of God Heb. 7.3 1 Joh. 3.8 P. 35. God hath designed that Redemption should be purchased by the Son of God Observe In that 1 Joh. 3.8 the Son of God was manifested that he might destroy the works of the Devil And is not this to Salvation and Christ saith the Son can do nothing of himself but what he seeth the Father do and the Father that dwelleth in him he doth the works John 5.19 14.10 and that God is Saviour and none besides him see Isa. 43.11 45.4 Hos. 13.4 So what less is it than Blasphemy to say God could not save P. 35. God by his own Blood purchased to himself a Church Acts 20.28 But in contradiction to the Apostle herein VV. B. saith God hath neither blood nor suffered P. 35. Where it is said No man hath been in Heaven but the Son of man that came down from Heaven But in Contradiction to Christ W. Burnet saith Christ's ascribing that to the Godhead that properly refers to the Manhood is a stumbling-stone W. B. in his 39 th pag. saith This is a gross mistake to wit that the blood that cleanseth from sin is the life of Christ. Contradiction P. 40. Christ is the purchaser and the price his life P. 42. The bloodshed upon the Cross the Material Blood meritorious to Salvation sprinkles the Consciences sanctifieth us p. 38 39. Justifies p. 42. Redeems c. But in Contradiction P. 40. that Blood shed is not in being But he compares it to a price lost c. Observe here a twofold stress is laid upon that Blood 1. Merit to Salvation 2. Work to Sanctification And so he hath set it up above God for God could not save he saith and yet is not in being gross absurdity Whereas Sanctification being a real work inward that is certain in being which effects it P. 24. W. B. tells of looking to Jerusalem to Jesus Christ as he was there crucified or to that Blood that was there shed for Justification Contradiction p. 27 33. That Christ that restoreth mans loss is both to be sought and found in Heaven viz. above the Stars and Firmament But in Contradiction to both p. 21. The reception of the Spirit the only means The Gift of Christ to us and his being revealed in us by his Spirit Observ. Then Christ and his Life is nearer than either Jerusalem or above the Clouds though he ascended far above all Heavens W. B. his false Aspersions HEre follows some of W. Burnets Aspersions Falshoods and Slanders cast upon the Quakers which are rejected and returned to that envious spirit from whence they came As first in his Epistle which hath relation to his dark confused bundle which is void of both spirit life and light After he pretends great respect to many of us for our honest lives whose meanings he judges good yet he falsly saith they are ensnared by their Teachers whose hearts he saith Satan hath greatly deceived which is also false and incongruent And False it is that our Teachers study twenty shuffles rather than discover their Principles when closely beset False it is and a slander That there is none more
as W. B. hath done pag. 24. Yet though we do oppose his imaginations and confusion concerning Christ neither his ascension into the Heavens and also far above all Heavens and Clouds nor yet his coming the second time without sin to Salvation do we in the least deny or oppose knowing in measure the effect of his appearance and coming to wit Salvation as they did of old that in Faith looked for his coming the second time without sin unto Salvation wherein their Faith and Hope and expectations were not made void but fulfilled and answered and as to that 1 Thes. 4.17 which W. B. brings to prove that Christ shall come in the latter end of the World from Heaven above the Clouds Now in vers 15. it 's said that we which are alive and remain unto the coming of the Lord. Now I ask if they did live and remain to a personal coming of Christ in the Clouds yea or nay or can it be reasonably thought to be a coming that is not yet that they lived and remained unto and further John in Rev. 1. said Behold he cometh with Clouds he also when he was in the Spirit saw him that was the first and the last and in the midst of the seven Golden Candlesticks he saw one like unto the Son of man whose eyes were as a flame of fire out of whose mouth went a sharp two-edged Sword whose Countenance was as the Sun shining in his strength who laid his right hand vpon John Now did John see him with carnal eyes or was this coming such as you expect outwardly Moreover Christ said the Son of man shall come in the Glory of his Father with his Angels and then he shall reward every man according to his work Verily I say unto you there be some standing here which shall not tast of death till they see the Son of man coming in his Kingdom Math. 16.27 28. Luke 9.26 27. Now what is that Glory of the Father in which his coming is is it visible to the carnal eye And when was that coming to be is it now to be looked for outwardly But farther we do acknowledge the several comings of Christ according to the Scriptures both that in the Flesh and that in the Spirit which is manifest in several degrees as there is a growing from Glory to Glory But three comings of Christ not only that in the flesh at Jerusalem and that in the Spirit but also another coming in the flesh yet to be expected we do not read of but a second coming without sin unto Salvation wch in the Apostles dayes was look'd for Again that the dead in Christ shall rise first we own to be an effect of Christs coming and know that there is a dying in Christ a being Baptized into his Death before a coming forth or rising in the likeness of his Resurrection and if we be dead with him we shall also live with him 2 Tim. 2.11 and Paul to the Colossians said For ye are dead and your life is hid with Christ in God But now to know these states what 't is to dye with Christ to be conformable unto his Death and to partake of the Power of his Resurrection these things are hid from that eye and expectation which is carnal and only known to them that are come to the Mystery of Faith in a pure Conscience and to know that Power by which the Faith of the operation of God is known and the work and effects of it But at these things blind and ignorant contenders may carp and cavel till they be more blind and plunged in gross darkness and unbeleif Bapt. I would know where the Spirit in so many words is called the key Answ. It seems as if he would be very exact in keeping to the words of Scripture when he calls for a proof of that in so many words which he dare not deny the matter of and sayes it may be a good comparison so it appears he was presently checked and saith he would not be found to carp at any thing that may agree with sound Doctrin though he has carped at many things that are sound and now do's he not deserve to be tried by his own rule and ask'd where he proves that he is justified by the shedding of the Blood that was let out by the spear in so many words and where in so many words that Blood shed without the gats of Jerusalem is the means of Salvation as in Pag. 28. whereas if that be his Justifier and Saviour where is it 't is not in being pag. 40. so then his Saviour it appears is not to be found whereas the Blood of Christ which justifieth purgeth the Conscience cleanseth from all sin and wherein he washeth them that follow him is still in being cleansing and washing being a real act and spiritual work in every true Beleiver that walks in the Light whereby the Blood of Christ is known 1 John 1.7 Bapt. I do much wonder where that Word or Doctrine was coyned that they so often teach and exhort that is to turn to the Light within P. 28. Answ. Why art thou so positive against it then W. B. to oppose that thou knowest not whence it rose But this Light within has sufficiently manifested thy darkness and ignorance of Scriptures which so plainly witness to the Light within but thou confessest the Scriptures are a Mystery and if you are not careful to compare Scripture with Scripture you may soon miss and split your selves p. 30. Indeed thou hast egregiously missed and split thy self against the Light within and how then is the Scripture thy rule and how is it known it seems thou seest no farther then comparing the Scripture with Scripture like the hireling Priests that deny revelation and immediate teaching instead of having recourse to the Spirit that gave them forth and opens them it being the Key that opens the Mysteries of God as thou hast granted before P. 28. Again touching the Grace of God that hath appeared to all men Tit. 2.11 W. B. gives his meaning upon it in these words viz. The word all is often taken restrictively and may intend all that have heard it and such to whom it appears to be Grace Thus you may see how he can turn plain Scripture with his meanings to serve his own end as if he should say it appears to all to whom it does appear or where it s said Christ dyed for all and tasted death for every man he dyed but for all that he dyed for or for every man for whom he tasted Death What gross absurdity and nonsence is this he has put upon plain Scripture and how has he set himself and his meanings to be Judge over the Scriptures when at other times he would make us believe the Scripture is his best and most perfect rule but here denies the general extent of the Grace of God so plainly and frequently owned in Scripture without any such restriction or exception as
as much efficacy to save a soul from the first day he was promised if believed on as the same day he dyed Answ. Was not the object and foundation of Faith in being through all ages did not the Prophets believe and follow the Spirit of Christ in them 1 Pet. 1. from whence then was the efficacy to Salvation derived was it from spirit or from flesh surely it is the Spirit that quickens if so the efficacy was spiritual not natural or that which could not be lost But whereas so much mention is made of the blood shedding and so much efficacy and vertue seems to be derived from it I ask is it not a spiritual supernatural vertue power and efficacy that cleanseth saveth and justifieth if it be how then doth it proceed from the shedding of the Blood outwardly which shedding by the Souldiers Spear was a wicked mans act or from the essence of the Blood if it perished and be not in being as is confest And is it good doctrine to say that that Blood or Life which sanctifies and justifies true Believers in all ages is not in being When sanctification purging the conscience c. is a real work can it be done by a thing that is not And yet we know that Christ the one Offering the living Sacrifice and the Blood of the Covenant which cleanseth them that walk in the Light 1 Joh. 1.7 is still in being and was throughout ages and he is said to be a Lamb slain from the foundation of the world and made his Grave with the Wicked and with the Rich in his Deaâ—h c. And that his sufferings did all testifie for God his love and good-will though being reconciled through his death we are saved by his life Rom. 5. which Life is hid from all them that deny his work within and the effect of his obedience to be inward and spiritual and plead that God imbraceth the offender denying perfection in this life which is the tendency of much of W. B. his doctrine Bapt. The Spirit could not in that capacity be a Saviour for that could not be killed nor hanged on a Tree but he that was a Saviour was so pag. 37. Answ. Herein he has shewn us that he would fain deny the Spirit to save but then he minces and mangles his work telling us the Spirit could not in that capacity be a Saviour that is as hanged on a tree Indeed we never affirmed that the Spirit is a Saviour in that capacity but as it lives quickens gives life to the Soul c. So however seing it 's granted that the Spirit in some capacity saves the Saviour is not divided Christ was not a Saviour without the Spirit though W. B. his words imply so much if the Salvation depended on his Body when killed which his Brother Ives said was but an empty trunk when the Spirit was out of it now it would be sad to say that an empty trunk was the Saviour of the world Bapt. He was that day born a Saviour but had the Light within been the Saviour or the Spirit or the Godhead then this had not been that day born Ans. Hereby hath he denyed the Spirit the Light within or the Godhead to be the Saviour and so hath gone about to make a separation between Christ the Spirit the Light and Godhead whence then came this Christ and by whose power was he a saviour had he any power but what was given him of the Father But a Saviour was born what was he born for but to bear witness to the truth and by whose power and spirit but by the Power and Spirit of the Father and what he did and wrought it was what God did by him and though that day was born in the City of David a Saviour was he a Saviour distinct from either Light within Spirit or Godhead what manner of Saviour was he then this is sad doctrine to exclude Spirit Light within and Godhead from being a Saviour surely flesh and darkness is not the Saviour but the holy thing spoken of which was of the Holy Ghost Bapt. But in his 4th reason pag. 37. It 's again confessed That Saviour that good old Simeon waited for and was revealed by the Spirit and that he had the promise of seeing was the Child brought to Jerusalem in Maryes arms and taken by him into his arms Answ. This proves against our opposer in the first place for 1st By the Spirit within good old Simeon waited and had the Saviour revealed therefore the Spirit is saving 2ly I ask Was this Child a natural birth without either Spirit Light within or Godhead or without any Spiritual birth seeing the Light within Spirit and Godhead is so much excluded and excepted from being a Saviour But would it be good doctrine to say that Mary and Simeon carried their Saviour in their arms but had not the Light nor Spirit within them to save them or that they carried God in their arms and had him not within them if that Child was God-man as he tearms him But Simeon did see further then the Baptists for he confessed Christ to be a Light to enlighten the Gentiles and the Salvation God had prepared before the face of all people which Light within they have endeavoured to darken as much as in them lyes Bapt. The Spirit desended on him like a Dove Mat. 3.16 but had the Spirit been the Christ what nonsence would it be to say the Spirit desended upon the Spirit Answ. The Spirit 's descention on him in that likeness was a testimony to John the more to confirm his belief of Christ and does not argue that Christ was with out the Spirit before or had it not in him who was the Son of God neither doth it argue that Christ the last Adam is not a quickning Spirit now in his spiritual appearance 1 Cor. 15.45 because that John saw the Holy Ghost desend on him like a Dove in the dayes of his flesh And as to Christ within both to Save and Rule for which we are accused we are not ashamed of him but do testifie to him within and his Government Power and Authority within and have not been ashamed of him before men in stormy dayes and tryals when many of the Chieftains of you Baptists were fain to hide and secure your selves for all your boasting of your God and Christ at a distance above the Clouds Stars and Firmament It 's no marvel in such tryals fear surprizeth you and that now you can carp and cavel and vilifie such as have been faithful in sufferings when you so much oppose the Light and Saviour within and shew your selves to be in the spirit of Antichrist as this W. B. hath apparantly done to the shame of you that owne him who also pag. 38. accuseth us for owning that Christ took flesh or a body but will not own that body to be Christ. Answ. Indeed if we should say that Christ took Christ it would not
be good sense but that a Body was prepared him and Christ came in the flesh and was put to death as concerning the flesh but quickned by the Spirit is Scripture-language Bapt. The Galatians did crucifie to themselves Christ afresh by looking back from Christ to be justified by their own merits Gal. 3. Answ. They did crucifie Christ by disobeying the Truth and turning from the Spirit or Light within wherein they once begun well wherefore it was said to them Are ye so foolish having begun in the Spirit are ye now made perfect in the flesh Gal. 3.1 3. so they that oppose the Light within and deny the Spirit within to save are but still in the flesh partaking of the same foolishness and therefore there must be a travel known before Christ be formed in them And whereas we are accused with denying that Blood let out to be any way meritorious to Salvation p. 37. I ask Whether any thing is of eternal merit and worth that is not everlasting and where do the Scriptures use those expressions and so much vary about the Blood of Christ as one while to say that the shedding that Blood outwardly was the meritorious Cause of Salvation another while the word shedding to be left out and the stress laid only upon that Blood it self which the Souldier shed or let out of his side with a spear which was after he was put to death Joh. 19.33 34. But then of what effect were the drops of Blood that fell from him in his Agony Another while it is the Body that was crucified and not the Spirit within that saveth for the Spirit Light and Word within is denyed to be the Saviour by this our Adversary who does not know how to state his own Faith and Principles who in page 39 accuseth us with gross mistake meer fables and vain titulations for saying that the Blood that sprinkles the conscience cleanseth from sin sanctifieth c. is the Life or is of the Spirit and that it is the Blood of the Covenant c. Answ. Here is no mistake nor fables proved against us for the Spirit the Water and the Blood agree in one and by walking in the Light is the Blood of Christ known to cleanse from all sin Now the Blood that sprinkles the conscience clenseth c. is as truly spiritual as the Water is which Christ giveth and by which he washeth his Church through the Word for we are not 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 And though Christ that he might sanctifie the people with his own blood suffered without the gates Heb. 13. I hope it will not be denyed but this work of Sanctification is wrought and fulfilled within by the Spirit and that sprinkling and purging the conscience is inward and then where the Blood is said to do it that must needs be spiritual for surely the Blood shed outwardly must needs have a spiritual signification as well as the Water and the Cross had and the Apostle attributes washing or sanctifying to Water as well as Blood Again it is confessed pa. 35. that God by his own Blood purchased to himself a Church Act. 20.28 Now the Blood of God or that Blood that relates to God must needs be spiritual he being a Spirit and the Covenant of God is inward and spiritual and so is the Blood of it But our opposer confesseth he is as ignorant of any such Blood as may be pag. 42. And indeed so is he like to be whilst he sets himself to contend against the very Mystery of God and against plain Scripture telling us that God hath not Blood pag. 35. contrary to Act. 20.28 Zech. 9.11 And now to his 40. pag. I query 1. Whether Christ abolishing and destroying the powers of Satan and bringing in everlasting Righteousness as is said be not a work to be fulfilled within where Satan has ruled 2. Whether man be discharged of his debt whilst he lives in disobedience to the Light or Spirit of Christ within 3. Whether Christ's obedience on the Cross will exempt man from his obedience to Christ or doth acquit him in the sight of God without having the Righteousness of the Law fulfilled within him 4. Whether God be satisfied that the many offences should remain and yet take the one Offering for a full discharge from the Penalty If you say he is then 1. Whether any mans Offences can deprive him of his discharge 2. Or whether it is but only a selected and chosen number that the Debt is payed for and Salvation merited 3. And then how did Christ die for all But if the benefit accrue to man only upon condition of believing 4. Then how is mans obedience excluded as not any cause of Sanctification Justification or Salvation but an effect only And then can there be any true believing without obedience And further I find contradictions about the same matter pag. 40. for one while the stress is laid upon Christ the one Offering which is still in being and his Flesh and Blood pertaken of eat and drunk of by the true Believers another while upon the Blood that was shed Touching which the Baptist saith Though that blood shed be not in being yet the efficacy of that blood is still in being Rep. What efficacy is it Natural or Spiritual If Natural then how is the Blood lost or not in being and then where is the Spirits work If the Virtue be Spiritual that saves and sanctifies c. it never dies nor perisheth neither was it derived from that which is not in being nor was any corruptible thing its original Again If the Blood shed cry afresh and sound in God's ears for mercy for sinners as he saith How is God fully satisfied and mans Debt discharged or his disobedience wrought off as before Is Mercy still to cry afresh for where Wrath is appeased and satisfaction made as is supposed This is strange confusion And can that which is of such infinite worth as to purchase man's eternal Salvation be corrupted or lost so as not to be in being As absurdly he brings a Comparison of a purchase among men and that which bought the purchase being lost or given away As if God should set such a small value of that which purchaseth man to himself Oh! gross ignorance and error And yet it 's confessed That Christ is the Purchaser and sinners or salvation the Purchase and the price his life pag. 40. Whereas before pag. 39. he has contended against that of the Blood that sanctifieth being the Life of Christ but now the price is his Life and is not that price which purchaseth and redeems sinners that precious Blood of the Lamb which is not corruptible no more than his flesh was But if W. B. intends that the blood outwardly shed by wicked hands was the price and life of Christ