this cannot be true unless it be the same It that is the same Body which is spoke of in both Branches of the Comparison The Objection is in these words If the It in the Text be not the same Body how can it be callâ—d a Resurrection for that supposeth the same I Answer says Mr. Penn If a thing can yet be the same and notwithstanding Changed for shame let us never make so much stir against the Doctrine of Transubstantiation for the Absurdity of it is rather out-done than equallâ—d by this Carnal Resurrection First the Church of Rome owes Mr. Penn thanks for so very kind a Representation of Transubstantiation as to make it stand upon a better foot than the Resurrection of the Body which is an Article in our Creed and receiv'd by the Catholick Church in All Ages Secondly This is answering one Objection with another But Thirdly as to his Objection Cannot he apprehend a thing to be Changed in many of its Qualities and yet remain the same in its Substance For that is the present Question Quite contrary to that of Transubstantiation which supposes a Change of the Substance the Qualities or Accidents remaining the same What does he think Was not Christ's Body Changed in his Transfiguration upon the Mount Was it not therefore the same Body or did Christ take a New Body That wou'd have been Death For after a Soul is Hypostatically that is Personally united to a Body their separation is call'd Death Unless he thinks that Christ took a Body no otherwise than as Angels have done that is not into any Hypostatical Union with his Person but only as a Cloak or a Veil which he might throw off and put on again without any alteration as to his Person And if so then Christ did not die upon the Cross more than upon the Mount that is He only put off that Bodily Garment but that was no Death more than an Angel is said to die when he lays down that Body which he took up only for an occasion But this will be discours'd of more fully in the Section concerning the Divinity of Christ In the mean time let me give an easie answer to the two Verses in the 15th Chapt. of the 1st Ep. to the Corinthians which the Quakers make use of against the Resurrection of the Body One is ver 37. Thou sowest not that Body which shall be The other is ver 50. That Flesh and Blood cannot inherit the Kingdom of God Answ Flesh and Blood while Corruptible as ours is in this Life cannot bear the Incorruptible State of Heaven As it is express'd in the same ver in explanation of the Expression Flesh and Blood cannot Inherit the Kingdom of God neither doth Corruption Inherit Incorruption But our Corruptible Flesh will be changed in its Qualities and put on Uncorruptible Qualities and thus the Dead shall be rais'd Incorruptible and we shall be Changed for this Corruptible must put on Incorruption c. ver 53. c. The same Answer will serve ver 37. where the Apostle does Illustrate the Resurrection of our Bodies by the Resurrection of Grain that is sown in the Ground For the Body of such Grain is chang'd in its Qualities but not in its Substance The Grain must die or else it will not Fructifie or Rise again In this Death it loses something as the Husks but it retains the Substance which rises again much alter'd from what it was when it was sown for it rises in the Blade then the Stalk Ears and then the full Grain in the Ear. But to shew that the Substance is not alter'd in all this we find that every Grain rises the same it was sown if you sow Oats you expect not a Crop of Wheat And there is full as much Reason to say that God does Anew Create every year all the Grain that grows in our Fields without any respect to the Grain that was sown or any Natural Production from thence as that we shall receive totally New Bodies without any Relation or any part of the Body that was sown And as to Mr. Penn's mighty Wonder how a thing can be chang'd and yet the same which he cannot comprehend and compares to Transubstantiation it is so far from being any difficulty at all that it proves the thing that is changed to be the same because otherwise It were not changed If George be chang'd in Quality in the State of his Health or in Reputation this is a certain proof that it is the same George still But if William be chang'd this is no change in George So that a thing being chang'd proves it to be the same Nor is the greatness of the Change any Difference as to the sameness of the Person chang'd Death is a great change yet if VVilliam dies it is VVilliam even the same William that liv'd who dy'd and as sure it will be the same who shall rise again tho' undergoing another great change But I am now to tell you a very strange thing which I wou'd not believe when it was told me till I saw it And that is that Mr. Penn does understand that Long and Elegant Description of the Resurrection of our Bodies from the 35 ver of the 15. Chap. of the 1 st Ep. to the Corinthians only of the Spiritual State of the Soul in this Life The Invalidity of John Faldo's Vindication c. 1673. These are his own words p. 373. of his Book Quoted in the Margent and repeating ver 44. It is sown a Natural Body it is rais'd a Spiritual Body c. he adds p. 369. I do utterly deny that this Text is concern'd in the Resurrection of Mans Carnal Body at all I will recite it says he with the five following verses which he there sets down but for Brevity I omit them referring to the Chapter and having repeated them which speak of the Natural and Spiritual Body that the First Man is of the Earth Earthly the Second is the Lord from Heaven and that as we have born the Image of the Earthly that is of Adam in this Corruptible Life so we shall bear the Image of the Heavenly that is at the Resurrection when our vile Bodies shall be made like unto Christ's Glorious Body but Mr. Penn p. 370. having repeated these verses goes on thus I say this doth not concern the Resurrection of Carnal Bodies but the two States of Men under the First and Second Adam Men are sown into the VVorld Natural so they are the Sons of the First Adam But they are Raised Spiritually through Him who is the Resurrection and the Life and so they are the Sons of the Second Adam who came to Raise up the Sons of the First Adam from their Dead to his Living the Natural to his Spiritual Estate But perhaps says he it will be objected that the 47. verse The first Man is of the Earth Earthly and part of the 9. verse We shall also bear the Image of the
and Consequence to us Therefore it is that the Devil is 〈◊〉 concern'd to support and keep up thâ—â— Doctrine which makes no more 〈◊〉 Christ Jesus than a Good Example as a Man who had a great Measurâ— of the True Christ or the Light with in but no more Incorporated iâ— Him or made part of his Substancâ— and Person than in any other Man and consequently that the Light oâ— Christ Dwelt in the Body of that Maâ— who was called Christ Jesus only 〈◊〉 in a Veil or Garment which he haâ— now thrown off and is no more Man nor has any Human Nature now 〈◊〉 Heaven Nay indeed at this Rate He never was a Man only Dwelt in â—e Body of the Man Christ Jesus or a time as He Dwells in the Body â—f any other Saint Nor did He Suffer or Die more in Christ Jesus â—han in any other who Suffer'd or Died â—or the Truth or any more than a Man can be said to be Crucify'd when you Crucifie the Cloak or Garment which he wears Thus has the Devil in the Quakers totally Destroy'd Christ's Humanity as in the Socinians he has taken away His Divinity and in both he has Rooted up the Doctrine of the Satisfaction made by the Passion and Death of Christ God and Man to the Justice of God for our Sins which is the very Heart and Corner-stone of the whole Mystery of the Gospel and by which only we can expect Salvation Therefore till the Quakers are fully Rescuâ—d out of Satan's Power 〈◊〉 can never expect that he will give theâ— leave to quit this main Pillar of hiâ— Kingdom No On the contrary he has made them most Zealous and expresly Blasphemous in this They compare themselves to Christ Jesus make themselves Equal to Him to be Christ as well as He. And in some things Prefer themselves before Him They Prefer their own Sufferings to the Sufferings of Christ and His Apostles These are the words of a Great Apostle of the Quakers Edward Burrough p. 273. of his Works The Sufferings of the People of God called Quakers in this Age is greater Suffering and more unjust than in the Days of Christ or of the Apostles What was done to Christ or the Apostles was chiefly done by a Law and in Great Part by the Due Execution of a Law I will not stay to Comment upon this Blasphemous Expression to say that the Sufferings and Death of Christ was the Due Execution of a Law If it was Due then Christ had His Due and He Deserv'd what He met with Nor will I in this place take time to Detect the subtile Artifice of the Quakers in Magnifying their Sufferings of which there are very Remarkable Instances to be given Nor to shew that their Sufferings were by Law and for the most part by the Due Execution of a Law I being now chiefly concern'd in their Blasphemous Comparing of themselves with Christ our Lord and as in the present Instance Preferring of themselves before Him their small Imprisonments or Fines for none of them suffer'd Death the Law does not allow it for not Paying their Tythes their Stubbornness and open Contempt of Magistracy and the Laws for which they wou'd not have Escap'd so Easily in any other Christian Country I say my Business at present is to shew how they compare their short Imprisonments for the above-said Causes with the Death and Passion of Christ and His Apostles and make these Their Sufferings not only Greater against Common Sense as if Tortures and Death were not Greater Sufferings than Fines and Imprisonments But most Blasphemously make Their Sufferings too to be more Unjust than those even of Christ Himself As if it were more Unjust to touch the Hair of a Quaker's Head to Fine or Imprison him tho' transgressing all the Laws of the Land than to Crucifie the Lord of Glory when they had no Legal Proof against Him nor any Law either of the Jews or Romans by which He ought to die Let the Quakers never more pretend to Persecution when they can escape with such Impudent Blasphemy as this Which was repeated by another of their Prophets whom I have had often occasion to mention Solomon Eccles who said That the Blood of Christ was no more than the Blood of another Man I do not mention this as if this Contempt of our Lord Christ were only to be prov'd by these Two Evidences No There are Clouds of Witnesses to be produc'd of the like Blasphemy in almost all their Teachers it is their dayly Theme in their Profane Meetings But more sparingly since the Noise that has been made upon this Head by G. Keith and others of their Separatists They now to cover themselves from that Horrid Odium which this must justly bring upon them from all the Nation and from all Christians begin to Preach in their Publick Meetings of a Christ without and of His Sufferings at Jerusalem c. a Voice which since their first appearing in the World has hardly ever been heard among them The whole Tendency of all their Doctrine being always to depreciate as much as was in their Power the outward Man Christ Jesus and to build All upon the inward Christ or Light within But how sincerely and with what Reserves they now when Forc'd by Worldly Politicks speak of Christ without I have chosen this Instance of Solomon Eccles to explain by shewing the Subtile and true Quaker Answer which he gives to one Robert Porter who objected to him what I have above Quoted and told it to others Solomon Eccles writes to him in these words Robert Porter take heed of belying the Innocent for I hear that thou hast reported to a Priend of mine that I shou'd say that the Blood of Christ is no more than the Blood of another Man I never spake it but do very highly esteem of the Blood of Christ to be more Excellent and Living and Holy and Precious than is able to be uttered by the Tongues of Men and Angels And now Reader wou'd not 〈◊〉 think that he had fully deny'd the Charge against him And that he did highly esteem the Blood of Christ But behold the Quaker Subtilty He does not mean one word of this of the Blood of Christ which He shed upon the Cross but of the Spiritual Blood whatever he or the Quakers intend by it for after the abovesaid High Witness to the exceeding Value of Christ's Blood he adds immediately in the very next words to Explain himself I mean says he the Blood which was offer'd up in the Eternal Spirit Heb. 9.14 You may say that this was the outward Blood which Christ shed upon the Cross True it was so For He offer'd his Blood through or in as this Quaker alters the Text to make it incline the more to their meaning the Eternal Spirit And if Solomon Eccles had said no more so it might have pass'd But he goes on in plain words to tell us what he wou'd be at and
be ought to do so and the Light within did not inform his Conscience To which George Replies in these words Did not Christ say that it was hard for him to kick against that that prickt him and was not that within him that prickt him Here is manifest Perverting of Scripture For Christ did not say that it was hard to kick against that that prickt him or that any thing prickt him The words which Christ spoke were these It is hard for thee to kick against the Pricks Acts 9.5 That is against the Power of Christ which wou'd be too hard for him if he strove against it as a Man that kicks against Pricks or Goads of Iron only hurts himself But G. F. Perverts the Text to make it bear this sense that the Pricks here mention'd were nothing else but the Pricks of St. Paul's own Conscience or the Light within his Conscience as the Quakers love to speak But whether there was any thing of this in the Case of St. Paul himself can best tell who said Acts 26.9 I verily thought with my self that I ought to do many things contrary to the Name of Jesus of Nazareth And Chap. 22.3 4. That he was not only fully persuaded but Zealous in the Persecution of the Christians exceeding mad against them Chap. 26.11 Had he then any Pricks of Conscience or of his Light within against the Lawfulness of that wherein he was fully persuaded and Zealous Or cou'd he think verily that he ought to do such a thing if he had had but any the least doubt or surmise against the Lawfulness of it It will be very hard when all this is consider'd to make Sense of the Quaker Notion of the Light within Against which this Instance of St. Paul among many others stands as an irrefragable proof But it is strange that the Quakers shou'd arrogate to themselves such lofty Titles above all the rest of Mankind even to take to themselves the very Attributes of God upon the pretence of this Light within and yet allow that every Man in the World has it as well as themselves Indeed they make a Pretence from this Light within to excuse their Blasphemous pride while they assume all the Worship due to Christ whom they call this Light upon the account of His or Its Inhabitation in them And this was the very Ground and Foundation of all Idolatry viz. the suppos'd Presence or Inhabitation of the Divinity in their Images or in the Sun and other Creatures whom they Worshiped upon that only Pretence and as transferring the Honour to God Residing in them or Represented by them And this very Excuse do the Quakers give here Some of the Quakers Principles Sect. 32. G. Whitehead thus answering the Charge of Idalatry in their Adorations before-mentioned paid to G. Fox And as to his Fran. Bugg's Charge of Idolatries if not Blasphemous Names and Titles given to George Fox how proves he they gave and intended those Names and Titles to the Person of G. Fox and not to the Life of Christ in Him whereof He was a Partaker Innocency against Envy p. 18. This as I said before is the same Excuse that the Heathens and Romans give for their Idolatries Secondly By this Rule Every Quaker may be Ador'd with Divine Honour and all the Attributes of God given to him because of his Light within or the Life of Christ in him Thirdy I will shew in Sect. 17. That they allow of Divine Honour to that Man Christ Jesus upon no other account than as G. Whitehead allows it to G. Fox that is because of the Residing of the Divine Word in Him And they distinguish it from his Person as Here from G. Fox's for as they express it They can never call the Bodily Garment Christ And they do own that the Name Christ does belong to every Quaker as well as to Jesus that is to both only upon the account of the Light within which they call the Divine Word or Christ All which shall be prov'd in its place Let me here only observe what an Uncouth and Preposterous piece of Humility it is to deny the Title or Civility of Master or of their Hat while at the same time they Worship one another with Divine Honour and bestow upon themselves Titles far above what any Angels since Lucifer durst pretend to to be even Equal with God of the same Substance and the fame Soul with Him and grudge not to apply all the Attributes of God to the Light within them and to themselves for its sake Thus transferring the Honour of God unto Themselves SECT XIII Of the Resurrection of the Body THis the Quakers do positively deny Mr. Penn makes Non-sense of it Reason against Railing 1673. p. 138. and worse He compares it to Transubstantiation nay to the Alcoran In short says he if the compleat happiness of the Soul rests in a re-union to a Carnal Body for such it is sown then never cry out upon the Turks Alcoran for such a Heaven and the Joys of it suit admirable well with such a Resurrection If the Reader thinks as I did when I first read this that Mr. P. meant this only of such a gross Conceit of the Resurrection as if our Bodies shou'd be in the same frail condition as now addicted to Sensualities If the Reader think thus as I did for what else cou'd any one think he will be to his astonishment undeceiv'd as I was in reading of what follows 2dly No Christian ever held that there was not a great Change of the Body in its Qualities at the Resurrection It is sown in Weakness in Corruption it is rais'd in In-Corruption and in Power c. And therefore if Mr. Penn meant no more than as abovesaid he wou'd dispute against no Christian But alas as you will find they deny any Resurrection at all of that Body which is sown that they leave wholly neglected for ever in its Dust Some of them suppose a perfectly New Body will be made for the Soul But others that the Soul it self is the Spiritual Body which is mentioned 1 Cor. 15.44 and consequently that there is no other Resurrection than at each particular persons death when the Soul which they call the Spiritual Body is freed from the Natural Body never more to meet again And in consequence of this these believe no General Resurrection no nor some of them any End of the World every Man's Resurrection being as they suppose perfected at his Death But let us return to Mr. Penn. In his Book above Quoted in the Margent Reas against Rail p. 134. he is answering this material Objection That if it be a New Body which is made for the Soul then there is no Resurrection of the Body For that does not rise again which never lay down And when St. Paul says 1 Cor. 15.42 speaking of the Resurrection of the Body that It is sown in Corruption and It is rais'd in Incorruption c.
Heavenly seem to imply a Bodily Resurrection but let the whole verse be consider'd and we shall find no such thing c. I will not take up the Reader 's time to repeat all his Arbitrary Interpretations They are such as will by the same Liberty be useless take away the Literal Adam and Literal Christ as well as the Literal Resurrection And I shall have occasion Sect. 17. to shew that the Quakers have Spiritualiz'd away all the Body and the Being of Christ into their Light within Indeed if the Spiritualizing Art be allow'd in this Latitude there can remain no one word of Certainty or Reality in the whole Bible or in any other Book or Writing or in any other Book or Writing or in any words that Men can speak When I urg'd to a Quaker-Preacher towards a proof of the Resurrection of Bodies that Text Mat. 27.52 53. that many Bodies of Saints arose and came out of the Graves after Christ's Resurrection and went into the Holy City and appeared unto many He made answer That that was not meant of the Literal or Earthly Ierusalem that any Dead Body arose there but of the Spiritual Ierusalem which John saw coming down from Heaven And others told me they heard the same Exposition in a Quaker Sermon at one of their Meetings Here we have Spiritual Graves Spiritual Dead Bodies Spiritual Ierusalems Spiritual Resurrection and Spiritual Christ whenever any Text pinches them Among other Names of Reproach which Mr. Penn in his Spirit of Alexander the Copper-Smith before Quoted p. 4. bestows upon one of the Separate Quakers he calls him Hymeneus and Philetus who as St. Paul tells of them 2 Tim. 2.18 concerning the Truth have erred saying that the Resurrection is past already That is they Spiritualiz'd it from the Letter and meant it only of the Spiritual rising up of Christ in our Hearts which having obtain'd as their Light within did assure them their Resurrection they suppos'd was past already and they expected no other But this St. Paul calls overthrowing the Faith And I can tell of a Preacher among the Quakers who was as confident of himself were they not all so see Sect. 8 9 10. and said that he had already obtain'd the Resurrection by Christ having Risen in his Heart and that he believ'd no other Resurrection nor expected any And G. Fox says plainly in these words Great Myst p. 214. There 's none have a Glory and a Heaven but within them SECT XIV Of the Sacraments AT the same rate they answer that Text 1 Cor. 11.26 of shewing forth the Lord's Death by the Celebration of His Last Supper till He come That is say they with Hymeneus and Philetus till His coming Spiritually in our Hearts And they supposing that He is so come there is an end of the time limitted for the Celebration of that Ordinance of Christ Tho' they cannot deny but that Christ was so come in the Hearts of the Holy Apostles and of the purest Primitive Christians and Blessed Martyrs none of whom Dream'd of the time being thus expir'd but did continue and the Catholick Church from their days to this in the Religious Observance of that Holy Institution thinking it obligatory till his coming again that is at the Literal Resurrection in the last day The same time that was limited to the continuance of the other Sacrament of Baptism Mat. 28.20 That is always even unto the end of the World as it is there said by Christ to his Apostles and their Successors Go ye and teach all Nations Baptizing them and lo I am with you that is you and your Successors in the Execution of this Commission of Baptizing c. Alway even unto the end of the World For if this be the time during which Christ promised to assist his Commission it must doubtless infer the like continuance of the things requir'd in the said Commission And I wou'd fain know from any Quaker why Teaching does not cease as well as Baptism since both are in the same Commission and the time of Continuance spoken equally of both And the necessity of Baptism greatly inforc'd in the same Commission Mark 16.16 Go ye into all the VVorld He that believeth and is Baptized shall be saved And upon the Quaker Pretence to Infallibility and the unerring guidance of the Light within every particular Person why shou'd not all outward Teaching cease as well as Baptism For what need of Teaching to Infallibility And is not Teaching an outward Ordinance as well as Baptism And to last only till we are Taught And does not the Light within teach sufficiently The Quakers dare not deny the sufficiency of the Light within Therefore there is greater need by their own Principles for the continuance of Baptism than of Preaching because Baptism is an initiating Ordinance and therefore always to be continu'd while there are any to be initiated or Admitted into the Society of the Church But Teaching does of its own Nature cease when Men are sufficiently Taught Therefore to those who hold the sufficiency of the Light within outward Preaching must be wholly inconsistent Yet they keep up Preaching and abolish Baptism All that can be said is That their Power of Interpretation is a very Arbitrary and Despotick Power And we must ask no Reasons Inward Baptism must supersede the Outward but Inward Teaching must not even to those whose sole Foundation is the Inward Teaching Let me here add one Observation for the sake of those who pretend that the Baptism which is spoke of Mat. 28.19 Go ye and Teach all Nations Baptizing them c. was meant only of the Spiritual Baptism or the Baptism with the Holy Ghost Let me observe to those That Christ only is He who cou'd Baptize with the Holy Ghost The Holy Ghost is His Gift only To say that Man cou'd bestow God which the Holy Ghost is is the highest Blasphemy Men indeed are made Ministerial Officers by whose Hands Christ does bestow the Holy Ghost in the use of those Rules and Means which He has appointed And Simon Magus himself understood it no otherwise Acts 8.18 19. He desir'd only to be made such a Ministerial Officer through whose Ministry the Holy Ghost might be given And in all the Gospel there is no such Command given to any Apostle as to Baptize with the Holy Ghost Nor is it said that any of them did Baptize with the Holy Ghost That is the Peculiar of Christ himself and spoke Characteristically of him alone John 1.33 They indeed were impowered as John to Baptize with Water which being duly Administer'd and Receiv'd according to Christ's Institution He has promisâ—d the Spiritual Baptism with the Holy Ghost to go along with it but as His Gift not as the Gift of his Ministers by whose Hands He pleases to convey it Therefore if the Quaker Interpretation of Mat. 28.19 do hold it will follow That the Apostles and their Successors have power to Baptize with the Holy
Christ did Inspire the Person of that Man Jesus in an higher measure than other Men. But they deny any proper Incarnation of Christ that is that he was made Flesh or that He and Jesus were one Person Yet they allow Jesus to be call'd Christ from the Dwelling of Christ in him But for the same Reason they take the Name Christ to themselves and say that it belongs to Them as well as to Jesus from the same Dwelling of Christ in Them as was in Jesus They say that Christ did raise up the Body of Jesus from the Dead but they say not that Christ did carry it up with him into Heaven So that tho' there be a Christ now in Heaven that is as he was before his Descent upon Jesus as he is the VVord of God yet they do not confess that there is any Jesus now in Heaven or any where else they know not what is become of him or what Christ did with that Body of his after he had rais'd it from the Dead They say there is no Christ without them no other Christ but what is within them They allow him now no other Body but their own they call themselves his Body that is the Church And as they give him no other than a Mystical Body so they Spiritualize all his Life and Death to his Spiritual Living and Dying within them As one of their Preachers Pray'd at a Solemn Meeting O God who was Crucify'd Dy'd and rose again in us And G. Fox says That if there be any other Christ but he that was Crucify'd within Great Myst p. 206. he is the False Christ this Christ that was risen and Crucify'd within Devils and Reprobates make a talk of him without And he disputes against those who say That the Man Christ that was Crucify'd his Body is now in the Presence of his Father Gr. Myst p. 211. or that Christ is absent from them the Quakers as touching his Flesh p. 210. and p. 254. they that profess a Christ without them and another Christ within them here is two Robert Gordon was the first among them that I find who taught the Orthodox Faith in this point of the Divinity of Jesus and his Satisfaction to the Justice of God for our sins by which he purchas'd Redemption for us through Faith in him as outwardly suffering Death for us upon the Cross and now Personally Reigning in Heaven and not only as a Light within us Tho' he denies not that Light within but strongly asserts the necessity of it as it is an influence sent from the Spirit of Christ into our Hearts to guide and enlighten us but not the very Christ it self and the only Christ and Saviour as the Quakers Impiously do Blaspheme denying any other at all The Book wherein Rob. Gordon taught as above-said he Entituled A Testimony to the true Saviour or Jesus Christ of Nazareth as having already purchas'd Redemption for us in the Body of his Flesh and revealing it within us by his Spirit It was Printed in London in the year 1670. Against this wrote George VVhitehead with three other Quakers And Rob. Gordon Published an Answer to every one of them severally which was Printed 1671. and call'd Christianity Vindicated And in R. Gordon's Reply you will find the abominable broad Blasphemous Heresies which these Quakers did hold as p. 20. That Christ was never seen with any Carnal Eye nor his Voice heard with any Carnal Ear. Hereby says Gordon plainly denying him to be the Son of Man And p. 21. You neither confess nor Preach him Christ as a Man but as a Light in that Man Christ and as a Light in every Man as it is in every Man as he comes into the World And p. 30 Behold the Lamb of God that takes away the sins of the VVorld a Voice not heard among you says Gordon of the Man Jesus Christ the Son of the Virgin Mary as now perishing Outwardly Bodily without us but apply'd by some among you to Meekness Humility and the life within you And p. 33. The Light the Seed within is Christ then I am he that speaketh then Hosanna The Son is equal with the Father I witness the Son in me so I witness Equality with the Father The Light in me is Christ Christ is the VVord by which the VVorld was made then it was said of Christ that he was in the VVorld and the VVorld was made by him and the VVorld knew him not so it may be said of this Prophet G. F. as is said by S. E. in his Paper Entitled The Quakers Challenge p. 6. Christ is the VVay the Truth and the Life Christ is in me and must not he say where he is I am the VVay the Truth and the Life He that hath the same Spirit that raised up Jesus from the Dead is Equal with God Jesus Christ the Mystery passed before the same Spirit takes upon it the same seed where it is manifested as it is mentioned in G. Fox's Book Entituled Saul's Errand to Damascus p. 7 8. Here you see them making themselves Equal to God by their having the true Christ in them Now see them for the same reason Preferring themselves before that Man who was called Christ they make that Man Christ and all that he suffer'd and did to be but a Type or Shadow of what is really perform'd in them by the true Christ as you may see in Gordon's Testimony to the true Saviour above Quoted p. 36 37. The same things are fulfilled in thee speaking to the Quaker that was figured in him Christ But tell us plainly says he p. 37. is that one Sacrifice of the Crucify'd Body of our Lord once offered to bear the sins of many a Pattern and Figure of things to be done over again in us the Blood without Typifying Life and Spirit within Is this Sacrifice so weak so empty a thing that it is a Pattern and Figure having nothing in it self but as Painting to another to wit this Light enlightning every Man How are you beguiled does Gordon Reason with them to Preach up the Light enlightning every Man that comes into the VVorld for the true Christ to cry up a Light within to cry down the Blood without to Preach him as an Example to cast out the Atonement to speak of him as a Figure pointing at this Light within as the abiding Substance p. 40. Denying him to have any Real Outward Individual Glorified Bodily Existence in his Father's Kingdom The Preaching of a Christ without them they call old Beggarly stuff and those who have formerly Preach'd him as without us tho' Prophets or Apostles to be Low and Carnal in their day according to their Cant which he there Repeats See more Quotations of this sort in T. C's Animadversions above-mentioned p. 35. Your imagined God beyond the Stars and your Carnal Christ is utterly deny'd That this Christ is God and Man in one Person is a Lye This is in p. 5.
Thou tellest us what Christ Jesus is not Not only a Veil Figure c. so we may say that he is not only Man not only God that God is not only Just not only Merciful c. But George this is not saying what he Is. He may be any thing a thousand things notwithstanding of all thy not onlys And thou usherest in this Article with more Solemnity than any of the rest that we may not suspect thee with a Really It is Really contrary c. as above Quoted But Really George this is not Re-assuming your Christian Testimony in the Affirmative as thou dost promise in the Title to this thy Creed We did not want to know what was contrary to your Tenets this is still hiding your selves in the dark in Negatives But we wou'd know Affirmatively what it is you do Profess and this thou didst promise and this thou hast not perform'd Therefore tell us plainly did Christ assume Flesh not only as a Veil or a Garment like Angels when they appear'd in Bodies but did he take our Flesh into his own Substance and Nature so as to make it one Person with himself as our Flesh is part of our Person of our Substance and our Nature Was it thus that Christ Cloathed himself in Flesh and Blood If in this sense you wou'd mean that he took Flesh or was made Flesh we will not Quarrel with you for the word Garment or Veil for so it may be said that our Soul is Cloathed with our Body as with a Garment or Veil It is not words but the meaning that we contend about And you cannot satisfie the World nor your own Consciences with this Dodging about words while you shun to declare what you mean by them Nay you do not shun to declare what you mean by them That is on the Socinian Heretical side as above is shewn to wit that Christ did not assume Flesh into his Nature and Person But when you wou'd impose upon us then you Dance about the words Veil and Garment and will not deny the wicked Heresies of those before you but rather insinuate Excuses and Defences for them as I before observ'd Thus in this same Eleventh Article we are now upon after your full and Affirmative Declaration as above-said you suborn two Texts as Favourers of your Damnable Heresie before-told Yet say you slily His Flesh was called the Veil Heb. 10. and he took upon him the Form of a Servant and was made like unto Men and was found in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shape or Figure of a Man Phil. 2.6 7. Ah George George I cou'd forgive thee any thing but this What! Put upon us at this rate And with a fine Quaker Really too But tell us among Friends didst thou not Really know George the word veil Heb. 10. and Figure Phil. 2. Meant nothing at all of what thy Friends mean by them in this Controversie Know then George if thy Light has hitherto forgot to tell thee that the Veil in the Temple that is the Partition-wall which enclosed the Holy of Holies from the rest of the Temple was a Type of Christ And that as that Veil was rent from the Top to the Bottom at the Death of Christ and so open'd a way into the Holy of Holies which was kept shut before none but the High Priest who was a Type of Christ entering into It and that but once a year with the Blood of Expiation which Holy of Holies was the Type of Heaven And this shewed that Entrance into Heaven was only to be obtain'd by Jesus our true High Priest and that by the Offering of his own Blood which by the way was not his own Blood if he did not assume it into his own Substance and Person otherwise he only carry'd it in as the High Priest did the Blood of others but not his own Blood and as the breaking of the Veil opened the Passage into the Holy Place Eph. 2.14 so the breaking of Christ's Body on the Tree broke down the Partition-wall which was betwixt us and Heaven and open'd the Passage into Eternal Life which otherwise had ever been kept shut against us And this shews the necessity of Christ without and of his Bodily Sufferings without the Gates of Jerusalem Heb. 13.12 and the Literal sheding of his Blood as an Atonement for our sins and not only as a Type or Figure of the Light within the Quakers as the Father of all Lyes has Blasphemously taught them And as you have heard above Quoted from them And which thou George Whitehead and all the Now Quakers if they had but one Dram of the Spirit of Christianity in them wou'd Renounce and Detest and with Zeal disown the Authors of such Doctrines of Devils and not Palliate and Excuse them as even thou George dost and seek'st to sodder their Leaky Infallibility that thou may'st Inherit it But if thou hast sown the wind thou wilt Reap the Whirl-wind Hos 8.7 And now I have told you in what Sense Christ's Body is call'd a Veil Heb. 10. But what has this to do with the Sense in which the Quakers above Quoted do call it a Veil They call It a Veil that is a Garment in contradiction to Its being Christ's Substance and of his Nature But Heb. 10. It is call'd a Veil in Relation to its Type the Veil of the Temple And these are as quite different Considerations as can be as far distant as East and West And yet George Whitehead brings in the one to support the other which is a gross Sophistication and if not the height of Ignorance it is a Malicious Deceit As is his Application of that other Text Phil. 2. where George Whitehead brings in the word Figure which is not in the English Translation But let him have it He himself makes it Synonymous to Shape Who being found in the Shape or Figure of a Man c. And now what Relation has this to the calling Christ Jesus a Type or Figure of their Light within Which I have shewn above out of the Quakers Books A Type and a Shape are things so distant as to have no Relation at all or Likeness to one another A Type is being the Fore-Runner or Shadow which points out something to come But what has this to do with the shape of ones Body And because the word Figure may be apply'd either to a Type or a Shape therefore George Whitehead brings it where he confesses that it means a Shape to justifie the Quaker Blasphemy of calling him a Type of their Light within I suppose G. Whitehead will not say that Christ Jesus is the Shape of their Light within and that is the meaning he puts upon the word Figure in this Text and therefore he can make no advantage of it to his Cause he brought it in only as an Amusement I cou'd give several other Instances of the like Ingenuity and Craft in the Quaker Answers But I intend not this for