Man's Redemption both outwardly and inwardly outwardly by the Ransom given by Christ's Sufferings and Sacrifice and inwardly by the operation of his Life Power and Spirit which Mystically is that precious Blood that is opposed to all corruptible things which redeems from the vain Conversation from all Iniquity and effectually washeth and clcanseth us from our Sins purgeth and sprinkles our Consciences c. And farther to Answer to Types and Shadows under the Law of shedding Blood and sprinkling c. That God according to his Mercy saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Titus 3. 5 6. And I 'le sprinkle clean water upon them and wash them from all their filthiness saith the Lord. And the Blood of sprinkling which the spiritual believers were come unto has the same effect And if the name of Water be attributed to the Spirit as it is Jo. 7. 38 39. Light and Life The name of Blood may also which is not to Allegorize away or invalidate the outward Blood or Sacrifice of Christ or any part thereof yet the Mystery thereof we may not deny but confess And according to the answers I have given for the Blood of Christ and the Mystery thereof our deceased Friend and Brother Robert Bercley expresly agrees whose Testimony therefore I am the more willing to cite because G. Keith has approved of his Works p. 60. R. B's Testimony in his Works p. 10. follows in these words viz. This Blood speaking of the Blood of Christ that is healing c. is known and felt within to wash and purge the Conscience for Christ as he is within is not without his Blood which is Spiritual even the pure Blood of the Vine and is that Wine of the Kingdom which is inwardly felt to wash and to refresh which he gives to them who know not distinctly the outward shedding of his Blood as it was many hundred years ago and which many are ignorant of who have heard much of the outward shedding of his Blood but know not the Blood as shed and poured forth in them to sprinkle their Consciences from dead Works for it is a Mystery sealed up from all who stand in opposition to his Light within But there mark thy own Words saith he to his Opponent The Plaster must be applyed er'e the Sore be healed Must not then saving Grace be applyed er'e the Soul be Converted or Healed And R. B. treats much more largely concerning the Flesh and Blood of Christ to the same purpose as before cited for the Blood of Christ as 't is Spiritual and Mysterious c. p. 494. 495 496 497 498. upon his thirteenth Proposition of his Apology and in page 494. He has recourse to Agustin viz. § II. The Body then of Christ which Believers partake of is Spiritual and not Carnal and his Blood which they Drink of is Pure and Heavenly and not Humane or Elementary as Augustin also affirms Ps. 98. Except a Man Eat my Flesh he hath not in him Life Eternal And he saith The Words which I speak unto you are Spirit and Life understand spiritually what I have spoken Ye shall not Eat of this Body which ye see and Drink this Blood which they shall spill that Crucifie me I am the living Bread which have dscended from Heaven He called himself the Bread who descended from Heaven exhorting that we should believe in him c. Unto which I further add for Illustration That the pure Blood of Grapes promised to Judah and Israel Gen. 49. 11. Deut 32. 14. was Typical of this spiritual Blood and Fruit of the Heavenly Vine Christ Jesus which truly relieves and comforts the afflicted and sorrowful Soul that comes unto him And also the Milk and Honey the Butter Oyl and Wheat and other Temporal Blessings which were in the promised Land were all Types of Christ and the spiritual Blessings received in him in his Kingdom and Heavenly Canaan And the Oyl and Wine which the Compassionate Samaritan poured into the Wounds of the Man that was wounded by Thieves and left half Dead Luke 10. 34 were also Typical of the healing Vertue Life and spiritual Blood of Christ Jesus which he graciously poureth into many wounded Souls As concerning the word Personality and Personal Existence as applyed to God and Christ I have sometimes questioned as also the word Humane as ascribed to the glorified Body of Christ which is spiritual and also to his Soul or Spirit for these reasons 1. Because imposed on us by some Adversaries without Scripture proof of those terms and not to Question Christ's glorious Manhood for in that sense I admit of and sometime may use the word Humanity either for Man or for the Good Nature and disposition of Man as of the word Trinity for Three being not willing to maintain contest about Words but to mind the thing intended thereby 2. Because false Arguments have been drawn thence against Christ and his Light in Man 3. Because of the carnal Imaginations of too many thereof who under pretence of expecting Christ to come again in the Flesh in the same manner as he was on Earth and to be seen with their carnal Eyes neglect the introversion of their Minds to Christ's inward appearance in Spirit 4. Because whilst Men feed upon such Notions and Imaginations of Christ excluding him out of their Hearts they exclude the living and Heart-purifying Faith of Christ so that their Faith is but Dead and Fruitless whilst such seem to adore Christ as only an outward Christ or as wholly without them and not in them instead of opening the Door of their Hearts unto him to let him in they harbour and indulge their own Corruptions Pride Scorn Envy and Covetousness c. in their Hearts out of which proceed all these bitter Reproches Revilings and Calumnies which we meet with this Day as heretofore In all my former questioning their unscriptural terms who profess the Scriptures to be their only Rule ascribed to God and Christ I never designed to deny his being our Mediator as Man nor to oppose his coming in Power and great Glory in his gloryfied spiritual Body to Judge the Quick and the Dead in the last Day tho I have sometimes shunned controversy on that Point and about the Resurrection and last Day of Judgment Urging not to put the day of the Lord afar off nor to neglect the present day of their Visitation and Judgment of Christ by his Spirit and Light within them The Question how are the Dead raised and with what Body come they forth I have often waved as unnecessary as well as unwarrantable being reprehended in some 1 Cor. 15. 35 26. I being willing to acquiesce in the will of God in that matter to give a Body as it pleaseth him and to every Seed it s own Body as proper thereunto ver 38. One thing I would be better understood in Not having
the Quakers will not allow Christ to be the promised Seed or that he was more a Man in the Body of Jesus than in the Body of any other Man Ref. These are gross and notorious Falshoods still We ever believed the promised Messiah the Christ of God to be the promised Seed which by the Power of God should bruise the Serpent's Head and that he was true and perfect Man in the Body which he took upon him which was the Body of Jesus who was born of the Virgin Mary as he was and is a quickning Spirit in other Men especially in true Believers Sn. p. 239. He confesseth the Influence and Inspiration of his blessed Spirit is the ONLY true saving Light within us but not the Seed and Christ himself as the Quakers blasphemously dream only a Ray or Communication of his Light and Life to us But p. 242. he speaks of Faith in Christ's outward Blood by which ONLY there is Salvation Ref. If the only true saving Light within us be the Inspiratiou of the blessed Spirit and Communication of the Light and Life of Christ to us as is granted tho' this as within be not Christ in his fulness as in himself yet 't is as truly the Incorruptible Seed the Word Christ our Life and Light as the Life of Christ is Christ or as the Spirit of the Lord is the Lord as where the Spirit of the Lord is there is liberty now the Lord is that Spirit It is Christ gives us both Life Light and Spirit and Christ is our Life Light and Salvation But do not the Words only Salvation by Christ's outward Blood exclude any other means of Salvation And then how is his Spirit the only true saving Light within us Tho' that Blood of Christ be of true value and esteem as part of his Sacrifice and Price it is his Spirit and Power which quickens and actually saves the Soul from Sin and Death Sn. p. 245. He accuseth the Quakers with denying any other God or Christ but themselves Ref. This is one of his most horrid and blasphemous Slanders and solemnly by us denied with as utter detestation and abhorrence as any of the rest of his most gross and absurd Calumnies Sn. p. 251. That they expresly disown any other Christ than what is within them and that the Quakers do not believe that Christ has any other Body or other Humanity than that spiritual or allegorical Body which they say he has within them Ref. 1. To the first part We own not two Christ's the true Christ is but one Christ and we own him as he is both without us and within us tho' he is not wholly contained within us yet he 's truly within us by his Spirit Light and Life and dwelling in our Hearts by Faith What other Christ does this Man own than him who is in true Believers 2. The latter part of his Charge is not true We believe Christ has his spiritual glorious Body without us like unto which we also believe our low Body shall be changed and fashioned Sn. p. 254. That the Quakers by a monstrous sort of Transubstantiation think themselves to be the Christ. Ref. This is a monstrous Falshood and Forgery still to defame and odifie us grounded on divers other false and partial Stories and is before in substance answered Sn. p. 255. That G. Keith for his most Christian Doctrin of a Christ without was condemned by their last Yearly Meeting Re. This is a notoriously false Story again as the two Accounts given of him by two Yearly Meetings may evince having no such cause assigned in them for our conditionally disowning him but his unchristian Spirit and Behaviovr as an Instrument of divisions and disturbance in the Churches of Christ whereby he hath cut himself off unless he repent Sn. p. 262. Their spiriting away the Letter of the promised Seed the Humanity of Christ c. Re. This Charge with all the hard Consequences depending thereupon against us are sincerely and utterly denied by us As by the Letter of the promised Seed he means the Scripture-History of the Man Christ where proves he that we spirit this away Our owning Christ in Spirit and as a quickning Spirit in us was never intended as we know to deny his real Manhood Mediation or Intercession without us no more than the Apostle did See 1 Cor. 15. 45 47. where the second Man the Lord from Heaven is also called a quickening Spirit Sn. p. 263. He charges them with running into this Excess of throwing off the Humanity of Christ abusing the Scriptures by the contemptible Names of Beastly Ware Dust Death c. and calling the Holy Scriptures by the contemptible Names of Dust and Beastly Ware p. 267. Re. These are still old repeated shameful Calumnies against us The first part is sufficiently answer'd before and in many other Books for our sincerely and plainly owning the blessed and most-glorious Man Christ Jesus according to plain Scripture The latter part is some of F. Bugg's calumnious Abuses and Perversions and clearly detected and refuted in several Answers to his scurrilous Pamphlets and his Authority will go but a little way what Credit soever 't is of with this obscure Adversary 'T is far remote from us to own any such contemptible Names as to call the Holy Scriptures Beastly Ware c. Tho' perhaps making a Trade upon Scripture or Preaching for Hire or Mony hath been so called by some or other Sn. p. 268. That it is plain they never gave the Scriptures a good Word but meerly for popularity when forced to it Re. He is a very unrighteous and false Judge in this also both our Consciences in the sight of God and many of our Writings also testifie the contrary that freely and without force for the sake of that divine Inspiration from whence the Holy Scriptures proceeded and those blessed and holy Doctrins and Truths contained in them they are highly owned and esteemed by us Sn. p. 285. Judge whether these be sound principled Men that can turn conform and transform to every change according to the Times whether these be fit Men to teach People Re. These are still deceitful and envious Suggestions Our manifold Sufferings in our Persons and Estates for Conscience-sake by Persecutions many whereof being the Temporizers of the Clergy do manifest the contrary to what 's here suggested against us that we have not turned changed nor conformed according to the Times in point of Worship Principle Faith or Discipline for could we have so done we might have escaped many deep Sufferings and great Losses which we have undergone and then have been owned by such temporizing and persecuting Priests as now reproach us when they cannot otherwise persecute us as formerly Sn. p. 314. The Lord help them and hear our Prayers for them since they will not pray for themselves c. Re. We have no reason to believe that this Person can pray sincerely for us seeing he is so full
of Wrath and Envy that he notoriously belies us in his Prayer in saying That they i. e. the Quakers will not pray for themselves He seemingly prays but rails and reviles as it were with one Breath both next before and after his Prayer Sn. p. 319. That thus the Quakers say That he Christ dwelt only in the Body of that Man Jesus as in a Vail but took not that Body into his own Person so as to become Hypostatically united to it Re. We are to seek herein as not knowing where the Quakers say these things of Christ and his Body which he took and dwelt in as if he took it not into his own Person so as to be really or substantially united to it we never understood that it did not properly belong to himself but to some other Person The Objection herein against us is not only some Perversion but frivilous and impertinent Tho' his Flesh is called the Vail yet 't was that he owned as his own Body being also called the Body of Jesus which was not a fantastical but a real Body and he who is the entire Christ the Man Jesus is not divided in Body or Spirit Nevertheless Christ the eternal Son of God was as to his divine Nature and spiritual Being as the spiritual Rock before he took on him that Body that was prepared for him Sn. p. 320. That the Quakers most expresly make Christ's outward Blood the Type and Figure of inward Blood shed spiritually in their Hearts Re. We know not what Author he has for this Charge However the Quakers really own Christ's outward Blood as a part of his precious and acceptable Sacrifice and we deny not but that Blood of his as well as the Water that came out of his Side with it had an allegorical and misterious signification as well as an outward and literal evâ—â— of the spiritual Blood and Water of Life which Christ our High Priest sprinkleth and really washeth our Hearts and Consciences withal which we hope no sensible Soul will say is an outward or literal Sprinkling or Washing but an Inward and Spiritual Sn. ibid. That the Quakers make Christ without but the History and the Light within the Mistery or Substance which the Christ without as a History or Shadow of it only pointed Re. The Quakers do not so make Christ they make him no otherwise than the Father has appointed and made him to be He is more than either the History or Shadow of the Light within he as in himself is the substance of all Shadows and fulness of Light and Life from whom we have received both Spirit Light and Life Pray how proves he that the Quakers call Christ without but the History or Shadow of the Light within We want proof of this Point Sn. p. 321. That this the Quakers have done viz. set up other Scriptures against those received by the Church beyond any that ever went before them Re. We positively deny this Charge What other Scripture have they so set up against those Let 's have plain Proof for we are wholly ignorant of any such thing Sn. p. 322. That none ever have so contemned and vilified the Holy Scriptures as they have done Re. This is still maliciously to reproach and odifie us with the same old reiterated Calumny We know none that esteem and own the Holy Scriptures more than we both in Faith and Practice by the assistance of the Holy Spirit from whence they came Sn. p. 323. That a Man bringing a Bible into the Quaker's Meeting-House in Grace-Church-street and reading part of a Chapter the 14th of St. Luke it being the Bible so moved their Indignation that one of the chief of them snatched the Bible out of his Hand and thrust him along the Gallery down several Steps Re. We know no such Indignation or Action shewn by any of us against the Bible nor against any Person because thereof neither do we believe it let the Author prove it if he can We disown any such Indignation either against the Bible or any Person meerly because thereof Possibly some publick Disturber might by some or other present be gently turned out of Doors not because of the Bible but because of some offensive turbulent Behaviour Sn. p. 325. That upon pretence of the Light within the Devil the grand Deceiver drew them away from reading of the Scriptures c. discovers their preference of their own Writings to the Holy Striptures Re. We deny both these as utterly false scandalous and relative to many more Lies of the same kind in this Point Sn. p. 327 328. That they give all the threatning Discouragements that can be to deter any from reading of them Re. This is as gross and notorious a Falshood as the rest Sn. p. 330. I can saith the Opposer name those that now stand high among them who did before many Witnesses of the principal Quakers not stick to say That Paul was dark and ignorant and that they saw beyond him Re. We know none either High or Low among us that ever so said of Paul therefore let him produce his many Witnesses to prove who those were that so said that Paul was dark c. or otherwise for ever be ashamed of such odious Defamations Sn. p. 335. That Simon Magus was the Father of the Quakers Socinians and all the rest of the Anti trinitarian Hereticks Re. A gross Calumny against the Quakers rendring them a Sorcerer's Children But they deny both Simon Magus and all Sorcerers and the Devil the Father of Lies and all such as would persuade People to buy the Gift of God the Gospel for Mony The Quakers are as opposite to such Simony as Light is to Darkness Sn. p. 338. That E. Burrough pag. 47. determines clearly That the Scriptures are not now of any Authority at all to us at this Day Re. He perverts E. B.'s Words We find not such a determination of his but where he speaks of that not being a Command from God to me which he commands to another he intends this of special Commands that were to some as to Baptize and Preach the Gospel as he immediately explains it and not of general Commands of Duty incumbent upon all nor against the Authority of the Scriptures it being the Holy Spirit that makes them authoritative and binding and enables Men to live accordingly who are led by the same Spirit Sn. p. 342. That G. Whitehead in his serious Apology p. 49. prefers not only their Writings but their Ex tempore Preachments and even all whatsoever they speak upon any Account to the Holy Scriptures themselves Re. He very perversly wrongs G. Whitehead in all these Expressions for there 's not a word of preferring our Writings to the Holy Scriptures much less of all whatsoever we speak thereto but a preferring the Holy Spirit and its immediate Teaching in Man to the Letter of Scripture and preaching in the true sense of the Spirit with divine Authority according as Christ did
all Ephes. 1. 23. 't is not of the Church as distinctly considered from the Head but as in Union therewith Christ the Head is included in that Fulness tho' his proper Existence be entire compleat and most glorious I think this Answer to F. Bugg may fully Answer his Disciple the Author of the Snake 28. From G. Fox's saying Christ is the Elect our Adversary infers And the Elect are Christ they make them convertible Terms p. 239. They are not so made by us nor by G. F. in the place quoted Gr. Myst. p. 88. but the contrary tho' there he saith Christ is the Elect whom God upholds He also saith Christ knows his and said he had other Sheep and he knew All the Elect and who receive him and are in him are the Elect. There 's no such Words in the place quoted as that the Elect are Christ. Thus the plain Scripture is perverted which G. F. refers to Isa. 42. 1. 29. He again quotes Gr. Myst. p. 207. That God's Christ is not distinct from his Saints Here the Man unfairly leaves out what follows viz. For he is within them their Spirits witness him c. Wherein 't is plain he means Christ is not divided or separate from his Saints He takes distinct from in a kind of common Acceptation for divided or separate from Here he cavils about Words or a Mode of speaking and then draws his hard Consequences As 30. The grossest Absurdities highest Blasphemies and that G. F. could find no difference no distinction at all betwixt Christ and himself Which appears a perverse and presumptuous Calumny As doth the next 31. That All the divine Attributes should be given to G. F. as well as unto Christ and that G. F. does assume the Stile and Names of Christ to himself c. The Man here quoting his own Authority in his Sect. 5. and there F. B.'s both which we deny They have injuriously abused G. F. and others in this Matter who neither calls himself The Door that ever was nor the same Christ yesterday to day and for ever he speaks this of Christ not of himself neither did the Quakers call him the Branch the Star c. as Bugg and the Snake have basely asperst him and others Sect. 5. p. 41 43. c. These Calumnies and perverse Abuses are sufficiently detected in several Answers to F. Bugg and in Just Enquiry into the Libeller's Abuse And tho' we deny that those divine Attributes given to Christ may be given to any mortal Man yet divers Names given to Christ are given to Saints also as the Son of God the Sons of God Luke 3. 28. John 1. 12. Rom. 8. 14 The Light of the World John 8. 12. Mat. 5. 14. The Salt of the Earth Mat. 5. 13. The Righteousness of God 1 Cor. 1. 30. 2 Cor. 5. 21 Kings Priests Prophets Apostles Ministers The Seed The Good Seed Anointed Elect given both to Christ and his faithful Followers But it may be said These are not all properly divine Attributes However they are such as are given both to Christ and his Brethren and Members the Saints and true Followers of God But The Image and Glory of God I presume will be assented to be no less than divine Attributes or importing the same and yet without Blasphemy or Idolatry Man whose Head Christ is is called The Image and Glory of God 1 Cor. 11. 7 and not in any Dishonour to Christ though the same Epithets or Characters do properly belong to him Heb. 1. 3. 2 Cor. 4 4. Col. 1. 15. yet given also to Man because indued with or participating of God's Image in Christ Jesus but we confess some divine Attributes and Names are given as only proper to Christ and not to Men or Saints as The Wisdom and Power of God The Word of God A Quickning Spirit The only begotten Son of God The Messiah The very Christ The Prince of Life and Peace The Mighty God The Everlasting Father c. these are only intended and proper to Christ. 32. We do not find Blasphemy or Idolatry excused or any fair pretence used for the same by W. P. in the place quoted i. e 11 Ch. Of the Invalidity of John Faldoe 's Vindication as is defamingly alledged against him p. 242. which is about the Soul of Man c. which W. P. there fully Answers To Sect. 18. which the Author stiles Some Remarks upon Geo. Whitehead's Creed relating to some of the Particulars before-going The nameless Author of the Snake in the Grass having vented his and others Venome and great Spite against the People called Quakers in general and divers Particulars by Name now to compleat his Design of great Envy he must put forth his Sting in the Tail of his Work and have a fling and sit of Hissing like an angry Snake or as one that whispers out of the Dust Isa. 29. 4. against the said G. W. I being the Person aim'd at may now briefly answer for Truth and for my self as concerned 1. The word Creed he imposes upon me 'T was no formal Creed or Summary of our Faith tho' real Truths by way of Positions in the affirmative as a Christian Testimony in direct Opposition to F. B.'s great Abuse false Charge and Perversions which with a negative Testimony against him therein are both adapted to answer his own Terms Words and Phrases that our Testimony and Positions might be the more apparent against his Abuse and Perversions for I know no Adversary that I find Fault with but I can freely and in good Conscience assert my own Sense in the Matters in Controversie as well as oppose his though it be not in the manner of a formal Creed yet true in it self for we should have numerous Creeds if all Positions we write in Opposition to Opposers must be esteemed Creeds or Summaries and Confessions of our Faith nevertheless we believe what we assert and vindicate in each particular My Accuser presently shews his Prejudice and Enmity against me without cause As with a new Confession of Faith in such dubious and general Terms as may at first sight deceive the unwary Reader though I gave it in as plain and as much in scriptural Terms as I could and as the Matters concerned would admit of And I know my own Sincerity therein better than my Accuser who insincerely calls me Honest George whilst he is aspersing me and casting Dirt at me as Deceiving keeping off contradicting the Heart of the Heresie still preserving it safe and untouch'd and not only so but often with a slily insinuated Excuse and Defence of it p. 244. So that my confessing Jesus to be the Christ and both his coming in the Flesh and in the Spirit according to holy Scripture-Testimony and also to the Holy Scriptures of the Old and New Testament namely the Holy Doctrin and divine Precepts therein as given by divine Inspiration on which much of my said Confession against F. Bugg depends this hath no better
R. G. as if I denied Christ to appear in or to have a Bodily Existence or Being I see no just Cause but rather that G. K. does therein as in many other things interfere with himself and his own former Testimony which is directly agreeable to what I have said and more severe and positive as in his Help in time of need p. 78 79. In these words viz. And now whether ye will hear or forbear this I do declare unto you in the Name and Power and Authority of the living God the day of the Lord is of a truth broken up among us and ye shall look till your Eyes fail you and rot within your Eye-holes e're ever you see another day or appearance of Jesus Christ to your comfort than what we the People of the Lord called Quakers do witness come and yet more abundantly coming and if ye will not hear my Soul shall mourn for you in secret places and weep before the Lord on your behalf Quere Was this to deny Christ to have any Bodily Being If G. K. may be cleared herein I may be clear from and against his own Judgment unduly given upon me I see no vehement or any denyal of Christ's being either Bodily or Spiritually at God's right hand as I am accused p. 3. by Questioning the Words and Terms of R. G. What Scripture proof has he for these words That Christ existeth outwardly bodily without us at God's right hand And what and where is God's right hand Is it Visible or Invisible Within us or without us only And is Christ the Saviour as an outward Bodily Existence or Person without us distinct from God and on that consideration to be Worshipped as God yea or nay And where doth the Scripture say he was outwardly and bodily glorified at God's right hand c. These Questions are no conclusions nor any positive determinations and they carry in them the reason thereof namely 1. Our then Adversary's excluding Christ as to his being out of his People and Saints because at God's right hand which has been the common Argument of divers of them 2. Their neglect and opposition to Christ's inward spiritual appearance and saving work in the heart under pretence of his outward and bodily Existence at God's right hand which expressions I did the more Question because of the common and gross sense wherein many are apt to take them as a bodily Being like their own earthly Bodies of Flesh and Blood which cannot inherit the Kingdom of God 1 Cor. 15. 50. And because they commonly have opposed his being at God's right hand to his inward and spiritual appearance asserting the one in opposition to the other having expressed very gross and carnal conceits of Christ's outward and bodily Existence at God's right hand thence inferring that the true Christ is not in Men which Argument and Inference I deny the reason whereof may farther appear As for instance John Newman whom G. K. and his Advocate has sided with against me argues thus Christ cannot dwell in Man for Christ is perfect Man as well as perfect God in his Book stiled The Light within p. 61. Again If Jesus Christ be with the Father then he is not in Man and that therefore 't is a feigned Christ and Light within p. 47 66 72. I deny the Argument both of the first Proposition and Consequence Christ being with the Father or at God's right hand is no reason or proof that he is not in Man To which I then Answered J. N. Christ ascended p. 20 21. Doth Christ's being with the Father or at his right hand hinder him from being in his People This is gross Error and contrary to plan Scripture 2 Cor. 13. Know you not how that Jesus Christ is in you except ye be reprobates and this is neither a feigned Christ nor a feigned Light as Blasphemously and Scornfully he words it And what doth J. N. think or imagin concerning God his right hand and being And Christ at God's right hand that he thus would exclude limit and seem to confine them out of all Men Doth not this oppose the Infiniteness and Omnipresence of God and Jesus Christ and bring them under the limitation of finite Creatures With much more upon this Subject in the places Quoted I do not find that my Answer to J. N. is a denying Christ's outward appearance at the great day as accused p. 4. But rather a Questioning such a manner of appearance as he and others carnally expected to be seen with their carnal Eyes as having declared that Jesus Christ Rose and Ascended Flesh and Blood and those that pierced him in his Body shall see that Body visibly come again I Answered These are not the words of Scripture but added and for Answer to him I referred to Rev. 1. 7 8 13 14 16. In none of which is Jesus Christ called or represented as a Body of Flesh Blood and Bones visibly to come again c. The words Blood and Bones G. Keith has in recital hereof injuriously left out in his Gross Error and Hypocrisie p. 3. And yet makes use of the place to defame me with unbelief in a fundamental Doctrin of Christian Faith and the same words as Body of Flesh Blood and Bones he has likewise left out in his injurious Citation and Construction in his Nar. p. 17. He has also left out this following Passage on the same Subject Howbeit His Christ's appearance shall be universal seen both to the Joy of the Righteous and universal Conviction and Condemnation of the Wicked who have rejected his Light within and his saving appearance thereby made manifest yea every Eye shall see him both of Good and Bad both those that have waited for his second coming without Sin to Salvation and they also which have Pierced and Crucified him c. Christ Ascended Printed in 1669. p. 22 23. I never heard before That 't is a Fundamental Doctrin of the Christian Faith That Jesus Christ either consisteth of a Body of Flesh Blood and Bones or is in such a Body to come again visibly to Mens carnal Eyes they now have which was the very thing I Questioned in the places Quoted against me by G. K. Light and Life p. 41. Printed in 1668. And Christ Ascended p. 21 22 23. Wherein in the first he has left out the Question Did John see him with carnal Eyes on Rev. 1 And of the glory of the Father wherein the Son of Man shall come Mat. 16. 27 28. Luke 9. 26 27. Is it visible to the carnal Eye left out and in the latter after in none of which i.e. Scriptures Quoted is Jesus Christ represented as a Body of Flesh here Blood and Bones are left out which is very unfair and more unjust to render me an unbeliever thereupon like as if one should deal thus by a Quotation out of G. K.'s Way cast up p. 131. After it being no more a Body to leave out of Flesh Blood and Bones
and not to thus scandalize them who sincerely believe the sacred History of Christ's Death for Sinners and Reconciliation thereby but do experience the influence and fruit thereof by his holy Spirit according to their growth in Grace who faithfully follow him in his Light The Passage I am to observe as his Reason for what goes before follows viz. For the Historical Faith must be inseparable from the saving Faith aud indeed the saving Faith is the Historical throughly digested and applyed p. 12. Which is to conclude that none have the saving Faith but those who have the Historical consequently that all must be damned who have not the historical Faith of Christ dying for Sinners whereby he has at once condemned all Nations or Peoples both Infants dying in Innocency and all others who have not the History or historical Faith of Christ's sufferings and Death tho' it was really for mankind in general and may and doth for ought he knows influence many who have not the historical Faith or knowledge thereof otherwise the universal good and end thereof intended for all is frustrated to many thousands for want of the History or Preaching of Christ's Death to them unless G. K. can demonstrate and resolve that the twelve Revolutions of humane Souls will make it all up That all that are Deceased or have Dyed without the historical Faith or Knowledge of Christ Crucified shall return and have opportunity to have Christ so Preached unto them which he has no divine Revelation for but rather a long exploded Hypothesis or Supposition as in the first part Heathenish and therefore the more difficult Task to give any certain demonstration of the same 'T is farther observable what uncertainty as well as inconsistency this Advocate for G. K. is in even in this Point He saith viz. How God will deal with the good moral Heathen who never heard of Christ I will not determine nor enter into the Secrets of Providence p. 12. When he has determin'd already that if they have not the historical Faith they have not the saving Faith if they be inseperable as he has asserted For 't is certain without some saving Faith they cannot be saved as without Faith it is impossible to please God But he appears as pinching and partial in his following objection against the Light as he is uncharitable in the Premises viz. But that they i.e. the good moral Heathen have the Christian Faith by believing their Light within Or that there is any object of the Christian Faith without the outward Jesus who suffered at Jerusalem is a Quakers Dream and opposite to the whole Tenure of the Gospel p. 12. Hence observe 1. This is to deny the Gentiles any Christian Faith who believe in the Light given them according to God's promises to them yea though they be good moral Men who so believe as if they could be good or pious without any Christianity in them Which is to oppose the blessed end of Christ being so given for a Light of the Heathen and Salvation to the ends of the Earth 2. It is to deny the Light of Christ or Christ as the Light within to be any object of the Christian Faith contrary to Christ's Doctrin Believe in the Light that ye may be the Children of the Light 3. The last part of the Objection implies that either Christ as without and Christ as within is divided or that there are awo Christs an outward Christ and an inward Christ whereas there is but one Lord Jesus Christ. And his Light within cannot be without or divided from him who is the Fountain of Light and Life 4. 'T is not opposite but according to the Tenour of the Gospel to believe in the Light or Word of Faith i.e. Christ as within nigh in the Heart which hath both Law and Gospel Judgment and Mercy in it to Minister suitable to Mens states and conditions And in this Light or Word we meet with the great Ends Benefits or Fruit of Christ's suffering and Mediation which are manifest and come to be fulfilled in all who truly believe in and obey the same Word whereby the Gospel is preached in every Creature under Heaven yea even in many thousands of Souls who have not the outward History of Christ's suffering and Death tho' both the sacred History and sincere Preaching thereof by the Spirit of Christ be of great use and advantage and in no wise to be rejected where God is pleas'd to afford them But seeing He that believes not in the Son of God is condemned already and the wrath of God abides upon him because he obeyeth not the Son of God John 3. 18. consequently the Son of God is offered unto all and his Grace is given and appears unto all mankind that they may believe in him and thereby lay hold on him for Life and Salvation Christ plainly gives the reason of Mens condemnation when he there saith This is the Comdemnation that Light is come into the World and Men loved Darkness rather then Light beeause their Deeds were Evil John 3. 19. Otherwise to represent God to condem and bring his Wrath upon Men for not believing in that they never had or which was never afforded nor appeared unto them This were Blasphemously to render God Unjust Unmerciful and most cruel to Condemn and bring his Wrath upon Men for an Impossibility for how should they believe in or obey the Son of God if no saving Grace or Power of believing be afforded unto them This were like as to bind their hands and feet and lock all Food from them and then bid them walk and work or else starve But our good God is no such hard Master who willeth not the Death of Sinners but rather their return to him that they may live and for this end hath sent his Son to be the Saviour of the World As for innocent Infants or little Children who dye in Innocency Divine Providence has provided for their safety by Christ Jesus his Meditation and Seed of eternal Life in them and their Angels who see the face of God continually are ready to carry their Souls into the Heavenly Kingdom when they dye in that State My Objecting against W. Burnet about the Blood of Christ that was shed on the Cross was first and chiefly upon his holding That the shedding of the Blood of Christ upon the Cross that was let out by vertue of the Spear being thrust into his side to be meritorious or the meritorious cause of Man's Justification which his Brother Ives could not stand by him in but supposed a meaning for him Secondly That the same Blood that was shed doth both purge and sprinkle their Conscieuces sanctifie and justifie them and yet that 't is not in Being but cumpared to a price lost as more at large in my Answer Light and Life p. 7 8. p. 64. together with their contradictions about it referring to W. Burnet's Book and their Discourses But now to excuse his
saying That Blood is not in Being this Advocate will have it that he only gives way to this supposition of the Quakers by way of Concession not as his own Opinion p. 16. 'T is a wonder the Man 's not ashamed to use such a slim come off and false cover for him when 't was a real Confession and not forced from him as a meer Concession for Argument sake why should he compare it then to a price lost And another Baptist Thomas Brown confess'd that the Blood that was shed is not in Being it sunk into the ground Light and Life p. 66. The occasion of my Questioning them so much about this matter was because they seem'd to place the great stress of Man's Salvation upon the outward Blood of Christ and the act of shedding of it as if it were the present agent operating in them Purging sprinkling their Consciences Sanctifying and Justifying without making the Spirit the Operator or Efficient thereof whereas both Sanctification washing and cleansing from Sin Regeneration Justification and so Salvation are more principally ascribed to the Spirit the Grace the Word of God yea to Christ himself than to the act of shedding that Blood or to that Blood it self yet I never opposed that as being a part of the Sacrifice of Christ offered for Sinners in order to a Pacification Attonement and Reconciliation And farther to his comparison between the Baptists declaring the Blood shed on the Cross not in being and the Agonies and Passions of Christ upon the Cross as not now in being I do not therefore dissolve all the merits of his Sufferings or Death to our Justification thereby I do not so Argue as implyed against me that because his Passion was Temporal and Finite therefore not Meritorious for the Merits or disserving on Christ's part is placed upon his Obedience in humbling himself to Death even to the Death of the Cross wherefore God hath highly exalted him c. Phil. 2. 8 9. whose Exaltation and Dominion is for our Salvation if we submit to him as our Leader Commander and King But my distinction for Argument is this Tho' that Blood and Sacrifice were offered as a price in order to Man's Redemption it is the Power and Spirit of Christ that inwardly operates and quickens the Soul to God purifies and sanctifies the Conscience and so effectually saves us from Sin and Pollution The Price is already paid but the Work is yet undone in many we value the Price but must not neglect the Work of our Redemption and Salvation in us for Christ's Sacrifice will not save justifie or acquit any in a State of impenitency or unbelief they must know the work of his Grace and Good Spirit in their hearts unto Repentance and Obedience of Faith in Christ or else they perish in their impenitency and wilful unbelief whereby they make both the Cross and blood of Christ of none effect unto them Except a Man be regenerate and born again he cannot see nor enter into the Kingdom of God And I conceive I am not to be blamed much less ranked among Ranters as G. K. has Narr p. 25. for ascribing the saving work of sprinkling the Conscience sanctifying and justifying principally to the inward Grace and Spirit more than to the Blood shed upon the Cross. I say again I see no necessity of directing Men to the Type for the Antitype to Jerusalem or the Temple p. 17. either for Jesus Christ or his Blood there but that such direction is contrary to what the Righteousness of Faith saith Ro. 10. 6 7 8. compared with Deut. 30. 11 12 13 14 15. Tho' we also Preach Christ as he was Crucified and Dyed at Jerusalem and raised from the Dead and I do not say that 's contrary to Ro. 10. as G. K. wrongs me several times over Narr p. 26 27. But to direct Men either to go to the material Temple at Jerusalem or to look to Jerusalem for Jesus Christ the Antitype of that Temple c. This I deem'd contrardictory to Ro. 10. above quoted but they are to turn and look to the Word of Faith nigh in the Heart where they may Livingly find feel and know Christ in Spirit and Power even in the Power of his Resurrection so as to be enabled both to confess with the Mouth the Lord Jesus and believe in the Heart that God raised him up from the Dead And this word of Faith and of God is confessed unto by G. K. himself to be the Object and Foundation of true Faith and that this is Christ in them and that from the same Scriptures I quoted Deut. 30. 12 13. Ro. 10. 5 6 7 8 9. As more fully appears in his immediate revelation p. 3. p. 64 65. Print 1668. Therefore 't is not to destroy nor allegorize away the Object of Faith to direct People to Christ as the word of Faith nigh in the Heart as the Object thereof nor is it Antichristian Doctrin as G. K. has unjustly accused me in this Point Narr p. 27. contrary to his former confessions And suppose any one in deep distress for want of Christ to free and save him from Sin should earnestly enquire where shall I find him Whither will you direct me to find Christ And one should answer I direct thee to Jerusalem to the material Temple to the Type for Christ the Antitype and should again say I direct thee to Christ as above the Clouds and not to Christ as the Light within and then call the Light within an uncertain Guide as the Baptist did whom I answered in this Case How would this answer the distressed Soul Or agree with the Testimony of Moses or of Paul the Apostle of Jesus Christ in Deut. 30. 11 12 13 14. and Rom. 10. 6 7 8 9. As for what the Righteousness of Faith saith I should rather answer the Question according to the Testimony of Moses and the Apostle Whither shall I be directed to go to find Christ Answer Say not in thine Heart who shall Ascend into Heaven that is to bring Christ down from above Or who shall Descend into the Deep that is to bring Christ again from the Dead But what saith it The Word is nigh thee even in thy Mouth and in thine Heart that is the Word of Faith which we Preach And this Word of Faith will bring thee to know the great benefit and fruit of Christ's Death at Jerusalem for thee and the power of his Resurrection that thou mayest thereby be enabled livingly to confess with thy Mouth the Lord Jesus and believe in thine Heart that God hath raised him from the Dead so as thou mayest be saved by him But I yet say to preach Christ as a remote outward Christ only in opposition to his Light and Word of Faith within as in the Heart is to keep People in unbelief remote from the true Faith and Knowledge of Christ either as without us or within us which opposition ought not to be to
Christ in either respect As concerning Sol. Eccles saying That the Blood that was forced out of Christ's Side with the Spear after he was Dead being no more than the Blood of another Saint p. 19. and Nar. p. 28. Concerning which I said I do not make S. E. his Expressions therein an Article of our Faith for I own that in one sense the Blood shed was more than that of another Saint tho' not in the visible matter of it more in that it had a peculiar signification for Christ the one offering was the Man peculiarly ordain'd and appointed of God both to bear the Sins of many and to end the many offerings under the Law and in all his Example and Sufferings that were permitted to be laid upon 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 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 Veil that is to say his Flesh that the way into the most Holy might be manifest Light and Life p. 58 59. In the first place I did shew a dislike of S. E's Expressions before cited in not allowing them as an Article of our Faith tho' I was willing Charitably to improve his own explication so far as it would bear a Charitable Construction with respect to his own declared Estimation of the Blood of Christ it 's Value and Vertue 2dly I shewed in part my 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 which manifestly differs from S. E.'s Expressions before cited However if I have not been thought plain enough in this matter let me be allowed so much candor as to be credited in being more full and plain therein I disown 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 tho' I did charitably construe his meaning with respect to the sincerity he had towards God and his self denying crucified Life and Testimony he bore for Truth in divers sufferings and respects and I believe he dyed in Peace tho' in some things he in his zeal was not guided in true Wisdom which was his own weakness and personal Failure not justly chargeable on us as a People much less on our Principle or belief of the Spirit of Truth or the infallible guidance thereof Howbeit this Adversary appears so eagerly bent against us as a People that he is willing to take any occasion to Defame and Brand us as in this very Passage which he calls The Broad and Impious Blasphemy of Sol. Eccles. He Scornfully yet Bitterly reproaches us as a People and my self in particular in these Words viz. There never was surely such a Company of good natur'd forgiving People They can slip over cover and excuse the Lewdest Blasphemies in a Charitable way c. They can see no faults in their own Friends G. W. says of this very Passage of Sol. Eccles. That it was so harmless as might have satisfied any spiritual or unbiassed Mind p. 21. And that this is in his Light and Life before quoted p. 58. Wherein he notoriously wrongs me and perverts my Words I did not call this very Passage or comparison of S. E's harmless but his Words declaring his high esteem of the Blood of Christ and of the new Covenant which was not his comparison of the Blood of Christ with that of another Saint which I have disown'd In my answer to W. Burnet quoted but lamely and partially cited p. 22. 23. § 5. I did not call Christ's outward material Blood a Type of the mystical Blood or Light within as my answer is perverted but closely pursued his Argument with exceptions which he is not cleared from by this Advocate his Argument is this viz. All things under the Law in the Type were 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 Which is to Argue thus that because all things under the Law were purged with material Blood and not mystical Ergo the Blood of Christ which purgeth the Conscience and Effecteth the Salvation of Men must needs be Material and not Mystical I still deny the inference and my answer shews where and against what my Exceptions lye The Types and Shadows under the Law did both point at what was Material and what was Mystical in Christ If the legal Sacrifices were Types of Christ and so Mystical as is confess'd p. 23. contrary to Burnets asserting them Material not Mystical As in his asserting That 't was Material Blood not Mystical whereby all things under the Law were purged but now contrarywise those Sacrifices are granted to be Mystical because Types of Christ the Substance and Mystery of them My Answer to Burnet's Argument even in the first part left out by this Adversary is plain and clear viz. 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 of divine things are excluded from being either spiritual the 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 And my subsequent exceptions against the said Argument are as plain and unanswered That if the Antitype was Matterial and Mystical because the Type or Shadow was Material then this is like as to argue That 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 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 or Temple were Ministers of outward or Temporal things Carnal Ordinances Shadows c. Therefore those good things to come which Christ was said to be the High Priest of must needs be Temporal and not Mystical which to assert were absurd c. And I farther proceed in my Answer about the Heavenly and Spiritual things which the Law had the Shadow of viz. Whereas both the Heavenly and more perfect Tabernacle and Altar with the Heavenly things are all Mystery and Spiritual the Offering and living Sacrifices are Spiritual the Passover Spiritual the Seed Spiritual the Bread the Fruit of the Vine the Oyl the Flesh and Blood which give Life to the Soul yea the Water and Blood which washeth and sprinkleth
the Conscience are 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 him receive this who can And if our Adversary and his abetters know no more of the Mystery of Christ's Blood or Work of purging and sprinkling the Conscience than their profession and application of the Material Blood without the sanctifying Spirit and Operation of it they may remain long enough with defiled Consciences and full of Envy and Malice That precious outward Offering and Blood of Christ outwardly shed has long been greatly abused by misapplication and the holy design and ends thereof perverted by carnal Professors to indulge themselves in Sin and Disobedience against Christ during Life Now laying aside the Baptist's Argument aforesaid I do grant that the Material Blood whereby all things under the Law were purged as it had the very Image of the Material Blood of Christ that was outwardly shed it was Typical thereof And that Blood of Christ including his whole Sacrifice argued by the Apostle to the Hebrews as the Antitype answering and fulfiling the Types thereof and which were not only Types of that Blood and Sacrifice as outwardly offered but also a shadow of the inward and spiritual sprinkling purging and sanctifying of the Conscience by Christ our High Priest with his Blood and Spirit of Grace The good things to come which the Law had the shadow of but not the very Image of them were Heavenly and Spiritual things Heb. 10. 1. But the Law had the very Image or Resemblance of the Material Blood of Christ that was shed in that it had material Blood of Sacrifices one Blood resembles another therefore that Material or Natural Blood outwardly shed was not those Spiritual and Heavenly things which the Law had the shadow and not the very Image of The Material and Typical Blood whereby all things were purged under the Law was sprinkled on them by Moses and the High-Priest therefore 't is Christ our High Priest who sprinkles and effectually purgeth the Conscience which he doth not Literally but Spiritually in which work his Spirit and Power is livingly concerned as the efficient Cause and his Blood and whole Sacrifice in preparing and making way for and obtaining Redemption and Remission of Sins received upon true repentance on our parts It 's said How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God Heb. 9. 14. The value efficacy and fruit of his offering himself without spot to God is greatly or principally placed upon the eternal Spirit and so is the work of Sanctification and effectually purging the Conscience both from dead works and the pollution of Sin That which inwardly and effectually purgeth the Conscience and sprinkles the heart from an evil Conscience is the Spirit the spiritual Vertue Blood and Life of Christ that actually purgeth and cleanseth them from all Sin who truly walk in his light which has the sanctifying life and vertue in it There was a kind of expiation and purging by way of Sacrifice under the Law and old Covenant yet the Consciences thereby not purified nor made perfect But the Expiation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or Cleansing Heb. 1. 3. That 's made and prepared by Christ himself and his Sacrifice and the Covenant of Grace and Mercy wherein that work of Grace is fulfiled Sealed with his own Blood this reacheth the Conscience to a real purifying and perfecting thereof by the Spirit and Power of Christ. By one Offering he hath perfected for ever them that are Sanctified whereof the Holy Ghost also is witness to us Heb. 10. 14 15. Therefore that Expiation made by that most excellent Offering without us is fulfilled by the Spirit in the work of Sanctification within us We are delivered from the outward Law and the Curse of it by the Body of Christ but are made free from the Law and Sin of Death by the Law of the Spirit and Life in Christ Jesus Ro. 7. 4. 8. 2. To that of Act 20. 28. The Church of God which he purchased with his own Blood Hereupon the Man has some slight flings at me but makes very little work on 't As to my saying The Blood of God which is God's own Blood and whereby his Church is purchas'd must needs be spiritual and the Covenant of God is inward and spiritual and so is the Blood of it consequently both Mystical I did not hereby hold that God is either Material or has a Material Body or Blood but the contrary that his own Blood whereby his Church is purchased is more than the Material or Natural Blood of Christ that was shed though that was a part of the Sacrifice offered for Man's Redemption neither dare our Adversary say that Blood could be properly called God's own Blood unless he holds that God has a material Body and Blood no more than the Annotation thereupon which saith Of God's own Blood that which appertaineth to Christ's humanity is attributed to his Divinity because of the Communion of properties and union of the two Natures in one Person Which Notation or the Terms of it I shall not now dispute But I 'le take leave to explain my self farther for the spiritual vertue and mystery of God's own Blood and the Blood of his everlasting Covenant the Blood of sprinkling therein c. wherehy God has purchased his Church God's own Blood was no less than his own dear Son Christ himself It was a manner of speaking the Blood put for the whole Offering the innocent Blood that Judas betrayed was Christ himself Mat. 27. 4. And the Ransom or Price given for Man's Redemption was Christ himself who came to give his life for the Ransome of many Matt. 20 28. And he gave himself a Ransome for all Men to be testified of in due time 1 Tim. 2. 6. God spared not his own Son but delivered him up for us all There 's a twofold work in the Redemption that is by Jesus Christ 1. By the Sacrifice and Mediation of Christ general for all Men. 2. By his Power Spirit and Life actually freeing and delivering the truly believing Soul from Sin and from the Nature and Being of Sin and Condemnation because thereof in which sense God's Church was purchased with his own Blood and in which last and special sense my Answer was intended as not only by the natural or outward Blood shed but principally by the spiritual Blood or Life of Christ Jesus God's sparing not his own Son but delivering him up for us all includes the whole Sacrifice of Christ in Soul and Body which were offered therefore God's own Blood is such an high and elegant Phrase as bespeaks the great love of God in Christ as the whole Ransom and Price of