to shew me that Text in Scripture where any of God's Worthies directed people to turn to a Light within and obey the Light within to expect salvation This is altogether contrary to the Doctrine of Christ and his Apostles John exhorts his followers to believe in him that should come after him and not a Christ that should come into them the Apostle preached Christ to the Jews whom they by wicked hands had crucified slain Paul preached a Christ made of a Woman and not a Christ in them that God will redeem the World by Reply Because this our opposer is so ignorant of the Scriptures and of the Light and Power of God which saveth I may Answer his Challenge and inform him that the tendency and drift of all the preaching and directions of the holy men of God Christ and the Apostles was to turn people from darkness to the Light to the knowledge of God and Christ which is spiritual and therefore inwardly and spiritually to be received and revealed for that which may be known of God who is Light is manifest within Rom. 1. And Paul said God who commanded the Light to shine out of darkness hath shined in our hearts to give us the Light of the knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. And Christ exhorted to beleive in the Light that they might be the Children of the Light And was not that in them which did beget them to God and bring them to be his Children And did not Christ say he that is with you shall be in you and I in them and they in me Joh. 17. And this appearance without in the flesh and coming after John Baptist and being slain by wicked hands as touching the flesh doth not destroy nor make void the doctrine of his spiritual appearance in his People no more then his coming after John did his being before him in Spirit for John said he that cometh after me is preferred before me for he was before me mark he was before John 1 Joh. 1.13 though not in the flesh or body in which he was crucified but being quickned by the Spirit thereby he went and preached unto the spirits in Prison and was not this preaching spiritual and directed to Spirit Life and Light within which opened the eyes of the understandings to see the power of God in Christ the Light even the same power that raised up Jesus And was not the Word within a Light which both Moses and the Apostles directed to and the Spirit or Anointing within to teach lead into all truth and save from sin and death which has reigned in people And what is Redemption but a freeing from the servitude of sin and it is fulfilled in every true Believer by Christ who is the power of God who is made unto us Wisdom Righteousness Sanctification and Redemption and all these are inwardly experienced by such as know that God hath wrought all their works in them And therefore for W. Burnet to deny that Christ in them to redeem is his gross error and ignorance and contradiction to the Apostles Doctrine as also how appearently does he contradict himself when he grants that the fruits and effects of our Justification doth shew it self within and without And surely then the cause thereof must be known within Christ within the Spirit that Sanctifies and Justifies within God who works all our works in us Isa. 26.12 dwels in his people 2 Cor. 6. Now if Christ be to be known within then that which reveals him and may be known of God is within there must be an eye or else no seeing and if it be blind or vailed it must be opened by that which makes manifest things that are reproved which is Light But now as to Christs being in every man p. 4. that 's not our affirmation nor words but that there is a Light of Christ in every man even in the Rebellious to leave them without excuse And what T. Tayler has said in that case is true and will stand over the head of this our ignorant opposer who hath carped at this expression of the word in the heart and the Light shining in man yea in every man as being a present help against sin which is neither a marring of his work nor any extenuation of the glory of the true Christ nor any falshood as it is very ignorantly charged for the Word in the heart is to be obeyed it saves the soul the Light shining in the heart gives the Light of the knowledge of the glory of God in the face of Christ Therefore 't is helpful against sin 1. in that it saves from it 2. in that it leads such as be kept in it to the Glory which is immortal and leaves them that rebel against the Light without excuse which if it had not sufficiency and a saving property in it it could not for otherwise its insufficiency therein would be ground of excuse And as touching the Word which is nigh IN the heart and wherewith shall a young-man cleanse his way Psal. 119. W.B. his perswasion is that neither of those Scriptures refer to Christ but to the Scriptures of the Old and New Testament which is called both the Word of God and of Christ he sayes To which I reply This Baptists ignorance and absurdity in this plainly appears touching both the Word that cleanseth and the Scriptures which are the Writings that contain many Words of Truth in the plural whereas the Word which clenseth and sanctifieth Joh. 17. is but one which also is both a discerner of the thoughts and powerful in the operation Also when David directed to the Word which was a light unto his paths much of the Old Testament was not given forth or written and to be sure not the New And when the Apostle directed to the Word of Faith which was nigh in the heart to obey it this could not be the Scriptures or Writings of the New-Testament for he was then but a writing part of them and several other Epistles were unwritten neither were they bound up into one Volumn till many years after besides many have corrupted the Scriptures but the Word which sanctifies and redeems is the Incorruptible Seed which lives and abides for ever And is not that Seed or Word Christ And how comes any to know and rightly to understand the Scriptures but by the Spirit of God for it 's granted p. 4. That the Law of God is made applicable to us by the Spirit of God So then men are to be directed to the Spirit of God within which convinceth the world but in contradiction to himself he saith Paul's knowledge of sin came by the Law not by the Light within Surely not by the Law without the Light within if by the Spirit of God it be applicable to us as before for it was not the Law outward as it was in the letter of it that convinced Paul for he had that before when
a Persecuter but as he received the Commandment within by the Spirit and Power of God or his Light within he saw sin exceeding sinful But further in flat contradiction to his opposing the Light within or the Quakers Christ as he scornfully stiles it he confesseth That the Grace of God received in the work of Regeneration and Reconciliation doth so principle the heart with an enmity to sin and begets an hatred to it and love to Righteousness 1 Thess. 1.5 6 7. so that it is from the Principle within together with the observation of the Rule without that the soul is made to gather Sanctity and Holiness he saith Answ. Then the Grace within which works such a good effect in the soul must needs be saving for that it removes the sin which is the cause of condemnation and works sanctity and holiness through which is acceptance with the Lord and why then is the Quakers Christ within so much despised and scorned in many places throughout his Book And as for the Word together with the Spirit cleansing and sanctifying The Word and Spirit are one and he that hath the Word of God abiding in him hath the Spirit of God in him and this with its blessed effects we certainly know and therefore cannot slight the Scriptures of Truth or Words of God therein which he calls the written Words because they proceeded from the Spirit And whereas he would not give any ground of jealousie that he should judge that the written word and spirit in any man as abstracted from Christ in the titest and most uniform obedience doth cleanse or that our obedience is any cause either of Justification or Sanctification Answ. If this our Opposer deems that the Spirit in any is abstracted from Christ and that any obey the Spirit without Christ It 's none of our belief for they are not divided and we know that there is no condemnation to them that walk after the Spirit for they are in Christ and have life in the Son of God 2. Whereas our obedience to the Spirit is denyed as being any cause either of our Justification or Sanctification This is a denying of the Apostles Doctrine and is repugnant to the spiritual-obedience which is both acceptable to God and through the Spirit and the obedience of the Spirit the true Believers mortified the deeds of the flesh and purified their souls Rom. 8.13 1 Pet. 1.22 Besides the obedience and works of the living Faith which is not a self-righteousness are attended with Justification and some cause thereof for was not Abraham justified by works when he offered up Isaac Jam. 2.21 And the Saints were sanctified and justified by the Spirit of God 1 Cor. 6.11 But then if our obedience in this case must be wholly excluded as not any cause either of Justification or Sanctification how comes the suffering and Blood of Christ so often to be tendred and applied upon believing Is believing no part of the creatures obedience What ignorance and contradiction is in this W. Burnet's Religion what sayes he to this see how he comes off in the following words Bapt. I do believe that our Justification comes in by no other way or means or name under Heaven but by Jesus Christ which is so far true But further he adds and that by shedding of that Blood and offering of that Sacrifice upon the Cross Heb. 9.22 1 Pet. 1.19 and that our Justification is the real cause of our Sanctification Answ. If so and that our obedience be not any cause thereof as before then are all men in a justified state for whom he died and he was offered and dyed for all as is confessed by this our Opposer and others of them from which state men's not obeying or disobeying can be no hindrance if their obedience contribute nothing to it or be no cause of either Justification or Sanctification so their believing or not believing can neither further nor hinder by this account But then if it should be denyed that all men are justified by the sufferings and blood of Christ without I ask Why are not all It 's answered readily Because all do not believe Then it 's because they do not obey But what if they do not if their obedience of the Spirit or Light within be no cause of their Sanctification or Justification are they not therefore justified but then whence is this power of believing and obedience derived if not from the Light and Spirit of Christ within but as to Justification being laid one while upon the name of Jesus another while upon the shedding of that Blood without another while by the Offering or Sacrifice upon the Cross What confusion is here and how is this man put to it to patch up his own principles Christ's name is Everlasting it is called The Word of God who by one Offering hath for ever perfected them that are sanctified Where doth the Scripture say that Justification is the real cause of Sanctification or that men are justified in an unsanctified or disobedient state and if some be justified in that state only by the Offering and Blood of Christ without as is supposed and not all that are in the same state does not this render God partial and unjust if he withhold that from men which is both merited and purchased for them as these our Opposers affirm whilst their obedience is so little set by or esteemed that it 's deemed no cause of either Justification or Sanctification But then as to the shedding of Christ's Blood without which so much stress is laid upon whose work was that but a wicked mans after he was put to death and where is that Blood is it in being yea or nay or did it sink into the ground and corrupt as some of you have confessed and in P. 40. that Blood that was shed is not in being saith W. B. How then does it cleanse sanctifie justifie redeem save c. as he would have us beleive whereas in that 1 Pet. 1. cited by this our opposer it s said we are not redeemed by corruptible things but by the precious Blood of Christ Therefore that Blood which redeems is in being and not corruptible no more then his Flesh that saw no corruption but bears record with the Spirit But this is a mystery vailed from all such carnal contenders as carnally look upon things according to the outward appearance and no further Nor can they in that state see thorow the Vail unto the heavenly things themselves nor unto the perfect Tabernacle which Jesus Christ is the High-Priest and Minister of And another Testimony upon which W. Burnet scoffs and carps against the Light within is Humph. Smiths viz. That there is no other rule or means or name by which a man shall ever come to walk with God but that which is manifest of God even the Light of the Son of God the Light of him who saith I am the Light c. But how does W. B. assay to confute
have been silent which has stood a witness against the persecuting spirit by which many of our Friends have deeply suffered for their Testimony both by Imprisonments Banishments and many to death whereas we have not observed that you Baptists will suffer much who are so ready to creep out write and cavel against us now in a time of respite and quietness which shews the baseness of your spirits thus to bespatter an innocent People and how ignoble such of you are though there are some few that are of a better spirit than thus to bespatter us as this peevish W. B. hath done who I suppose will suffer but little for his Christ which he has to seek above the Clouds whilst he opposeth the Light within which should preserve and bear up through sufferings But suppose the Baptists Teachers were all so valiant and noble as that they should all be Prisoners and confined must their people therefore not meet but let their Testimony fall and give their Enemies the day Seeing meeting in Silence is reckoned such a great crime and yet Meditation is granted to be a Duty but not in Meetings but alone It appears that W. B. hath not a dependency upon the Spirit of Truth within in Meetings to receive his instruction thence but he must have his matter compil'd and patcht up aforehand as his matter seems to imply like the Priests of the times And as for his stories and tattles in pag. 23. touching several of our Friends whereby he goes maliciously to render us odious some things therein are falshoods and others wherein some of our Friends have been signs to the World as Solomon Eccles and others we have answered over and over heretofore and the truth of S. E. his Sign hath appeared against the nakedness of such dark Professors and Priests as he witnessed against and herein has but racked up such stuff as the persecuting Priests have against us and yet he confesseth Esay did go naked for a Sign to Egypt yet all the Prophets actions are not for our example to follow p. 14. To which I say What then shall be judge in this case for here it appears the Scripture is not the rule contrary to his former assertion Bapt. Now the Quakers would be so far from directing men to go to the material Temple that they make it but a vain thing to look to Jerusalem to the antitype of that Temple viz. to Jesus Christ as he was there crucified or to that Blood that was there shed for justification P. 24. Answ. The Quakers see no need of directing men to the Type for the Antitype viz. neither to the outward Temple nor yet to Jerusalem either to Jesus Christ or his Blood knowing that neither the righteousness of Faith nor the word of it doth so direct Rom. 10. And is it the Baptists Doctrine to direct men to the material Temple and Jeruselem the Type for the Antitype what nonsence and darkness is this And where do the Scriptures say the Blood was there shed for Justification and that men must be directed to Jerusalem to it whereas that Blood shed is not in being P. 40. but the true Apostle directed them to the Light which is so much opposed by the Baptists to walk in the Light for the Blood of Jesus Christ to cleanse them from all sin 1 Joh. 1. And he dyed for our sins but rose again for our Justification which Resurrection surely was after the shedding the Blood outwardly But more of this matter hereafter and of W. B. his ignorance and nonsence about the Blood Bapt. They do deny that man Christ or that God-man that was born in Bethlehem of the Virgin Mary P. 25. Answ. We never denyed the man Christ nor that he took upon him flesh or was born of the Virgin according to the flesh nor did we ever deny Christ to be the Saviour but as for those expressions God-man being born of Mary we do not find them in the Scriptures nor do we read that Mary was the Mother of God but in the Popes Canons Articles c. Though W. B. has pretended the Scipture to be his rule as if he would be exact in squaring his work thereby here his work is besides rule Again he saith Christ was seen with a carnal eye and his Voice heard with a carnal eare P. 25 28 29. Whereas Christ said he that seeth me seeth my Father also now dare he say that God is such a visible object as may be seen by a carnal eye surely nothing is obvious to the carnal eye but that which is carnal or outward but so is not the Invisible But indeed if the body that Christ took upon him in the Virgin and which was after crucified put to death was God for he tells of God-man being born of the Virgin then this would make God visible and to dye when that body was put to death which were no less then blasphemy whereas God was manifest in flesh Christ came in the flesh 1 Tim. 3. 1 Joh. 4. and so did bear the name Christ as he was in the flesh Bapt. If that God Christ and Spirit that have their residence in the Heavens above the Clouds is looked upon by the Quakers to be but an imaginary God Christ c. P. 25. the Christ that is without and in the Heavens c. P. 26. But whither he now seeth that looketh to another God and Christ that is not to be found above the Clouds P. 27. Answ. That God Christ and Spirit the Quakers own is no other but the true God and Christ even that God that cannot be confined circulated nor limited to a place of residence seeing the Heaven of Heavens cannot contain him and that Christ which ascended up far above al Heavens that he might fill all things who is God over all blessed for ever And this God Christ and the Spirit the Quakers did not find above the Clouds where the Baptist imagins at such a distance for they never ascended thither to seek their residence above the Clouds where the Baptist tells of finding God and Christ though they were never there themselves to find him and it seems they are like to be without both while they are telling of finding God and Christ above the clouds where they cannot come But we are sure the righteousness of Faith does not say Who shall ascend to fetch Christ down from Heaven but the Word is nigh thee and we also know having found him whom our souls love that he that dwelleth on high and inhabiteth Eternity doth also dwell with such as are poor and of a contrite Spirit and tremble at his Word though they be scoffed at derided by such of you Baptists whose understandings are clouded from the knowledge of the true God and Christ whom one while you tell of finding above the clouds in the Heavens without another while of directing men to Jerusalem to the Antitype and to that Blood that was there shed
as W. B. hath done pag. 24. Yet though we do oppose his imaginations and confusion concerning Christ neither his ascension into the Heavens and also far above all Heavens and Clouds nor yet his coming the second time without sin to Salvation do we in the least deny or oppose knowing in measure the effect of his appearance and coming to wit Salvation as they did of old that in Faith looked for his coming the second time without sin unto Salvation wherein their Faith and Hope and expectations were not made void but fulfilled and answered and as to that 1 Thes. 4.17 which W. B. brings to prove that Christ shall come in the latter end of the World from Heaven above the Clouds Now in vers 15. it 's said that we which are alive and remain unto the coming of the Lord. Now I ask if they did live and remain to a personal coming of Christ in the Clouds yea or nay or can it be reasonably thought to be a coming that is not yet that they lived and remained unto and further John in Rev. 1. said Behold he cometh with Clouds he also when he was in the Spirit saw him that was the first and the last and in the midst of the seven Golden Candlesticks he saw one like unto the Son of man whose eyes were as a flame of fire out of whose mouth went a sharp two-edged Sword whose Countenance was as the Sun shining in his strength who laid his right hand vpon John Now did John see him with carnal eyes or was this coming such as you expect outwardly Moreover Christ said the Son of man shall come in the Glory of his Father with his Angels and then he shall reward every man according to his work Verily I say unto you there be some standing here which shall not tast of death till they see the Son of man coming in his Kingdom Math. 16.27 28. Luke 9.26 27. Now what is that Glory of the Father in which his coming is is it visible to the carnal eye And when was that coming to be is it now to be looked for outwardly But farther we do acknowledge the several comings of Christ according to the Scriptures both that in the Flesh and that in the Spirit which is manifest in several degrees as there is a growing from Glory to Glory But three comings of Christ not only that in the flesh at Jerusalem and that in the Spirit but also another coming in the flesh yet to be expected we do not read of but a second coming without sin unto Salvation wch in the Apostles dayes was look'd for Again that the dead in Christ shall rise first we own to be an effect of Christs coming and know that there is a dying in Christ a being Baptized into his Death before a coming forth or rising in the likeness of his Resurrection and if we be dead with him we shall also live with him 2 Tim. 2.11 and Paul to the Colossians said For ye are dead and your life is hid with Christ in God But now to know these states what 't is to dye with Christ to be conformable unto his Death and to partake of the Power of his Resurrection these things are hid from that eye and expectation which is carnal and only known to them that are come to the Mystery of Faith in a pure Conscience and to know that Power by which the Faith of the operation of God is known and the work and effects of it But at these things blind and ignorant contenders may carp and cavel till they be more blind and plunged in gross darkness and unbeleif Bapt. I would know where the Spirit in so many words is called the key Answ. It seems as if he would be very exact in keeping to the words of Scripture when he calls for a proof of that in so many words which he dare not deny the matter of and sayes it may be a good comparison so it appears he was presently checked and saith he would not be found to carp at any thing that may agree with sound Doctrin though he has carped at many things that are sound and now do's he not deserve to be tried by his own rule and ask'd where he proves that he is justified by the shedding of the Blood that was let out by the spear in so many words and where in so many words that Blood shed without the gats of Jerusalem is the means of Salvation as in Pag. 28. whereas if that be his Justifier and Saviour where is it 't is not in being pag. 40. so then his Saviour it appears is not to be found whereas the Blood of Christ which justifieth purgeth the Conscience cleanseth from all sin and wherein he washeth them that follow him is still in being cleansing and washing being a real act and spiritual work in every true Beleiver that walks in the Light whereby the Blood of Christ is known 1 John 1.7 Bapt. I do much wonder where that Word or Doctrine was coyned that they so often teach and exhort that is to turn to the Light within P. 28. Answ. Why art thou so positive against it then W. B. to oppose that thou knowest not whence it rose But this Light within has sufficiently manifested thy darkness and ignorance of Scriptures which so plainly witness to the Light within but thou confessest the Scriptures are a Mystery and if you are not careful to compare Scripture with Scripture you may soon miss and split your selves p. 30. Indeed thou hast egregiously missed and split thy self against the Light within and how then is the Scripture thy rule and how is it known it seems thou seest no farther then comparing the Scripture with Scripture like the hireling Priests that deny revelation and immediate teaching instead of having recourse to the Spirit that gave them forth and opens them it being the Key that opens the Mysteries of God as thou hast granted before P. 28. Again touching the Grace of God that hath appeared to all men Tit. 2.11 W. B. gives his meaning upon it in these words viz. The word all is often taken restrictively and may intend all that have heard it and such to whom it appears to be Grace Thus you may see how he can turn plain Scripture with his meanings to serve his own end as if he should say it appears to all to whom it does appear or where it s said Christ dyed for all and tasted death for every man he dyed but for all that he dyed for or for every man for whom he tasted Death What gross absurdity and nonsence is this he has put upon plain Scripture and how has he set himself and his meanings to be Judge over the Scriptures when at other times he would make us believe the Scripture is his best and most perfect rule but here denies the general extent of the Grace of God so plainly and frequently owned in Scripture without any such restriction or exception as
they were assisted holpen principled and directed But now it is the man of God who is led by the Spirit that knows the true use and profit of the Scriptures 2 Tim. 3.16 where it is said All Scripture is given by inspiration which should be read All Scripture given by inspiration is being added Now he that receives Scripture by inspiration knows the right use and profit of it thereby all which shews the sufficiency of the Spirit or inspiration of the Almighty which both gave Scripture and understanding And as for his pretending to square his work by the Scriptures he would make people believe he were very exact in the Scriptures but we find the contrary both in his medly confusion and darkness brought forth against the Light within as also in several things hereafter as in his saying Paul when he reasoned with the unbelieving Jews about Christ was so far from turning them to the Light within that he proves his Doctrine wholly by the Scriptures without p. 20. Answ. If he were far from turning them to the Light within this would make him oppose his own Commission which was to turn men to the Light within which his proving his Doctrine by the Scripture is no reason against for he was a Minister of the Spirit and his Ministry tended to bring to the Spirit in reasoning out of the Scriptures he reasoned for Christ the Light and in proving Christs Suffering and Resurrection he witnessed unto the Power by which he was raised and the love and good will of God in sending his Son But this W. B. in contradiction to himself sayes That the Letter of it is written with Ink and Paper is dead but the matter contained is spiritual and powerful when carried home by the Spirit By which he hath here confessed to the Spirit or Light within without which the Letter is but dead Again it is objected That Daniel understood by Books that the captivity of Babylon was near at an end and not by the Light within Dan. 9. Answ. This was a particular case touching the number of the years of the desolation of Jerusalem and not a matter of Salvation though the knowledge thereof was given to Jeremiah by the Word of the Lord that came to him Jer. 25.12 And neither Jeremiah nor Daniel did thus exclude the Light within from their understandings as here it is slighted But W. B. does not tell us how God gave Daniel knowledge and skill in all learning and wisdom and that Daniel had understanding in all Visions and Dreams Dan. 1.17 Nay in his thus slighting the Light within he hath shewed himself worse than the very Heathen who did confess that an excellent Spirit was in Daniel and that Light and Understanding and Wisdom like the wisdom of the Gods was found in him Dan. 4 8 9. 5.11 12 14. 6.3 And so however though they mentioned their Gods yet herein the excellency of the Spirit Light Understanding and Wisdom that was in Daniel they did confess to and highly esteem more than W.B. hath done Again in his 21 page touching the Reception of the Spirit acquitting a man from his obedience to the Scripture I ask who affirms that it doth herein he hath but beaten the Air for we affirm that the Spirit brings to the fulfilling of the Scriptures and doth not destroy the Truth contained in them but whereas he tells of the Scripture being a Rule and a Weapon to be made use of at all times against Satan of such as had the same Spirit in as great a measure as the Pen-men of the Scriptures and to prove it saith our dear Lord was fill'd with the Spirit above measure yet he had an eye in all his obedience to the Scriptures Answ. What then was the rule to those Pen-men of the Scriptures in this writing them What was the Rule before they writ them and their Weapon and Defence against Satan Was it not the Spirit the Sword of the Spirit the Shield of Faith the Armour of Light c. whereby they were defended And did our Lord eye the Scriptures for his Rule in his obedience that here he is made the proof who had the Spirit above measure Has not this our opposer both undervalued the Light the Guidance of the Spirit and Christ himself As if they could not square their work right without going out to the Scriptures whereas Christ ought to be preferred and in all things to have the preheminence as is confessed pag. 21. That the reception of the Spirit is the only means to put a man into a capacity for obedience and that there is nothing that gives a Soul right to Gospel Ordinances but the gift of Christ to us and his being revealed in us by his Spirit Thus far W. B. in confutation of himself and as one bafled and confounded in his work is made to confess to the Quakers Principle contrary to his own intention And what were these Gospel-Ordinances and Gods Commands that he sayes Paul preached and practised in all his life Did he practise Water-Baptism all his life time Or did he pretend Scripture or command for it when Christ sent him not to it Was the Scripture herein his Rule or the Spirit which he was a Minister of Or was the Scripture the Apostles Rule for denying and opposing Circumcision or the guidance of the Holy Ghost to which it seemed good and unto them that no such yoak should lie on the Disciples necks Acts 15. And now W. B. to prove his false accusation against us of falling under strong delusions so as to believe a lie he asks or else what makes them to appoint their silent meetings and to run several miles to them and sit hours together without speaking a word Answ. What proof is this of delusion or believing a lie when nothing is spoken but this telling that we appoint silent Meetings Herein is his mistake for we do not appoint any meetings intentionally to limit them to silence but singly to wait upon God either to learn of our High Priest Christ Jesus or to speak or exhort as he requires which was the practice of many of Gods People who knew a time of silence and a waiting in silence before they went forth to preach and did know the teaching of God within to direct them both in silence and in speaking Isa. 41.1 Jer. 8.14 Ezek. 3.15 16. Eccles. 2.7 Job 2.13 Luke 24.49 Acts 1.4 and this we are witnesses of who are come to know a subjection to the Power of God and may not run nor preach nor pray in mens will nor act in a voluntary and feigned humility like such will-worshippers as can put one another on to praying and preaching and say Brother will you pray Brother will you perform the Duty And Brother I pray do you pray you are more able and worthy than I c. Again we have born a testimony for God in our meeting together both when we have ministred and when we
that was shed upon the Cross doth Justifie and Sanctifie G. W. Is that Blood still in being yea or nay J. I. Wee 'l pass by that Question it may be it was left behind Answer to the Body that was Crucified whether it be in Heaven yea or nay G. VV. Is it in Heaven without the Blood in it Mat. Caff The Blood is in it or with him in Heaven he entered into the Holy Place with Blood G. VV. Is it that Blood that was shed outwardly in his Body M. C. Yes by the Almighty Power of God he could take it up again G. VV. Where provest thou that he did take it up again Others deny the Blood to be in the Body in Heaven But of this Point we could have no proof And further take notice of some Passages and Contradictions of one Tho. Brown a Baptist of Worplesdon contending with some of our Friends in the Marshalsey Prison about the Blood that was shed c. as the others before G. VVhitehead asked him What became of the Blood that was shed is it in being yea or nay Bapt. Nay it sank into the ground G. VV. Then M. Caffin and thou are of two contrary minds for he said It is in being with Christ in Heaven he having power to take it up again Bapt. Then M. Caffin is able to demonstrat what he has affirmed as touching it G. VV. Now it appears thou wilt contradict thy own belief and be of M. Caffin's Faith whereas thou shouldst have some Faith of thy own and not pin thy Faith on M. Caffin's sleeve nor be of such an implicit Faith There are many things in Will. Burnets Book which I could enlarge upon and shew his ignorance in and several of his Arguments and Opinions concerning the Resurrection which I shall not here contend with him about though he has argued very weakly and shallowly and wrested Scripture as I can manifest But I recommend the Reader to that part of the Dispute that was with M. Caffin about that Subject wherein both he and W. B. are answered without further collecting his impertinences therein who appears ignorant of the Mysteries of Truth and Salvation and goes to assert matters beyond his understanding like an intruder into things he has not seen But the Resurrection according to the Scriptures of Truth and Testimonies of Christ and the Apostles we do believe and own as recorded in John 5.21 24 25 28 29. chap. 11.25 Mat. 22.30 31 32. 1 Cor. 15.34 35 36 37 38 and so on 2 Cor. 5.1 many other places might be cited And as for W.B. his silly Rhimes and Jiggs in the end of his matter they are so frivolous and several of them so gross and false that they are not worth inserting again part of them depending on that saying in his Book pag. 20. where he saith viz. Let me perswade every sincere hearted Soul to keep to the Scriptures that they may be made to participate of all the good held forth by and in the Promises of God Which is like those Jews thinking to have eternal Life in the Scriptures who would not come to Christ that they might have Life yet they searched them to partake of the good which they fell short of therein John 5.39 40. But W. B. in pag. 21. hath again contradicted himself in confessing That the Reception of the Spirit is the onely means to put a man into a capacity for and give him right to obedience There is nothing that gives a Soul right to Gospel-Ordinances but the gift of Christ to us and his being revealed in us by his Spirit Thus far W. B. to his own confutation has confessed to the Reception of the Spirit and the Gift of Christ and his being revealed in us by his Spirit whereby he has overthrown much of his work Here follows some Heads of the Dispute with Matthew Caffin about the RESURRECTION M. C. I Do affirm That the same Bodies of flesh blood and bones that are buried in the Graves shall be raised from 1 Cor. 15. John 1.19 26 27. What say you to the Question do you deny it G. W. Some man will say How are the dead raised and with what Bodies come they forth 1 Cor. 15. O Fool that which thou sowest is not quickned except it die and thou sowest not that Body that shall be but bare Grain it may chance of Wheat or some other c. M. C. My Question is not with what Body but if the same that is laid in the Earth shall rise G. W. The Question How are the Dead raised and with what Bodies come they forth which was asked by some whom the Apostle reprehends as Fools comprehends thy Question Whether the same Body or another shall be raised and therefore the Apostles answer in the case might satisfie thee if thou wert reasonable I do certainly believe M. C. It is sown a natural Body it is raised a spiritual Body the same that is sown is it that is raised G. W. Is that Body of flesh blood and bones thou speaks of the Seed to which God giveth a Body as it pleaseth him and so to every Seed it s own Body yea or nay But no direct Answer would M. Caffin give to it though many times urged M. C. I appeal to the Husbandmen and Farmers who sowe Wheat Rie Pease c. How the same Grain or sort and Grain that they sow doth arise and grow up again G. W. I do appeal to the Husbandmen whether the same Corn that is in the Ear of Wheat Rie c. be the same that was sown in the ground or whether that Body or Ear of Corn being come to maturity so to a body be the very same that was sown Surely they may easily see M. Caffin's error herein for the Wheat or other Grain that falls into the Earth dies as to the substantial part of it but if that which comes forth were but the same that is sown there were no encrease then Husbandmen would soon be a weary of tilling the ground and sowing And if that Body of flesh blood and bones be the Seed to which God giveth a body as it pleaseth him and which shall be raised as he saith then from hence every man must come forth with two bodies which is monstrous to this M. C. could not reply nor clear himself And further there is a Natural Body and there is a Spiritual Body as there are Bodies Coelestial and Bodies Terrestrial The Sun Moon Stars are the Coelestial Bodies but Birds Beasts and Fishes are the Terrestrial Now you might reckon him a very blind and ignorant man that should put no difference between those Bodies Coelestial and these that are Terrestrial or that should reckon the bodies of Sun Moon and Stars and the bodies of Birds Beasts and Fishes to be all one in matter and substance as M. Caffin hath done concerning Natural and Spiritual Bodies M. C. The Resurrection of the Bodies I affirm
the true Christ was before Abraham but the Body was not before Abraham was therefore not the true Christ. To this I say and add That he has minced our words Howbeit the Scripture distinguisheth in several places touching Christ and the Body of Christ of Jesus and the Body of Jesus Mat. 27.58 Heb. 10.5 10. But this Argument W. B. omits to answer in this place he saith 2. Argument from John 6.41 I am the Bread that came down from Heaven Now saith the Quaker If Christ be Bread and this Bread came down from Heaven then the Body could not be Christ because that came not down from Heaven I add He was truly Christ as he came down from Heaven and proceeded from the Father for he was his only begotten Son and not divided from his Body 3. Argument From Ephes. 4.10 Now he that is ascended is also the same that descended Now say they If he that ascended be the same that descended and he that descended be the Christ then the Body could not be the Christ because that did not descend but was taken in the Womb of the Virgin I add If he means by Body that which consists of flesh and blood and bones such a one was prepared for him Heb. 10. But that he viz. Christ did not consist of that which was mortal neither did his flesh which is the Bread from above see corruption 4. Argument From John 17.5 And now O Father glorifie me with thine own self with the glory which I had with thee before â—he World was Then the Body could not be the Christ because that was not till many hundred years after the World was The Body which he saith was taken in the Womb of the Virgin Was it in that capacity before the World was And was not he the true Christ the Son of God that so prayed unto the Father Now I do grant that the Scriptures mentioned in these Arguments we have urged and argued from them against Baptists though not altogether in those expressions against all which W. B. gives his judgment in these words viz. These with many other such like Arguments they use to blind the eyes of the simple Which indeed is a very easie way of answering thus to condemn them all by the lump for I do not find any particular answer or confutation in the following matter to any one of those Arguments before recited but rather a confirmation where he goes on in these words viz. The Scripture giveth this Character of Jesus Christ that he should be called Immanuel Mat. 1.23 that is to say God with us or God in flesh And in Isa. 9.6 He is called the Mighty God And so John 1.1 He is called the Word which was with God and was God and that he was the Root and Creator of Man and that Word or Eternal Spirit took flesh c. But he further adds as followeth Bapt. Now as he was God he was Co-Creator with the Father and so was before Abraham and had glory with God before the World was and in this sence came down from Heaven Rep. What nonsence and unscripture-like Language is this to tell of God being Co-Creator with the Father or that God had glory with God Does not this imply two Gods and that God had a Father let the Reader judge Bapt. Which Word was God yet he was not a Saviour as he was the Word or Creator of the World any otherwise than he was held forth in the Promise Rep. How then doth he say I am God a Saviour besides me there 's none other And what is his saving his People from but from sin And was not this Gods real work throughout all the Generations of the Righteous And did not God say Surely they are my People Children that will not lie and so was he their Saviour Isa. 63.8 And did not God say Look unto me all ye ends of the Earth and be ye saved for I am God And was it not God that in Christ was reconciling the World and that established them in Christ and anointed them 2 Cor. 1.21 ch 5.19 What confusion and huddle-muddle has this our Opposer made about Salvation who further adds Bâ—pt He was not a Saviour as the Root and Creator of Man but as he was to be the Off-spring of man for as he from the dayes of Eternity was with the Father and was his delight he most properly derived that title of being the Son of God pag. 34. Answ. Do but mark the confusion and darkness of this man who hath denyed that God the Word or Creator of Man is a Saviour and Christ as he was the Root and Creator of Man and as he was the Eternal Son of God or from the dayes of Eternity he hath denyed to be a Saviour but as he was the Off-spring of Man Do but eye the tendency of this Doctrine thus to deny the Son of God to be a Saviour and how blind and ignorant this man is of the true Christ and Saviour and what has he done less than set the Flesh above the Spirit for he grants that the Word or Eternal Spirit took Flesh but denies that he was a Saviour as he was the Word or the Son of God whereas it is through the Son of God that Eternal Life is received John 3.16 and Gods love was manifest in sending his onely begotten Son into the World that whosoever believes on him might not perish but have everlasting Life and the ingrafted Word is able to save the Soul the Word of Grace is able to build up and to give an inheritance among them that are sanctified So here the efficacy of the Son of God and the Eternal Word is proved against the Baptists false and unscripture-like distinction And touching those Scriptures That God by his own Blood purchased to himself a Church Acts 20.28 Now God hath neither Blood nor suffered saith VV. B. Which chargeth the Apostle with untruths and that of John 3. No man hath ascended up to Heaven but he which come down from Heaven even the Son of Man which is in Heaven VV. B. saith pag. 35. Now according to his Manhood or Flesh he was not in Heaven By which he hath rather justified the former four Arguments than otherwise But his telling As he was very God-man so the Manhood suffered and the act was ascribed to the God-head This is confusion and contradiction to the former that God did not suffer but such kind of muddlement our Opposer is willing to please himself with And then he adds That he giveth that to the one which belongeth to the other the same is spoken of our Salvation sometimes it 's attributed to one thing and sometimes to another sometimes it is imputed to the act of Christs Suffering another while the very effects of our Salvation is put for the cause Where do the Scriptures make such distinctions or such Rhetorick And where proves he that Faith and Obedience to the Gospel is no
cause of Salvation but the effects And by what rule doth W. B. thus essay to correct the Scriptures which he counts his rule or thus detect the sayings of Chiist as being so improper as giving that to one thing which belongs to another in such a high concernment And has not he herein in effect accused the Scriptures and God with the same thing or as great offence as he has accused us withal as giving that to one thing which belongs to another as our attributing Salvation and Justification to God or Christ as the Eternal Word which he would lay all upon the Off-spring of man or upon the Body of Christ that suffered death upon the Cross and sometimes upon the shedding the Blood out of it denying Christ as the Word and Son of God to be the Saviour contrary to plain Scriptures as before is shewn Bapt. Christs ascribing and attributing that to the God-head that properly refers to the manhood is a stumbling-stone to this poor people pag. 35. Answ. What is this but to charge Christ with improper Doctrine or impertinent speaking wherein W. B. makes himself wiser than Christ and a Corrector of Christ's sayings 'T is no marvel that he hath so much accused us feignedly calling us poor People when he hath done no less to Christ as one not consenting to the wholesom words or sayings of Christ but in effect denies them improper in the case mentioned and then makes that the cause of our stumbling both which are false and wherein we are either accused for saying That God saveth Justifieth or the Eternal Word Redeems Saves c. and that God was in Christ reconciling the World If our Adversary should say this is improper and that it 's an error to ascribe that to God the Eternal Word or to Christ as the Eternal Son of God that properly belongeth to his Manhood as the Son of Mary not as the Son of God c. Has not he accused Christ to the very same purpose with speaking improperly What can we expect from such a one but the like reproaches and contradictions of sinners that Christ Jesus the Captain of our Salvation underwent and yet this proud presumptuous Opposer of Truth will pretend the Scriptures or sayings of Christ to be his Rule but when they please him not hee 'l assay to correct them by his dark confused meanings and corrupt interpretations Who further adds to his corrupt Doctrine as followeth Bapt. But as he was God without being Man or the Root and not the Off-spring he could not save Man for God was the Offended and Man the Offender and it was impossible for the Offended to acquit and clear the Guilty and to discharge the Debt and to imbrace the Offender for no man out of Christ can see God's face and live Answ. Here it appears what he means by saving Man and clearing the Guilty onely a pacifying of God and an acquitting Man from the penalty as he imagines which as he sayes God could not do but something that was not God but the Off-spring of Man as he saith So by this he doth not mean Salvation to be a work wrought in man as a saving and delivering from sin or the offence within but a satisfaction made to God that he may imbrace the Offender and yet he must be in Christ that sees God's face What gross contradiction is this and what falshood blasphemy is it to say God could not save or that it was impossible for him to discharge the debt Where first observe that if Salvation consist in pacifying or satisfying God without any inward work wrought by him in man which were a gross error so to say this is all one to say God cannot please himself but some other must do it and this is to deny that God had infinite love good will and favour in himself as the real cause of his sending his Son into the World And then I ask Who is he that satisfies and appeaseth God dischargeth the Guilty and payes the Debt Bapt. It is the Man Christ Jesus Quest. Whence came he Answ. God gave him Quest. And what is this Man Christ Jesus who can satisfie pacifie an Infinite God Bapt. He is God-man born of a Virgin Rep. How then doth it hold that God could not save and how would this divide God and set him at a distance from himself if that which satisfies be of infinite worth then whence came all these distinctions tending to make a variableness in God whose love is infinite and whose wayes are wayes of Truth and Righteousness Or is it good Doctrine to say That God pacified God when he saw himself angry For sayes the Baptist It was God-man that did it Which is all one as to say God corrected himself and not Man while perfection and freedom from sin is denyed in this life by Baptists and others and then he was Mediator to himself and so a Mediator of One whereas a Mediator is not a Mediator of One but God is One Gal. 3.20 and the cause of his displeasure and of the Law and sentence of death being added was sin which Christ comes to destroy and to put an end to that the Creature may be in him in whom the Face of God is seen in whom there is no sin and in him God is well-pleased and thus we know a Mediator is not a Mediator of One but we have a Mediator betwixt God and Man even the Man Christ Jesus We have an Advocate with the Father Mark we have an Advocate and we have life through the Son of God we know that the Righteousness of the Law is fulfilled in every one that walks after the Spirit And so we can rejoyce in God our Saviour and testifie against all such antichristian spirits as deny his Power and say He could not save as God whereas his Divine Power worketh mightily in the true Believers unto their salvation for he hath wrought all our works in us and it is his Divine Power that giveth unto us all things pertaining to Life and Godliness 2 Pet. 1.2 And how is Redemption purchased by the Son of God if he doth not save as he is the Word seeing it 's confessed he most properly was the Son of God from the dayes of Eternity pag. 34. And how hath he wrought off man's disobedience by his suffering is it wrought off whilest man lives in it and denyes Perfection and Freedom from sin tearm of life and how then doth the Seed of the Woman bruise the Serpents head if the Serpent must have a place and sway in man by leading him into sin the dayes of mans life must not the Serpent's head be bruised within and the Seed be known within which bruiseth it and hath not he that is born of God the Seed in him and is not this Seed Spritual But what is the price so much talk'd on that both satisfies God and saves man Bapt. The sufferings and blood sheding of Christ had in it