contradiction he saith Christ hath redeemed man by his death and blood shedding at his death he should have said It was shed after his death and then Let every ones expectation be from that Christ c Indeed our expectation is from no other Christ for two Christs we do not preach But mark how one while W.B. makes that blood and the shedding of it his Justifier Redeemer c. which he has confessed is not in being Another while People must seek their Saviour above the Clouds and Firmament pag. 33. contrary to the Righteousness of Faith Rom. 10.6 Another while they must look to Jerusalem for Justification to the blood that was there shed pag. 24. contrary to Deut. 30.13 14. and Rom. 10. And if men should look to Jerusalem for that blood it is not there to be found for it 's not in being sayes W. B. What confusion what a Laborynth and uncertainty is he in and does he bring his Hearers into But as to these things sufficient is said before and the Mystery of Christ's sufferings and blood as revealed by his Spirit owned by us according to the Scriptures of Truth Their vain Confusions they shall die and cease But Light and Truth within they shall increase Some Heads of the Controversies and Disputes that were between Geo. Whitehead and the Baptists at Chertsey and Horn in Surry on the 16 th and 17 th dayes of the fourth month 1668. THat one of you Quakers hath writ that Christ was never seen with a carnal eye which we can prove he was G. W. Christ said unto Philip He that seeth me seeth my Father also which could not be with a carnal eye And was not he the true Christ a Saviour that said Before Abraham was I am and it 's said he took part of the same that the Children had to wit flesh and blood was not that he the true Christ W. B. That Body of Christ that suffered on the Cross and was buried in the Sepulchre was Christ the Saviour of the World G. W. That Body was called the Body of Jesus when Joseph of Arimathea begged it of Pilate for that Body was prepared for Jesus it is not said He begged the Jesus of Jesus but the Body of Jesus Jer. Jves That Body without the Spirit when it was dead was but an empty Trunk G. W. But so is not Christ the Saviour of the World who was before Abraham was W. B. Christ as he was God before he assumed the Body that suffered could not break the Serpents head nor was he capable of being a Saviour without a Body because he had nothing to offer as he was God c. G. W. Herein Will. Burnet hath denied the power of God and its sufficiency and hath spoken no less than blasphemy to say God could not break the Serpents Head whereas God is often said to be a Saviour as in Hosea I am God a Saviour besides me there is none other c. with many other places J. J. W.B. Is the same Body of Christ that suffered on the Cross in Heaven yea or nay G.W. The Body of Christ in Heaven is not Carnal but Spiritual J. J. W. B. But what became of that Body that suffered is it in Heaven yea or nay G. W. I do not read that he is in Heaven with a Body of Flesh Blood and Bones it was changed Jer. Ives As for the question of the Blood wee 'l pass that by Is the same Body of flesh and bones in Heaven G. W. Would you have me answer your Question herein when you dare not assert it to be the same in all the Ingredients to wit as having the Blood in it What say you to it Is it in Heaven without the Blood in it Christ after his Resurrection appeared in divers Forms as one while his appearance to Thomas was to be touched at another time he said Touch me not I am not yet ascended and he appeared among them the Doors being shut and once also he vanished out of their sight Mark he vanished out of their sight and in what manner his Body was changed or what trasmutation it had I shall not go about to demonstrate for I would not go about to make my self wise above what is written in this matter Jer. Ives What change or alteration Christs Body might have we cannot determine nor what glory he is in for to inquire with what Body the the dead are raised is absurd and that which should not be G. W. Why then do you obtrude a Question upon me which you dare not plainly assert or which you are unlearned in your selves W. B. You deny the shedding of the Blood 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 mans Justification This W. B. held in the Affirmative G. W. The shedding of that Blood let out by the Spear was an act of a wicked man and the Spear an instrument of cruelty which to lay the meritorious cause or stress of Justification upon is false Doctrine for there is a great difference between Christ's offering up himself by the Eternal Spirit a Lamb without spot to God and the acts of wicked men inflicted upon him as it 's said by wicked hands they put him to death Jer. Ives You must not stand upon the Grammatical sence of his words but take his meaning my brother Burnet meant Christs Passion and not the Act of wicked men or not the Souldiers act of shedding Christs Blood Brother Burnet was not that your meaning W. B. Yes brother yet it is proper to say It was Christs Act to shed his blood as it was Sauls Act to kill himself when he bid his Armour-bearer thrust him through G. W. This is a gross Instance and Comparison thus to instance a murderer in this case of Christs suffering thus to bring a murderer to prove it Christs Act to shed his Blood when he suffered neither doth it hold parallel for Christ did not bid the Souldier thrust his Spear into his side it was done after he was Crucified and put to death Jer. Ives But whether or no that Blood that was shed upon the Cross was a meritorious cause of Justification I am justified and purged by it G. W. Whether or no that Blood which purgeth cleanseth and justifieth is still in being seeing it is the Blood of Christ that cleanseth them from all sin who walk in the Light as God is in the Light and that there are three that bear Record in the Earth the Spirit the Water and the Blood and these three agree in one But to this Question Whether the blood that cleanseth beareth Record in the Earth be still in being no answer they gave Now the Principal Heads of the Controversie were more briefly collected as followeth Together with Matt. Caffin's Contradictions against them Jer. Ives THE Blood
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
be good sense but that a Body was prepared him and Christ came in the flesh and was put to death as concerning the flesh but quickned by the Spirit is Scripture-language Bapt. The Galatians did crucifie to themselves Christ afresh by looking back from Christ to be justified by their own merits Gal. 3. Answ. They did crucifie Christ by disobeying the Truth and turning from the Spirit or Light within wherein they once begun well wherefore it was said to them Are ye so foolish having begun in the Spirit are ye now made perfect in the flesh Gal. 3.1 3. so they that oppose the Light within and deny the Spirit within to save are but still in the flesh partaking of the same foolishness and therefore there must be a travel known before Christ be formed in them And whereas we are accused with denying that Blood let out to be any way meritorious to Salvation p. 37. I ask Whether any thing is of eternal merit and worth that is not everlasting and where do the Scriptures use those expressions and so much vary about the Blood of Christ as one while to say that the shedding that Blood outwardly was the meritorious Cause of Salvation another while the word shedding to be left out and the stress laid only upon that Blood it self which the Souldier shed or let out of his side with a spear which was after he was put to death Joh. 19.33 34. But then of what effect were the drops of Blood that fell from him in his Agony Another while it is the Body that was crucified and not the Spirit within that saveth for the Spirit Light and Word within is denyed to be the Saviour by this our Adversary who does not know how to state his own Faith and Principles who in page 39 accuseth us with gross mistake meer fables and vain titulations for saying that the Blood that sprinkles the conscience cleanseth from sin sanctifieth c. is the Life or is of the Spirit and that it is the Blood of the Covenant c. Answ. Here is no mistake nor fables proved against us for the Spirit the Water and the Blood agree in one and by walking in the Light is the Blood of Christ known to cleanse from all sin Now the Blood that sprinkles the conscience clenseth c. is as truly spiritual as the Water is which Christ giveth and by which he washeth his Church through the Word for we are not to suppose two kinds of Saviours and Sanctifiers that is both a natural which is not in being as is said of the blood that was shed and the Spirit which still liveth And though Christ that he might sanctifie the people with his own blood suffered without the gates Heb. 13. I hope it will not be denyed but this work of Sanctification is wrought and fulfilled within by the Spirit and that sprinkling and purging the conscience is inward and then where the Blood is said to do it that must needs be spiritual for surely the Blood shed outwardly must needs have a spiritual signification as well as the Water and the Cross had and the Apostle attributes washing or sanctifying to Water as well as Blood Again it is confessed pa. 35. that God by his own Blood purchased to himself a Church Act. 20.28 Now the Blood of God or that Blood that relates to God must needs be spiritual he being a Spirit and the Covenant of God is inward and spiritual and so is the Blood of it But our opposer confesseth he is as ignorant of any such Blood as may be pag. 42. And indeed so is he like to be whilst he sets himself to contend against the very Mystery of God and against plain Scripture telling us that God hath not Blood pag. 35. contrary to Act. 20.28 Zech. 9.11 And now to his 40. pag. I query 1. Whether Christ abolishing and destroying the powers of Satan and bringing in everlasting Righteousness as is said be not a work to be fulfilled within where Satan has ruled 2. Whether man be discharged of his debt whilst he lives in disobedience to the Light or Spirit of Christ within 3. Whether Christ's obedience on the Cross will exempt man from his obedience to Christ or doth acquit him in the sight of God without having the Righteousness of the Law fulfilled within him 4. Whether God be satisfied that the many offences should remain and yet take the one Offering for a full discharge from the Penalty If you say he is then 1. Whether any mans Offences can deprive him of his discharge 2. Or whether it is but only a selected and chosen number that the Debt is payed for and Salvation merited 3. And then how did Christ die for all But if the benefit accrue to man only upon condition of believing 4. Then how is mans obedience excluded as not any cause of Sanctification Justification or Salvation but an effect only And then can there be any true believing without obedience And further I find contradictions about the same matter pag. 40. for one while the stress is laid upon Christ the one Offering which is still in being and his Flesh and Blood pertaken of eat and drunk of by the true Believers another while upon the Blood that was shed Touching which the Baptist saith Though that blood shed be not in being yet the efficacy of that blood is still in being Rep. What efficacy is it Natural or Spiritual If Natural then how is the Blood lost or not in being and then where is the Spirits work If the Virtue be Spiritual that saves and sanctifies c. it never dies nor perisheth neither was it derived from that which is not in being nor was any corruptible thing its original Again If the Blood shed cry afresh and sound in God's ears for mercy for sinners as he saith How is God fully satisfied and mans Debt discharged or his disobedience wrought off as before Is Mercy still to cry afresh for where Wrath is appeased and satisfaction made as is supposed This is strange confusion And can that which is of such infinite worth as to purchase man's eternal Salvation be corrupted or lost so as not to be in being As absurdly he brings a Comparison of a purchase among men and that which bought the purchase being lost or given away As if God should set such a small value of that which purchaseth man to himself Oh! gross ignorance and error And yet it 's confessed That Christ is the Purchaser and sinners or salvation the Purchase and the price his life pag. 40. Whereas before pag. 39. he has contended against that of the Blood that sanctifieth being the Life of Christ but now the price is his Life and is not that price which purchaseth and redeems sinners that precious Blood of the Lamb which is not corruptible no more than his flesh was But if W. B. intends that the blood outwardly shed by wicked hands was the price and life of Christ
as his words import Then it follows from his other words that the life of Christ is not in being and this would render him a dead Christ whereas the life that he laid down he had power to take up again and he said I lay it down of my self and no man taketh it from me and he gave himself a ransome for all And now whereas S. Eccles in pag. 41. is accused of little less than blasphemy about a Letter chiefly of a passage concerning the blood in these words viz. The Blood that was forced out of him by the Souldiers after he was dead who before that bowed his head to the Father and gave up the Ghost I did say that was no more than the blood of another Saint c. Thus far S. E. Now to these words viz. No more than the blood of another Saint his intent was as to Papists and you whose minds are carnal who oppose the Light within and also simply as to the essence of the Blood which you dare not say is still in being but not as to the spiritual virtue and testimony which is still in being This S. E. owned to be his intention And in his Letter in the preceding words did highly speak in esteem of the Blood of Christ and New Covenant as more excellent and living and holy and precious than is able to be uttered c. which might have satisfied any spiritual or unbyassed mind And what difference is there between VV. B. his saying that the blood that was shed is not in being or comparing it with a price that is lost pag. 40. and S. E. his saying then It was no more than the blood of another Saint the one being not of continuance no more than the other By this may not VV. B. as well be thought guilty of little less than blasphemy as S. E. though I do not so judge either therein And seeing that the Children had flâ—sh and blood and Christ took part of the same if the same how was it more or another simply as to the matter of blood And if the Jews had drunk the blood that was shed on the Cross do you Baptists think it would have cleansed them from sin And yet I do not make S. E. his expressions therein especially as construed by our Adversaries to be an Article of our Faith for I own that in one sence the blood shed was more than that of another Saint though not in the matter of it as to the visible more in that it had a peculiar signification and Christ the one offering was the man peculiarly ordained or appointed of God both to bear the sins of many to end the many offerings under the Law and in all his example and sufferings that were permitted to be laid on him he both answered fulfilled and ended the outward part and administration of the Law and Shadows and performed the Father's Will therein and was particularly eyed and prophesied of accordingly by the Holy Prophets and through all his sufferings in the flesh he gave an universal testimony and consecrated a new and living way even through the Vail that is to say his flesh that the way into the most Holy might be manifest Bapt. Neither did I ever read that it was the blood or life in Christ or the life of Christ in his People that we are justified by c. page 42. Answ. The Spirit of Christ which is Life doth both quicken sanctifie and justifie the true Believers John 6.63 1 Cor. 6. and that Blood and Water that 's said to cleanse is not of another kind but agrees in one with the Spirit all which is known within and the effects thereof Bapt. All things under the Law in the Type was purged with blood and this blood was material blood and not mystical And that blood that Christ shed in order to the effecting the Salvation of man must needs be visible and material blood Answ. Do but mark here what a sad consequence he has drawn as if one should reason that because the Type was material visible and not mystical therefore the antitype or substance must needs be material and not mystical by this all Mysteries or Divine things are excluded from being either Spiritual Antitype or Substance whereas it was the Heavenly things themselves that are in Christ in which consists the substance and end of Types and Shadows But to say that material blood was a Type of that which was material this is to give the substance no preheminence above the Type especially if neither of them be mystical nor in being or like as if one should say one Type was a Type of another as to say because Circumcision which was a Type was material or outward therefore the Circumcision of the Spirit which is the Antitype of it must needs be outward too and not mystical which would be sad Doctrine and thus he might as well reason touching all other Types and Shadows under the Law and the Heavenly or good things to come prefigured or shadowed by them That because the Priests under the Law at the outward Tabernacle and Temple were Ministers of outward or temporal things carnal Ordinances Shadows c. therefore those good things to come those Heavenly things which Christ was said to be the High Priest of must needs be temporal and not mystical which were absurd to assert whereas both the Heavenly and more perfect Tabernacle and Altar with the Heavenly things are all a Mystery and Spiritual the offering and living Sacrifices are Spiritual the Passeover Spiritual the Seed Spiritual the Bread the Fruit of the Vine the Oyl the Flesh and the Blood which give life to the Soul yea the Water and Blood which washeth and sprinkleth the Conscience are all Spiritual and Mysterious as the New Covenant it self is which they belong to and these things known in and this is the new and living Way which Christ set open through the Vail of his Flesh Heb. 10. Let them receive this who can And this may answer that Question Where ever did God attribute the name of Blood to a Spirit Whereupon I may ask as well if the name of Water was never attributed to the Spirit see John 7.38 39. And whether the Blood of God and of the New Covenant be not Spiritual If not How is it called his own Blood Acts 20.28 And is not the New Covenant Spiritual viz. the Law written in the Heart and the Spirit in the inward parts If it be surely the Blood of it must be spiritual too Again compare the Articles of W. B. his Faith about the Blood shed without the Gates c. pag. 42. By which he saith we are justified Another while It is the means or cause of Justification and yet 't is neither Spirit nor the Life by his own confession nor is it in being but lost pag. 40. whereas we are justified by the Spirit and saved by his Life 1 Cor. 6.11 Rom. 5.10 chap. 4.25 And yet In
and quickened by a supernatural or Divine Principle of Light for Conscience defiled perverted corrupted seared for such there is in some will not manifest nor reprove sin for sin is manifest by the contrary as whatsoever makes manifest is Light 3. Those Gentiles Rom. 2.15 whose Conscience also bare witness it was to the work or effects of the Law written in their hearts that it did bear witness see vers 15 16. and that Law was Spiritual for they had it not in the Letter 4. This Baptist has confessed That there is a Principle or Spirit that God hath placed in man sometimes called the Candle of the Lord Prov. 20.27 sometimes called the Spirit of the Understanding Job 20. which contradicts his denying that the Spirit is in every man For 1. there is a Divine Light or Spirit which lighteth kindleth and quickeneth the Spirit of man which makes it capable of being the Candle of the Lord searching c. 2. There is a Spirit in man but the Inspiration of the Almighty giveth understandeth and upon whom doth not his Light arise But now he asks Upon what bottom doth Conscience stand or by what rule doth Conscience act And then answers Bapt. The Conscience doth act variously in the Heathen and such as have not read Scriptures nor had the true God and Christ preached to them Rep. But Conscience did not act contrary to the Law of God in them spoken of Rom. 2.15 neither doth it act variously when quickened so as to reprove evil as before how then does it act variously in the Heathen Bapt. Answ. p. 17 18. Many there be that worship Planets many there be amongst the Heathens and others that make great Conscience of adoring that which they do attribute the title of a God to If a man in Gods Worship never so much err if he be serious in it Conscience is quiet but if there be a faultering Conscience reflects Rep. This is in those things wherein they are deceived and captivated in their understandings and their minds corrupted from the true Light in them that men are become a Law to themselves in those things wherein they are deceived and misled which are as so many Vailes and Mists and Clouds cast over their understandings and so their Consciences are defiled though Conscience simply considered whilst mans mind is not brought under those Clouds Delusions and Sorceries it is simply that computure of knowledge and understanding that God has placed in the mind and spirit of man which is capable of the exercise and guidance of the Divine Light or Spirit and as it reproves sin as confessed before and bears witness to the Law of God within which is Light it doth not act variously as to prompt man in any thing that is sinful either in things relating to Man or Worship It do's not act nor lead in any idolatrous way or worship for that 's sinful which they that are led into it 's commonly by mens traditions that corrupt the simple that originally flow from the power of darkness and not by the Light within as many are by corrupt doctrines and traditions perverted drawn from the Light within and kept from looking to it and so in a dark ignorant state And this is the tendency of your Doctrine who are warring against the Light within as thou W. Burnet hast done one while telling us There is not any Light in those that are in the dark another while There is a convincing Light in every man which is one while Conscience that so convinceth and reproves another while it is The Light of Nature another while The Law written in the heart and then its Creation Light Another while it is The Candle of the Lord the Spirit of the Understanding Another while 't is the Substance or Body of the Ten Commandments pag. 16 17. Alas poor ignorant and scornful contender how pittifully art thou put to it and how art thou puzled and confounded surely the Law of God in the Heart and the body of the Ten Commandments in the Heathen does neither lead nor prompt any of them in their idolatrous wayes so that in those wayes they are perverted and turned from the Law of God within which Law is unalterable Bapt. The Law written in the Heart in Creation is the principal ground of Conscience-Conviction Rom. 2.14 15. God in the Creation did so principle the heart of man with Righteousness and Holiness and Justice with the knowledge of himself having the Counsel or Law of God in the Heart that though he lost himself by sin he did not wholly lose his Creation-Light there was still a knowledge left in man of God but not abilities to do good Answ. And surely this Counsel and Law of God in the Heart and this knowledge of God left in man is more then an erring Conscience or a deluded mind for though mans mind may err so cannot the Law and Knowledge of God left in him Thus you may see how this our opposer overthrows and confutes himself and his own cause and not us nor our Principle but rather confesses to it after he has rendered us and it as odious as he can Besides as the Law of God is the ground of Conscience-Conviction Conscience in that capacity will not allow a man in any evil and did not God leave abilities in man to do good how then did he by his Law in man require good to be done And how could he then condemn man for not obeying him if he hath not given him power to obey Does he require impossibilities and then condemn man for not answering his requirings No sure if he did it would render him a very hard Master and what less hath our Opposer done But what sayes he further to the matter what capacity is fallen man in as to light and knowledge within Bapt. Every man by Nature having the Law placed in his heart viz. the Substance of the Ten Commandments and so much light and understanding left in him as to know good and evil in some measure though they never had the Letter of the Law yet having the Substance of it God doth expect an acting accordingly Answ. If God doth expect an acting according to his Law which is in man viz. The substance of the Ten Commandments then he expects man should truly love him and for that end he gives ability or else he would not require it man is not condemned for that he has not afforded him or is not capable of for he gives to all men liberally Bapt. And then whereas W. B. speaks of the Body of this Law or Light in the Heathen that they have an understanding there is a God and that worship is due to him though this God they know not nor how or in what form to worship him for that is revealed by the Scripture he saith p. 17. Answ. Yet notwithstanding in contradiction to himself he hath confessed The Law of God and substance of the ten Commandements to
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
he seems to infer from Mat. 3.6 And as to W. B's exception against that passage in Saul's Errand c. touching Christ in his People being the substance of all Figures Types Shadows fulfilling them in them and setting them free from them but as he is held forth in the Scripture without he is their example upon which W. B. would observe that if Christ doth in his people fulfil the Law and set them free from it then it was not what he did at Jerusalem on the Cross no more in that body then in another and then to confute this he sayes how false this is God in his due time will make manifest to their shame R. We must then have better arguments than W.B. hath produc'd for we have but his bare word to prove it false howbeit Christ fulfilling the Law in his people does not make voyd his suffering on the Cross nor his suffering there frustrate the end of his spiritual appearance within but all his sufferings without did bear testimony to the Power and Spirit of God within by which he offered up himself and his ending the Law that upheld the Figures and Types without through his suffering and his setting open a living way through the vail to wit his flesh did signifie and bear testimony to his inward and spiritual manifestation in his people who enter into this new and living Way knowing that Christ took away the first Covenant that he might establish the second which second Covenant is inward and spiritual and God sent his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit Rom. 8.3 4. So here the end the substance the life of all the absolute freedom is manifest and fulfilled within in every one that is established in Truth Righteousness and of this we shall never be ashamed as a falshood as unjustly our peevish opposer supposeth And though I am accused pag. 28. for saying Men are not sanctified or justified barely by the suffering of Christ without this was no quibble at all for I really intended as I said that all was not done by that suffering the work of Sanctification and Justification being wrought fulfilled and evidenced within to them that believe though I did not deny but his offering without did in a sence contribute towards it in that he took away the first Covenant that he might establish the second which is inward and Spiritual As to that against W. Smith in the 31. pag. touching Christ in us offering up himself a living Sacrifice to that W. B. says Then in vain did our dear Lord suffer that cursed Death upon the Cross. Rep. That 's a false inference for his fufilling the Righteousness of the Law within does not make void his abolishing and taking away the shadows of the Law without but rather brings to know the effect of his obedience and suffering and the testimony thereof to be fulfilled within as also his offering is of further extent then that of the outward for he made his soul an offering for sin and he is the propitiation not for out sins only but for the sins of the whole World mark he is the Propitiation in the present time and seeing there remained no more a sacrifice for them that wilfully sinned therefore there does remain a sacrifice for them that do not wilfully sin the true knowledge and living sence of which as Christ does fulfil the Law inwardly appeaseth the wrath and condemnation of it and raises hope in that soul that has known and lain under the sentence of death within it self And did not the Apostle bear in his body the dying of the Lord Jesus and did not he say I fill up that which is behind of the afflictions of Christ in my flesh for his Bodies sake which is the Church Col. 1.24 Mark that which is behind of his afflictions So then all was not ended on the Cross. And had not they an Altar to eat at in the Heavenly Sanctuary and could this be without an Offering or Sacrifice to eat of or do any eat his Flesh and drink his Blood who do not partake at this Altar of him as a Sacrifice or the one Offering which ended the many Bapt. Oh how does these Hell-hatched errors that have been fomented by Satan and twisted into the hearts of these poor and ever to be pittied Creatures detract from the worth of that one Offering page 31. Answ. This is but a malitious accusation and slander cast upon us by an envious spirit and never yet could be proved against us And how does W. B's pitty appear toward us when he has vilified us and shamefully reproached us to render us as odious as he can concluding us to be in Hell-hatch'd errors fomented by Satan whereas before in pag. 28. he much wonders where our Doctrine of turning to the Light within was coined And thus he contradicts and brings shame upon himself by malitiously vilifying the Innocent and his hypocrisie and feigned pitty herein is manifest And as for W. B. his carping against W. Baley's saying that which helpeth the Soul c. is that pure Spirit of meekness in which it was created Upon which W. Burnet concludes That if that Light call it what we will in or with which man was created be the Quakers Christ then their Christ cannot be Gods Christ. Rep. A false conclusion for man was created in the Image of God And was not Christ the Image of the Invisible God Was not he that Word that created man as is confessed page 34. And does not the Word both sanctifie save and redeem But more to that hereafter And this Spirit of Meekness or Divine Image in which man was created is not a Light of Nature as he falsly supposeth and saith W. Baly's Christ is pag. 33. And although in the same page he saith That Christ that restoreth mans loss is both to be sought and found in Heaven viz. above the Stars and Firmament But then we may suppose that he hath neither sought nor found Christ there But if he say he hath sought Christ at such a distance by Faith I ask If the Object or Foundation of Faith be divided from the Faith Or if the living Faith does not stand in the living Power of God and whether the Righteousness of it does tell of seeking and finding Christ above the Clouds Stars and Firmament Or were it good reason to say We find Christ at such a distance because we believe he is there to be sought But why tells he so much of above the Clouds are not the Clouds and circumference of the Heavens as well under us as above us Here follows four Arguments or Reasons which W. Burnet layes down as the Quakers grounds from Scripture pag. 33. 1. From John 8.58 Before Abraham was I am Now saith the Quaker That which was
as much efficacy to save a soul from the first day he was promised if believed on as the same day he dyed Answ. Was not the object and foundation of Faith in being through all ages did not the Prophets believe and follow the Spirit of Christ in them 1 Pet. 1. from whence then was the efficacy to Salvation derived was it from spirit or from flesh surely it is the Spirit that quickens if so the efficacy was spiritual not natural or that which could not be lost But whereas so much mention is made of the blood shedding and so much efficacy and vertue seems to be derived from it I ask is it not a spiritual supernatural vertue power and efficacy that cleanseth saveth and justifieth if it be how then doth it proceed from the shedding of the Blood outwardly which shedding by the Souldiers Spear was a wicked mans act or from the essence of the Blood if it perished and be not in being as is confest And is it good doctrine to say that that Blood or Life which sanctifies and justifies true Believers in all ages is not in being When sanctification purging the conscience c. is a real work can it be done by a thing that is not And yet we know that Christ the one Offering the living Sacrifice and the Blood of the Covenant which cleanseth them that walk in the Light 1 Joh. 1.7 is still in being and was throughout ages and he is said to be a Lamb slain from the foundation of the world and made his Grave with the Wicked and with the Rich in his Deaâ—h c. And that his sufferings did all testifie for God his love and good-will though being reconciled through his death we are saved by his life Rom. 5. which Life is hid from all them that deny his work within and the effect of his obedience to be inward and spiritual and plead that God imbraceth the offender denying perfection in this life which is the tendency of much of W. B. his doctrine Bapt. The Spirit could not in that capacity be a Saviour for that could not be killed nor hanged on a Tree but he that was a Saviour was so pag. 37. Answ. Herein he has shewn us that he would fain deny the Spirit to save but then he minces and mangles his work telling us the Spirit could not in that capacity be a Saviour that is as hanged on a tree Indeed we never affirmed that the Spirit is a Saviour in that capacity but as it lives quickens gives life to the Soul c. So however seing it 's granted that the Spirit in some capacity saves the Saviour is not divided Christ was not a Saviour without the Spirit though W. B. his words imply so much if the Salvation depended on his Body when killed which his Brother Ives said was but an empty trunk when the Spirit was out of it now it would be sad to say that an empty trunk was the Saviour of the world Bapt. He was that day born a Saviour but had the Light within been the Saviour or the Spirit or the Godhead then this had not been that day born Ans. Hereby hath he denyed the Spirit the Light within or the Godhead to be the Saviour and so hath gone about to make a separation between Christ the Spirit the Light and Godhead whence then came this Christ and by whose power was he a saviour had he any power but what was given him of the Father But a Saviour was born what was he born for but to bear witness to the truth and by whose power and spirit but by the Power and Spirit of the Father and what he did and wrought it was what God did by him and though that day was born in the City of David a Saviour was he a Saviour distinct from either Light within Spirit or Godhead what manner of Saviour was he then this is sad doctrine to exclude Spirit Light within and Godhead from being a Saviour surely flesh and darkness is not the Saviour but the holy thing spoken of which was of the Holy Ghost Bapt. But in his 4th reason pag. 37. It 's again confessed That Saviour that good old Simeon waited for and was revealed by the Spirit and that he had the promise of seeing was the Child brought to Jerusalem in Maryes arms and taken by him into his arms Answ. This proves against our opposer in the first place for 1st By the Spirit within good old Simeon waited and had the Saviour revealed therefore the Spirit is saving 2ly I ask Was this Child a natural birth without either Spirit Light within or Godhead or without any Spiritual birth seeing the Light within Spirit and Godhead is so much excluded and excepted from being a Saviour But would it be good doctrine to say that Mary and Simeon carried their Saviour in their arms but had not the Light nor Spirit within them to save them or that they carried God in their arms and had him not within them if that Child was God-man as he tearms him But Simeon did see further then the Baptists for he confessed Christ to be a Light to enlighten the Gentiles and the Salvation God had prepared before the face of all people which Light within they have endeavoured to darken as much as in them lyes Bapt. The Spirit desended on him like a Dove Mat. 3.16 but had the Spirit been the Christ what nonsence would it be to say the Spirit desended upon the Spirit Answ. The Spirit 's descention on him in that likeness was a testimony to John the more to confirm his belief of Christ and does not argue that Christ was with out the Spirit before or had it not in him who was the Son of God neither doth it argue that Christ the last Adam is not a quickning Spirit now in his spiritual appearance 1 Cor. 15.45 because that John saw the Holy Ghost desend on him like a Dove in the dayes of his flesh And as to Christ within both to Save and Rule for which we are accused we are not ashamed of him but do testifie to him within and his Government Power and Authority within and have not been ashamed of him before men in stormy dayes and tryals when many of the Chieftains of you Baptists were fain to hide and secure your selves for all your boasting of your God and Christ at a distance above the Clouds Stars and Firmament It 's no marvel in such tryals fear surprizeth you and that now you can carp and cavel and vilifie such as have been faithful in sufferings when you so much oppose the Light and Saviour within and shew your selves to be in the spirit of Antichrist as this W. B. hath apparantly done to the shame of you that owne him who also pag. 38. accuseth us for owning that Christ took flesh or a body but will not own that body to be Christ. Answ. Indeed if we should say that Christ took Christ it would not
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