state where the eye is evil where that is supposed to be the Light which is darknesse upon which their supposition who were in that state Christ spake these words for the Light of Christ is the same that ever it was and in it self is unchangeable though in some it shine in darknesse and the darknesse comprehends it not And as for those that spoke not according to the word of whom it s said it is because there is no Light in them Isa. 8.20 which J. W. also alledges They were such as walked in darknesse unto whom there was no morning as the Hebrew word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many speak contrary to the word that are reproved by the Light of Christ in them as J. W. may see his own guilt thereby if he be not past feeling and yet such are come short of the morning for the Light shineth in darknesse among such as are not led by it to the morning nor receive Instruction from it And note further that though this J. W. hath so much set himself against the Light within and does not own it to be in all yet in page 108 he hath confessed That the old ungodly World that were destroyed by the flood of waters would not be turned by the strivings of Gods Spirit but refused that grace that was so affectionately tendred to them c. Wherein to his own confusion he is made to confesse to the Truth for then if the old ungodly world had the Spirit of God so striving with them and the Grace of God so tendred to them what ignorant men are they that deny the extent of the Grace of God or the Light of Christ now to the world and will not own it to be in the ungodly nor that they should look to or follow it in them now What was not the old World as wicked as the World now is or is the Grace of God or his Mercy now lesse then it was to the old World J. W. in pag 110. saith of Christ It is he that hath two distinct natures in one intire person no person else hath the like in him in him onely dwelleth the fulness of the God-head bodily in no man besides him dwelleth the god-head in any measure bodily c. Answ. Yes the Saints were made partakers of the Divine Nature also and such received of the fulnesse of God in Christ grace for grace and God hath promised to dwell and walk in his people John 1.16 1 Cor. 3.16 2 Cor. 6.16 and can that state be attained by any and nothing of the Divine Nature be in them Is God in his People and his Nature divided What grosse confusion is this Baptist in and notwithstanding his denyal of the Divine Nature being in Believers In pag. 111. he saith that all men in respect of their substance of spirit soul and body and Christ in respect of his humane nature as he calls it are one yet in respect of his God-head are not one c. what then hath not the soul of the Righteous any of the Divine Nature in it How then hath it its immortality Is any thing immortal that hath not of the Divine Life or nature in it And are not they that are joyned to God one spirit What blindnesse is this J. VV. in who also after he hath denyed that nature which is in Christ to be in any man else viz. the Divine nature he hath in pages 113. and 146. accounted that the Divine Nature is the spirit of holinesse or that they are one so that in his denying the Divine Nature to be in any except Christ he hath denyed the spirit of holinesse to be in the believers from which it followes that none of the believers are Christs and that Christ hath no flock for he that hath not the Spirit of Christ is none of his so all that reads this may see how this Baptist hath gone about to shut Christ his Nature and Light or Spirit out of all people not onely unbelievers but Saints and how his Doctrine tends to keep all people in darknesse from Christ his Divine Nature and Spirit And so this Baptist in telling of two distinct natures in the person of Christ viz. the spirit of holinesse or Divine Nature and the humane nature and calling each of these natures the Son of God though he own them to be two distinct natures as in pages 24. 10. 111. 113. what he hath said herein is all one as if he had said that there are two Christs in one person when as Christ is but one and is the same yesterday to day and for ever glorified with the Faâ—her in the same glory which he had before the world began and this Christ is in the Saints and the same spirit of holinesse which raised up Jesus from the dead dwelleth in them so that the Divine Nature is not excluded out of them as this Baptist hath often implyed and no where do we read in Scripture that that nature of Christ which hath been free from hunger and cold ever since his Resurrection is a humane or earthly nature according to this mans words who hath shewed himself both ignorant of Christ and his nature as now glorified with the Father which is of an immortal or spiritual being or kind Joseph Wright saith p. 116. That the flesh soul and spirit of all men and the flesh soul and humane Spirit of Christ is of one substance Answ. Oh grosse darknesse and errour to imagine that the flesh and soul and spirit both of all men and Christ are of one substance what then is the soul and spirit made up of flesh If they be of one substance then must the soul dye with the body and then where is its immortality And why is the Spirit a distinct thing from the flesh and a body without the Spirit dead And further how are all mankind of the same substance with Christ when as the substance of Christ never sinned but thou J. W. sayest ye are unclean because ye are propagated in unclean lust what are you of the same substance with Christ or of his nature who is in a glorified state in immortality and eternal glory when you are so propagated and are unclean thou art yet unclean and exceeding sottish or else thou wouldst have been ashamed to utter such confusion and folly as thou hast done as also after thou hast asserted that all mankind are of the same substance with Christ thou hast told us p. 121. That man became like the Devil by sin as thou sayest the Hebrew word may be rendred which is as much as if thou hadst said that that which is like the Devil is of the same substance with Christ shewing thy self wholly ignorant of Christ and of his substance and flesh which is not suffered to see corruption And further in pages 128 131 132 134 58 59. it may be observed how thou puttest afar off the state of the Church or
Seed of God should be sown in one condition and raised in another seeing the Apostles words are plain to that effect for that which thou sowest is not quickened except it die and doth not that Seed suffer in man by corruption before it be raised in incorruption and is it not the Seed of God that is sown in weakness and raised in Power and every Seed shall have its own Body and what is it God gives a Body to as it pleaseth him but the Seed And what Seed is that is raised in incorruption Glory and Power but the Seed of God before which state of the Seed be attained to the Seed is known in suffering in death and in corruption though in it self it be incorruptible for it could not be said it shall be quickened unless after it be sown it dye and in respect of its being sown in weakness and dying as to them in whom it is sown who are not redeemed into the state of the second Adam it s said to be sown a Natural Body as also there is a Natural Seed or Seed of Abraham according to the flesh that this Seed of God takes hold on or takes upon it but in respect of its being raised in Power and Glory it is Spiritual and Immortal as being beyond that state in which it is sown in weakness which states none comes truly to know but as they come into death with the Seed and to be raised up by the Spirit that raised up Jesus from the dead which spirit where it dwells doth quicken the mortal bodies and doth bring into the likeness of Christs Glorious Body and as many as are dead with Christ shall live and appear with him in Glory and witness the Body of their lowness made like unto his Glorious Body whose they are and such who come to the Resurrection of the Just and to see the mortal Body which was dead because of sin quickened by the Spirit of Christ dwelling in them shall come to witness that of Hosea 13 14. fulfilled for they shall come to be ransomed from the Power of the Grave and redeemed from death as the Seed comes to live and reign which cannot be holden of death nor kept in the Grave but is the destruction of the Grave and this the Prophet witnessed when he was delivered from the power of the Grave and his soul brought out of the Pit by the sides whereof the Graves were set And why saith J. W. in page 60. as that arising which Christ through the Faith of the Operation of God is not the Resurrection from the dead nor the state of perfection which the Faithful unto death shall obtain c. What do not they that rise with Christ rise from the dead And was not that the Resurrection from the dead that Saint Paul desired to attain to Phil. 3.11 Are not all men in sin dead And do not they that rise with Christ rise out of sin seeing the Saints that had been dead in trespasses and sins when they were quickened and raised in Christ they were come to live in him with whom they shall live who first knew what it was to die with him or to be baptized into his death for the dead in Christ shall rise first and is not that a state of perfection where there is a Resurrection in Christ from sin and the death which came in by it For is it not sin that caused the imperfection And that the Resurrection from the dead is a raising of man from the dead in every part wherein he is dead by reason of sin and to live in every part wherein he lived before he sinned to wit to be alive in Spirit Soul and Body as in page 66. Who denies that For because of sin death hath come over man in every part both over spirit soul and body so that where man is raised out of sin by Christ who is the Resurrection and the Life his Spirit is quickened that it can rejoyce in God and his soul is raised up out of death that it can magnifie him who is the Saviour and if Christ be in you the Body iâ— dead because of sin and the same spirit that raised up Jesus from the dead shall quicken the mortal Body and the Creature it self thereby comes to be delivered into the Glorious liberty of the Sons of God so that the Resurrection of the whole man and of every man in his own order 1 Cor. 15 23 over whom death and the Grave had dominion we own and do not take a part of it for the whole as falsly J. W. accuseth us But whereas J. VV. imagineth that the Redemption of the Body spoken of in Rom. 8. Which the Saints groaned travelled and waited for is not to be enjoyed till the Natural and visible bodies of men shall be raised out of the Graves as in page 65. and 53. and 55. This is like the rest of his vain Imaginations and foolish dreams about the Resurrection and other things for this would suppose that that Redemption of the Body from the bondage of Corruption which Saint Paul and other Saints so many hundred years agoe did travel and wait and hope for in their suffering state is not yet attained which would render their Faith Hope and Travel ineffectual and what then was that bondage of corruption and that suffering under which the body suffered and from which they waited for redemption is it some bondage or suffering that the Saints so long deceased both were in their dayes and are yet in suffering under if they be not yet attained to the redemption of the body which so long since they travelled for as this J. VV. ignorantly seems to imply which his reason is like his saying that God is declared to be the God of Abraham Isaac and Jacob because their bodies which are dead shall live again when as he was their God because they lived with him and were in him and were in the bosom of the Father who is not the God of the dead but of the living And as for that of Job 19.25 26 27. Which he mentions where Job knew his Redeemer living and that he should stand upon the Earth and that in his flesh he should see God whom said he I shall see for my self and mine eyes shall behold c. After this Job knew his hope herein fulfilled when he said to the Lord Chap. 42. I have heard of thee by the Hearing of the Ear but now mine eyes seeth thee Now it is not to be supposed that Job did either see or expect to see God with bodily or carnal eyes for who so imagines they must suppose God to be visible like themselves and not a Spirit nor an immortal invisible being who is to be seen spiritually and not carnally who is in that immortality and Glory with no man as mortal can approach to or behold with that which is mortal and what silly reasoning is it for J W. from that of Rev.
believers being conformed to the Image of the Son of God that he might be the first-born among many Brethren as in Rom. 8.29 which thou puttest afar off as to be attained but at the Resurrection of their bodies from the graves which thou tells of and then thou blindly sayest Christ will give himself unto it viz. unto his Church and make it like glorious with his own glorified humane nature and then the Church shall resemble her head c. Herein hast thou perverted both that Scripture of Rom. 8.29 30. and that of Eph. 5.25 26.27 for the Apostle does not put that cleansed and glorious state of the Church wherein they were made conformable to the Image of Christ afar off till after death as thou hast done for the Saints were come unto the Church of the first-born and knew Christ born in them as he is the first-born in many Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who he justified them also he glorified Rom. 8.30 and Christ gave himself for his Church that he might sanctifie and cleanse it and present it to himself not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5. Now doth not the Church resemble her head when she is brought into that state of purity for which Christ gave himself which refers to the time past it s not said there that he will give himself as in the future Tense so to cleanse his Church at the Resurrection of the bodies out of the graves as thy words imply who also to prove that the Believers partaking of the Divine Nature in this Life is but in part bringest Rom. 7.25 With my mind I serve the Law of God but with my flesh the Law of sin wherein thou hast implyed that the Apostle was not freed from serving the Law of sin while he was in this Life what a sad life wouldst thou make Paul to live and so like the deceivers and blind guides hast put freedom from sin afar off till after death that the bodies shall be raised out of the graves and when that shall be thou knowest not when as the Apostle passed thorow the warfare and attained to the victory over sin and the Law of the spirit of life in Christ did make him free from the law of sin and death which sometime had ruled in his members and he could say before his decease I have fought the good fight c. though several times he condescended to several states or conditions below his own as he did to the Romans and others and became as weak to the weak and as one under the Law to them that were under the Law c. And thou sayest p. 139. That humane nature by personal conjunction with the Divine Nature being become so spiritual that it may be truly said The last Adam that is the created substance in Christs person is now made into a quickening spirit c To which we say how then is all mankind of the same substance with Christ as thou said before what are they all quickening Spirits or is the Humane Nature of all man-kind a quickening Spirit Canst thou not distinguish betwixt that which is Humane or from the earth and a quickening Spirit What gross absurdity hast thou herein implyed And what a vast difference wouldest thou make betwixt Christ and his Nature now when he is in a glorified states further then in the dayes of his flesh as if he were become a quickening Spirit which is divine but there is a nature in him that is Humane so the Nature of the quickening spirit is of the earth according to thy words as the first Adam was and so thou canst not distiguish betwixt the first Adam and the second though the first Adam and his Humane Nature is of the Earth but the second and his Nature and Image is Divine and Heavenly according to himself who is Lord from Heaven whose state is glorified spiritual and immortal wherein that which was mortal which in time he took upon him is swallowed up of life and immortality and he as Glorified with the Father before the world began made higher then the Angels though they be ministring Spirits And whereas thou J. W. countest it Blasphemous and of Antichrist to think that any part of man Spirit Soul or Body is of the Divine Eternal and uncreated Substance c. To that we say Is not that wherein the Soul hath its immortality of the Eternal Life or Substance else whence had the Soul its Life and Immortality and what is it in it self For shall not the Soul if saved from the power of sin be eternally in the feeling and enjoyment of the Love of God And if not so saved shall it not Eternally be under a sence of his Anger And was not man made in the Image of God and had the Breath of Life from God in him whereby his Soul lived Was not that Image and Life Immortal And whereas thou seemest to admit of a Perfection that Believers may attain unto and yet sayes that the perfection of God and of the Divine Nature of Christ is of a different Nature from the perfection of man c. This is as blind a business as thy former denying the Divine Nature to be in any but Christ for there is no true perfection of Holiness that the believers attain to but what they have in God and Christ according to his Divine Nature in which they pertake of in him who hath exhorted the Saints to be Perfect as their Heavenly Father is Perfect that they might be Holy in all manner of conversation so that thy sinful Doctrines which are for sin the tearm of Life do tend to make the commands and Work of Christ of none effect CHAP. III. Concerning the Resurrection and J. W. his silly reasoning and vain conceits about it ANd as concerning the Resurrection from the dead we do not say that the Resurrection is past with us as J. W. in page 63. doth falsly accuse us for we are in him who is the Resurrection the Life and by whom comes the Resurrection from the dead John 11.25 1 Cor. 15.21 and we are against those that in saying the Resurrection is past have gone about to destroy or do overthrow the Faith of some 2 Tim. 2.18 for through Faith many are in the way to attain to the Resurrection of the just and so according to the Scriptures we do own a Resurrection both of the just and unjust and that some shall come forth to the Resurrection of Life wch they that abide in the Faith until death shall attain to and others to the Resurrection of Condemnation which is their portion who believe not in Christ who is the Resurrection and the Life wherein the Righteous shall shine as the Stars for ever and ever but the wicked shall rise to shame and contempt Dan. 12.2 3. And why does J. W. count it absurd as in pages 54 55. that the
the flesh is it then improper to say the seed which is Christ came in the flesh and was in that person that was born of the Virgin Mary seeing that as he was so manifest in the flesh he was the true Christ without any of J. W. his blind distinctions who after he hath granted that the spirit of holinesse in that person is the Son of God by eternal Generation he saith that the humane nature also of that person is the Son of God by temporal Generation and yet there are not two Christs but one c. Did you ever hear such Doctrines as these which are all one as if he had said that the Spirit of Holinesse and humane nature are both one or that Divine and humane are both one when as they are two distinct things that which is humane is of the earth as the first man was as Humane is of Homo which comes of Humus the ground of which man was made as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Humanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra aut Humus but that which is Divine is from above as Christ is who is Lord from Heaven Now though this Christ in time took part of that which the Children had viz. flesh and bloud Heb. 2.14 yet we never read that Humane nature is Christ nor that the flesh and bloud is Christ by temporal generation for to assert that is all one as to say that Christ who is Lord from Heaven took upon him Christ in time but Christ in the flesh we read of and own neither do we read in the Scripture that the soul of Christ is a humane soul for is not his Soul divine and immortal What is humane and immortal both one Or hath he two Souls in one body or person of such differing kinds And if the humane nature be Christ and all mankind be of the same substance with Christ according to that nature as J. W. saith page 116. Then it followes that the humane or earthly nature of all mankind is Christ and then they that would know Christ and be saved by him they must own their earthly or humane nature to be Christ or the Son of God and look to be saved by it did ever the Apostles preach such a Christ as this they that cannot see J. W. his ignorance of Christ his nature soul and spirit they are in grosse darknesse Now though we deny J. W. his unscripture-like and blind distinction from which it follows that either there must be two Christs in one person or else that humane and divine are both one which no ingenuous person will own and though we deny his vainly imagining a humane or carnal Christ like himself yet still we own the true Christ according to the Scriptures who according to the flesh was of the seed of Abraham and David and according to the Spirit is declared to be the Son of God with power by the Resurrection and that he was the word which was made flesh and dwelt in the Disciples John 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his death as concerning the flesh and his Resurrection and Ascension according to the Scriptures of Truth we own and that he is Glorified with the Father in the same glory which he had with the Father before the world began and as in that state his nature body soul and spirit are spiritual divine and immortal at the right hand of power for as he had power to appear in the transfiguration and after his Resurrection to appear in divers forms and amongst the Disciples when the doors were shut John 20. so now he being glorified with the Father in that his transcendent glory he is in a further state then in the dayes of the flesh when his body was subject to hunger cold or other sufferings upon earth and he is not to be supposed to be like unto corruptible man or a Christ of the same substance with sinful polluted men though he be the same Christ still the same to day yesterday and for ever not divided and is the same that descended into the lower parts of the earth who is ascended far above all Heavens that he might fill all things with his fulnesse who hath said that no man hath ascended up to Heaven but the Son of man which came down from Heaven which is in Heaven John 3.13 Eph. 4.9 10. Psal. 68.18 J. VV. saith p. 27. what do they lesse then say I am Christ which say I speak to the Light in thy Conscience which shall eternally witnesse me what mean they by this word me which they say is eternally to be witnessed is there any thing that is eternally to be witnessed but the eternal God and his Son Jesus Christ Answ. If J W. did not know what we mean that is to be eternally witnessed as appears he did not then he should not have judged us with directing people unto our selves or with saying we are Christ therein he hath judged us falsly for that which is eternally to be witnessed is Christ who speaketh in us Mat. 10.20 2 Cor. 2.17 4 5. 13.3 who may speak in his own name and such as would stop his mouth from speaking where he is manifest are of Antichrist And also J. W. his accusing us with not confessing that Iesus Christ is come in the flesh and with onely saying he is come into our flesh c. These are as false as the rest of his slanders against us and therein hath he contradicted himself for before he accused us for saying that Christ is the seed spirit or Light in that man which was born of Mary what then do not we confesse Christ come in the flesh and must we deny Christ come in our flesh Then seeing that Christ come in the flesh is a general word not onely including that body which he took upon him in the womb of the Virgin but also the flesh of all his people who are members of his body of his flesh and of his bone Eph. 5.13 And the following of the Light within thereby to attain unto Righteousnesse doth not at all render the death of Christ in vain as J. W. imagines for the Saints in walking in the Light knew the bloud of Christ to cleanse them from all sin and purified their souls in obeying the Truth through the Spirit 1 Pet. 1.22 1 John 1.7 And this was not any making of the death of Christ in vain but by the Light or Spirit of Christ a witnessing the end fulfilled in them for which Christ suffered that they might live unto him and how should any hear Christ in all things Deut. 18.15 Acts 3.22 as J. W. saith unlesse they follow the Light of Christ within for wch preaching J. W. in his rage hath called us men of Belial p. 30. so what grosse ignorance and confusion is he in And as for Christs saying if the Light that is in thee be darknesse how great is that darknesse Mat. 6.23 This hath relation to that
they Prophesied to the Seed And Christ as he hath Power to lay down his Life which no man taketh from him so he hath Power to take it again John 10.17 18. and to raise up his own Life or Seed in his People Did not his own Arm or Power bring Salvation to him Isa. 63.5 And where he is manifested in that Power in his Saints may he not speak thorow them to his own in others where manifest in a less measure And did not Saint Paul travel till Christ was formed in the Galathians Gal. 4.19 And what ignorance is it in J. W. to deny in page 106. that Christ Preached to the Spirits when they were in Prison Seeing that when he was quickened by the Spirit he Preached to the Spirits in Prison 1 Pet. 3.19 As also he was promised to open the Prison Doors and bring forth the Prisoners out of the Prison-house and he it is that saith to the Prisoners shew your selves And J.W. in p. 141. hath further charged absolute falshoods upon us in saying as that the creature man is not the subject of our blessings but a supposed seed and that the subject of our curse he saith is not the creature man consisting of spirit soul and body but a contrary seed likely the Devil c. These are as wicked and false as his accusing us that when we exhort to perfection we never intend that the creature man with all the helps he can lay hold on either is can or ought to be perfect as in pages 145 146 149. when as on the contrary we affirm that the creature man as he comes into the seed of God which the blessing is originally to which is perfect and to be in the nature and life of it therein he partakes of the blessings which are in that seed and grows unto a perfect man as the Saints did and on the contrary as men or Creatures are joyned to the evil seed and servants to the Devil so they become subjects with the Devil of the curse and anger of God which they treasure up to themselves and this is no emboldning man on in his sin nor advantagious to Satan as he saith p. 141. And we neither exhort God nor Christ to perfection nor make them the subjects of our exhortation as J. W. in effect hath accused us who but an impudent malicious man would have charged such wicked lyes absurdities and blasphemies upon us as he hath done Are these the fruits of the Baptists spirit Sad is that peoples state that have appointed this Jos-Wright for a defence unto them or their way as he accounts himself and poorly are they defended by him CHAPTER V. Concerning Ordinances and J. W. his idolatry and falshood about Water Baptism ANd whereas in pages 33 42 and 158. thou J.W. hast accused such as do preach the Light within with denying Baptism in water prayer and laying on of hands and with reproaching and despising the Ordinances of the new Testament and with calling prayer and laying on of hands carnal c. To this we lay thou hast grosely slandered and impudently belyed us in these as in many other things for both prayer laying on of hands and other ordinances as they are performed in the Power of God by the leadings of his Spirit we own but where such things are done out of the Power or leading of that Spirit in mens wills they are but formal dead and empty and as such to be denyed and the one Baptism Eph. 4.5 which the outward was but as a figure of we witnesse And further note how thou hast contradicted thy self in pages 159. and 160. thou hast accused us for laying on of hands and for praying once in thirteen dayes at least with such as are inclinable to our Principles how then do we reproach and despise prayer and laying on of hands as in general terms thou hast accused us how art thou confounded in thy malicious accusations which confusion is a fruit of thy envy for where envy is there is confusion and whereas thou art pleading for the Baptism of Believers in water as an ordinance of great authority and as being appointed to signifie the burial and Resurrection of Christ and the fellowship of true believers in his death and that it consisteth not in the bare putting away the filth of the flesh as the Jewish Baptisms did Heb. 9.9 and that the effect of it is greater then the effect of those legal washings and thy proof is 1 Pet. 3.21 22. Answ. In thy Epistle to the Churches thou counsellest them not to discourse this Spirit about the Authority of Ordinances meaning the spirit of such as preach up the Light within and in thy other Epistle to them that so preach thou pretendest as if thou would not be disputing about Ordinances when the difference is about the substance yet now in contradiction to thy former counsel and pretence thou hast disputed about the authority of Water Baptism which thou applaudest as thy great Ordinance as if there were more efficacy in it then the bare putting away the filth of the flesh how hast thou discovered thy lying spirit and confusion of Babylon one while to counsel others and to pretend not to discourse about Ordinances and then afterward to contend for them as thou hast done though to little effect or purpose they that cannot see thy falshood and folly herein are stark blind and that of 1 Pet. 3.21.22 thou hast absolutely perverted it for it does noâ— prove your Baptism in Water to have more in it then the Jewes washings or baptizings Heb. 9.9 for there is mention of the Baptism that saweth which is not the putting away of the filth of the flesh but the answer of a good Conscience which the outward water or washing is mentioned as a figure of for there is a plain distinction betwixt the inward Baptism that saveth and the outward washing or putting away the filth of the flesh and the true believers in Christ are come further then that which is but the sign or figure or doth but signifie Christs burial Resurrection or their fellowship in his death for they are come to be baptized into his death and to be raised in his life by that Spirit which hath baptized them which is the substance wherein the signes and shadows are ended which Christ through his death and suffering made way for mens Redemption out of and abolished the Law of Commandements by which these outward shadows and figures which related to that state that was under the Law were upheld where the possession of the holy Seed which is the substance was not attained to and the use of such outward Baptisms or shadows by any of the Apostles for a time does not prove them of force by a Law since Christ fulfilled them and abolished the Law of them Eph. 2.15 Col. 2.14.20 and through suffering made way for a further more glorious and living dispensation then that wherein the signs shadows or figures
were upheld by a Law And where proves J. W. that outward Baptism in Water does signifie or resemble Christs death burial or Resurrection as he hath implyed We hope he will not say that Believers dye in outward Baptism and are buried three daies in the Water as Christ was in the Earth so that Water Baptism when it was practiced by a command from heaven as John did it had rather a resemblance or signification of the state of Believers and their inward washing then of the state of Christ in his sufferings and Resurrection And where J. W. as a proof for his Water Baptism brings Rom. 6.4 Col. 2.12 We are buried with him by Baptism into death c. In this he hath contradicted himself for before this Baptism in Water was but to signifie the Burial and Resurrection of Christ and the fellowship of the Saints in his death and therefore it could not be that Baptism by which they were buried with Christ into death so all may see what Idolatry he is in about Water and how he is mudled in his confusion though he without just cause is offended that we should count their Baptism a carnal empty shadow or low thing that God is gone out of though it be both true and apparent enough since they make such an Idol of it and practise it without either immediate command from Heaven or motion of Gods Spirit for it but onely do it by tradition and imitation from the use of it in the time of the Churches Infancy when peoples minds were not redeemed out of such things And as for Christs sending the blind man to wash his eyes in the pool of Siloam who when he had washed came seeing John 9.6 7. This is no proof for your plunging or baptizing People in water though J.W. thou hast brought it for thy proof so that thou hast but herein discovered thy idolatrous Spirit and for all thy Baptism in Water thou art yet blind thy eyes are not opened though thou hast had more of thy body outwardly washed then thy eyes And further in p. 39. and 40. Joseph VVright saith That Baptism in VVater in the Name of Jesus Christ is unto the Repentant Believer the way of Salvation because Christ hath walked therein to make it so c. and that as the sinner comes to be washed in his body with pure water so he comes to be sprinkled in his heart or spirit with the bloud of Christ from an evil conscience and to prove it he cites Heb. 10.22 Answ. Here it may be seen how this Baptist goes on in his Idolatry and what a great Idol he hath made of Water Baptism to account it the way of Salvation and so he hath set up another way for Salvation then the true Ministers did for Christ is the way of Life and Salvation and the Rock from whence comes the water of Life which sprinkles the heart from an evil Conscience and this is not a carnal or visible Element of the world so that this Baptist in preaching up water Baptism to be the way to Salvation he would limit Christ and his salvation as if none were in the way of salvation but a company of Baptists or such as are plunged by them in outward Water and so if that water-Baptisme be the way of Salvation then it is Christ but this is another Christ then the true Apostles preached so that this Doctrine herein must needs be Antichristian from which also it follows that those that would know the way of salvation and come to Christ they must go to the Baptists for Christ and Salvation which if their Water-Baptism be it then they can make Christ and make a way of Salvation and then in such places where there is not outward water enough to be found to plunge people in over head and ears there they must want salvation if then Water-Baptism be it and if the sinner comes but to be sprinkled from an evil conscience when his body is washed in outward water and that be the way of cleansing a heart from an evil conscience then it seems that all mens consciences are evil but the Baptists And thus he hath discovered his absurdity and grosse Idolatry as one that never knew the way of Salvation nor that living water which cleanseth the heart from an evil conscience nor that one Baptism of the spirit which the Saints preached by which they were all baptized into one body which is the substance wherein the antitype and end of shadows and figures and how far they reached is seen and manifested and J.W. thy doctrine of Idolatry tend more to strengthen the Papists in their way for the Popish masse then theirs who preach up the Light within though thou hast charged such a Preacher of the Light with denying the bread which is eaten in that you call the Lords Supper to be made of Corn or the Wine that is drunk to be the fruit of the Vine as in Pag. 48. but him whom thou hast so accused thou hast not discovered by name nor where he spoke it for there is none that truely owns and Preaches the light within that will say that outward bread which is eaten in that called the Lords Supper is not made of Corn or deny the outward Wine that is drunk to be the fruit of the Vine But this we know that the Lords Supper is a mysterie which you who live in deceit and iniquity who are doating about outward shadows as bread and wine and water never came to eat or drink at but only they who are come to the Lamb of God that takes away sin and to the marriage Supper of the Lamb who saith behold I stand at the door and knock if any man hear my voice and open to me I will sup with him and he with me and here at this supper that bread and that fruit of the Vine is received in the Paradice of God which is not outward changable nor carnall and to this Supper Drunkards Malitious persons and Liars cannot come and wherein page 47. thou judgest such as preach the Light within for their reward to have the mist of darknesse reserved for ever In this thou hast but discovered thy self to be in the gall of bitternesse and in the enmity of him who is the Father of Lyes whose work thou art in against the Light and the Children of it and that will be thy own reward which thou hast judged others with unless thou repentest more of thy folly and confusion about these carnal things which thou art doting about might be mentioned which at present are omitted but thou hast discovered thy self sufficiently already as one that never knew the way of Salvation nor the cleansing of thy heart from an evil conscience for all thy Baptism in water which thou hast accounted the way of Salvation and cleansing though others of you Baptists have openly said as some did at a Dispute in Southwark there is no stresse for Salvation upon
he means such who sometimes have been amongst us and professed and confessed to our Doctrines and waies and yet afterwards have turned from us we do confesse such there may be even such who may have tasted something of the Power of the Lord and of his goodnesse to their souls and have cryed out and trembled because of their iniquities yea and have been called out from their Kindred as he speaks and yet some such have turned aside again to vanity and then have been ready to make Lyes and frame false reports and to tell them for their own advantage to excuse their own revoltings thinking to defame us as so bad and so evil that with a more credit to themselves they may turn from us and some such like persons hath been J. W's informers if he hath not invented the lyes himself And though there be such revolters and false-hearted Hypocrites in the world yet the way of the Lord and his Truth is alike precious unto us immutable and unchangeable though Back-sliders walks not in the way thereof but seeks to asperse it when they turn aside from it but let such persons be marked some such we do know and they were wicked and prophane before they came among us and coming among us possibly were convinced of their sins and touched with judgement and sorrow for sin but now being turned from us again they are more prophane then ever and the Devil is entred again with the unclean Spirits worse then before and their latter end is worse then their beginning as the Scriptures says of such and some such as these are J. W. his converts and his brands pluckt out of the fire and such to tell stories and he to publish them are suitable correspondents but Truth is over them both and the way of the Lord is pretious and prosperous notwithstanding all the malicious oppositions that is in the hearts of his Enemies whose Judgement is such that they call Truth Errour and Errour Truth and calls that the work of the Devil which is of God and that the work of God which is of the Devil and the saying is true upon them a foolish People that have eyes and see not hearts and understand not And whereas J. W. hath been opposing the Light within and both the Preachers and followers of it thereby proving himself to be neither Preacher of the Light nor follower of it and therefore neither Minister of Christ nor indeed a Christian for whosoever doth not preach the Light and word of God within is no Minister of Christ nor in the example of his Apostles as is manifest at large in this Book and whosoever doth not follow the Light of Christ within and walk by the Spirit of God which is a Light in the heart is not in the new Covenant nor a member of the Church of Christ and such a one J W. is directly concluded to be from his own words who hath opposed such as preach and follow the Light within as if all such were in delusion and he hath denyed that the Light within is sufficient to lead to repentance from sin and pardon of sin and to comfort in God for the soul But he hath found out one that doth all this that shews sin and that judges for sin and that leads to mourn and grieve for sin and takes sin away and blots it out to wit the Devil as he saith if you will believe him pray you do but observe his story page 169. 170. He tells you there a large story but he names neither the Person nor the place nor time where and when it was which we demand of him in his next of one that preached the Light within as he sayes that the Devil did so and so with him and that the Devil set all his sins that ever he had done in all his Life before him as if they had been written in capital Letters then the Devil laid them all to his charge and did judge him for them and that the Devil made him to mourn and grieve and weep and made the tears come from his eyes for his sins this done as J. W. relates then the Devil took all his sins from him and said I have blotted out all thy Transgressions and the Devil let him loose from all his bonds and then the Devil commanded him to tell what God had done for his soul c. Now let any sober man judge that hath ever read the Scriptures ' whether this be a likely story for the Scriptures say that it is God that sets mans sin in order before him and it is God that judges men for sin by his Spirit of Judgement and it is he that causes men to mourn and grieve for sin and it is he that takes away their sins and blots them out by the bloud of Christ and that looseth man from his iniquities and brings them to declare what he hath done for their souls and it s our Faith that it is God through his own Son that works all this and not the Devil and the Scriptures say the same Psal. 50. Isa. 4.4 Dan. 9.24 John 5.27 1 John 1.7 But J. W. his story is contrary for he relates that its the Devil that doth all this and by this you may judge of this story and the Truth of it and also do but observe the temper of J. W. his Spirit and you shall see through his Book he opposeth the Light of Christ and the anointing within as if they were not sufficient for the effecting these things but he hath found you one that can do these things and who think you but the Devil and that can discover sin and condemn for it and lead People to Repentance and take away and blot out Transgression c. He hath brought you a story for the proof of it which we believe he credits to be true else he would not have brought it for the proof of his matter as he hath very pertinently done as he supposes and further as his story goes this Person that the Devil dealt thus by when he would have preached the Light within the Devil caused his mouth to shut that he should not preach it c. From which it follows that the Devil and J. W. are both of one mind for J. W. opposeth the Light within as the Devil does from which we have the more occasion to stand faithfully in preaching the Light within seeing both the Devil and J. W. do oppose it though afterwards his story relates that the Devil made him preach what God had done for his Soul and if this be a likely story let wise men judge Oh the Ignorance and Impudency that is fully manifest in J. W. that hath given his Faith to believe that the Devil convinces men of sin and judges them for it and takes away their sin Thus much in Answer to his story till his next return that we may know by him the Person and the place in whom and where
these pranks of the Devil were acted as J. W. saith and in the mean time it rests upon him that he hath believed and reported better of the Devil then of the Light of Christ Jesus and his Spirit in men but it seems an unlike story for the Devil will not destroy his own Kingdom CHAP. IX Concerning Humility and Vnity and the Infalliable testimony NOw I come to his fourth Chapter the sum whereof is that our proofs as he calls them doth not justifie our way and practice which he saith are in number five First Our Humility Secondly Our Vnity Thirdly Our Destroying the Whore Fourthly Our discovering all Secrets Fifthly Our sufferings In these pretended proofs saith J.W. like Goliah in his Armour in which we rejoyce but he saith He shall be enabled to take this Armour from us and destroy us with our own Sword wherein we trust Answer To which I Answer First Generally that I. W. hath here mistaken the matter and stated the case for himself in such a form as his weak wit may easily answer it and so hath as it were made a man of straw to fight with it for he is mistaken we do not trust in our own strength nor in these outward signs and tokens which he hath here laid down for thus more fully I answer we are the people of God of his chosen and elected Seed and our proof that we are such is the infalliable Spirit of God in us that he has given us that bears infallible witness and evidence in us and to us that we are such and this is the witness even the holy Spirit of the Father in which we trust and this witness is sufficient to us to prove us to be the people of God and it is the only evidence in which we trust so that he hath mistaken the matter in saying we trust in our Humility Unity Sufferings thus he hath imagined of us and then goes about to overthrow his own imagination an excellent warriour indeed that can raise false objections to himself and then confute them and think he hath confuted us but I tell him again he hath erred in his proceeding for we do not trust to any proof as infallible saving the proof and testimony of the Spirit of God that he hath given us for by that spirit we know we are of God and they that are of God heareth us and we are now the Sons of God and it doth not yet appear what we shall be Thus much by way of general answer Now we come to Particulars First As concerning Humility J. W doth absolutely deny we are more humble and free from pride then all others either in the outward bodily habit or more secretly in the Heart for the Romish Fryars saith he who are great Adversaries to the Truth they excel in Humility and they will be justified rather then thee for their Humility and again a Hermit at Icknâ—m near London he saith is so and so humble neglecting of the Body c. Then he seems to condemn us for superfluity that our Trades Dit and Garments are as other mens and the hair of our heads like womens by wch he saith he sees we are not more free from pride then other men and as for pride of Heart he saith It is perceived by our countenance and by our Actions for we neither fear God nor Jesus Christ we fear not the Judgements of God but despises his Promises thou hardens thy self in thy wickedness the holy Commandements and Precepts of Iesus Christ thou contemns them and calls them shells without kernels empty carnal lifeless and thus we esteem the Promises of Life and Immortality and reject the Promise of the Resurrection c. and we do not receive man he saith for we do not acknowledge any Superiour thou wilt not put off thy Hat nor bow thy body to any man and neglectest Faith and Gospel Obedience and thy heart is too high to stoop to anything whereby it should manifest Humility of spirit Faith and Obedience by which it is manifest thou art not more humble but more proude then others page 175. to 180. Answer First Here is a whole pack of lyes and falshoods reproaches and slanders heaped up together reproachfully cast upon us for we glory not in any thing we are saving in the Lord that has made us what we are we boast not in our Humility but that God hath wrought it in our hearts in measure and it is in us a fruit of his Spirit this we dare not deny least we should deny the Work that God hath wrought and as for the Romish Fryars and Hermites of which he speaks that are so and so self-denying we make them no example to us nor are we of that spirit by which they are guided in their feigned practices of Humility though he compares us together but yet their practises of feigned self-denyal may shame you Baptists so called who professes your selves to be the onely Church of Christ and yet in dayes past have been so proud and high that you thought you had never places great enough in the Nation but exalted your horn so high that few but such as were of your Fraternity were counted by you worthy of any place or office such was your pride in those dayes and arogancy till it was time for the Lord to bring you down both in Habit and otherwise that the very feigned Fryars by their example might shame you who never came so far in truth of self-denyal as Hypocrites have done in feignedness and as for our Trading Diet and Garments of which J. W. speaks they are according to Godliness and Truth and Righteousness and according to example of the Holy men of God before us and so is our hair at which he stumbles as if he would fall and sayes we are like Locusts by it that comes out of the Pit when as there is neither Command nor Example in Scriptures how oft nor of what length any should cut their hair but rather no example at all for cutting it then otherwise and was Sampson and Christ and Samuel and many others of the Servants of God like Locusts of the bottomless Pit that wore long hair How hast thou unjust Judge and Hypocrite Judged the Servants of God in thy haste and ignorance by judging of us in the like case that they were guilty of 2. And as for the pride of our hearts with which we are so deeply charged by J. W. we will rather lie under his false charge with patience then give any occasion of suspition that we justifie our selves but yet I cannot but charge him in this place with a foul high slander for we fear God and Iesus and regards his Commandments and despises not his promises nor hardens our selves in wickedness nor doth not contemn the Precepts of Iesus Christ nor the pretious promises of Imortality and the Resurrection these are all absolute falshoods and were not J. W. a person altogether impudent