the true Christ was before Abraham but the Body was not before Abraham was therefore not the true Christ. To this I say and add That he has minced our words Howbeit the Scripture distinguisheth in several places touching Christ and the Body of Christ of Jesus and the Body of Jesus Mat. 27.58 Heb. 10.5 10. But this Argument W. B. omits to answer in this place he saith 2. Argument from John 6.41 I am the Bread that came down from Heaven Now saith the Quaker If Christ be Bread and this Bread came down from Heaven then the Body could not be Christ because that came not down from Heaven I add He was truly Christ as he came down from Heaven and proceeded from the Father for he was his only begotten Son and not divided from his Body 3. Argument From Ephes. 4.10 Now he that is ascended is also the same that descended Now say they If he that ascended be the same that descended and he that descended be the Christ then the Body could not be the Christ because that did not descend but was taken in the Womb of the Virgin I add If he means by Body that which consists of flesh and blood and bones such a one was prepared for him Heb. 10. But that he viz. Christ did not consist of that which was mortal neither did his flesh which is the Bread from above see corruption 4. Argument From John 17.5 And now O Father glorifie me with thine own self with the glory which I had with thee before â—he World was Then the Body could not be the Christ because that was not till many hundred years after the World was The Body which he saith was taken in the Womb of the Virgin Was it in that capacity before the World was And was not he the true Christ the Son of God that so prayed unto the Father Now I do grant that the Scriptures mentioned in these Arguments we have urged and argued from them against Baptists though not altogether in those expressions against all which W. B. gives his judgment in these words viz. These with many other such like Arguments they use to blind the eyes of the simple Which indeed is a very easie way of answering thus to condemn them all by the lump for I do not find any particular answer or confutation in the following matter to any one of those Arguments before recited but rather a confirmation where he goes on in these words viz. The Scripture giveth this Character of Jesus Christ that he should be called Immanuel Mat. 1.23 that is to say God with us or God in flesh And in Isa. 9.6 He is called the Mighty God And so John 1.1 He is called the Word which was with God and was God and that he was the Root and Creator of Man and that Word or Eternal Spirit took flesh c. But he further adds as followeth Bapt. Now as he was God he was Co-Creator with the Father and so was before Abraham and had glory with God before the World was and in this sence came down from Heaven Rep. What nonsence and unscripture-like Language is this to tell of God being Co-Creator with the Father or that God had glory with God Does not this imply two Gods and that God had a Father let the Reader judge Bapt. Which Word was God yet he was not a Saviour as he was the Word or Creator of the World any otherwise than he was held forth in the Promise Rep. How then doth he say I am God a Saviour besides me there 's none other And what is his saving his People from but from sin And was not this Gods real work throughout all the Generations of the Righteous And did not God say Surely they are my People Children that will not lie and so was he their Saviour Isa. 63.8 And did not God say Look unto me all ye ends of the Earth and be ye saved for I am God And was it not God that in Christ was reconciling the World and that established them in Christ and anointed them 2 Cor. 1.21 ch 5.19 What confusion and huddle-muddle has this our Opposer made about Salvation who further adds Bâ—pt He was not a Saviour as the Root and Creator of Man but as he was to be the Off-spring of man for as he from the dayes of Eternity was with the Father and was his delight he most properly derived that title of being the Son of God pag. 34. Answ. Do but mark the confusion and darkness of this man who hath denyed that God the Word or Creator of Man is a Saviour and Christ as he was the Root and Creator of Man and as he was the Eternal Son of God or from the dayes of Eternity he hath denyed to be a Saviour but as he was the Off-spring of Man Do but eye the tendency of this Doctrine thus to deny the Son of God to be a Saviour and how blind and ignorant this man is of the true Christ and Saviour and what has he done less than set the Flesh above the Spirit for he grants that the Word or Eternal Spirit took Flesh but denies that he was a Saviour as he was the Word or the Son of God whereas it is through the Son of God that Eternal Life is received John 3.16 and Gods love was manifest in sending his onely begotten Son into the World that whosoever believes on him might not perish but have everlasting Life and the ingrafted Word is able to save the Soul the Word of Grace is able to build up and to give an inheritance among them that are sanctified So here the efficacy of the Son of God and the Eternal Word is proved against the Baptists false and unscripture-like distinction And touching those Scriptures That God by his own Blood purchased to himself a Church Acts 20.28 Now God hath neither Blood nor suffered saith VV. B. Which chargeth the Apostle with untruths and that of John 3. No man hath ascended up to Heaven but he which come down from Heaven even the Son of Man which is in Heaven VV. B. saith pag. 35. Now according to his Manhood or Flesh he was not in Heaven By which he hath rather justified the former four Arguments than otherwise But his telling As he was very God-man so the Manhood suffered and the act was ascribed to the God-head This is confusion and contradiction to the former that God did not suffer but such kind of muddlement our Opposer is willing to please himself with And then he adds That he giveth that to the one which belongeth to the other the same is spoken of our Salvation sometimes it 's attributed to one thing and sometimes to another sometimes it is imputed to the act of Christs Suffering another while the very effects of our Salvation is put for the cause Where do the Scriptures make such distinctions or such Rhetorick And where proves he that Faith and Obedience to the Gospel is no
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
in every man that doth convince of sin the Commandment being accompanied with the Spirit P. 9. There is a time when every man while unregenerated the best of Saints were in darkness to what then shall such turn within for Light that have there nothing but darkness without any light in them They have no light in them they have none in them c. But in positive Contradiction P. 8. I shall shew what that Light is in every man that doth convince of sin P. 16. That Light is in every man that doth convince and reprove him for sin or that a wicked man upon sins committing receives checks from the Law written in the heart in creation is the principal ground of Conscience-conviction Man being made every way capable of doing the will of his Maker having the Counsel or Law of God in his heart he did not wholly lose his creation-light for there was still a knowledge left in man of God P. 16 17 18 19. That Light in every man is the Light of Nature is Conscience is an uncertain Guide How sad will it be for that soul that gives up himself to follow it But in plain contradiction P. 10 16 17. Christ as he was the Word with God so he was the Light of the World and lighteth every man that cometh into the world The Spirit that God hath placed in man is called the Candle of the Lord the Spirit of Understanding Every man by Nature having the Law placed in his heart to wit the Ten Commandments in the substance or body of them The very Heathen that never had the Gospel preached unto them do witness to this Truth P. 31. Oh how do these Hell-hatched Errors that have been fomented by Satan and twisted into the hearts of these poor and ever-to-be pittied creatures Contradiction P. 28. I do much wonder where that Word or Doctrine was coyned that they so often teach and exhort that is to turn to the Light within Observation That Doctrine then may be founded in Heaven for ought he knows P. 19 20 21. The Scripture's mans rule to walk by the Rule of the Gospel and compass to rule and stear by not by the Light within Contradiction The Spirit doth principle a Saint for his duty the Spirit doth principle and fit a man for his worke both in praying hearing and obedience And P. 21. the reception of the Spirit is the only means to put a man into a capacity for and give him right to obedience nothing gives a soul right to Gospel Ordinances but the gift of Christ to us and his being revealed in us by his Spirit P. 21. The Scriptures ought to be a rule and weapon to be made use of at all times in defence against Satan our dear Lord was filled with the Spirit yet he had an eye in all his obedience to the Scriptures Contradictions P. 22. the Letter it self as it is written with Ink on Paper is dead but the matter therein is Spiritual and Powerful when carried home by the Spirit to the heart P. 24. All the Prophets actions recorded are not all for our example P. 34. Christ as he was the Word which was God was not a Saviour but as he was to be the Offspring of man P. 35. as he was the Word as he was God he could not save man for God was the offended and it was impossible for the offended to acquit the guilty Contradictions P. 34. The Scripture giveth this Character of Christ that he should be called Immanuel Mat. 1.23 that is to say God with us and in Isa. 9.6 he is called the Mighty God Joh. 1.1 he is called the Word and in this sence is said to come down from Heaven for as he from the dayes of eternity was with the Father he most properly derived that title of being the Son of God Heb. 7.3 1 Joh. 3.8 P. 35. God hath designed that Redemption should be purchased by the Son of God Observe In that 1 Joh. 3.8 the Son of God was manifested that he might destroy the works of the Devil And is not this to Salvation and Christ saith the Son can do nothing of himself but what he seeth the Father do and the Father that dwelleth in him he doth the works John 5.19 14.10 and that God is Saviour and none besides him see Isa. 43.11 45.4 Hos. 13.4 So what less is it than Blasphemy to say God could not save P. 35. God by his own Blood purchased to himself a Church Acts 20.28 But in contradiction to the Apostle herein VV. B. saith God hath neither blood nor suffered P. 35. Where it is said No man hath been in Heaven but the Son of man that came down from Heaven But in Contradiction to Christ W. Burnet saith Christ's ascribing that to the Godhead that properly refers to the Manhood is a stumbling-stone W. B. in his 39 th pag. saith This is a gross mistake to wit that the blood that cleanseth from sin is the life of Christ. Contradiction P. 40. Christ is the purchaser and the price his life P. 42. The bloodshed upon the Cross the Material Blood meritorious to Salvation sprinkles the Consciences sanctifieth us p. 38 39. Justifies p. 42. Redeems c. But in Contradiction P. 40. that Blood shed is not in being But he compares it to a price lost c. Observe here a twofold stress is laid upon that Blood 1. Merit to Salvation 2. Work to Sanctification And so he hath set it up above God for God could not save he saith and yet is not in being gross absurdity Whereas Sanctification being a real work inward that is certain in being which effects it P. 24. W. B. tells of looking to Jerusalem to Jesus Christ as he was there crucified or to that Blood that was there shed for Justification Contradiction p. 27 33. That Christ that restoreth mans loss is both to be sought and found in Heaven viz. above the Stars and Firmament But in Contradiction to both p. 21. The reception of the Spirit the only means The Gift of Christ to us and his being revealed in us by his Spirit Observ. Then Christ and his Life is nearer than either Jerusalem or above the Clouds though he ascended far above all Heavens W. B. his false Aspersions HEre follows some of W. Burnets Aspersions Falshoods and Slanders cast upon the Quakers which are rejected and returned to that envious spirit from whence they came As first in his Epistle which hath relation to his dark confused bundle which is void of both spirit life and light After he pretends great respect to many of us for our honest lives whose meanings he judges good yet he falsly saith they are ensnared by their Teachers whose hearts he saith Satan hath greatly deceived which is also false and incongruent And False it is that our Teachers study twenty shuffles rather than discover their Principles when closely beset False it is and a slander That there is none more
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 in their hearts to which God expects obedience Surely that which teacheth men to love the Lord God with all their hearts and souls teacheth them the substance of true Worship and the Law of the Lord is pure converting the soul yet it 's probable many that have a sense of this Law of God within and his Worship may not be in the form of these Baptists nor come under their form of Water-Baptism which such a great stress they lay upon and yet be accepted of God and saved notwithstanding being baptized by the Spirit Bapt. There is that light and understanding still left in nature that there is a God that there is worship due to him but the Light in man leaves him short of what the true God is and what worship is due to him Answ. The Light that God hath given in man doth not only shew that there is a God and a Worship due but also leads him to know the true God and his Worship where it is obeyed as it did to those Gentiles spoken of in Rom. 1.19 20 21. when that which might be known of God was manifest in them which was the ground of their discerning the invisible things of God even his Eternal Power and Godhead from the visible Creation so as they were left without excuse when they turned from it and liked not to retain God in their knowledg viz. which disobedience and abuse caused their Reprobation and further Apostacy and Idolatry Rom. 1.27 28. surely it would be improper to say they liked not to retain God in their knowledge if they had a knowledge of God Bapt. How uncertain a rule or guide is the Light within or the checks of Conscience for a man to build his Hope or Faith upon Ans. Not uncertain to them that have tryed it and beleived in it as Christ exhorted The Spirit that God hath given is certain the Law of God in every man is certain the substance of the ten Commandments within as is confessed is certain Conscience when acted by the Light and Law of God within is not uncertain in it's checks against sin Bapt. For if that Light that is in man be darkness or vailed with gross erorrs and so the soul run into strange enormities how sad will it be for that soul that gives up himself to follow it this is the Quakers Principle not only to look for Salvation from it but to be led by it Answ. Surely this is a very sad conclusion against the Light within and very false for he hath confounded erring conscience light and darkness together as not making a difference here in the end of his work for first a Light that convinceth and reproves the wicked of sin is confessed to be in them 2ly A knowledge of God left in man 3ly The substance or body of the ten Commandments 4thly Consciences conviction which the Law of God in the heart is the ground of none of which can truly be deemed darkness though some put light for darkness and darkness for light as this our opposer hath done Also to tell of the light in man being darkness or vailed with gross errors are two different things for the Light being vailed in some doth not change it from being light in its own essence And now it wil not be sad for that soul that gives up himself to follow the Light within which convinces and reproves for sin and teaches truly to love the Lord God and to do righteously justly before all men which answers and fulfils the substance of the moral Law which is confessed to be within men even in the very heathen as in p. 17. So that the truth of our Principle touching the Light within is evidently verified and proved both from the Scriptures of truth as also from our adversaries own confession therefore the rest of our Principles which depend upon it must needs be true the Light of Christ within being the fundamental or most binding as W.B. has confest so the less need be said to his frivolous objections against us in other particulars howbeit some things may be observed touching several passages following Bapt. Those that have not the Spirit to lead them if the Scriptures be the Rule what Rule have they Answ. Without the guidance of the Spirit the right use and end of the Scriptures cannot be known they are as a Book sealed only by the Spirit truly opened as to their not having the Spirit to lead them that 's but a begging the Question and contradicts much of what he hath said before for how are any said not to have it but in that they walk not in its way nor follow its leadings but rebell against the Spirit grieve and vex the Holy Spirit such are not without it as to its conviction and reproofs though not having it as to the true sense and apprehension of it guidances life virtue and glory of its ministration they being in that which is sensual and devilish Bapt. God never designed the Spirit to be man's Rule but to be mans assistant and helper to walk and build by the rule the Scripture doth direct him to his duty pag. 19. Answ. And are not the directions of the Spirit according to the Scriptures did not God ever design the Spirit to lead into all Truth and if the Spirit doth principle a Soul for his duty as this our Opposer confesseth then the Spirit is sufficient to guide order and be a rule to him in his duty so that in denying the Spirits sufficiency he hath denyed Scripture which testifies of the Spirit which many may be led by that cannot read the Scriptures and to his confessing That every Believer is as a wise builder that hath his judgment and skil principled within By what is the true Believer so principled if not by the Spirit or Light of Truth within Is it not the Spirit that doth so principle a man for his work both in praying hearing and obedience yea it is confest in the same page that it is the Spirit and doth it follow that the Spirit of God is not a rule sufficient or that the Light within must be excluded from trying Doctrines because the Bereans did search the Scriptures to see whether these things were so whereas they received the Word with all readiness of mind which implies that in the main they were satisfied in that they received the Word with such readiness and they searched the Scriptures which if in any particular thing this may be said to imply a doubting on their parts their doubt cannot be any Argument to detract from the Spirits sufficiency both to inform satisfie and guide them into the Truth declared of in the Scriptures So that to say It was by the Scripture without and not by the Light within This shews great ignorance thus to exclude the Light whereas he should rather have said as his former words intimate That it was by the Spirit or Light within together with the Scriptures that
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
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
that was shed upon the Cross doth Justifie and Sanctifie G. W. Is that Blood still in being yea or nay J. I. Wee 'l pass by that Question it may be it was left behind Answer to the Body that was Crucified whether it be in Heaven yea or nay G. VV. Is it in Heaven without the Blood in it Mat. Caff The Blood is in it or with him in Heaven he entered into the Holy Place with Blood G. VV. Is it that Blood that was shed outwardly in his Body M. C. Yes by the Almighty Power of God he could take it up again G. VV. Where provest thou that he did take it up again Others deny the Blood to be in the Body in Heaven But of this Point we could have no proof And further take notice of some Passages and Contradictions of one Tho. Brown a Baptist of Worplesdon contending with some of our Friends in the Marshalsey Prison about the Blood that was shed c. as the others before G. VVhitehead asked him What became of the Blood that was shed is it in being yea or nay Bapt. Nay it sank into the ground G. VV. Then M. Caffin and thou are of two contrary minds for he said It is in being with Christ in Heaven he having power to take it up again Bapt. Then M. Caffin is able to demonstrat what he has affirmed as touching it G. VV. Now it appears thou wilt contradict thy own belief and be of M. Caffin's Faith whereas thou shouldst have some Faith of thy own and not pin thy Faith on M. Caffin's sleeve nor be of such an implicit Faith There are many things in Will. Burnets Book which I could enlarge upon and shew his ignorance in and several of his Arguments and Opinions concerning the Resurrection which I shall not here contend with him about though he has argued very weakly and shallowly and wrested Scripture as I can manifest But I recommend the Reader to that part of the Dispute that was with M. Caffin about that Subject wherein both he and W. B. are answered without further collecting his impertinences therein who appears ignorant of the Mysteries of Truth and Salvation and goes to assert matters beyond his understanding like an intruder into things he has not seen But the Resurrection according to the Scriptures of Truth and Testimonies of Christ and the Apostles we do believe and own as recorded in John 5.21 24 25 28 29. chap. 11.25 Mat. 22.30 31 32. 1 Cor. 15.34 35 36 37 38 and so on 2 Cor. 5.1 many other places might be cited And as for W.B. his silly Rhimes and Jiggs in the end of his matter they are so frivolous and several of them so gross and false that they are not worth inserting again part of them depending on that saying in his Book pag. 20. where he saith viz. Let me perswade every sincere hearted Soul to keep to the Scriptures that they may be made to participate of all the good held forth by and in the Promises of God Which is like those Jews thinking to have eternal Life in the Scriptures who would not come to Christ that they might have Life yet they searched them to partake of the good which they fell short of therein John 5.39 40. But W. B. in pag. 21. hath again contradicted himself in confessing That the Reception of the Spirit is the onely means to put a man into a capacity for and give him right to obedience There is nothing that gives a Soul right to Gospel-Ordinances but the gift of Christ to us and his being revealed in us by his Spirit Thus far W. B. to his own confutation has confessed to the Reception of the Spirit and the Gift of Christ and his being revealed in us by his Spirit whereby he has overthrown much of his work Here follows some Heads of the Dispute with Matthew Caffin about the RESURRECTION M. C. I Do affirm That the same Bodies of flesh blood and bones that are buried in the Graves shall be raised from 1 Cor. 15. John 1.19 26 27. What say you to the Question do you deny it G. W. Some man will say How are the dead raised and with what Bodies come they forth 1 Cor. 15. O Fool that which thou sowest is not quickned except it die and thou sowest not that Body that shall be but bare Grain it may chance of Wheat or some other c. M. C. My Question is not with what Body but if the same that is laid in the Earth shall rise G. W. The Question How are the Dead raised and with what Bodies come they forth which was asked by some whom the Apostle reprehends as Fools comprehends thy Question Whether the same Body or another shall be raised and therefore the Apostles answer in the case might satisfie thee if thou wert reasonable I do certainly believe M. C. It is sown a natural Body it is raised a spiritual Body the same that is sown is it that is raised G. W. Is that Body of flesh blood and bones thou speaks of the Seed to which God giveth a Body as it pleaseth him and so to every Seed it s own Body yea or nay But no direct Answer would M. Caffin give to it though many times urged M. C. I appeal to the Husbandmen and Farmers who sowe Wheat Rie Pease c. How the same Grain or sort and Grain that they sow doth arise and grow up again G. W. I do appeal to the Husbandmen whether the same Corn that is in the Ear of Wheat Rie c. be the same that was sown in the ground or whether that Body or Ear of Corn being come to maturity so to a body be the very same that was sown Surely they may easily see M. Caffin's error herein for the Wheat or other Grain that falls into the Earth dies as to the substantial part of it but if that which comes forth were but the same that is sown there were no encrease then Husbandmen would soon be a weary of tilling the ground and sowing And if that Body of flesh blood and bones be the Seed to which God giveth a body as it pleaseth him and which shall be raised as he saith then from hence every man must come forth with two bodies which is monstrous to this M. C. could not reply nor clear himself And further there is a Natural Body and there is a Spiritual Body as there are Bodies Coelestial and Bodies Terrestrial The Sun Moon Stars are the Coelestial Bodies but Birds Beasts and Fishes are the Terrestrial Now you might reckon him a very blind and ignorant man that should put no difference between those Bodies Coelestial and these that are Terrestrial or that should reckon the bodies of Sun Moon and Stars and the bodies of Birds Beasts and Fishes to be all one in matter and substance as M. Caffin hath done concerning Natural and Spiritual Bodies M. C. The Resurrection of the Bodies I affirm