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
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
to shew me that Text in Scripture where any of God's Worthies directed people to turn to a Light within and obey the Light within to expect salvation This is altogether contrary to the Doctrine of Christ and his Apostles John exhorts his followers to believe in him that should come after him and not a Christ that should come into them the Apostle preached Christ to the Jews whom they by wicked hands had crucified slain Paul preached a Christ made of a Woman and not a Christ in them that God will redeem the World by Reply Because this our opposer is so ignorant of the Scriptures and of the Light and Power of God which saveth I may Answer his Challenge and inform him that the tendency and drift of all the preaching and directions of the holy men of God Christ and the Apostles was to turn people from darkness to the Light to the knowledge of God and Christ which is spiritual and therefore inwardly and spiritually to be received and revealed for that which may be known of God who is Light is manifest within Rom. 1. And Paul said God who commanded the Light to shine out of darkness hath shined in our hearts to give us the Light of the knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. And Christ exhorted to beleive in the Light that they might be the Children of the Light And was not that in them which did beget them to God and bring them to be his Children And did not Christ say he that is with you shall be in you and I in them and they in me Joh. 17. And this appearance without in the flesh and coming after John Baptist and being slain by wicked hands as touching the flesh doth not destroy nor make void the doctrine of his spiritual appearance in his People no more then his coming after John did his being before him in Spirit for John said he that cometh after me is preferred before me for he was before me mark he was before John 1 Joh. 1.13 though not in the flesh or body in which he was crucified but being quickned by the Spirit thereby he went and preached unto the spirits in Prison and was not this preaching spiritual and directed to Spirit Life and Light within which opened the eyes of the understandings to see the power of God in Christ the Light even the same power that raised up Jesus And was not the Word within a Light which both Moses and the Apostles directed to and the Spirit or Anointing within to teach lead into all truth and save from sin and death which has reigned in people And what is Redemption but a freeing from the servitude of sin and it is fulfilled in every true Believer by Christ who is the power of God who is made unto us Wisdom Righteousness Sanctification and Redemption and all these are inwardly experienced by such as know that God hath wrought all their works in them And therefore for W. Burnet to deny that Christ in them to redeem is his gross error and ignorance and contradiction to the Apostles Doctrine as also how appearently does he contradict himself when he grants that the fruits and effects of our Justification doth shew it self within and without And surely then the cause thereof must be known within Christ within the Spirit that Sanctifies and Justifies within God who works all our works in us Isa. 26.12 dwels in his people 2 Cor. 6. Now if Christ be to be known within then that which reveals him and may be known of God is within there must be an eye or else no seeing and if it be blind or vailed it must be opened by that which makes manifest things that are reproved which is Light But now as to Christs being in every man p. 4. that 's not our affirmation nor words but that there is a Light of Christ in every man even in the Rebellious to leave them without excuse And what T. Tayler has said in that case is true and will stand over the head of this our ignorant opposer who hath carped at this expression of the word in the heart and the Light shining in man yea in every man as being a present help against sin which is neither a marring of his work nor any extenuation of the glory of the true Christ nor any falshood as it is very ignorantly charged for the Word in the heart is to be obeyed it saves the soul the Light shining in the heart gives the Light of the knowledge of the glory of God in the face of Christ Therefore 't is helpful against sin 1. in that it saves from it 2. in that it leads such as be kept in it to the Glory which is immortal and leaves them that rebel against the Light without excuse which if it had not sufficiency and a saving property in it it could not for otherwise its insufficiency therein would be ground of excuse And as touching the Word which is nigh IN the heart and wherewith shall a young-man cleanse his way Psal. 119. W.B. his perswasion is that neither of those Scriptures refer to Christ but to the Scriptures of the Old and New Testament which is called both the Word of God and of Christ he sayes To which I reply This Baptists ignorance and absurdity in this plainly appears touching both the Word that cleanseth and the Scriptures which are the Writings that contain many Words of Truth in the plural whereas the Word which clenseth and sanctifieth Joh. 17. is but one which also is both a discerner of the thoughts and powerful in the operation Also when David directed to the Word which was a light unto his paths much of the Old Testament was not given forth or written and to be sure not the New And when the Apostle directed to the Word of Faith which was nigh in the heart to obey it this could not be the Scriptures or Writings of the New-Testament for he was then but a writing part of them and several other Epistles were unwritten neither were they bound up into one Volumn till many years after besides many have corrupted the Scriptures but the Word which sanctifies and redeems is the Incorruptible Seed which lives and abides for ever And is not that Seed or Word Christ And how comes any to know and rightly to understand the Scriptures but by the Spirit of God for it 's granted p. 4. That the Law of God is made applicable to us by the Spirit of God So then men are to be directed to the Spirit of God within which convinceth the world but in contradiction to himself he saith Paul's knowledge of sin came by the Law not by the Light within Surely not by the Law without the Light within if by the Spirit of God it be applicable to us as before for it was not the Law outward as it was in the letter of it that convinced Paul for he had that before when
Strangers from the Covenant of Promise and walking according to the course of this World in that sence they were said to be without Christ and without God in the World their understandings being darkned and their minds alienated but it does not follow that they had none of Christs Light in them or that the Spirit did not reprove them they being in the World for the Spirit reproves the World of sin surely it would be a blind inference to say That neither God nor his Spirit were in the World because they were without God in the World and sometimes afar off whereas his Presence fills Heaven and Earth and from his Presence Spirit Hell cannot hide nor the deeps cover though God beholds all the wicked a far off and they are without him as to any living sense union or injoyment their minds being estranged from his Light in them which in that state appears or shines in darkness though it comprehends not the Light and these are those that rebel against the Light that know not its wayes because they abide not in its paths Job 24.13 and that say to the Almighty Depart from us we desire not the knowledge of thy wayes Job 21.14 wherefore the Almighty is nigh unto them convicting and striving with them by his Spirit though it shall not alwayes strive with man so that they may be said to be both without God and without Light as to the true knowledge and possession and yet have both nigh to them even reaching their Consciences Bapt. Those were in Eph. 2. without God and Christ in the world what then can such turn to within for Life and Salvation Answ. To the Light of Christ wherewith every man 's inlightned and the reproofes of the Spirit of Truth which reproves the world of sin that they may know the true God and his Son which is Life Eternal Bapt. The cause of acceptance is what God hath done for man and not mans unspotted Life that doth perform his obedience but Christ becoming obedient to the Father for man Answ. The unspotted Life is an effect of God's work in reconciling man in Christ and this is acceptable to God which the spotted corrupt life is not Neither will your applying Christ's obedience render you in your spotted lives and sins acceptable or justified for he came in the likeness of sinful flesh that he might condemn sin in the flesh that the Righteousness of the Law might be fulfilled in them that walk not after the flesh but after the spirit Mark within is the fulfilling and effect of Christ's obedience Rom. 8. Again for W.B. to argue that because the Saints were in darkness in the time of their unregenerate state that therefore no man can be said to have either God Christ or the Spirit in him in that state This argument is fallacious for he might as well argue that the light cannot shine in darkness whereas a man may have the Light in him when he i◠not in it or walks not in the Spirit and if he should say that God or his presence is not in the world because the world knows him not but is in darkness and in that sence without God this were absurd and fallacious of the nature of his argument Bapt. To what then shall such turn within for Light that have there nothing but darkness Answ. This contradicts his former confessing that Light is in every man that doth convince of sin which is something besides darkness But there are those that put darkness for light and he hath herein done no less to his own confutation and surely that light in every man that convinceth of sin is worth the turning to to lead the mind out of sin Bapt. The fourth proof Esay 8.20 From this may be gathered that those that are not principled with the knowledg of the Law of God and testimony of Christ but contrary thereto do exhort are in the dark and blind without any light in them they have no light in them if that be so there be a people that have no light such have neither Father Son nor Spirit in them P. 9. Answ. That of Isa. 8.20 No light should be no morning as in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shachar i. e. Aurora but there is a light shining in darkness Before the day dawn and day-star arise or the morning appear in them But how has this man flatly contradicted himself whilst in other places he ha's confessed to a convincing light in every man that doth reprove him for sin and by which a wicked man upon sins commiting receiveth checks from see Pag. 8 16. tells us of the Light of Nature Creation-Light Spirit that God hath plac'd in man every man by nature having the Law plac'd in his heart viz. the Ten Commandments that is to say in the substance of them Thus far he hath in plain words confessed to a Light in every man though other whiles he affirms they have no Light no not any Light in them Who know not but act contrary to the Law of God And thus the Reader may see how he has given a deadly blow to his own evil cause against the Light for might not I as well argue against him that if some have not any Light in them then no convincing Light and how then is the Law and substance of the Ten Commandements in every man But then on the other hand if the substance of that Law or those Commandments be in every man then this is not natural but Spiritual the Law is Spiritual as writen in the heart and the substance of this Law enjoyns to love the Lord God with all the heart and soul and thy neighbour as thy self which Christ said to the Lawyer This do and thou shalt live after he had asked him what he should do to inherit eternal life Luke 10.25 26 27 28. Now that Light which leads to eternal Life must needs be the Light of Christ saving and this is in every man which teacheth so to love God as is confessed that life eternal may be inherited which to say is the light of nature an uncertain guide as the titles of his pages and to scorn it as the Quakers Christ this shews the great ignorance and folly of this our opposer and his gross and apparant contradictions and it is not his scornfully saying over and over thus you may see the Quakers Christ that can confute us or destroy our Christ who is Gods Christ. Bap. It would be a vain and fond saying to say when the natural Sun is hid under a Cloud or the darkness of the night therefore there is no Sun there but these have none neither shining nor hid in them To what should such turn to within then for Life and Salvation Answ. Yes there is some Light hid in men who are dark By the same reason as before the Light of Christ may be where it is clouded and vailed with darkness and it doth for a time shine
cause of Salvation but the effects And by what rule doth W. B. thus essay to correct the Scriptures which he counts his rule or thus detect the sayings of Chiist as being so improper as giving that to one thing which belongs to another in such a high concernment And has not he herein in effect accused the Scriptures and God with the same thing or as great offence as he has accused us withal as giving that to one thing which belongs to another as our attributing Salvation and Justification to God or Christ as the Eternal Word which he would lay all upon the Off-spring of man or upon the Body of Christ that suffered death upon the Cross and sometimes upon the shedding the Blood out of it denying Christ as the Word and Son of God to be the Saviour contrary to plain Scriptures as before is shewn Bapt. Christs ascribing and attributing that to the God-head that properly refers to the manhood is a stumbling-stone to this poor people pag. 35. Answ. What is this but to charge Christ with improper Doctrine or impertinent speaking wherein W. B. makes himself wiser than Christ and a Corrector of Christ's sayings 'T is no marvel that he hath so much accused us feignedly calling us poor People when he hath done no less to Christ as one not consenting to the wholesom words or sayings of Christ but in effect denies them improper in the case mentioned and then makes that the cause of our stumbling both which are false and wherein we are either accused for saying That God saveth Justifieth or the Eternal Word Redeems Saves c. and that God was in Christ reconciling the World If our Adversary should say this is improper and that it 's an error to ascribe that to God the Eternal Word or to Christ as the Eternal Son of God that properly belongeth to his Manhood as the Son of Mary not as the Son of God c. Has not he accused Christ to the very same purpose with speaking improperly What can we expect from such a one but the like reproaches and contradictions of sinners that Christ Jesus the Captain of our Salvation underwent and yet this proud presumptuous Opposer of Truth will pretend the Scriptures or sayings of Christ to be his Rule but when they please him not hee 'l assay to correct them by his dark confused meanings and corrupt interpretations Who further adds to his corrupt Doctrine as followeth Bapt. But as he was God without being Man or the Root and not the Off-spring he could not save Man for God was the Offended and Man the Offender and it was impossible for the Offended to acquit and clear the Guilty and to discharge the Debt and to imbrace the Offender for no man out of Christ can see God's face and live Answ. Here it appears what he means by saving Man and clearing the Guilty onely a pacifying of God and an acquitting Man from the penalty as he imagines which as he sayes God could not do but something that was not God but the Off-spring of Man as he saith So by this he doth not mean Salvation to be a work wrought in man as a saving and delivering from sin or the offence within but a satisfaction made to God that he may imbrace the Offender and yet he must be in Christ that sees God's face What gross contradiction is this and what falshood blasphemy is it to say God could not save or that it was impossible for him to discharge the debt Where first observe that if Salvation consist in pacifying or satisfying God without any inward work wrought by him in man which were a gross error so to say this is all one to say God cannot please himself but some other must do it and this is to deny that God had infinite love good will and favour in himself as the real cause of his sending his Son into the World And then I ask Who is he that satisfies and appeaseth God dischargeth the Guilty and payes the Debt Bapt. It is the Man Christ Jesus Quest. Whence came he Answ. God gave him Quest. And what is this Man Christ Jesus who can satisfie pacifie an Infinite God Bapt. He is God-man born of a Virgin Rep. How then doth it hold that God could not save and how would this divide God and set him at a distance from himself if that which satisfies be of infinite worth then whence came all these distinctions tending to make a variableness in God whose love is infinite and whose wayes are wayes of Truth and Righteousness Or is it good Doctrine to say That God pacified God when he saw himself angry For sayes the Baptist It was God-man that did it Which is all one as to say God corrected himself and not Man while perfection and freedom from sin is denyed in this life by Baptists and others and then he was Mediator to himself and so a Mediator of One whereas a Mediator is not a Mediator of One but God is One Gal. 3.20 and the cause of his displeasure and of the Law and sentence of death being added was sin which Christ comes to destroy and to put an end to that the Creature may be in him in whom the Face of God is seen in whom there is no sin and in him God is well-pleased and thus we know a Mediator is not a Mediator of One but we have a Mediator betwixt God and Man even the Man Christ Jesus We have an Advocate with the Father Mark we have an Advocate and we have life through the Son of God we know that the Righteousness of the Law is fulfilled in every one that walks after the Spirit And so we can rejoyce in God our Saviour and testifie against all such antichristian spirits as deny his Power and say He could not save as God whereas his Divine Power worketh mightily in the true Believers unto their salvation for he hath wrought all our works in us and it is his Divine Power that giveth unto us all things pertaining to Life and Godliness 2 Pet. 1.2 And how is Redemption purchased by the Son of God if he doth not save as he is the Word seeing it 's confessed he most properly was the Son of God from the dayes of Eternity pag. 34. And how hath he wrought off man's disobedience by his suffering is it wrought off whilest man lives in it and denyes Perfection and Freedom from sin tearm of life and how then doth the Seed of the Woman bruise the Serpents head if the Serpent must have a place and sway in man by leading him into sin the dayes of mans life must not the Serpent's head be bruised within and the Seed be known within which bruiseth it and hath not he that is born of God the Seed in him and is not this Seed Spritual But what is the price so much talk'd on that both satisfies God and saves man Bapt. The sufferings and blood sheding of Christ had in it
be good sense but that a Body was prepared him and Christ came in the flesh and was put to death as concerning the flesh but quickned by the Spirit is Scripture-language Bapt. The Galatians did crucifie to themselves Christ afresh by looking back from Christ to be justified by their own merits Gal. 3. Answ. They did crucifie Christ by disobeying the Truth and turning from the Spirit or Light within wherein they once begun well wherefore it was said to them Are ye so foolish having begun in the Spirit are ye now made perfect in the flesh Gal. 3.1 3. so they that oppose the Light within and deny the Spirit within to save are but still in the flesh partaking of the same foolishness and therefore there must be a travel known before Christ be formed in them And whereas we are accused with denying that Blood let out to be any way meritorious to Salvation p. 37. I ask Whether any thing is of eternal merit and worth that is not everlasting and where do the Scriptures use those expressions and so much vary about the Blood of Christ as one while to say that the shedding that Blood outwardly was the meritorious Cause of Salvation another while the word shedding to be left out and the stress laid only upon that Blood it self which the Souldier shed or let out of his side with a spear which was after he was put to death Joh. 19.33 34. But then of what effect were the drops of Blood that fell from him in his Agony Another while it is the Body that was crucified and not the Spirit within that saveth for the Spirit Light and Word within is denyed to be the Saviour by this our Adversary who does not know how to state his own Faith and Principles who in page 39 accuseth us with gross mistake meer fables and vain titulations for saying that the Blood that sprinkles the conscience cleanseth from sin sanctifieth c. is the Life or is of the Spirit and that it is the Blood of the Covenant c. Answ. Here is no mistake nor fables proved against us for the Spirit the Water and the Blood agree in one and by walking in the Light is the Blood of Christ known to cleanse from all sin Now the Blood that sprinkles the conscience clenseth c. is as truly spiritual as the Water is which Christ giveth and by which he washeth his Church through the Word for we are not to suppose two kinds of Saviours and Sanctifiers that is both a natural which is not in being as is said of the blood that was shed and the Spirit which still liveth And though Christ that he might sanctifie the people with his own blood suffered without the gates Heb. 13. I hope it will not be denyed but this work of Sanctification is wrought and fulfilled within by the Spirit and that sprinkling and purging the conscience is inward and then where the Blood is said to do it that must needs be spiritual for surely the Blood shed outwardly must needs have a spiritual signification as well as the Water and the Cross had and the Apostle attributes washing or sanctifying to Water as well as Blood Again it is confessed pa. 35. that God by his own Blood purchased to himself a Church Act. 20.28 Now the Blood of God or that Blood that relates to God must needs be spiritual he being a Spirit and the Covenant of God is inward and spiritual and so is the Blood of it But our opposer confesseth he is as ignorant of any such Blood as may be pag. 42. And indeed so is he like to be whilst he sets himself to contend against the very Mystery of God and against plain Scripture telling us that God hath not Blood pag. 35. contrary to Act. 20.28 Zech. 9.11 And now to his 40. pag. I query 1. Whether Christ abolishing and destroying the powers of Satan and bringing in everlasting Righteousness as is said be not a work to be fulfilled within where Satan has ruled 2. Whether man be discharged of his debt whilst he lives in disobedience to the Light or Spirit of Christ within 3. Whether Christ's obedience on the Cross will exempt man from his obedience to Christ or doth acquit him in the sight of God without having the Righteousness of the Law fulfilled within him 4. Whether God be satisfied that the many offences should remain and yet take the one Offering for a full discharge from the Penalty If you say he is then 1. Whether any mans Offences can deprive him of his discharge 2. Or whether it is but only a selected and chosen number that the Debt is payed for and Salvation merited 3. And then how did Christ die for all But if the benefit accrue to man only upon condition of believing 4. Then how is mans obedience excluded as not any cause of Sanctification Justification or Salvation but an effect only And then can there be any true believing without obedience And further I find contradictions about the same matter pag. 40. for one while the stress is laid upon Christ the one Offering which is still in being and his Flesh and Blood pertaken of eat and drunk of by the true Believers another while upon the Blood that was shed Touching which the Baptist saith Though that blood shed be not in being yet the efficacy of that blood is still in being Rep. What efficacy is it Natural or Spiritual If Natural then how is the Blood lost or not in being and then where is the Spirits work If the Virtue be Spiritual that saves and sanctifies c. it never dies nor perisheth neither was it derived from that which is not in being nor was any corruptible thing its original Again If the Blood shed cry afresh and sound in God's ears for mercy for sinners as he saith How is God fully satisfied and mans Debt discharged or his disobedience wrought off as before Is Mercy still to cry afresh for where Wrath is appeased and satisfaction made as is supposed This is strange confusion And can that which is of such infinite worth as to purchase man's eternal Salvation be corrupted or lost so as not to be in being As absurdly he brings a Comparison of a purchase among men and that which bought the purchase being lost or given away As if God should set such a small value of that which purchaseth man to himself Oh! gross ignorance and error And yet it 's confessed That Christ is the Purchaser and sinners or salvation the Purchase and the price his life pag. 40. Whereas before pag. 39. he has contended against that of the Blood that sanctifieth being the Life of Christ but now the price is his Life and is not that price which purchaseth and redeems sinners that precious Blood of the Lamb which is not corruptible no more than his flesh was But if W. B. intends that the blood outwardly shed by wicked hands was the price and life of Christ
as his words import Then it follows from his other words that the life of Christ is not in being and this would render him a dead Christ whereas the life that he laid down he had power to take up again and he said I lay it down of my self and no man taketh it from me and he gave himself a ransome for all And now whereas S. Eccles in pag. 41. is accused of little less than blasphemy about a Letter chiefly of a passage concerning the blood in these words viz. The Blood that was forced out of him by the Souldiers after he was dead who before that bowed his head to the Father and gave up the Ghost I did say that was no more than the blood of another Saint c. Thus far S. E. Now to these words viz. No more than the blood of another Saint his intent was as to Papists and you whose minds are carnal who oppose the Light within and also simply as to the essence of the Blood which you dare not say is still in being but not as to the spiritual virtue and testimony which is still in being This S. E. owned to be his intention And in his Letter in the preceding words did highly speak in esteem of the Blood of Christ and New Covenant as more excellent and living and holy and precious than is able to be uttered c. which might have satisfied any spiritual or unbyassed mind And what difference is there between VV. B. his saying that the blood that was shed is not in being or comparing it with a price that is lost pag. 40. and S. E. his saying then It was no more than the blood of another Saint the one being not of continuance no more than the other By this may not VV. B. as well be thought guilty of little less than blasphemy as S. E. though I do not so judge either therein And seeing that the Children had flâ—sh and blood and Christ took part of the same if the same how was it more or another simply as to the matter of blood And if the Jews had drunk the blood that was shed on the Cross do you Baptists think it would have cleansed them from sin And yet I do not make S. E. his expressions therein especially as construed by our Adversaries to be an Article of our Faith for I own that in one sence the blood shed was more than that of another Saint though not in the matter of it as to the visible more in that it had a peculiar signification and Christ the one offering was the man peculiarly ordained or appointed of God both to bear the sins of many to end the many offerings under the Law and in all his example and sufferings that were permitted to be laid on him he both answered fulfilled and ended the outward part and administration of the Law and Shadows and performed the Father's Will therein and was particularly eyed and prophesied of accordingly by the Holy Prophets and through all his sufferings in the flesh he gave an universal testimony and consecrated a new and living way even through the Vail that is to say his flesh that the way into the most Holy might be manifest Bapt. Neither did I ever read that it was the blood or life in Christ or the life of Christ in his People that we are justified by c. page 42. Answ. The Spirit of Christ which is Life doth both quicken sanctifie and justifie the true Believers John 6.63 1 Cor. 6. and that Blood and Water that 's said to cleanse is not of another kind but agrees in one with the Spirit all which is known within and the effects thereof Bapt. All things under the Law in the Type was purged with blood and this blood was material blood and not mystical And that blood that Christ shed in order to the effecting the Salvation of man must needs be visible and material blood Answ. Do but mark here what a sad consequence he has drawn as if one should reason that because the Type was material visible and not mystical therefore the antitype or substance must needs be material and not mystical by this all Mysteries or Divine things are excluded from being either Spiritual Antitype or Substance whereas it was the Heavenly things themselves that are in Christ in which consists the substance and end of Types and Shadows But to say that material blood was a Type of that which was material this is to give the substance no preheminence above the Type especially if neither of them be mystical nor in being or like as if one should say one Type was a Type of another as to say because Circumcision which was a Type was material or outward therefore the Circumcision of the Spirit which is the Antitype of it must needs be outward too and not mystical which would be sad Doctrine and thus he might as well reason touching all other Types and Shadows under the Law and the Heavenly or good things to come prefigured or shadowed by them That because the Priests under the Law at the outward Tabernacle and Temple were Ministers of outward or temporal things carnal Ordinances Shadows c. therefore those good things to come those Heavenly things which Christ was said to be the High Priest of must needs be temporal and not mystical which were absurd to assert whereas both the Heavenly and more perfect Tabernacle and Altar with the Heavenly things are all a Mystery and Spiritual the offering and living Sacrifices are Spiritual the Passeover Spiritual the Seed Spiritual the Bread the Fruit of the Vine the Oyl the Flesh and the Blood which give life to the Soul yea the Water and Blood which washeth and sprinkleth the Conscience are all Spiritual and Mysterious as the New Covenant it self is which they belong to and these things known in and this is the new and living Way which Christ set open through the Vail of his Flesh Heb. 10. Let them receive this who can And this may answer that Question Where ever did God attribute the name of Blood to a Spirit Whereupon I may ask as well if the name of Water was never attributed to the Spirit see John 7.38 39. And whether the Blood of God and of the New Covenant be not Spiritual If not How is it called his own Blood Acts 20.28 And is not the New Covenant Spiritual viz. the Law written in the Heart and the Spirit in the inward parts If it be surely the Blood of it must be spiritual too Again compare the Articles of W. B. his Faith about the Blood shed without the Gates c. pag. 42. By which he saith we are justified Another while It is the means or cause of Justification and yet 't is neither Spirit nor the Life by his own confession nor is it in being but lost pag. 40. whereas we are justified by the Spirit and saved by his Life 1 Cor. 6.11 Rom. 5.10 chap. 4.25 And yet In