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
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
in darkness and is there to be turned to within and taken heed unto till the day dawn So to say they have none shining nor hid in them is a contradiction to the former saying that every man hath a Light convincing of sin and the substance or body of the moral Law in him which enjoyns truely to love the Lord God c. and the Law within is Light Again to that of Joh. 14.17 The world not receiving the Comforter or their rejecting the Spirit is no reason to prove they are not enlightened by it but reather the contrary for the Spirit reproves the world of sin and to them that resisted and acted despite against the holy Spirit it was given and did check them or else how could they be said to resist it and that the Spirit shall not alwaies strive with man Bapt. Again In answer to that of Joh. 1.9 That was the true Light that lightens every man that cometh into the world the Baptist gives this meaning viz. that it was the Word before he took flesh which was God and this Word Co-Creator with the Father so he was the Light of the World and lighteth every man for the Light of Reason and the Light of Nature P. 10. Answ. First It is to be noted that a Light of Reason c. is hence confessed to be in every man which still contradicts his saying before of some having not any Light in them and nothing but darkness in them 2. If as God he lighteth every man this Light is spiritual for he is a Spirit who doth enlighten every man In him was Life and the Life was the Light of men Joh. 1.4 so that 't is as absurd to say that God's Light that immediatly shines from him is natural or created as to say the light of the natural Sun is spiritual and increated for it 's said of the Word That was the true Light that enlightens every man coming into the World which he might as well say is natural in the fountain as in the stream 3. To tell of the word God Co-Creator with the Father is all one as to tell of God being Co-Creator with God if the Father be God and this is to make two Gods two Creators c. for God Co-creator with the Father plainly implyes two Thus Nonsence Confusion and Blasphemy is heapt up against the Light within to lessen misrepresent and undervalue it and the Doctrine of it so truely held forth by us How greatly are the Baptists herein repugnant to the Testimony of John Baptist and the Apostle John touching Christ the Light Bapt. The spirit in man and obedience to it is not the cause of mans union with God But the reception of the spirit and obedience the effects of mans union Answ. Which is all one as to say that a man hath union with God before he either receives or obeyes his Spirit which is whilst he walks in darkness which he that so sayes doth lie 1 Joh. 1.6 And then what is the ground and cause of mans union with God if obedience and reception of the Spirit be not the cause but the effect of that union is not the true begining in the Spirit and is there not obedience to it in beleiving in it before man's new creation in Christ be effected the spiritually minded do know Again If the Kingdom of God was in the Pharisees Luk. 17. as is granted they being wicked it 's in every man in some degree contrary to his assertion P. 12. But he tels us these words within you may be read in the midst of you in the Margent of the Bible So here we must be accused from the margent as being in error for holding what is in the chapter which is truth according to other Scriptures Besides his telling of Christ and the Gospel being taken out of them implyeth they were sometimes in them and as to receiving the Kingdom as a little Child from whence he denies it to be in every man that is no good consequence for the Pharisees were neither converted nor yet in the state of a little child when Christ said the Kingdom of God is within you Luke 17.21 for it may be in men though but as a grain of Mustard seed when they are not in it Bapt. Though Christ be in his Saints he is not there as a Saviour Answ. That 's false doctrine for he saves them from sin and is manifest in them for that end to destroy the Devil's work and elsewhere it 's confessed that if Christ be in you the body is dead because of sin But farther he adds as followeth Bapt. Or a Light to be turned to for to guide them in their obedience God-wards without the Scriptures But as a Comforter by the application of his promise Answ. Herein is the sufficiency of Christ and his Light to guide opposed and denyed without the Scriptures by this our opposer as if the Scriptures must needs help Christ the Light or Spirit and as if the guidance of the Spirit now were not to be esteemed of as Scripture inspired as well as the Scriptures were when given by inspiration to the men of God of old Or when it 's confessed that Christ within is the Comforter he means by the application of promises without which is still to detract and diminish from the Spirits sufficiency both in guiding and comforting though it leads into all truth and brings to know the right use of the Scriptures which we do own in preferring the Spirit and owning its guidance to lead into the knowledge of the truths in Scripture Bapt. As to the essence or being of Christ it is at the Right hand of God in the Heavens which must retain him nay which must receive him Acts 3.21 22. But this the Quakers scoff at a Christ above the Clouds or at a distance from them Answ. What does this talk and reflection upon us tend to but to exclude both the being of Christ and the Heavenly state out of his people and to confine both God Christ Gods right hand of power and being all remote from his people and then how is their conversation in Heaven how are they in the Fathers right hand and what Heaven is it and where are the heavenly places the Saints were in which Christ and the Son of man was in when upon earth was it a natural Heaven or a spiritual and is not that the Heaven of Heavens or the chief Heaven which is most near to God most spiritual But unto whom shall I speak wisdom or utter knowledge they that shut their eyes in prejudice will not be made to see or understand We know and confess that Christ ascended far above all Heavens and yet fills all things and Gods presence fills Heaven and Earth But in answer to the question How then is Christ in his people Bapt. 1. By the beams of his light 2 dly by his holy Spirit Rep. Then by this the holy Spirit in his people is
Christ in his people But then what nonsence is it to say that Christ or the Spirit in his people is but the beams of Christ or his Light out of his people above the Clouds at a distance where this man saies his essence is as if that the Spirit within were nothing of Christs essence what ignorance is this whereas the Apostle said the Lord is that Spirit and the last Adam was made a quickning Spirit 1 Cor. 15.45 2 Cor. 3.17 And I ask if Spirit be not the Essence of that which is spiritual and if Christ in his People be the Holy Spirit in them Does not this contradict much of his Book against us For is not he often denyed to be Christ as he is the Spirit the Word the Anointing c. by such of you that know him not but would exclude him out of his people at a great distance you know not where And as touching those that were sensual having not the Spirit from which he seems to argue against us Such were said to turn the Grace of God into wantonness denying the only Lord God and such acted despite against the Spirit of Grace and therefore their minds were turned from the Light and Spirit which at sometimes appeared in them to convince them or else how could they thus abuse and despise the Grace and Spirit of it if 't was never in them They were said Not to have the Spirit when they lived not in it But their minds were turned from it and they became sensual that true feeling sense and understanding was lost and yet whither could they go or flee from the Spirit if it pursued them to their condemnation seeing that if they digged down into Hell God was there to torment Bapt. With the heart man believeth by the help of the Spirit through the Scriptures and not by turning to the Light within But saith the Quaker Thou must hear the checks of Christ in thy Conscience c. Answ. Here turning to the Light within and the checks of Christ in Conscience is made very light of and shut out and yet the help of the Spirit is granted and is not the Spirit within and the Light of it within And must not people turn within for its help What confusion and silly work has he here made against the Light within Again the Scriptures he calls The Law and Testimony the Word of God the Gospel his proof is Deut. 30.11 12 13 14. Whereas the Scriptures signifies Writings and much of them was then unwritten and when the Law and the Testimony was spoken of Isa. 8. The Scriptures of the New Testament were not then in being but the Commandment and Word was nigh in the heart and the Law is Light and the Testimony of Jesus the Spirit of Prophesie and this was before the Writings but in contradiction to himself this man saith 'T is true Christ is called the Word But then he adds So is the Scripture and every Text therein So here 's no distinction between Christ and the Writing as if they were all one But then he further adds They may as well say because Christ is called the Son of God that therefore every Believer is not a Son of God Now see how his Instance holds with his Assertion That every Text is a Word of God but many Texts are many words and therefore those many words are the Word which is but one as if he should argue That every Believer is a Son of God therefore all Believers which are many Sons are the Son of God which is but one Son Where learn'd he this Logick Surely he might have learned a difference between Singular and Plural in his Accidence But the Word of God is peculiarly spoken of his Name is called The Word of God Rev. 19.13 and this lives and abides for ever though we do own that words that God spake are contained in the Scriptures so what they call the Word we say the same and what they call Words Sayings c. we do also And Peter's preaching to Cornelius and those with him was not against the Light within but did tend to establish them therein contrary to what is implyed pag. 15. How received they the Holy Ghost and how and from what did they work Righteousness fear God and receive acceptance with God which Peter did not minister to draw them from but rather to confirm them in And did not he herein the more exalt that Light which led them to fear God c And to his saying Bapt. That this Faith becometh God's evidence or witness as to what Christ hath done for us Heb. 11.1 Answ. To this I say That in that place it 's said Faith is the substance of things hoped for the evidence of things not seen Now things hoped for are to come but were Christs outward sufferings to come and not seen Yea Faith does evidence the effects of Christs obedience and of his sufferings in every one that is a partaker of a conformity to his Death and of the power of his Resurrection Again if the Spirit 's reproving the World of Sin be to be understood of the Doctrine of the Saints as is supposed pag. 15. and that there be not a Light of the Spirit in the World before they have that Doctrine preached to them outwardly What do the Saints preach to in people what is it that can receive and close with their Doctrine in them And what is it in the Conscience that they are a good savour to And if there be many of the Heathen that never heard their Doctrine outwardly nor read the Scriptures as in pag. 16. What must become of them Must they be condemned and yet never have a Spiritual Light in them How then are they without excuse But of this ignorance and narrow spirit we have seen sufficient among such opposers of the Light of Christ in their denying its free extent to all Bapt. And now the Baptist saith Having shewed that the Light that is in every man is neither God Christ nor the Spirit he shall endeavour to make it his next work to shew you what Light that is in every man that doth convince and reprove him for sin or that a wicked man upon sins committing receiveth checks from that is Conscience there is a Conscience in every man that is at work at one time or other accusing or excusing Rom. 2.15 Answ. By this he hath evidently confuted and contradicted himself 1. In confessing a Light in every man convincing and reproving for sin contrary to his telling us of no Light not any Light nothing but darkness in them that speak not according to the Word 2. In his confessing to a Conscience that doth convince reprove and check the wicked for sin which Conscience in that capacity surely is rightly and truly informed by a true Principle or Light because it reproves for sin and evil and stands against the wicked which must needs be when Conscience is convicted awakened
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
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
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
have been silent which has stood a witness against the persecuting spirit by which many of our Friends have deeply suffered for their Testimony both by Imprisonments Banishments and many to death whereas we have not observed that you Baptists will suffer much who are so ready to creep out write and cavel against us now in a time of respite and quietness which shews the baseness of your spirits thus to bespatter an innocent People and how ignoble such of you are though there are some few that are of a better spirit than thus to bespatter us as this peevish W. B. hath done who I suppose will suffer but little for his Christ which he has to seek above the Clouds whilst he opposeth the Light within which should preserve and bear up through sufferings But suppose the Baptists Teachers were all so valiant and noble as that they should all be Prisoners and confined must their people therefore not meet but let their Testimony fall and give their Enemies the day Seeing meeting in Silence is reckoned such a great crime and yet Meditation is granted to be a Duty but not in Meetings but alone It appears that W. B. hath not a dependency upon the Spirit of Truth within in Meetings to receive his instruction thence but he must have his matter compil'd and patcht up aforehand as his matter seems to imply like the Priests of the times And as for his stories and tattles in pag. 23. touching several of our Friends whereby he goes maliciously to render us odious some things therein are falshoods and others wherein some of our Friends have been signs to the World as Solomon Eccles and others we have answered over and over heretofore and the truth of S. E. his Sign hath appeared against the nakedness of such dark Professors and Priests as he witnessed against and herein has but racked up such stuff as the persecuting Priests have against us and yet he confesseth Esay did go naked for a Sign to Egypt yet all the Prophets actions are not for our example to follow p. 14. To which I say What then shall be judge in this case for here it appears the Scripture is not the rule contrary to his former assertion Bapt. Now the Quakers would be so far from directing men to go to the material Temple that they make it but a vain thing to look to Jerusalem to the antitype of that Temple viz. to Jesus Christ as he was there crucified or to that Blood that was there shed for justification P. 24. Answ. The Quakers see no need of directing men to the Type for the Antitype viz. neither to the outward Temple nor yet to Jerusalem either to Jesus Christ or his Blood knowing that neither the righteousness of Faith nor the word of it doth so direct Rom. 10. And is it the Baptists Doctrine to direct men to the material Temple and Jeruselem the Type for the Antitype what nonsence and darkness is this And where do the Scriptures say the Blood was there shed for Justification and that men must be directed to Jerusalem to it whereas that Blood shed is not in being P. 40. but the true Apostle directed them to the Light which is so much opposed by the Baptists to walk in the Light for the Blood of Jesus Christ to cleanse them from all sin 1 Joh. 1. And he dyed for our sins but rose again for our Justification which Resurrection surely was after the shedding the Blood outwardly But more of this matter hereafter and of W. B. his ignorance and nonsence about the Blood Bapt. They do deny that man Christ or that God-man that was born in Bethlehem of the Virgin Mary P. 25. Answ. We never denyed the man Christ nor that he took upon him flesh or was born of the Virgin according to the flesh nor did we ever deny Christ to be the Saviour but as for those expressions God-man being born of Mary we do not find them in the Scriptures nor do we read that Mary was the Mother of God but in the Popes Canons Articles c. Though W. B. has pretended the Scipture to be his rule as if he would be exact in squaring his work thereby here his work is besides rule Again he saith Christ was seen with a carnal eye and his Voice heard with a carnal eare P. 25 28 29. Whereas Christ said he that seeth me seeth my Father also now dare he say that God is such a visible object as may be seen by a carnal eye surely nothing is obvious to the carnal eye but that which is carnal or outward but so is not the Invisible But indeed if the body that Christ took upon him in the Virgin and which was after crucified put to death was God for he tells of God-man being born of the Virgin then this would make God visible and to dye when that body was put to death which were no less then blasphemy whereas God was manifest in flesh Christ came in the flesh 1 Tim. 3. 1 Joh. 4. and so did bear the name Christ as he was in the flesh Bapt. If that God Christ and Spirit that have their residence in the Heavens above the Clouds is looked upon by the Quakers to be but an imaginary God Christ c. P. 25. the Christ that is without and in the Heavens c. P. 26. But whither he now seeth that looketh to another God and Christ that is not to be found above the Clouds P. 27. Answ. That God Christ and Spirit the Quakers own is no other but the true God and Christ even that God that cannot be confined circulated nor limited to a place of residence seeing the Heaven of Heavens cannot contain him and that Christ which ascended up far above al Heavens that he might fill all things who is God over all blessed for ever And this God Christ and the Spirit the Quakers did not find above the Clouds where the Baptist imagins at such a distance for they never ascended thither to seek their residence above the Clouds where the Baptist tells of finding God and Christ though they were never there themselves to find him and it seems they are like to be without both while they are telling of finding God and Christ above the clouds where they cannot come But we are sure the righteousness of Faith does not say Who shall ascend to fetch Christ down from Heaven but the Word is nigh thee and we also know having found him whom our souls love that he that dwelleth on high and inhabiteth Eternity doth also dwell with such as are poor and of a contrite Spirit and tremble at his Word though they be scoffed at derided by such of you Baptists whose understandings are clouded from the knowledge of the true God and Christ whom one while you tell of finding above the clouds in the Heavens without another while of directing men to Jerusalem to the Antitype and to that Blood that was there shed
as W. B. hath done pag. 24. Yet though we do oppose his imaginations and confusion concerning Christ neither his ascension into the Heavens and also far above all Heavens and Clouds nor yet his coming the second time without sin to Salvation do we in the least deny or oppose knowing in measure the effect of his appearance and coming to wit Salvation as they did of old that in Faith looked for his coming the second time without sin unto Salvation wherein their Faith and Hope and expectations were not made void but fulfilled and answered and as to that 1 Thes. 4.17 which W. B. brings to prove that Christ shall come in the latter end of the World from Heaven above the Clouds Now in vers 15. it 's said that we which are alive and remain unto the coming of the Lord. Now I ask if they did live and remain to a personal coming of Christ in the Clouds yea or nay or can it be reasonably thought to be a coming that is not yet that they lived and remained unto and further John in Rev. 1. said Behold he cometh with Clouds he also when he was in the Spirit saw him that was the first and the last and in the midst of the seven Golden Candlesticks he saw one like unto the Son of man whose eyes were as a flame of fire out of whose mouth went a sharp two-edged Sword whose Countenance was as the Sun shining in his strength who laid his right hand vpon John Now did John see him with carnal eyes or was this coming such as you expect outwardly Moreover Christ said the Son of man shall come in the Glory of his Father with his Angels and then he shall reward every man according to his work Verily I say unto you there be some standing here which shall not tast of death till they see the Son of man coming in his Kingdom Math. 16.27 28. Luke 9.26 27. Now what is that Glory of the Father in which his coming is is it visible to the carnal eye And when was that coming to be is it now to be looked for outwardly But farther we do acknowledge the several comings of Christ according to the Scriptures both that in the Flesh and that in the Spirit which is manifest in several degrees as there is a growing from Glory to Glory But three comings of Christ not only that in the flesh at Jerusalem and that in the Spirit but also another coming in the flesh yet to be expected we do not read of but a second coming without sin unto Salvation wch in the Apostles dayes was look'd for Again that the dead in Christ shall rise first we own to be an effect of Christs coming and know that there is a dying in Christ a being Baptized into his Death before a coming forth or rising in the likeness of his Resurrection and if we be dead with him we shall also live with him 2 Tim. 2.11 and Paul to the Colossians said For ye are dead and your life is hid with Christ in God But now to know these states what 't is to dye with Christ to be conformable unto his Death and to partake of the Power of his Resurrection these things are hid from that eye and expectation which is carnal and only known to them that are come to the Mystery of Faith in a pure Conscience and to know that Power by which the Faith of the operation of God is known and the work and effects of it But at these things blind and ignorant contenders may carp and cavel till they be more blind and plunged in gross darkness and unbeleif Bapt. I would know where the Spirit in so many words is called the key Answ. It seems as if he would be very exact in keeping to the words of Scripture when he calls for a proof of that in so many words which he dare not deny the matter of and sayes it may be a good comparison so it appears he was presently checked and saith he would not be found to carp at any thing that may agree with sound Doctrin though he has carped at many things that are sound and now do's he not deserve to be tried by his own rule and ask'd where he proves that he is justified by the shedding of the Blood that was let out by the spear in so many words and where in so many words that Blood shed without the gats of Jerusalem is the means of Salvation as in Pag. 28. whereas if that be his Justifier and Saviour where is it 't is not in being pag. 40. so then his Saviour it appears is not to be found whereas the Blood of Christ which justifieth purgeth the Conscience cleanseth from all sin and wherein he washeth them that follow him is still in being cleansing and washing being a real act and spiritual work in every true Beleiver that walks in the Light whereby the Blood of Christ is known 1 John 1.7 Bapt. I do much wonder where that Word or Doctrine was coyned that they so often teach and exhort that is to turn to the Light within P. 28. Answ. Why art thou so positive against it then W. B. to oppose that thou knowest not whence it rose But this Light within has sufficiently manifested thy darkness and ignorance of Scriptures which so plainly witness to the Light within but thou confessest the Scriptures are a Mystery and if you are not careful to compare Scripture with Scripture you may soon miss and split your selves p. 30. Indeed thou hast egregiously missed and split thy self against the Light within and how then is the Scripture thy rule and how is it known it seems thou seest no farther then comparing the Scripture with Scripture like the hireling Priests that deny revelation and immediate teaching instead of having recourse to the Spirit that gave them forth and opens them it being the Key that opens the Mysteries of God as thou hast granted before P. 28. Again touching the Grace of God that hath appeared to all men Tit. 2.11 W. B. gives his meaning upon it in these words viz. The word all is often taken restrictively and may intend all that have heard it and such to whom it appears to be Grace Thus you may see how he can turn plain Scripture with his meanings to serve his own end as if he should say it appears to all to whom it does appear or where it s said Christ dyed for all and tasted death for every man he dyed but for all that he dyed for or for every man for whom he tasted Death What gross absurdity and nonsence is this he has put upon plain Scripture and how has he set himself and his meanings to be Judge over the Scriptures when at other times he would make us believe the Scripture is his best and most perfect rule but here denies the general extent of the Grace of God so plainly and frequently owned in Scripture without any such restriction or exception as
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
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
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
and believe And people it is as you have been taught and believed So let us leave this to the people to judge of c. G. W. There is something more to be said to what thou hast alleadged from Job 19. of seeing God with these eyes which thou wouldst make people believe are these bodily eyes This supposes that God is not a Spirit nor invisible c. for no object or thing is obvious or visible to the Carnal or outward eye but what is visible and outward that is a bodily and outward Substance for these bodily eyes cannot see a Spirit or that which is invisible M. C. These Eyes shall be glorified and made Spiritual for as now they are mortal and corruptible they cannot see God but as they are made immortal and glorified they shall see God G. W. Job after said to God I have heard of thee by the hearing of the ear but now mine eye seeth thee Job last Chap. This was a Spiritual eye and not his bodily eyes but to tell of these bodily eyes to be made spiritual and then of seeing God with them that they must be made so spiritual and be the same they are for matter and substance This is strange Doctrine and that which we could never hear demonstrated from any Maxime in Divinity nor yet from any general Rule or Reason in Philosophy Le ts hear how thou wilt demonstrate that these carnal or bodily eyes shall be made so spiritual as to see God who is invisible and yet they be the same in substance that they are but M. Caffin did not at all assay to demonstrate this his Assertion nor to clear himself of his absurdities M. C. Let us go on to the next Question and leave this to the judgment of the people G. VV. It 's here before this Auditory evident and manifest that thou M. C. art confounded in thy work and put to a non-plus not being able to manage thy Assertion nor to clear thy self of the absurdities justly charged upon thee from thy own Words and Arguments wherefore be ingenious and confess thy error and that thou art confounded and not able to maintain the controversie in this matter Thou hast come off very faintly I advise thee as thou wilt answer it before the great God who will judge the secrets of men by Christ according to the Gospel that thou dost not wrong nor go to out-face thy own Conscience before this people as if thou wert not confounded but deal plainly and ingeniously and confess and acknowledge thou art at a loss and confounded who for proof tells the people It is thy belief and what thou hast affirmed is true As much as to say It is true because it is true or people must believe it because M. Caffin sayes it and then they must receive it upon an implicit Faith as believing he is infallible but M. C. hath no such authority with us for we see him fallible in error and in confusion as particularly about the same Wheat growing again and seeing God with these bodily eyes With many more errors and falshoods which M. Caffin was detected for which we have more at large upon record A POST-SCRIPT THese Baptists who have been thus wrangling querying and contend about the Resurrection of the same flesh blood and bones have manifested their carnal fleshly minds wherein they are puffed up as Intruders into things they have not seen and their Gospel to consist more of imaginations about flesh blood which cannot inherit the Kingdom of God 1 Cor. 15.50 than of any real knowledge of the true and saving Gospel which consists of Spirit Divine Power Life and Light the knowledge of which doth afford true satisfaction to them that enjoy it without such vain and carnal contentions of Baptists and questioning how the dead are raised and with what Body like those whom the Apostle reproved as fools 1 Cor. 15.35 36 37. As also like the Devil his disputing or contending with Michael the Arch-Angel about the Body of Moses Jude 9. They have appeared in these their carnal contests to darken peoples minds from the true Light and Life within And such have been the products of flesh and darkness against the breakings forth of Truth in its Light and Power which is and will be exalted over all these oppositions and Clouds of ignorance that rise up against it THE END Reader Thou art desired to amend such Errors as have escaped the Press whether Words or Points PAge 8. line 3. for yet is not read yet it is not p. 30. l. 3. f. computure r. composure p. 32. l. 22. f. had a knowledge r. had not a knowledge p. 33. l. 26. f. be the rule r. be not the rule p. 36. l. 18. f. this r· their p. 38. l. 19. f. has r. he has p. 50. l. 1. f. denies r. deems p. 63. l. 29. f. trasmutation r. transmutation p. 27. l. 1. f. W. B. his false Aspertions r. and its sufficiency * Where are these tearms in Scripture but that God was in Christ God manifest in flesh c. †Act and suffering are two things the Act was wicked mens but the suffering Christs Will. Burnet Jer. Ives * The accusation †To this they would not answer * Here he flatly contradicted his Bro. Burnet †Blasphemy * What a Body is that without Blood in it †Of which absurdity divers of you Baptists are guilty as M. Câ—ffin others †Here one Brother contradicted the other * Note he meant by a wicked mans actions Christ's passion †See how the Question is altered 1. If the shedding the blood c. 2. If that blood 3. Is the meritorious cause 4. Is a meritorious cause †That which cleanseth must needs be still in being if cleansing be a real work and that is spiritual * What holy Place and with what Blood * What a Babel are you Baptists building