attempts against us that he may not be suffered to sculk and hide himself like a Snake under Grass And as to the seven Queries which he upbraids us with reproaching us As puting them all off with one general Answer c. as a trick and deceit of ours to hide and cover our monstrous Heresies and a full confession of our Heresies Pref. p. 350. Which being monstrous Calumnies and from which our general Answer to the unprejudiced clears us though we expected it would meet with such ill Treatment and Mis-construction as it hath from G. K. and this Author therefore thought meet to publish the said Answer herewith for the information of others more Charitable and Impartial than this our present Accuser and unjust Judge The said Queries appear to be of so little weight and some of them so indirect and in unscriptural Terms and perversly designed for cavil that I do not think they deserve to be reprinted here The following Answer being positive plain and scriptural as well as comprehensive of what 's necessary to be said to the matters chiefly Questioned And tho' I have long had a more particular Answer to the said Queries ready I do not think my self obliged at present to gratifie such imperious arbitrary Inquisitors as our present Adversaries with the publication thereof but rather for farther information in these matters chiefly Queried refer them and others to these our Books viz. First A Testimony of what we believe of Christ both as he was God and Man c. By G. F. Printed Anno 1677. And Secondly The Christian Doctrin and Society of the People called Quakers c. And Thirdly The Harmony of the Old and New Testament concerning our Lord and Saviour Jesus Christ c. With many more ancient Books whereby it may appear that we were not to seek our Faith concerning Jesus and the Resurrection before the said Queries came to our hands G. W. Lon. 3d day 4th Month call'd June 1695. Friend William Lancaster HAving received a Paper of great Objections against us the People called Quakers with seven Queries therein subscribed William Lancaster directed to our Yearly Meeting in Whitson-week 1695. and delivered to some of us very near the conclusion thereof and therefore only read in the said Meeting with not having any further time to consider the Contents thereof or to give any particular answer thereunto It was by the said Meeting left to a few to consider and answer as in the Fear of God and Meekness of Wisdom we should see Cause Wherein we observe is noted great Objections have been made against us by those who have departed from our Communion as by others To which we reply that 't is true and they have been answer'd to which we refer And we observe in the said Paper it s said We would not take an account of you only from your Adversaries c. And we have chosen this solemn Time And again And we have chosen this most proper and convenient Opportunity c. And then states the several Queries and says the Questions may be proposed and their Answer demanded Now the Objections having been publick and our Answers publick we desire to know who the We are that are intended in this Paper that we may apply our selves to them or give such Scriptural Answers as we hope may tend to satisfaction But to repeat Answers in writing or print to we know not who so often as demanded to the same things already answer'd We think it not needful Therefore have herewith only sent thee a few brief Lines being grosly Wronged and Misrepresented in the said Objections and divers of the Queries contain several Questions in them in different Terms and some Vnscriptural so not plain and direct Queries therefore cannot positively be answer'd by our simple YEA or NAY to each Query as designed We therefore at present send this general Answer to the Queries for thy information as follows viz. We sincerely believe and profess Jesus Christ and the Resurrection according to the Holy Scripture Testimony and to that measure of Vnderstanding which God hath been pleased to give us by his Holy Spirit We sincerely believe in Jesus Christ the only begotten Son of the living God both as he is true God and perfect Man our Emanuel and Mediator and as in the fulness of Time he was Conceiv'd by the Holy Ghost Born of the Virgin Mary in Bethlehem of Judea Suffer'd under Pontius Pilate was Crucified and put to Death was Buried rose again the third Day and visibly Ascended into Heaven and was received into Glory and that this same Jesus Christ that was Crucified shall so in like manner come as he was seen to go into Heaven in Power and great Glory to Judge both the Living and the Dead according to their Works at the last and great Day of Judgment in that great Harvest which is the End of the World And that by Jesus Christ there shall be a Resurrection of the Dead both of the Just and Vnjust unto the righteous Judgment of the great Day consequently that the Resurrection is not past as Hymeneus and Philetus said 2 Tim. 2. 18. And that the Dead shall be raised incorruptible Every Man in his own order and that our low Body shall be changed and made like unto Christ's glorious Body The Resurrection of the Bodies of the Saints We Believe shall be Spiritual and Glorious and that the Sons of God and of the Resurrection shall be equal with the Angels of God in Heaven and shine as the Sun in the Kingdom of their Father and yet there is such a great Mystery in the Resurrection as that Flesh and Blood cannot Inherit the Kingdom of God neither doth Corruption inherit Incorruption 1 Cor. 15. The whole Sacrifice of Christ whereof his Blood outwardly that was shed was a part was of great Price with God for Mans Redemption Christ's Blood that was shed without the Gates of Jerusalem together with the whole Sacrifice himself both of Soul and Body was a true Propitiation and Attonement for Mans reconciliation and peace with God for remission of Sins through a living Faith and true Repentance in his Name given and wrought by his Spirit and Word of Power in Mens Hearts whose sincere obedience to Christ and Walking in his Light being required of them in order to experience Christ the Author of their eternal Salvation and to wash them from their Sins in his own Blood For without this true Faith Repentance and Obedience to Christ Jesus Men lose and forfeit the great Benefit of Christs Sufferings and deprive themselves of the Eternal Redemption and Salvation which he hath hereby obtain'd for us Tho' he dyed for all Men tasted death for every Man and gave himself a Ransom for all to be testified of in due time being a true Propitiation for the Sins of the World From thy Friends and Well-wishers John Gratton Samuell Wattson Thomas Lower James Parke John Bowater George Witehead John
Indifferency or disuse of Water Baptizm c. See what a busy Agent this is as if he would have his Hand against every Man But I must leave him for others concerned to deal with him if they see it worth their Time and Labour I having bestowed more for the Truth sake and for the sake of many more sincere than himself than he or his Works deserve G. W. The Contents of the foregoing Treatise WHat Characters are given against the People called Quakers by The Snake in the Grass examined Page 1 to 12. A Catalogue of some abuses against the said People 13 to 49. Concerning Tithes and a Popish Plea for the same confuted by Martyrs and primitive Protestants 17 to 23. A false Charge against G. Fox c. Examin'd and Answer'd 25 26. Of the Man Christ his Body and Blood 29 to 35. Of the holy Scriptures how own'd by the People called Quakers and they cleared from Calumnies in that point 35 36. 40 41. Our Accusers Hiporitical Prayer â— 37. Of Christs ' Body Flesh the Vail and Blood 38 39. For the divine authority of the H. Scriptures 42 43. Our Adversarys false pretence of kindness 44 45. Christ's existence or being and how he is in us 45 46. Of the Quakers general Answer to the seven Queries and of G. Keith's abuse thereupon 46 to 49. The second part begins with Reflection upon the Presbyterians Independents and the Quakers rendering them all obnoxious c. 50 51. The Quakers clear'd from the Arians Heresie 52 53. An unjust comparison and railery against the Quakers 54 55. Both Presbyter Anabaptist Independent and Quakers scandalized and their liberty envied by the Author of The Snake in the Grass 56 57. Popish Emissaries no promoters of Quakerism 57 58. Of the more peculiar Titles of Christ not given to us 59 60. Of the Soul of Man being created and the divine breath or Spirit of Life which God breathed into Man 61 62. Of Infallibily and Omnisciency 62 63. Of the Light given of God to our Souls 63 to 66. Of discerning of Spirits how a gift 67 to 72. Occasion given us to reflect on the incontinency of Priests 73 74. The said Authors general and false Charge about one false Prophet and Story of a Glover in Cheapside c. 75 to 78. His Reflection upon all dissenting Protestants and pleading for Bishops wicked Priests and persecuting Kings 78 to 80. Our Friends misrepresented about G. K. and of the Text 1 Jo. 1. 7. 81 82. Of our preferring the Spirit to the Letter no contempt of Holy Scripture 82 to 86. Of Enthusiasm as charg'd against the Quakers 86 to 89. Of Womens Preaching and Womens Meetings 89 90. Our Doctrin concerning the Light within vindicated and opened 90 to 99. The Quakers vindicated from several Blasphemous Charges as assuming divine Attributes divine Worship divine Honour 99 to 101. Of the Resurrection Heaven and Glory how Scripturally confessed and believed by us 102 to 111. Of the Sacraments so called first of the Supper second of Baptism 111 to 126. Concerning the satisfaction of Christ. 127 to 135. Concerning the holy Trinity 135 to 140. For the Divinity and Incarnation of Christ also 140 to 155. Some Remarks by the Author of the Snake against G. Whitehead examined as about Christ the holy Scriptures the Word the Light c. 155 to 178. The words Type Figure Shape Example Vail most holy places both in the old and new Covenant opened 174 to 182. A brief Examination of some passages in the second Book still'd Satan Disrob'd 185. Some reasons for excepting against the Term Co-creator 188 to 191. Of the Soul and Incarnation of Christ. 191 to 193. A question about the manner of some Men's carnally looking for Christ to Salvation who neglect his inward appearance and for what end his spiritual Appearance is truly expected 193 to 197. Of Christ as at God's right hand and in his People 197 to 199. Of Christ's Appearance at the great day in his glorious spiritual Body and of the Resurrection Bodies 199 to 207. Of Christ's existence in Heaven as at the right hand of God and of God's Omni-presence and indweling in his People 207 to 209. Of the pure Nature of Christ and of some sin-pleasing notions repugnant thereto and to his inward Appearance and Operations of his Spirit 209 to 212. Of the Historical Faith of Christ's death for Sinners and the saving Faith in his Light 212 to 217. Christ's obedience unto death for us Meritorious but not the Act of wicked hands either in murthering him or sheding his blood by the Spear upon the Cross. 217 to 220. The price and work of our Redemption by Jesus Christ. 220 to 221. Of the Object and Foundation of true Faith in Christ and of his blood that was shed an unwarrantable comparison disown'd concerning the same 221 to 225. Of the material and mystical blood of Christ and the Type thereof and shadow of Heavenly things which the Law had 227 to 231. Of God's own blood Acts 20. 28. And Redemption explained with respect both to the Sacrifice and Work of Christ. 232 to 237. Of the words Personality Personal Existence and Humane as ascribed to Christ c. why question'd Christ's coming to Judgment the Resurrection c. how own'd 237 to 240. Some notorious Lyes and Perversions gleaned out of the said Book Satan Disrobed 241 to 245. Some gleanings of Lyes Slanders and Perversions out of the some gleanings of the Author to The Snake in the Grass recharged on him 246 to 263. Some notice taken of the said Author's Discourse for Water-Baptisn 266. c. FINIS Snake p. 93 94. Sn. p. 1. In his Sect. 1. * The Act of shedding that outward Blood was by the Spear which the Soldier thrust into his Side How proves he that Act cleanseth from Sin * See T. Godwyn's Moses and Aaron treating of the Passover c. and Christ's answering the same in his Supper Exod. 12. Mat. 26. 18 19. Luke 22. 8. to ver 15. 1. p. 20.
Body which Christ assumed we do not call the Body of Christ as a Man's Body is called his Body but only as when an Angel assumes a Body For the Body which Christ assumed was his real Body and he really suffered in it and therein was made a little lower than the Angels Heb. 2 9. who were not capable of such Sufferings as his yet he was dignified crowned with Glory and Honour far above them 24. Again the Snake perversly quotes F. Bugg's New Rome Arraign'd That the Quakers can never call the bodily Garment Christ thence inferring His Body to be but only as a Cloak or a Garment which a Man wears which he may throw off or put on again without any alteration in his Person or Nature p. 237 238. In this he perversly strains the Simily a Man's Cloak has no feeling to suffer with him when he is bruised or wounded and he is partial still in not taking notice of the Answer to F. Bugg even in this very Point See Charitable Essay p. 2. thus given viz. As to J. P.'s Words chiefly objected That we cannot call the Bodily Garment Christ. The word Garment I take to be only a figurative manner of speaking as the word Vail which is his Flesh is Heb. 10. 20. An Ingenuous Man would allow him his own meaning as he explains it namely That we cannot call the Body which he took upon him Chiefly and in the First Place Jesus Christ. It not being first nor the intire Christ because he was the Son of God and consequently Christ before he took upon him that Body even when God created all things by Jesus Christ Ephes. 3. 9. He made the Worlds by his Son Heb. 1. 2. And after several Arguments in p. 3 4. proving the Divinity and Pre-existence of Christ the Son of God before he assumed the Body the general Consequence deduced from the Premises is That the Names Jesus and Christ chiefly and primarily belong to Him that took the Body though sometimes given to each and to both 25. False again That the Quakers say or make the Flesh of Christ of an earthly perishing Nature p. 238. from F. Bugg 's saying against J. P. That which he Christ took upon him i. e. his Body was our Garment even the Flesh and Blood of our Nature which IS of an earthly perishing Nature falsly adding and is perished by their Account p. 238. Thus from Bugg 's Authority and Citation against us but takes no notice of the Answer in the said Charitable Essay p. 4. in these Words viz. He i. e. F. B. and now his Disciple the Author of the Snake hath here notoriously wronged the People called Quakers by imposing a false Creed upon them Where do they say That Christ's Body either was or is of an earthly perishing Nature I utterly deny the Charge and F. B. also to be our Creed-maker Construer or Expositor who hath unjustly inferr'd this upon us from Is. Pennington's saying He took upon him the Flesh and Blood of our Nature which is of an earthly perishing Nature Whereby neither he nor the Quakers say That Christ's Body either was or is of an earthly perishing Nature for his Flesh saw no Corruption therefore did not perish tho' our Nature our Flesh and Blood be of an earthly perishing Nature so is not Christ's I cannot rationally suppose that J. P. ever intended that Christ's Body which on Earth did not corrupt is of an earthly perishing Nature now in Heaven as ours is now on Earth take his Words also Grammatically for it is such an absurdity as I cannot think ever entred into Is. Pennington's Heart being a Man both of Learning Sense and Conscience The Flesh and Blood of our Nature being antecedent next to which is of an earthly perishing Nature Therefore perishing appears only relative to Flesh and Blood as 't is ours and in us and not to Christ's Body which is incorruptible and glorious 26. The People called Quakers neither account that the Body of Christ perished vanished or was annihilated as said p. 238. but that 't was changed so as to be a glorious celestial Body 27. 'T is not true in his Sense That the Quakers think that the Name of Christ does belong to every one of them not only more than to that Body now but as well as to it while upon the Earth quoting Bugg 's New Rome Again Doth not the Name Christ belong to the whole Body and to every Member of the Body as well as to the Head A Question p. 27. Thus one Adversary credits and promotes the Authority of another to reproach us without taking notice of our full Answers already given Oh! disingenuous as in this very Point In the said Charitable Essay p. 4. in these Words viz. Object Doth not the Name belong to the whole Body c. So that there are as many Christ's by their Doctrin as believing Quakers Answ. No that 's not our Doctrin there 's one Body and so but one Christ 1 Cor. 12. 12. But turn the Question into F. B.'s contrary Doctrin implied and then 't is The Name Christ belongs not to the whole Body Christ's Body i. e. his Church is not Anointed it therefore hath no right to his Name nor any Member thereof but then doth not this appear contrary to the Apostle's Doctrin viz. For as the Body is one and hath many Members and all the Members of the Body which is one though they be many yet are but one Body even so is Christ 1 Cor. 12. 12. The Protestant Annotations in Queen Elizabeth's Bible are That we might be one Body with Christ and the whole Church one Christ. And on Ephes. 1. 23. The Church is also called Christ 1 Cor. 12. 12. What says our Adversary to these Annotations Dare he judge them horrid Blasphemy And he that establisheth us with you in Christ Jesus and hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anointed us is God 2 Cor. 1. 21. Quest. But doth not the Name belong to the whole Body and to every Member therein as well as to the Head Answ. 1. Not Equally because he is the Head 2. Not Literally to be so named but vertually and spiritually i. e. as by inward Participiation and so truly with respect to that divine Power and Spirit whereby both the Head and the Body are Anointed and united and each Member partakes thereof in some measure But Christ the Head in all things has the Preheminence he was Anointed more eminently in Fulness his Members in part or measure by the same Spirit and Power he was Anointed above his Fellows implying their being anointed in degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifies Anointed as being the very Christ the only begotten Son of God which I know no Member of his Body assumes to himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian which has relation to Christ the Anointed for where Christ's Church which is his Body is said to be the Fulness of him that filleth all in
R. G. as if I denied Christ to appear in or to have a Bodily Existence or Being I see no just Cause but rather that G. K. does therein as in many other things interfere with himself and his own former Testimony which is directly agreeable to what I have said and more severe and positive as in his Help in time of need p. 78 79. In these words viz. And now whether ye will hear or forbear this I do declare unto you in the Name and Power and Authority of the living God the day of the Lord is of a truth broken up among us and ye shall look till your Eyes fail you and rot within your Eye-holes e're ever you see another day or appearance of Jesus Christ to your comfort than what we the People of the Lord called Quakers do witness come and yet more abundantly coming and if ye will not hear my Soul shall mourn for you in secret places and weep before the Lord on your behalf Quere Was this to deny Christ to have any Bodily Being If G. K. may be cleared herein I may be clear from and against his own Judgment unduly given upon me I see no vehement or any denyal of Christ's being either Bodily or Spiritually at God's right hand as I am accused p. 3. by Questioning the Words and Terms of R. G. What Scripture proof has he for these words That Christ existeth outwardly bodily without us at God's right hand And what and where is God's right hand Is it Visible or Invisible Within us or without us only And is Christ the Saviour as an outward Bodily Existence or Person without us distinct from God and on that consideration to be Worshipped as God yea or nay And where doth the Scripture say he was outwardly and bodily glorified at God's right hand c. These Questions are no conclusions nor any positive determinations and they carry in them the reason thereof namely 1. Our then Adversary's excluding Christ as to his being out of his People and Saints because at God's right hand which has been the common Argument of divers of them 2. Their neglect and opposition to Christ's inward spiritual appearance and saving work in the heart under pretence of his outward and bodily Existence at God's right hand which expressions I did the more Question because of the common and gross sense wherein many are apt to take them as a bodily Being like their own earthly Bodies of Flesh and Blood which cannot inherit the Kingdom of God 1 Cor. 15. 50. And because they commonly have opposed his being at God's right hand to his inward and spiritual appearance asserting the one in opposition to the other having expressed very gross and carnal conceits of Christ's outward and bodily Existence at God's right hand thence inferring that the true Christ is not in Men which Argument and Inference I deny the reason whereof may farther appear As for instance John Newman whom G. K. and his Advocate has sided with against me argues thus Christ cannot dwell in Man for Christ is perfect Man as well as perfect God in his Book stiled The Light within p. 61. Again If Jesus Christ be with the Father then he is not in Man and that therefore 't is a feigned Christ and Light within p. 47 66 72. I deny the Argument both of the first Proposition and Consequence Christ being with the Father or at God's right hand is no reason or proof that he is not in Man To which I then Answered J. N. Christ ascended p. 20 21. Doth Christ's being with the Father or at his right hand hinder him from being in his People This is gross Error and contrary to plan Scripture 2 Cor. 13. Know you not how that Jesus Christ is in you except ye be reprobates and this is neither a feigned Christ nor a feigned Light as Blasphemously and Scornfully he words it And what doth J. N. think or imagin concerning God his right hand and being And Christ at God's right hand that he thus would exclude limit and seem to confine them out of all Men Doth not this oppose the Infiniteness and Omnipresence of God and Jesus Christ and bring them under the limitation of finite Creatures With much more upon this Subject in the places Quoted I do not find that my Answer to J. N. is a denying Christ's outward appearance at the great day as accused p. 4. But rather a Questioning such a manner of appearance as he and others carnally expected to be seen with their carnal Eyes as having declared that Jesus Christ Rose and Ascended Flesh and Blood and those that pierced him in his Body shall see that Body visibly come again I Answered These are not the words of Scripture but added and for Answer to him I referred to Rev. 1. 7 8 13 14 16. In none of which is Jesus Christ called or represented as a Body of Flesh Blood and Bones visibly to come again c. The words Blood and Bones G. Keith has in recital hereof injuriously left out in his Gross Error and Hypocrisie p. 3. And yet makes use of the place to defame me with unbelief in a fundamental Doctrin of Christian Faith and the same words as Body of Flesh Blood and Bones he has likewise left out in his injurious Citation and Construction in his Nar. p. 17. He has also left out this following Passage on the same Subject Howbeit His Christ's appearance shall be universal seen both to the Joy of the Righteous and universal Conviction and Condemnation of the Wicked who have rejected his Light within and his saving appearance thereby made manifest yea every Eye shall see him both of Good and Bad both those that have waited for his second coming without Sin to Salvation and they also which have Pierced and Crucified him c. Christ Ascended Printed in 1669. p. 22 23. I never heard before That 't is a Fundamental Doctrin of the Christian Faith That Jesus Christ either consisteth of a Body of Flesh Blood and Bones or is in such a Body to come again visibly to Mens carnal Eyes they now have which was the very thing I Questioned in the places Quoted against me by G. K. Light and Life p. 41. Printed in 1668. And Christ Ascended p. 21 22 23. Wherein in the first he has left out the Question Did John see him with carnal Eyes on Rev. 1 And of the glory of the Father wherein the Son of Man shall come Mat. 16. 27 28. Luke 9. 26 27. Is it visible to the carnal Eye left out and in the latter after in none of which i.e. Scriptures Quoted is Jesus Christ represented as a Body of Flesh here Blood and Bones are left out which is very unfair and more unjust to render me an unbeliever thereupon like as if one should deal thus by a Quotation out of G. K.'s Way cast up p. 131. After it being no more a Body to leave out of Flesh Blood and Bones
the Conscience are 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 him receive this who can And if our Adversary and his abetters know no more of the Mystery of Christ's Blood or Work of purging and sprinkling the Conscience than their profession and application of the Material Blood without the sanctifying Spirit and Operation of it they may remain long enough with defiled Consciences and full of Envy and Malice That precious outward Offering and Blood of Christ outwardly shed has long been greatly abused by misapplication and the holy design and ends thereof perverted by carnal Professors to indulge themselves in Sin and Disobedience against Christ during Life Now laying aside the Baptist's Argument aforesaid I do grant that the Material Blood whereby all things under the Law were purged as it had the very Image of the Material Blood of Christ that was outwardly shed it was Typical thereof And that Blood of Christ including his whole Sacrifice argued by the Apostle to the Hebrews as the Antitype answering and fulfiling the Types thereof and which were not only Types of that Blood and Sacrifice as outwardly offered but also a shadow of the inward and spiritual sprinkling purging and sanctifying of the Conscience by Christ our High Priest with his Blood and Spirit of Grace The good things to come which the Law had the shadow of but not the very Image of them were Heavenly and Spiritual things Heb. 10. 1. But the Law had the very Image or Resemblance of the Material Blood of Christ that was shed in that it had material Blood of Sacrifices one Blood resembles another therefore that Material or Natural Blood outwardly shed was not those Spiritual and Heavenly things which the Law had the shadow and not the very Image of The Material and Typical Blood whereby all things were purged under the Law was sprinkled on them by Moses and the High-Priest therefore 't is Christ our High Priest who sprinkles and effectually purgeth the Conscience which he doth not Literally but Spiritually in which work his Spirit and Power is livingly concerned as the efficient Cause and his Blood and whole Sacrifice in preparing and making way for and obtaining Redemption and Remission of Sins received upon true repentance on our parts It 's said How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God Heb. 9. 14. The value efficacy and fruit of his offering himself without spot to God is greatly or principally placed upon the eternal Spirit and so is the work of Sanctification and effectually purging the Conscience both from dead works and the pollution of Sin That which inwardly and effectually purgeth the Conscience and sprinkles the heart from an evil Conscience is the Spirit the spiritual Vertue Blood and Life of Christ that actually purgeth and cleanseth them from all Sin who truly walk in his light which has the sanctifying life and vertue in it There was a kind of expiation and purging by way of Sacrifice under the Law and old Covenant yet the Consciences thereby not purified nor made perfect But the Expiation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or Cleansing Heb. 1. 3. That 's made and prepared by Christ himself and his Sacrifice and the Covenant of Grace and Mercy wherein that work of Grace is fulfiled Sealed with his own Blood this reacheth the Conscience to a real purifying and perfecting thereof by the Spirit and Power of Christ. By one Offering he hath perfected for ever them that are Sanctified whereof the Holy Ghost also is witness to us Heb. 10. 14 15. Therefore that Expiation made by that most excellent Offering without us is fulfilled by the Spirit in the work of Sanctification within us We are delivered from the outward Law and the Curse of it by the Body of Christ but are made free from the Law and Sin of Death by the Law of the Spirit and Life in Christ Jesus Ro. 7. 4. 8. 2. To that of Act 20. 28. The Church of God which he purchased with his own Blood Hereupon the Man has some slight flings at me but makes very little work on 't As to my saying The Blood of God which is God's own Blood and whereby his Church is purchas'd must needs be spiritual and the Covenant of God is inward and spiritual and so is the Blood of it consequently both Mystical I did not hereby hold that God is either Material or has a Material Body or Blood but the contrary that his own Blood whereby his Church is purchased is more than the Material or Natural Blood of Christ that was shed though that was a part of the Sacrifice offered for Man's Redemption neither dare our Adversary say that Blood could be properly called God's own Blood unless he holds that God has a material Body and Blood no more than the Annotation thereupon which saith Of God's own Blood that which appertaineth to Christ's humanity is attributed to his Divinity because of the Communion of properties and union of the two Natures in one Person Which Notation or the Terms of it I shall not now dispute But I 'le take leave to explain my self farther for the spiritual vertue and mystery of God's own Blood and the Blood of his everlasting Covenant the Blood of sprinkling therein c. wherehy God has purchased his Church God's own Blood was no less than his own dear Son Christ himself It was a manner of speaking the Blood put for the whole Offering the innocent Blood that Judas betrayed was Christ himself Mat. 27. 4. And the Ransom or Price given for Man's Redemption was Christ himself who came to give his life for the Ransome of many Matt. 20 28. And he gave himself a Ransome for all Men to be testified of in due time 1 Tim. 2. 6. God spared not his own Son but delivered him up for us all There 's a twofold work in the Redemption that is by Jesus Christ 1. By the Sacrifice and Mediation of Christ general for all Men. 2. By his Power Spirit and Life actually freeing and delivering the truly believing Soul from Sin and from the Nature and Being of Sin and Condemnation because thereof in which sense God's Church was purchased with his own Blood and in which last and special sense my Answer was intended as not only by the natural or outward Blood shed but principally by the spiritual Blood or Life of Christ Jesus God's sparing not his own Son but delivering him up for us all includes the whole Sacrifice of Christ in Soul and Body which were offered therefore God's own Blood is such an high and elegant Phrase as bespeaks the great love of God in Christ as the whole Ransom and Price of
Man's Redemption both outwardly and inwardly outwardly by the Ransom given by Christ's Sufferings and Sacrifice and inwardly by the operation of his Life Power and Spirit which Mystically is that precious Blood that is opposed to all corruptible things which redeems from the vain Conversation from all Iniquity and effectually washeth and clcanseth us from our Sins purgeth and sprinkles our Consciences c. And farther to Answer to Types and Shadows under the Law of shedding Blood and sprinkling c. That God according to his Mercy saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Titus 3. 5 6. And I 'le sprinkle clean water upon them and wash them from all their filthiness saith the Lord. And the Blood of sprinkling which the spiritual believers were come unto has the same effect And if the name of Water be attributed to the Spirit as it is Jo. 7. 38 39. Light and Life The name of Blood may also which is not to Allegorize away or invalidate the outward Blood or Sacrifice of Christ or any part thereof yet the Mystery thereof we may not deny but confess And according to the answers I have given for the Blood of Christ and the Mystery thereof our deceased Friend and Brother Robert Bercley expresly agrees whose Testimony therefore I am the more willing to cite because G. Keith has approved of his Works p. 60. R. B's Testimony in his Works p. 10. follows in these words viz. This Blood speaking of the Blood of Christ that is healing c. is known and felt within to wash and purge the Conscience for Christ as he is within is not without his Blood which is Spiritual even the pure Blood of the Vine and is that Wine of the Kingdom which is inwardly felt to wash and to refresh which he gives to them who know not distinctly the outward shedding of his Blood as it was many hundred years ago and which many are ignorant of who have heard much of the outward shedding of his Blood but know not the Blood as shed and poured forth in them to sprinkle their Consciences from dead Works for it is a Mystery sealed up from all who stand in opposition to his Light within But there mark thy own Words saith he to his Opponent The Plaster must be applyed er'e the Sore be healed Must not then saving Grace be applyed er'e the Soul be Converted or Healed And R. B. treats much more largely concerning the Flesh and Blood of Christ to the same purpose as before cited for the Blood of Christ as 't is Spiritual and Mysterious c. p. 494. 495 496 497 498. upon his thirteenth Proposition of his Apology and in page 494. He has recourse to Agustin viz. § II. The Body then of Christ which Believers partake of is Spiritual and not Carnal and his Blood which they Drink of is Pure and Heavenly and not Humane or Elementary as Augustin also affirms Ps. 98. Except a Man Eat my Flesh he hath not in him Life Eternal And he saith The Words which I speak unto you are Spirit and Life understand spiritually what I have spoken Ye shall not Eat of this Body which ye see and Drink this Blood which they shall spill that Crucifie me I am the living Bread which have dscended from Heaven He called himself the Bread who descended from Heaven exhorting that we should believe in him c. Unto which I further add for Illustration That the pure Blood of Grapes promised to Judah and Israel Gen. 49. 11. Deut 32. 14. was Typical of this spiritual Blood and Fruit of the Heavenly Vine Christ Jesus which truly relieves and comforts the afflicted and sorrowful Soul that comes unto him And also the Milk and Honey the Butter Oyl and Wheat and other Temporal Blessings which were in the promised Land were all Types of Christ and the spiritual Blessings received in him in his Kingdom and Heavenly Canaan And the Oyl and Wine which the Compassionate Samaritan poured into the Wounds of the Man that was wounded by Thieves and left half Dead Luke 10. 34 were also Typical of the healing Vertue Life and spiritual Blood of Christ Jesus which he graciously poureth into many wounded Souls As concerning the word Personality and Personal Existence as applyed to God and Christ I have sometimes questioned as also the word Humane as ascribed to the glorified Body of Christ which is spiritual and also to his Soul or Spirit for these reasons 1. Because imposed on us by some Adversaries without Scripture proof of those terms and not to Question Christ's glorious Manhood for in that sense I admit of and sometime may use the word Humanity either for Man or for the Good Nature and disposition of Man as of the word Trinity for Three being not willing to maintain contest about Words but to mind the thing intended thereby 2. Because false Arguments have been drawn thence against Christ and his Light in Man 3. Because of the carnal Imaginations of too many thereof who under pretence of expecting Christ to come again in the Flesh in the same manner as he was on Earth and to be seen with their carnal Eyes neglect the introversion of their Minds to Christ's inward appearance in Spirit 4. Because whilst Men feed upon such Notions and Imaginations of Christ excluding him out of their Hearts they exclude the living and Heart-purifying Faith of Christ so that their Faith is but Dead and Fruitless whilst such seem to adore Christ as only an outward Christ or as wholly without them and not in them instead of opening the Door of their Hearts unto him to let him in they harbour and indulge their own Corruptions Pride Scorn Envy and Covetousness c. in their Hearts out of which proceed all these bitter Reproches Revilings and Calumnies which we meet with this Day as heretofore In all my former questioning their unscriptural terms who profess the Scriptures to be their only Rule ascribed to God and Christ I never designed to deny his being our Mediator as Man nor to oppose his coming in Power and great Glory in his gloryfied spiritual Body to Judge the Quick and the Dead in the last Day tho I have sometimes shunned controversy on that Point and about the Resurrection and last Day of Judgment Urging not to put the day of the Lord afar off nor to neglect the present day of their Visitation and Judgment of Christ by his Spirit and Light within them The Question how are the Dead raised and with what Body come they forth I have often waved as unnecessary as well as unwarrantable being reprehended in some 1 Cor. 15. 35 26. I being willing to acquiesce in the will of God in that matter to give a Body as it pleaseth him and to every Seed it s own Body as proper thereunto ver 38. One thing I would be better understood in Not having
of Wrath and Envy that he notoriously belies us in his Prayer in saying That they i. e. the Quakers will not pray for themselves He seemingly prays but rails and reviles as it were with one Breath both next before and after his Prayer Sn. p. 319. That thus the Quakers say That he Christ dwelt only in the Body of that Man Jesus as in a Vail but took not that Body into his own Person so as to become Hypostatically united to it Re. We are to seek herein as not knowing where the Quakers say these things of Christ and his Body which he took and dwelt in as if he took it not into his own Person so as to be really or substantially united to it we never understood that it did not properly belong to himself but to some other Person The Objection herein against us is not only some Perversion but frivilous and impertinent Tho' his Flesh is called the Vail yet 't was that he owned as his own Body being also called the Body of Jesus which was not a fantastical but a real Body and he who is the entire Christ the Man Jesus is not divided in Body or Spirit Nevertheless Christ the eternal Son of God was as to his divine Nature and spiritual Being as the spiritual Rock before he took on him that Body that was prepared for him Sn. p. 320. That the Quakers most expresly make Christ's outward Blood the Type and Figure of inward Blood shed spiritually in their Hearts Re. We know not what Author he has for this Charge However the Quakers really own Christ's outward Blood as a part of his precious and acceptable Sacrifice and we deny not but that Blood of his as well as the Water that came out of his Side with it had an allegorical and misterious signification as well as an outward and literal evâ—â— of the spiritual Blood and Water of Life which Christ our High Priest sprinkleth and really washeth our Hearts and Consciences withal which we hope no sensible Soul will say is an outward or literal Sprinkling or Washing but an Inward and Spiritual Sn. ibid. That the Quakers make Christ without but the History and the Light within the Mistery or Substance which the Christ without as a History or Shadow of it only pointed Re. The Quakers do not so make Christ they make him no otherwise than the Father has appointed and made him to be He is more than either the History or Shadow of the Light within he as in himself is the substance of all Shadows and fulness of Light and Life from whom we have received both Spirit Light and Life Pray how proves he that the Quakers call Christ without but the History or Shadow of the Light within We want proof of this Point Sn. p. 321. That this the Quakers have done viz. set up other Scriptures against those received by the Church beyond any that ever went before them Re. We positively deny this Charge What other Scripture have they so set up against those Let 's have plain Proof for we are wholly ignorant of any such thing Sn. p. 322. That none ever have so contemned and vilified the Holy Scriptures as they have done Re. This is still maliciously to reproach and odifie us with the same old reiterated Calumny We know none that esteem and own the Holy Scriptures more than we both in Faith and Practice by the assistance of the Holy Spirit from whence they came Sn. p. 323. That a Man bringing a Bible into the Quaker's Meeting-House in Grace-Church-street and reading part of a Chapter the 14th of St. Luke it being the Bible so moved their Indignation that one of the chief of them snatched the Bible out of his Hand and thrust him along the Gallery down several Steps Re. We know no such Indignation or Action shewn by any of us against the Bible nor against any Person because thereof neither do we believe it let the Author prove it if he can We disown any such Indignation either against the Bible or any Person meerly because thereof Possibly some publick Disturber might by some or other present be gently turned out of Doors not because of the Bible but because of some offensive turbulent Behaviour Sn. p. 325. That upon pretence of the Light within the Devil the grand Deceiver drew them away from reading of the Scriptures c. discovers their preference of their own Writings to the Holy Striptures Re. We deny both these as utterly false scandalous and relative to many more Lies of the same kind in this Point Sn. p. 327 328. That they give all the threatning Discouragements that can be to deter any from reading of them Re. This is as gross and notorious a Falshood as the rest Sn. p. 330. I can saith the Opposer name those that now stand high among them who did before many Witnesses of the principal Quakers not stick to say That Paul was dark and ignorant and that they saw beyond him Re. We know none either High or Low among us that ever so said of Paul therefore let him produce his many Witnesses to prove who those were that so said that Paul was dark c. or otherwise for ever be ashamed of such odious Defamations Sn. p. 335. That Simon Magus was the Father of the Quakers Socinians and all the rest of the Anti trinitarian Hereticks Re. A gross Calumny against the Quakers rendring them a Sorcerer's Children But they deny both Simon Magus and all Sorcerers and the Devil the Father of Lies and all such as would persuade People to buy the Gift of God the Gospel for Mony The Quakers are as opposite to such Simony as Light is to Darkness Sn. p. 338. That E. Burrough pag. 47. determines clearly That the Scriptures are not now of any Authority at all to us at this Day Re. He perverts E. B.'s Words We find not such a determination of his but where he speaks of that not being a Command from God to me which he commands to another he intends this of special Commands that were to some as to Baptize and Preach the Gospel as he immediately explains it and not of general Commands of Duty incumbent upon all nor against the Authority of the Scriptures it being the Holy Spirit that makes them authoritative and binding and enables Men to live accordingly who are led by the same Spirit Sn. p. 342. That G. Whitehead in his serious Apology p. 49. prefers not only their Writings but their Ex tempore Preachments and even all whatsoever they speak upon any Account to the Holy Scriptures themselves Re. He very perversly wrongs G. Whitehead in all these Expressions for there 's not a word of preferring our Writings to the Holy Scriptures much less of all whatsoever we speak thereto but a preferring the Holy Spirit and its immediate Teaching in Man to the Letter of Scripture and preaching in the true sense of the Spirit with divine Authority according as Christ did
Argument from this Adversary against the Light within or our Testimony thereof and 't is far more difficult to make Sense of his Notion of the Light within than of our's For after he has in Words owned and confessed to Divine Illumination or Inspiration of the Holy Spirit as that Enthusiasm or Inspiration of God which is allowed and owned in their Church and that 't is full as much as any sober Quaker can mean by the Light within Pref. from p. 46. to p. 55 56. Another while he 'll have the Light within not Infallible but Fallible because of Men's Mistake who put Darkness for Light p. 173 174. 2d Part. Another while he 'll have the Light within no Light from Isa. 8. 20. placing this Remark upon it No Light George mark that p 251. But he should have observed the Hebrew Note in the Margin No Morning instead of No Light which I may return upon him If they speak not according to this Word it is because there is No Morning to them No Morning Man mark that But is there no Light before Morning pray Now how difficult is it to make Sense of this Man's Notion of the Light within One while with him 'T is a Divine Inspiration another while 'T is Fallible another while No Light So that one while 't is a divine good and certain Light another while uncertain not Infallible another while 't is nothing no Light Thus confusedly and madly Envy and Darkness appears against the true Light This Adversary to prove his false reitterrated black Charge That the Quakers take to themselves the very Attributes of God and make a pretence from this Light within to excuse blasphemous Pride assuming All the Worship due to Christ whom they call this Light upon the account of his or its Inhabitation in them p. 178. He refers to G. Whitehoad's Innocency against Envy p. 18. Sect. 12. in Answer to F. Bugg viz. As to his Charge of idolatrous if not blasphemous Names and Titles given to G. F. How proves he that they i.e. Two Persons in their Letters to him gave and intended those Names and Titles to the Person of G. F. c. This Story in the first part is notoriously false as it affects the Quakers in general The last part is a blind Story as 't is intended for Proof of the black Charge before those idolatrous Names and Titles are not mentioned nor any plain Proof of the exact Copies of both those Letters could we ever have And G. W. has further cleared this Matter in another Answer to F. B. as also in his Just Inquiry from p. 19. to p. 30. And in behalf of the People called Quakers we positively and sincerely deny 1. That they take to themselves the very Attributes of God 2. That they excuse blasphemous Pride as that of assuming all Worship due to Christ because of his inhabiting in them These with Detestation we solemnly deny But this Accuser should have looked at home and at his Brethren of the Clergy what Honour and Attributes do they give to their Bishops when they go down upon their Knees to them as their Reverend Fathers in God with Your Grace My Lord c. Do these import Divine Honour and Divine Attributes or Earthly pray And where did ever Christ's Ministers or Apostles do such Homage to Timothy or Titus or call either of them my Lord Timothy or my Lord Titus and Your Grace c And what thinks he of Godfathers and Godmothers Are not these Divine Attributes and very high ones too And of their being Sureties for Infants for their forsaking the Devil and all his Works c. and keeping God's holy Will and Commandments c. Do they not herein take upon them Christ's Office and Work who is our Surety And what Scripture have they for these Answer directly 'T is a notorious Untruth also That they i. e. the Quakers allow of divine Honour to the Man Christ Jesus on no other account than as G. W. allows it to G. Fox that is because of the residing of the divine Word in him p. 180. We say this is apparently false for on divers other Accounts we allow divine Honour and far more Honour to the Man Christ Jesus than to any mortal or finite Creature whatsoever as in all things Christ Jesus hath the Preheminence and all Fulness dwelling in him and all Power in Heaven and Earth committed to him and were not all the Angels of God to worship him And all Men to honour the Son as they honour the Father Therefore this Opposer's blasphemous Consequences drawn against us from his black Charge aforesaid As worshipping one another with divine Honour and not grudging to apply all the Attributes of God to themselves for the Light within sake c. p. 181 182. with the rest of his Consequences of the same kind are as false as the other We desire ever to walk humbly with God in Christ Jesus in a holy Reverence and Worship to him only to whom all divine Worship Glory and Honour is due In his 13th Sect. Of the Resurrection of the Body This saith he the Quakers do positively deny p. 182. Here he stumbles at the Threshold and deals disingeniously and falsly with the Quakers They deny not the Resurrection of the Body by denying the gross and carnal Notions of our former Adversaries of the self-same carnal and numerical Body of Flesh Blood and Bones no more than the Apostle denied the Resurrection of the Dead by affirming That Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption 1 Cor. 15. For proof That the Quakers do positively deny the Resurrection he says That Mr. Penn makes Nonsense of it and worse he compares it to Transubstantiation nay to the Alcoran quoting Reason against Railing 1673. p. 138. which is a plain Perversion and as false as the Charge it self For W. Penn does neither make Nonsense of the Resurrection it self scripturally considered nor compare it either to Transubstantiation or to the Alcoran But T. Hick's gross Belief and Apprehension of a Carnal or Fleshly Resurrection of the self-same Carnal Body and yet that it shall be so changed as to be a spiritual glorious Body like unto Christ's This he compares to the Doctrin of Transubstantiation as the Papists say That the Bread and Wine after Conse cration are so changed as to be the very Christ and yet the Accidents remain i.e. of Bread and Wine so he can't make better Sense of his Adversary's gross apprehension of the Resurrection of the Body being or remaining the same carnal Body of Flesh Blood and Bones that 's buried and yet changed so as to be a spiritual and glorious Body like unto Christ's which was not to deny the Scripture-Doctrin of the Resurrection it self but rather a carnal Alcoran Notion thereof for in the Book quoted Reason against Railing p. 133. And under the same Head take W. P.'s plain Confession of the Resurrection in
We question the Truth of this Story also in the last part of it viz. That he believed no other nor expected any than Christ risen in him and this also of no other we disown for as truly as we own Christ risen in us and we in him from Sin and Condemnation so truly do we believe and expect to be raised up by him in the last Day above all Corruption and Mortality we being raised in Christ from Sin here we shall be raised by him to Glory hereafter And therefore are not of the Opinion of Hymeneus and Phyletus who said That the Resurrection is past or made already 2 Tim. 2. 18. For that Resurrection which Paul in his converted state when risen with Christ had not attained Phil. 3. 11 12. we do believe and expect as yet to come after this Life and at the last Day Another Accusation is That G. F. says plainly in these Words There 's none have a Glory and a Heaven but within them leaving out what follows which was before Man had a Being Gr. Myst. p. 214. This is intended of what the Saints have and enjoy in this Life in the Present Tense and not of that more full attainment in that which is to come who have and enjoy the indwelling of God and Christ as their God and their Glory according to his Promise having of this excellent Treasure in their Earthen Vessels according to their measures of degrees of attainment being changed from Glory to Glory from one degree of Glory to another as by the Spirit of God There 's no doubt but all true and spiritual Believers who are dead with Christ and whose Life is hid with Christ in God when Christ who is their Life shall at last appear they shall appear with him in Glory Col. 3. Yea in far more Glory than 's here attainable in a mortal State Though we are now the Sons of God yet it appears not what we shall then be but when Christ appears we shall be like him for we shall see him as he is 1 John 3. 2. Heaven which is God's Throne and Dwelling-place is no doubt so spacious and the Heavens which declare his Glory so wonderfully extensive that we cannot suppose they should all be contain'd in the narrow compass of our Hearts though our Conversation be now in Heaven and we come to a heavenly state in Christ Jesus Therefore we do not confine all our expected Attainments of Heaven and Glory to within us in this Life but the way to attain more thereof in that which is to come is to partake of some share thereof in Christ Jesus even in this Life and where Christ is enjoy'd there Heaven and Glory is in measure spiritually enjoy'd there being spiritual and inward Heavens as well as natural and outward Note For the spirituality of the Resurrection Bodies and the nature of the Body of Christ after his Resurrection and Ascension Our Opposer may peruse H. Moor's Search into the nature of a glorified Body Apol. ch 3. p. 494. Of his Modest Enquiry into the Mystery of Iniquity And compare the same with what we have written on that Subject and then let our Opposer answer him having been a Doctor of his own Church and Philosopher also of Repute in Cambridge c. As to his 14th Sect. Of the Sacraments as he terms them but without Scripture-proof of the Term Sacrament as applied to the outward Elements Signs or Shadows which end in Christ the Substance who livingly represents himself beyond them by his Spirit in the Hearts and Souls of spiritual Believers who have attained unto the spiritual Communion of the Body and Blood of Christ and to partake of his spiritual Supper with him Rev. 3. 10. The difference between us and our Accuser in this Point is about the Text 1 Cor. 11. 26. of shewing forth the Lord's Death till he come as he says By the Celebration of his last Supper Whether this coming of Christ be spiritually in our Hearts or at the Resurrection at the last Day which ends the time limited for the Celebration thereof We believe it of the first if that may be owned as any real coming of Christ He of the last His Reason is That Christ was so come in the Hearts of the Holy Apostles and of the purest Primitive Christians The Apostle's condescending to divers Things that were Shadows and Figures for sometime it follows not that therefore we are bound to imitate them in all things they did Neither were the Corinthians the purest of Primitive Christians when Paul writ his first Epistle to them nor had they then so far attained to the coming of the Lord Jesus Christ as to confirm and make them blameless as in his Day but then waited for such his coming 1 Cor. 1. for there were divers Disorders among them and many of them carnal and walked as Men. And therefore they were not then of the purest of Christians though they had good Gifts yet they had then great need to wait for the coming of Christ to make them better to bring them into a blameless state The Apostles themselves were come to higher Attainments in Christ Jesus which they laboured to bring their Hearers to as is evident from Paul's desiring That the Corinthians might not be ignorant how that all the Fathers who were baptized unto Moses in the Cloud and in the Sea did all eat the same spiritual Meat and drink of the spiritual Rock which followed them or went with them which Rock was Christ 1 Cor. 10. And told them the Cup of Blessing which we bless is it not the Communion of the Blood of Christ And the Bread which we break it is not the Communion of the Body of Christ For we being many are One Bread and One Body being all Partakers of the One Bread ver 16 17. and doubtless the knowledge of this Mystery was what he received of the Lord which was above the Sign Shadow or Figure thereof Yet 't is not to be questioned but there was a good Intention in the first Proposal and Practice of those outward Memorials of Christ's Death among the Corinthians in the capacity they stood in to remember and shew forth Christ's Death thereby until they knew and had more of his Life to shew forth in a holy and unblameable State and Conversation in the Day of the Lord Jesus Christ for whose spiritual coming they waited for that end 1 Cor. 1. 6 7 8. And also that they might flee from Idolatry and keep out of it and forbear eating in the Idols Temple which he warned them against As to Christ's Celebration of his last Supper 't is strange that should be so much urg'd as obligatory upon us until Christ's last coming again at the Resurrection in the last Day seeing we find none of the Urgâ—rs thereof so much as in a true imitation of the last Supper of Christ where he eat the legal Passover with his Disciples according to his own
Devil has stolen from us so that the Soul soon disappeared and left a noisome Carcass of Religion p. 209 210. What a strange confused Whimsie is this How has the Devil stolen from them the Body of Religion and left a noisome Carcass behind 'T is more likely that he has stolen away the Soul of Religion from them or rather their Minds from it and left them only a Carcass behind◠who are so much doting about and even idolizing the Shadow which is far short of the Body of true Religion and neglecting the Life Soul and Substance thereof so that their outward Observations are dead empty and fruitless as those Observers are who are void of Christian Humility Love or Charity Those repeated known Falshoods 1. That Christ's outward dying and shedding of his Blood many of the Quakers have turn'd to mean nothing but his spiritual Suffering within us c. 2. To spiritualize AWAY the literal Humanity and Sufferings of Christ p. 208 209. These Falshoods being fully answer'd and denied by us already we need but persist in our Negation thereof To conclude this Head of Baptism with an Argument or two from the Terms of the Commission Mat. 28. Go teach all Nations baptizing them in the Name of the Father Son and Holy Ghost Arg. 1. If the Commission intended baptizing them with Water then the Apostles must have followed and used the Terms of the Commission in the Execution thereof to manifest their Authority for it But they did not follow nor use the Terms of the Commission in baptizing with Water therefore that Baptism was not intended in the Commission The first part of the Argument is undeniable from the Sanction and Authority of the Commission it self which is expresly Go teach all Nations baptizing them in or into the Name of the Father and of the Son and Holy Ghost The second part of the Argument is prov'd by the following Arg. 2 Christ's Apostles and Ministers did Teach and Preach in the Name of the Father Son and Holy Ghost but they did not Baptize with Water in the Name of the Father Son and Holy Ghost Therefore baptizing with Water was not intended in that Commission The second Proposition is proved by their baptizing only in the Name of the Lord or in the Name of the Lord Jesus when they baptized with Water as John did We do not find in all the Acts or other Scripture that the Name of the Father Son and Holy Ghost were used by any of the Apostles of Christ in baptizing with Water Let him peruse W. DELL's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or The Doctrin of Baptisms and T. Lawson's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A Treatise concerning Baptisms Whereunto is added A Discourse concerning the Supper Bread and Wine called the Communion To his 15th Sect. Concerning the Satisfaction of Christ. Herein he saith the Quakers are direct Socinians for they positively deny the Satisfaction Here he stumbles at the Threshold again this is a positive Untruth in Fact They are neither Socinians nor do they deny the Satisfaction of Christ it self for God was ever well pleased and so satisfied in his dear innocent Son but never with Sinners continuing in their Sins That therefore which we deny is the Vnscriptural Sin-pleasing and Sinner-soothing Notions of our former Adversaries about it as that of Christ suffering under Vindictive Justice from the Father and making such a rigid and strict Satisfaction and Payment in our Stead thereby to acquit and justifie the guilty Offender though persisting in Sin all his Days This Notion of Satisfaction as severely and rigidly stated as vindictive upon the dear Son of God and thus indulging to Sinners both the Quakers and even a Bishop of the Church of England have opposed 'T is also such a Notion of a rigid Satisfaction and strict Payment held as a Notion of Law in the strictest and severest Sense that W. P. opposeth God's Compassion unto in pardoning Iniquity passing by Transgression and Sin and forgiving our Trespasses which we ever own to be for Christ's sake but upon true Faith and Repentance from these Scriptures Mica 7. 18. Mat. 6. 12 14. ch 18 Therefore this Adversary mistakes and misrepresents W. P. in this Point as blaspheming and arguing against the Satisfaction of Christ p. 212 213. when he argues against that kind of Satisfaction held as a rigid Notion of Law that admits not of Forgiveness of Sins past which we consess Christ's Sufferings and Sacrifice has made way for upon true Repentance on the Offenders part which Christ's great Sufferings under the Burthen of the World's Iniquities do call for and require universally of them And as to the Praise of the great Love and Grace of God to Mankind we must confess that it was by the same Grace Christ tasted Death for every Man and was really an Offering and a Sacrifice of a sweet smelling Savour to God Ephes. 5. 2. and our only Mediator and in that Sense sincerely own what was really his Satisfaction to the Father to stay the Execution of his Wrath and obtain our Pardon giving us Repentance by his Light and Grace in our Hearts yet such a kind of rigid Satisfaction and strict Payment to vindictive or revenging Justice as if God poured out his just Indignation or Wrath merited by Sinners upon his innocent Son as some of our Adversaries have affirmed no less This we confess we cannot reconcile either to God's divine Justice or Mercy or to Christ's Mediation and Intercession for Transgressors And little short of this is our present Adversary's Notion That Justice cannot remit the least Farthing else it were not Justice speaking of divine Justice even of God as being not only just but Justice it self in the Abstract the highest and most adequate Notion of Justice p. 214. All which duly considered borders upon the most rigid and extream Notion of Satisfaction as if divine Justice i. e. God himself in his Sense could not remit the least Farthing but Christ must strictly pay every Farthing of the Debt of Offenders whereas there is a divine Justice or Righteousness that 's truly Evangelical which is declared in the Forgiveness of Sins that are past through the forbearance of God Rom. 3. 25. and ver 26. to shew at this time his Righteousness that he might be Just and the Justifier of him that believeth in Jesus It was for this end that God set forth his Son Jesus Christ to be a Propitiation through Faith in his Blood to declare his Rightoousness for the remission of Sins past c. Wherefore the Quakers do not make one of God's Attributes fight with or conquer the other nor one to subdue and beat down the other or his Justice to quit the Field to his Mercy as is ignorantly and unjustly suggested to make us guilty of great Nonsense and Blasphemy p. 214 215 216. For all God's Attributes in himself are in Concord Union and Harmony and in his Creatures concur and agree in
disown these Expressions and I think they are not duly inferred from the said Book questioning whether Some Words were not spoken by wicked Men some by wise Men ill applied some by good Men ill expressed c. Now at my saying Yet this questioned but of some Words in Scriâ—ture not all he takes occasion to Rail fearfully against me as a Justifier of Diabolical Suggestions When my Answer was not with the least intent to oppose or lessen the Authority of the Sacred Scriptures but in direct opposition to F. Bugg's Calumny in these general odious and false Expressions viz. That the Quakers insinuate that What the true Prophets spake was false Which Expression we utterly deny as both in themselves grosly false against the true Prophets and falsly charged on the Quakers to defame them And as to the Questions cited out of the Quak. Refuge at which Offence is taken 1. They are not mine 2. I do not believe they are the Author 's of that Quak Refuge tho' cited by him 3. It is apparent he does not espouse them as his own Judgment nor make them the Matter in that present Controversie nor resolve them in the Affirmative but seems to recite and wave them as Originally proceeding from some other Person as I understand The furthest that can be drawn from my said Answer to F. B. that may seem offensive which I should be sorry for if 't were really so is my seeming to grant the Question That in some Words some true Prophets were mistaken And if this be made an Offence I think 't is no real one for I designed none However I still confess I believe the Record of Scripture to be true Good Men and some true Prophets also have been and may be mistaken in some things and have had their Weaknesses and Failings truly recorded in Scripture and also their Deliverances for good Ends and Admonition to others Was not Samuel a good Man and a Prophet and yet mistaken when he took Eliab for the Lord 's Anointed 1 Sam. 16 6. 7. And in the Argument upon Job in the ancient Bible is marked That Job maintaineth a good Cause but handleth it evil Again his Adversaries have an evil Matter but they defend it craftily Moreover he was assured that God had not rejected him yet through his great Torments and Afflictions he burst forth into many Inconveniences both of Words and Sentences See the Argument at large And was not the Prophet Elijah mistaken when he thought himself alone or none in Israel but himself that was zealous for the Lord God of Hosts But what saith the Answer of God unto him I have reserved unto my self seven thousand Men that have not bowed the knee to Baal 1 King 19. 10 18. Rom. 11. 3 4. And to say but little of the Old Prophet that persuaded the Young Prophet contrary to the Word of the Lord 1 King 13. I could instance Jonas David and several others that were good Men who had some Weaknesses and Mistakes in Words and Actions yet the Lord was good to them and helped them according to the Integrity of their Hearts towards him And these Things being truly recorded in Scripture for Instruction and Admonition we truly esteem the Scripture-Record thereof And even where the Words Lies Blasphemies and Actions of the Devil wicked Men and Persecutors and the Judgments which befel them are recorded in the Scriptures we own the Record or History thereof to be true and highly esteem it for Instruction and Warning to Men. And to distinguish between the Words of God in Scripture and the Words of the Devil is but what the Scripture it self doth which can be no Contempt to it for I have known some stumbled by some of the Priests making no distinction but calling all that 's written in Scripture the Word of God as one that was the Mayor of Thetford near 40 Years ago told me That a Priest wanting Induction into the vacant Benefice and preaching there for Approbation took his Text out of the Words wherewith the Devil tempted Christ Mat. 4. And bidding the People hearken to the Word of God as they should find it written in such a Chapter and Verfe whereupon this Person that told me of it was so offended that he would not give his Voice to chuse the said Priest because he had told them That was the Word of God which was the Words of the Devil Now let none be so disingenuous as to take this as in Contempt of Holy Scripture Doctrin or Precepts therein for where either the Words Blasphemies wicked Actions or Persecutions of the Devil or Men are therein mentioned the Record thereof is true and in Testimony against them and the intent of such Record holy just and good Farther my Accuser tells me Nor is my Salvo more ingenuous in the Eleventh Article And why so It is really say I contrary to our Faith and Principle to make Christ Jesus himself Only a Figure a Veil or Garment p. 254. Which was in direct opposition to his Author F. Bugg 's falsly saying The Quakers would make Christ Only a Figure a Veil a Garment implied by way of Question p. 58. New Rome Ar. Here he quarrels with the word Only as with the word Amply and accuseth me with Equivocating and that this is but a Negative Confession But really George quoth he this is not re-assuming your Christian Testimony in the Affirmative as thou didst promise c. still hiding your self in the Dark in Negatives But we would know affirmatively what it is you do profess and this thou didst promise and this thou hast not perform'd p. 255 256. Here he accuseth me with breach of Promise but very falsly as in the said 11th Article is plain that my Confession of Christ Jesus himself is not only Negative but Affirmative namely He being the Substance and End of all Figures Types and Shadows Is not this Affirmative pray And as remote from Truth is his accusing the Quakers Books of calling Christ Jesus a Type or Figure of their Light within p. 263 264. I know no such Books of the Quakers that so call Christ Jesus A Type of our Light within but that he is our Light which hath inlighten'd us among the rest of Mankind It 's implied by way of Question That Christ cloathed himself in Flesh and Blood and that he took Flesh c. for so quoth he it may be said that our Soul is cloathed with our Body as with a Garment or Veil It is not Words but the meaning that we contend about saith he p. 257. We know best our own Meaning being well satisfied that 't is according to Holy Scripture Where 's then the difference He then quarrels with our Meaning not with the Words here but elsewhere he doth as his Author F. Bugg has done with the words Veil and Garment in J. P.'s Question to Professors But this Author yields the Point he assents to both As our Soul is clothed with
the Tabernacle which was called the Holiest of all in the Old Covenant that the golden Censor and Ark of the Testament were put and the golden Pot which had Manna and Aaron's Rod that had budded and the Tables of the Testament and over the Ark the Cherubims of Glory shadowing the Mercy-seat Heb. 9. Exod. 26. So the most excellent things were within the Veil tho' there was a Beauty and Glory also without it All which I doubt not were Shadows of the New Covenant and the spiritual Dispensation thereof in Christ Jesus in whom the most holy place of that divine Service and Worship in the New Covenant Sanctuary which the Lord has placed in the midst of his People is in the Spirit and in the Truth And all our spiritual Blessings and heavenly Treasures are in Christ Jesus who is our Sanctuary and Hiding-place And it is in the inmost or most inward and spiritual Dispensation of the New Covenant that Mercy and Forgiveness is receiv'd and Christ most livingly and effectually known to us and enjoyed and in him the most holy and heavenly Places wherein the true spiritual Believers sit down with him and as being washed from their Sins in his Blood by his Spirit are his Church and Sanctuary also and thereby have boldness to enter into the holy Place even by that new and living Way which Christ hath prepared for us through the Veil that is to say his Flesh Heb. 10. that we may follow him therein into Heaven it self And what entrance through Christ our Mediator we have here in measure received into this new and living Way and holy and heavenly Places in him we doubt not but it is to us an Earnest of a more full Enjoyment of Heaven and Glory hereafter with Christ Jesus our Fore-runner Leader and Captain of our Salvation we continuing faithful to the end in this his new and living Way as true and constant Followers of him God in his great Love and Wisdom has afforded several Dispensations one higher and more glorious than another in order to bring Man nearer and nearer to himself as that of the Law and of Shadows and Types that of the Prophets that of John the Baptist that of Christ in the Flesh and that of Christ in the Spirit and New Covenant which is higher more powerful and more glorious than the former and therein a more clear knowledge of Christ than in all the former wherein there was some Sight of him through Shadows and Veils but by his divine Light shining in our Hearts God is pleased to give us the Light of the knowledge of his Glory in the Face of his dear Son Christ Jesus that we all with open Face as in a Glass may behold the Glory of God and be changed into the same Image from Glory to Glory as by the Spirit of the Lord 2 Cor. 3. 18. Ch. 4. 6 7. Now tho' our Adversary has made a deal of Dispute and Quarrel with us about calling Christ's Flesh the Veil as in Heb. 10. yet he is fain to grant That Christ's Body is called a Veil in relation to its Type the Veil of the Temple p. 262 263. but he 'll have this not to be in the Quakers Sense They call it a Veil that is saith he a Garment in contradistinction to its being Christ's Substance and of his Nature p. 262. Whereas its rather in contradistinction to its Being his Divine Natnre or to its being in the first place or principally or chiefly Christ himself who is the Son of God for whom the Body was prepared because he did pre-exit it or was in Being before he took upon him that Body even in his Father's Glory before the World began wherewith he is glorified However the Veil which was Christ's Flesh through which he set open the new and living Way we never deny to be Christ's Body or to be a real Body but own it was and never believed it to be a Fantastical Body as I have often said but that Christ the Son of God took upon him real Flesh and Blood of our Nature yet pure and incorrupt in him And as his Flesh was called the Veil it answers its Type or Figure i. e. the Veil of the most Holy Place or Oracle where God gave Answers 1 Kings 6. 20. 8. 6 8. 2 Chron. 3. 10 16. And these most Holy Places in the Tabernacle and Temple being Places of divine Service then peculiar to the High Priest to enter into their Antitype is in Christ Jesus the New Covenant where in the Spirit and in the Truth God is truly worshipped and meets with and speaks to his People even by Christ Jesus their High Priest who is present in the midst of his Church and Assemblies of his People the true and spiritual Worshippers who meet in his Name Spirit and Power whose Light and Truth brings its Followers unto his Holy Tabernacles Psal. 43. 3. And as to Christ's Substance and Nature what does our Opposer mean thereby How has he distinguished in this Point Christ has in him a divine Nature as well as that of Man which he hath also in the purest Sense But which is the greatest Is not the divine Nature the Deity in him greater than the Manhood As he said My Father is greater than all greater than I John 10. 29. Nevertheless as our great and only Mediator and Intercessor it was necessary he should be Man as he is the most glorious heavenly Man and as the Christ of God he is spiritually in us in his Saints and Members in some measure by his Spirit Light Life and Power even as the incorruptible immortal Seed in Man is of the Father Son and Holy Ghost and therein all true spiritual Believers do in measure partake of the divine Nature being born again of this incorruptible Seed The gross Calumnies cruel Mockeries false Stories and Perversions of the Author of The Snake in the Grass are therein so numerous together with his partial picking nibling mincing and carping at our Books which is so perverse and much on 't so silly that I confess many of them are waved in this Answer as not worthy of spending more precious time about them and I shall leave the said Author to the just Judgment of him that judghth righteously wishing his Repentance before it be too late And tho' he sculks and hides himself as if he were afraid or ashamed to own his Work with his Name to it so am not I of my Name or Vindication tho' I be and expect to be reproached and misrepresented for Christ's sake whose Servant I am George Whitehead A BRIEF EXAMINATION OF Some Passages IN THE Second Book of the Author OF The Snake in the Grass FALSLY STILED Satan dis-rob'd from his Disguise of Light Or The Quakers last Shift to cover their monstrous Heresies laid fully open WHEN I looked upon the Title of the said Book stiled Satan dis-rob'd from his Disguise of Light With this additional
and then how would but a pure Ethereal or Heavenly Body stand or co-here which he speaks of the glorious Body of Christ. Though I have always opposed the Gross and Carnal conceirs of many about the Resurrection I do not believe that Christ's glorious Body and the Saints Resurrection Bodies which must be like unto his shall be all shut up in Invisibility so as not to be seen or known one of another But that in Christ's Kingdom of Glory hereafter they shall as truly see and know one another as the Angels of God in Heaven do to whom they shall be Equal Note That our present Adversary's granting Christ's Body to be glorified in Heaven and much changed from the condition it was in upon the Cross p. 4. And also That such a gross Notion of the Resurrection no Christian ever held as if the Body were to rise in the same Grossness and Carnality that it has in this Life And that G. K. has sufficiently explained himself and that the Body when raised shall be the same as to substance but not as to the Grossness and Carnality as now and did Illustrate it by the Chymical Extraction of Spirits out of Herbs c. p. 26. As G. K. saith How much more ought we to acknowldge the Wisdom and Power of God who not only can but will change the Bodies of the Saints from all gross and terrestrial Qualities to be Heavenly and Spiritual the Husk or drossy Part that is no more the true Body than Dross in a lump of rich Oar of Gold is Gold being excepted Gross Er. p. 13. and p. 9. We must needs think saith he That Christ's Body was really Terrestrial i.e. had Terrestrial Qualities when it was upon Earth But now it is Heavenly endued altogether with Heavenly Qualities as the Bodies of the Saints will be at the Resurrection c. But to be more full and plain observe what he saith in his Way cast up p. 131. That Body that was crucified on the Cross at Jerusalem and is now Ascended and Glorified in Heaven which remaineth the same in Substance that it was on Earth although it be wonderfully changed as to the Mode and Manner of its being It being no more a Body of Flesh Blood and Bones but a pure Ethereal or Heavenly Body like unto which the Bodies of the Saints are to be at the Resurrection Now observe this great and wonderful change of Christ's glorified Body and of the Saints Resurrection Bodies was not heretofore granted by our former Adversaries as T. Elwood truly observes though very untruly charg'd with horrid and sensless Imputation and notorious Falshood p. 4. for saying It is well known that many of the Baptists as well as others of other Professions do hold the Body of Christ now in Heaven to be as really and materially a Body of Flesh Blood and Bones as it was when it was upon the Cross. That many have so held both of Christ's glorious Body and the Resurrection Bodies hath been notoriously known to us and many others as my said Answer to the said Newman partly shews p. 17. 18. And our answers to Tho. Hickes and Mathew Caffin and T. Grantham rendred Christ's Body Heaven such a one as his Quakers Ref. p. 40 41. And Thomas Vincent and others his gross conceits may be seen in his Illustrations about the Resurrection noted in our Book entituled The Christian Quaker in folio 2d part p. 161 162 163 164 165. c. The most that ever I discoursed of those our former Adversaries have held the Resurrection in that gross sense mentioned by T. E. except Jer. Ives tho' a contentious Adversary yet in that Point more ingenuous than most of his Brethren in those Days At a publick Dispute between some of us and some Baptists at Chersey in Surry when a Question about the Body of Christ in Heaven was Ignorantly obtruded by William Burnett his Brother Jer. Ives in answer to my speaking of Christ's various appearances as in divers Forms after he rose said What change or alteration His Body might have we cannot determine nor what Glory he is in for to enquire with what Body the Dead are raised is absurd Christ Ascended p. 19 20. Now it is observable in our former controversies on this Point The Question put to us was not Whether the Saints shall come forth in the Resurrection with their Bodies of such a Spiritual Pure and Heavenly Extract as to be free from all Carnality Grossness Dross Husk and Terrestrial Qualities even so as no more to be Bodies of Flesh Blood and Bones but Pure Ethereal or Heavenly Bodies like unto Christ's glorious Body According to G. K's and his Advocates confession I say this was not the Question we controverted then But whether the same numerical Body of Flesh Blood and Bones that dies shall be raised This we have objected against and the same Substance that is the same gross Substance and Bodily Existence of Flesh Blood and Bones this we have excepted against But Resurrection Bodies of such a refined Extract and Celestial Substance as is not Flesh and Blood but free from that Dross and Husk as is now proposed was not in controversy that ever I remember between us and our former Adversaries However G. K. should be so ingenuous as to tell the People what he means by the same Body for Substance that shall rise that it is not the same Body of Flesh Blood and Bones but a pure spiritual ethereal heavenly extract Body and then see how that will take And I think he 'l gain no more popularity in that Point than those of us he Quarrels with without just Cause Otherwise 't is very disingenuous to hide himself under general and indefinite Terms by telling the People the same Bodies that dye shall arise the same in Substance and not tell them what Substance that is that is not Flesh Blood and Bones for under those general Terms they may take him to mean in the common and gross sense of the same Flesh and Blood who understand nothing of a Celestial Seed or Ethereal substance hid in these gross Bodies or in their first Elements which they are to be dissolved into whether in the Earth Fire or Water wherein many Bodies have been destroyed dissolv'd and consum'd That Scripture Jo. 14. 19. Yet a little while and the World seeth me no more which G. K. thinks he better translates as yet or not as yet Nar. p. 17. However I did not alledge it to prove that Christ has no Body at all as in Nar. p. 17. herein G. K. wrongs me but that the World should see Christ no more in that manner wherein they then saw him That which they then saw of him with their carnal Eyes they should see no more i.e. as in the Flesh. And how should they if his glorified Body be no more a Body of Flesh Blood and Bones but a pure Ethereal or Heavenly Body they must have other Eyes to see