is pretended by one Party This is falsly represented and perverted against G. W. in the first Part who did not represent those of G. K's Doctrinâ— mentioned but as pretended Fundamentals although T. C. has this falsehood pretended Fundamentals divers times over in his Introduction Whereas my Words are as is pretended by one Party relative to divers Accounts lately published in Print of some â—ate Divisions and Disputes about several Fundamental Doctrines of the Christian Faith as is pretended by one Party which therefore at least some whereof I grant to be such and do not call them pretended Fundamentals But that the late Division is pretended to be about them according as my Words are clear in our small Treatise referred to viz. The Christian Doctrine and Society of the People called Quakers p. 1. one of which Fundamental Doctrines which he says G. W. represents but as pretended Fundamentals is That Christ is in Heaven in his glorified Nature of Man Body and Soul God and Man both Introduction p. 2. And where have I contemned or opposed this Doctrine How Inadvertent and unjust art thou T. C. in this Do not I plainly declare in the same Treatise p. 3 That as Man Christ died for our Sins rose again and was received into Glory And p. 5. That Christ's Body that was Crucified by the power of God was raised from the Dead and that the same Christ that was Crucified ascended into Heaven and Glory and that his Flesh saw no Corruption it did not Corrupt But yet doubtless his Body was Changed into a more Glorious and Heavenly Condition than it was in when subject to divers Sufferings on Earth c. Where 's now the Contempt of his Person Mayst thou not be ashamed of thy false abusive Charge From my Saying the same Christ that was therein i. e. in the Body or Flesh Crucified thou falsly inferrest So then he that was nailed to the Cross and pierced was not Christ p. 24. Here thou quarrellest with the Apostles Doctrine and Language 1 Pâ—t 3. 18. Being put to Death in the Flesh And ch 4. 1. Christ hath suffered for us in the Flesh. 1 John 4. 2. Jesus Christ is come in the Flesh And 2 John 7. And many Deceivers are entred into the World who confess not that Jesus Christ is come in the Flesh. Mark here Christ suffered in the Flesh and Jesus Christ come in the Flesh. Was this to deny him that suffered on the Cross to be Christ or to Conâ—emn his Person No sure How sillily hast thou deduced many Inferences of this kind against us as if thou wert minded to be Litigious Again Thy inferring That he who was nailed â—o the Cross was not Christ but a Body a Vail a Garment of an Earthly Perishing Nature p. 24. Here again thou pervertest and abusest us Where did we ever say that he who so suffered was not Christ but a Body a Vail c. Seeing 〈◊〉 was Christ that suffered in the Flesh and his â—â—esh was called the Vail Heb. 10. What Contempt to Christ or Denial of him was such Sayâ—â—g And where did ever any of us say that â—â—s Body that was nailed to the Cross was of a â—â—rishing Nature seeing his Flesh saw no Corâ—â—ption But thy great Offence is about Iâ— Pennington's â—ords viz. We can never call the Bodily Garâ—…t Christ p. 26 c. And what then is this 〈◊〉 Undervaluing or Contempt to Jesus Christ â—25 Is it not as true literally as a Man's Garâ—ent cannot be the Man himself that wears it â—â—d may it not be as true figuratively as Christ's Flesh was the Vail And that without any Contempt to him his Body or Flesh called the Vail Unless thou canst prove the Holy Apostle a Contemner thereof who used the same Expression He i. e. Christ hath Consecrated for us a new and living way through the Vail i. e. his Flesh Heb. 10. 20. That Christ Jesus as to his entire Existence or Being doth not consist only of the Body or Flesh that was Crucified Thou grants as much not only in thy Confessing his Person as joyned to the Godhead Power Life and Soul was called Jesus and the Saviour p. 24. But also his being the Anointed as well as the Anointing p. 5. For Christ was before Abraham and David in Spirit called him Lord and he was that Spiritual Rock that all Israel drank of As for excusing Errors and Contempt of our Lord Jesus falsly charged on J. P. and being liable to be charged therewith p. 26. I am not conscious to my self of so doing by discovering his Intention and by his own Explications of the Words objected against him viz. As either that the Vail which was Christ's Flesh or that the Bodily Garment we can never call the entire Christ as intimated by his own Words chiefly and in the first place Christ as in one of his Questions 'T is strange that thou should shew so much Envy against that Innocent Man as to charge him with Contempt of our Lord Jesus who did more sincerely believe and confess him both in Principle Doctrine Charity and Innocent Conversation than thou hast done whose sincere Confession is also evinced against thy Brother F. Bugg By the Term Vail we neither undervalue Jesus nor set his Light above himself as is implied against us p. 25. For though every degree of Divine Light in us is of and from Christ Jesus yet 't is greater and more as in him in whom the fulness is as is more fully cleared in our said Treatise of our Christian Doctrine Concerning the Flesh of Christ being a Vail Heb. 10. thou grants was in respect to Man and so the Figure may be proper as intended by the Apostle If so then that Vail was not the entire Christ though the Name was given both to his Soul and Body in Scripture jointly and severally if by the Term Flesh be commonly understood the Person of our Lord Jesus where then dost thou prove that the Quakers contemn the Flesh of Christ considered either Spiritually or Litterally And though the Person of Christ I find but once mentioned in Scripture 2 Cor. 2. 10. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in facie Christi vel Conspectu Christi in the Face or Sight of Christ. Yet understanding thy meaning I am not minded to quarrel with thee about Words and Terms To thy excusing F. Bugg's false Charge of Denying Jesus of Nazareth against us p. 25 I do not perceive thou canst make any good work of it upon his Instances where he makes our confessing Christ in us and witnessing him nearer us than at Jerusalem as J. Naylâ—r did c. to be a denying of Jesus of Nazareth or confessing that Divine Principle i. e. the Word the Life or Spirit of Christ to be the Foundation Principle of Living Faith and Knowledge of Christ in his Spiritual Appearance in us I cannot see how this can be a Denying of Jesus of Nazareth any more than the Apostles preaching
love of God and God blessed our Meetings c. Thy First Charge against the Quakers is That they deny Jesus of Nazareth who was born of the blessed Virgin Mary to be Christ and the efficient Cause of Mans Salvation Here are Two Charges made one both which we positively and sincerely deny as contrary to our profest and known Principles The Scripture Texts proving Jesus to be the Christ c. p. 14 15 16. we ever have and do sincerely believe and own But that the Quakers â—â—ach the contrary as Bâ—â—gg â—aith we utterly deny as a gross Calumny imposed upon us His instance foâ—…roof of from Isaac Pennington's Question to â—…ssors wherein he distinguishes between Christ and the Body in which he came and between the outward Vessel and the Inward Life and not calling the Bodily Garment Christ c. i. e chiefly and in the first place Christ as I. P. explains himself is no Proof that the Quakers deny Jesus to be Christ for he did not consist only of an outward Body or Vessel he had both inward Life Soul and Spirit even as perfect Man much more as God And therefore Fr. Bugg's inference that the Quakers would divide the Humanity from the Godhead is false they are distinguished but not divided in the entire Being of Christ as also that they can never call him Christ but a Vail is falsly infinuated though his Flesh was called the Vail Heb. 10. 20. This Objection has been plainly answered as well as the Question Doth not the Name Christ belong to the whole Body c. In our Charitable Essay p. 4. which Fr. Bugg gives the go by to without Replication running the rounds to his old Objection Idem per Idem imposing and begging the Question he will neither see nor take Answers how plainly soever given thus impertinent and trifling he is But to clear Isaac Pennington in this Point he did not deny Jesus of Nazareth to be Christ but sincerely confesseth to the same Jesus Christ in his Works 2nd Part p. 18. in these Words viz. The Enemy hath raised up Jealousies and Prejudices against us as if we denied the Scriptures and Ordinances of God and that Christ that died at Jerusalem against which Isaac P. Answers viz. First That we do really in our Hearts own that Christ who came in the fulness of time in that prepared Body to do the Father's Will His coming into the World Doctrine Miracles Sufferings Death Resurrection c. in plainness and simplicity of Heart according as it is exprest in the Letters of the Scripture Secondly That we own no other Christ than that nor hold sorth no other thing for Christ but him who then appeared and was made manifest in the Flesh. And p. 19. ibid. The Lord hath shewn me in Spirit that they themselves are guilty of that very charge and that he will so implead them at his Judgment Seat which they cast upon us even of denying that Christ which died at Jerusalem to be Christ. Thus far Isaac Pennington What more plain and innocent Testimony could Man have given Where 's now either his or the Quakers denial of Jesus of Nazareth to be Christ as F. Bugg has over and over unjustly charged us Another Instance out of the Christian Quaker is that the holy Body i. e. of Christ was not instrumentally without a share of the general Victory and holy Priviledges obtained yet that the efficient and chiefest Cause was the Light and Life p. 18. This is so far from either denying Jesus to be Christ or the efficient Cause of Salvation that it is a plain Confession that Jesus Christ was both the instrumental and the efficient cause of Man's Salvation Instrumental in his Holy Body and Efficient by his Light and Life Seeing we preach no other Light or Life to effect Salvation but that of Jesus Christ. And we know of no true Understanding Christians but will confess that it was not the Humanity or Manhood of Christ only that effects or works Man 's Salvatian without the Divinity seeing as Man he saith I can of my Self do nothing as I hear I judge John 5. 30. Wherefore Fr. Bugg's Inference that they i. e. the Quakars have robbed the blessed Jesus of one of his eminent Attributes viz. of being the efficient Cause of Man's Salvation is notoriously false and impertinent like the rest Jesus Christ is a compleat Saviour As also is F. B's other That they insinuate by consequence that Him that was born of the Virgin He is no otherwise a Saviour than other good Men are p. 21. Which he has flatly contradicted by his Instance immediately following viz. If some Men in Scriptures are entituled Saviours because of their Contribution of their Trials Travels and Labours towards the Salvation of Mankind of much more right is that honour ascribed to Him who had the Spirit without Measure c. p. 21. Whereby its apparent that much more Honour of a Saviour is ascribed to Christ than to any other Men. Thus notorious is Bugg in his Contradiction to himself most unjustly to prove his Lying Charge of their Denying Jesus to be the Christ and the efficient Cause of Man's Salvation Oh Horrible Insolency and Self-Condemned Apostacy Now Fr. Bugg I query of thee 1. Didst thou when a Quaker deny Jesus to be the Christ. 2. Didst thou when a Quaker deny Jesus to be the efficient cause of Man's Salvation 3. Didst thou when a Quaker ever hear the Quakers deny Jesus to be the Christ in their Ministry 4. Didst thou when a Quaker ever hear the Quakers Deny Christ to be the efficient Cause of Man's Salvation 5. Nay didst thou deny Jesus to be the Christ or the efficient Cause of Man's Salvation when in the Name of the People called Quakers thou confessedst That in the beginning the inshining Light of Christ Jesus by his Heavenly Spiritual Appearance in the Hearts and Souls of his People was our Principle the very Foundation Principle and Corner Stone of our Building See his De Christ. Lib. 2d Part p. 24. 6. Didst thou deny Jesus Christ to be the efficient Cause of Man's Salvation in thy confessing to this inshining Light of Christ Jesus as the more sure word of Prophesie and that there was sufficiency in it being obeyed to lead to Salvation Or in thy confessing to the vertue and excellency of this holy Unction and to this word nigh in the Heart and to Christ Jesus the Second Adam as he is a quickening Spirit even to Christ within and thus People must wait to know him except they were Reprobaâ—es ibid. p. 25 26 27. 7. Didst thou by these Confessions deny Jesus of Nazareth who was born of the Virgin Mary to be the efficient Cause of Man's Salvation 8. What notorious and gross Contradiction to thy self is it then for thee to make ascribing the Salvation chiefly to the holy Light of Life in Christ and unto his Body instrumentally to be a denial of his being
the Word of Faith nigh in the Heart c. However thou art chargeable with Bugg's Charge in this Case which results in this Proposition from his own pretended Proofs viz. That to affirm Christ in us or that which may be known of God in us or Christ nearer us than Jerusalem is to deny Jesus of Nazareth Wilt thou stand to this Proposition yea or nay according to Bugg's said Charge and Allegation in his Sheet If thou wilt then it will appear who is in the Spirit of Anti-christ G. W. or T. C. For whether is it not as much Anti-christian to deny Christ come in the Spirit as to deny Christ come in the Flesh And for F. Bugg's Paper to the Parliament thou grantest so far as it may affect any truly conscientious Quakers it s not well and thou believest he would not damage such p. 14. But how know'st thou that When contrarywise like a Busie-Body in other Mens Matters and malicious Incendiary he did interpose with his inveterate Lying Pamplet to the Parliament against the People called Quakers even at that very interim when our Friends were petitioning the House of Commons for ease to the said People in general in case of Oaths Did not this tend to obstruct favour being shewn them With what Face or Conscience then canst thou say thou believest he would not damage Conscientious Quakers when his Invective Pamphlet made no such distinction For shame Man do not excuse such an act of apparent Malice and Intrusion who also hast farther shewn how thou dost second Bugg in Malice and Partiality where thou sayest Liberty of Conscience is but just and reasonable for such as are truly conscientious if they could be truly distinguished from G. W. and some such as he is the opportunity G. W. may have thereby may be of ill consequence p. 14. Here thou shewest thy self offended at G. W. and his Friends having that Liberty 't is well thy Horns are short that thou hast not power to ruin us but only to bark and hiss and grin at us Thy Mercy would be that of the Wicked which is Cruelty and thou shews what thou wouldst be at namely to incense the Government against us about our Marriages and Non-payment of Tithes the latter thou art greatly concerned about for Liberty of Conscience forsooth for the free Payment of them p. 15 16 17 18 19 20. And who hinders such whose Consciences are for the Payment of them if there be any such But we â—now very few beside thy self who alledge Conscience but rather Compulsion for the Payment thereof And therefore thy Charge of Reflections on the Laws and Government of the Nation and of Pride and Insolence and deserves the Cognizance of the Ministers of State p. 15. and Contempt of the Government with much more of such inveterate Consequences against us about this case of Tithes all this is a great indication of Malice Rage and Revenge more than Reason on thy part the Civil Government need not thee to be an Informer and Instigator therein against us either because of our Non-payment of Tithes or our Christian Testimony against them For it is a Case well known to the Government ever since we were a People and many of them have so much Charity much more than thou hast as to believe it is not in Contempt to the Government of the Nation that we refuse the payment of Tithes but purely because it is a matter of Conscience to us as our deep Sufferings Imprisonments and Sequestrations on that account de demonstrate whether our Consciences be rightly informed or no in that Case However 't is an easier matter for T. C. to rail against us and to villiâ—â— those among us that have given Testimony and Reasons in print against the Impositions oâ— Tithes in this Gospel Day than for him to answer or refute such Reasons Why does he no answer T. Ellwood Besides his supposing that a there were Tithes before the Law so he know not but that there may be after that Law 〈◊〉 abolished p. 19. And who then abolished thaâ— Law that gave the Priesthood a right to takâ— them if that Law was of Divine Authority it must be abolished by Divine Authority anâ— one had that Divine Authority to abolish them â—ut Christ. Therefore it was by his Divine â—uthority they were abolished Now then it â—emains for T. C. either to prove that Christ reâ—ewed the Law for Tithes or bring an Authority above his to enforce Tithes again But presume he 'll not attempt either of these consequently he does not refute what he cites against Tho. Ellwood by his I know not but â—ere may be viz. That they who pay Tithes uphold a Legal Ceremony abrogated by Christ and thereby deny Christ to be come in the Flesh which is a mark of Anti-Christ And whereas T. C. takes up F. Bugg's Objection viz. That by this they have conâ—â—mned the Martyrs and all Christendom Kings â—â—rliament and People who pay or take Tithes aâ—â—inst which I objected his Observation is too â—â—neral upon the Martyrs because some did â—…ar Testimony against Tythes Hereupon C. chargeth me with being very fallacious â—…d with wilful wickedness and why so â—his is very harsh for saith he F. B. doth â—…t say all without Exception But I say his â—ords are general that by this the Quakers 〈◊〉 condemned the Martyrs as well as all â—â—ristendom And by what but by their Teâ—â—â—mony against the Payment of Tythes beâ—â—â—se 't is in opposition to Christ's Abrogation â—…r the Words who pay or take Tythes cannot be â—ative to any of the Deceased Martyrs for â—…y can neither pay nor take Tythes and therefore if Bugg had intended an Exception of the Martyrs who denied Tithes he should have said they have condemned such or so many of the Martyrs who have paid or taken Tithes for who do pay or take Tythes is in presenti and not in preterito The matter seriously considered I must needs look upon T. C. to be very uncharitable in deeming me fallacious and wilfully wicked in this point And I am still confirmed in my Consequence upon F. Bugg's Observation against our seeking Favour of the Government viz. So that if we cannot for Conscience sake pay Tithes he will not allow us any favour of the Government if his uncharitable Attempts may take effect And I do not find how T. C. can invalid this Consequence by his excusing Bugg in saying viz. And not as G. W. would wickedly insinuate that if any cannot for Conscience sake pay Tithes they should have no favour No no such uncharitable Sentences are toâ—… near of kin to G. W's own Spirit to come from F. B. far be it from him I dare say it never entreâ— into his Heart such an uncharitable Thoughâ— p. 17. To the first part I answer the very Instancâ— which F. Bugg and T. C. chiefly strike at in thiâ— point viz. That Tythes are abrogated bâ— Christ and the Payment thereof a Denial oâ— his coming
in the Flesh and Antichristian 〈…〉 a plain Indication that 't is for Conscience sake they that are truly Conscientious and Faithfuâ— among us cannot pay them And their believing they are abrogated by Christ and therefore â—…e Payment thereof a denying him to be come in â—…e Flesh is the greater Argument of their beâ—â—g conscientious to Christ in refusing to pay â—â—em And therefore F. B's opposing our haâ—â—ng Favour tended to affect the most Tender â—nd Conscientious among us And 't is not T. C's â—o No that will excuse him nor his daring to â—…y such an Uncharitable Thought never entred â—…B's Heart that will clear either of them from â—ncharitableness towards us in this point What profound heart-seeing Judge hast thou T. C. â—ade thy self herein it seems very high Preâ—â—mption in thee but without Probation thus acquit thy Brother Bugg's Malicious Heart â—…en from Uncharitable Thoughts as if he â—ere arrived to a very high pitch of Perfection â—…ove thy self who confessest thy self to be an â—â—perfect Fallible Sinner in thy Imrod And no â—â—ubt as Fallible in this thy profound Judgment â—â—d Vindication on thy Brother Bugg's Heart â—nd as Fallible and Sinful thou appearest in â—ondemning G. W. as wicked and his Spirit as â—…t the Spirit of Christ and that upon a strange â—â—esumptuous and severe Exercration upon thy â—â—lf in thy following Words viz. p. 5 6. I have here taken notice of but some of G. W' s. â—…ess that by the Fruit he brings forth you â—ay be capable of judging into what Root he is graftâ—â—â—… and I am so well satisfied that his Spirit is not â—…e Spirit of Christ nor he as he falsly pretends a â—â—stant Servant of Christ that I do now in coolness and not in heat of Passion give him and his wickeâ—â— Abettors that advantage to improve their Intereâ—â— and Power therewith i. e. the Spirit of Christ against me that I may end my Days in Infamy 〈◊〉 an Example to others if his Spirit be that 〈◊〉 Christs Thus far thou T. C Now observe here what a fearful Execratioâ— or Curse thou hast conditionally denounced against thy self resembling that Oath God doâ—… to me and much more if c. 1 Sam. 20. 1â— 2 Sam. 3. 35. 1 King 2. 23. and appears no leâ—â— than an Oath of Cursing in a high degree anâ— all to prove G. W. wicked not led by the Spirit 〈◊〉 Christ nor a Servant of Christ. For if he 〈◊〉 so or his Spirit be of Christ then with tâ—â— Spirit of Christ we may improve our Intereâ—â— and power against thee and so as that thou may end thy Days in Infamy as an Example c. Thâ—â— this be no proof at all against G. W's Spiriâ— but rather the contrary that thou art not 〈◊〉 a Christian Spirit nor led by the Spirit 〈◊〉 Christ who forbids all Swearing and coâ—mends Blessing and not Cursing by thy voluâ—tary bringing thy self under such an Oath 〈◊〉 Execration yet the Spirit of Christ in us not willing thou shouldest perish or dye undâ—â— thy own Curse though thou hast reason to feâ—â— it's coming upon thee for thy great Envy aâ—â— horrible Presumption herein if thou dost nâ—â— Repent SOME BRIEF REMARKS ON T. C's BOOK MY testifying against F. B's Seditious Treatment as thereby endeavouring â—o incense the Government and stir up the Mobb â—gainst us as being New Rome Perjured Perâ—ons c. proves not me Seditious as is falsly reâ—orted p. 9. unless T. C. will own himself Seâ—itious by the same Argument because he acâ—uses G. W. to be guilty thereof Yet Buggs â—eigned Pillory T. C. confesseth was not well don'e â—ut then to extenuate and excuse F. B's Crime â—e places it on high Provocations c. telling â—s Oppression may cause a Wise Man to err p. 9. 〈◊〉 seems he would not have him rendred Mad â—â—o ' his Mock-Trial and Pillory was no small piece of Madness But is this all the Judgment and Condemnation T. C. has to give against Bugg's cruel Mocking and gross Forgery in his Mock Trial and Condemnation of Honest Men to Perjury and Pillory which appeared no other than the Tragedy of a furious Incendiary and Persecutor and a work of Envy Outrage and Scandal to incense the Government and Mobb against us which to testifie against could not be seditious on our parts as T. C. mistakes in his Inference On that Saying his Flesh is a Figure p. 26. The form of a Servant and Fashion of a Man are of the same Import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2 6 7. and not in Contempt given to Christ. Where is the Term Flesh understood the Person of â—ur Lord Jesus Where did J. P. say that the Flesâ— or Body of Christ is of an Earthly Perishing Nature p. 27. though ours be I am not convicted of acquitting the Guilty 〈◊〉 accusing the Innocent by inverting F. B's Aâ—gument against J. Pennington upon himself viz Now if he to wit Christ took ours and ours â—e a perishing nature ergo his was perishing or it wâ—â— not ours Quoth F. B. This being spoken oâ— Christ's Flesh and Blood 't is apparent F. â— run into the same Error he falsly accuses J â— with for he cannot deny that Christ took upâ—â— him the Flesh and Blood of our Nature Hâ—â— 2. 14. And that ours is perishing Whenâ—â— F. B's Consequence is Ergo his was perishing 〈◊〉 it was not oâ—rs thereby he plainly has inâ—eâ—reâ— Christ's Flesh and Flood to be of a perishing Nature And thou T. C. canst not wind him out of this Snare nor make F. Bugg innocent or sound in his Logick against which I excepted viz. I deny his Ergo though our Flesh be perishing as in us it was not perishing when assumed by him See Innocency Triumph p. 23 24. How far the Name of Christ belongs to every Member but chiefly to him the Head is fully demonstrated in my Charitable Essay p. 4. which thou dost not Answer but quarrelest impertinently Where dost thou prove that the Person of our Lord Jesus consists of Flesh if none do oppose his Flesh or Body to his Soul or Life as thou sayest p. 26. Thou wouldst know where the Flesh of Christ as distinguished from his Life and Soul is called Christ in Scripture p. 28. Answ. 'T was Christ that died but how as to his Flesh not as to his Soul or Spirit That the Person Jesus of Nazareth we do not exclude or deny to be Christ p. 29. If by Person thou meanest both Soul and Body he being a Compleat Saviour Qu. 1. Can the Bodily Garment taken literally be called Christ 2. And is a Person made up of Body or Flesh only 3. What is a Person truly and properly Though Him is sometimes given to the Body yet more properly to the Son of God for whom it was prepared or to the entire Christ. I know no Contemptuous Speeches or Expressions of our Lord Jesus or Scriptures excused p. 12. 29. consequently much less owned by me And though I