The Truth of Christ Jesus cleared, &c.
BEfore I enter upon the discourse it self, I find it necessary to note a few things in the Preface to the Reader: where first Sampson Bond seems to lay down the moving cause, which first moved him to give forth his three Questions with their Answers stated, which was he saith, He was informed of a Paper, that the Quakers had lef [...] with a Gentleman in this Island, intimating a Challenge to the Ministers, &c. which Paper although slighted by him, he durst not answer, which Paper was (by way of Challenge) given forth by Stephen Bullock, to try their God by fasting, which was the very thing upon which that word was spoken, (viz) That S. B. durst as soon take a Bear by the Tooth as answer it, and not upon the account of any dispute, and as for any other letter that was sent afterward (as he saith) (viz) between the time that this Paper was given forth as a Challenge to their Ministers, and the time he sent his Questions to us, I never heard of any Paper that was sent to him.
And whereas he saith in the said Preface, That they i. e. the Quakers came the first of May following, to the place assigned (Mark) without giving him any special notice of it: As if we had come upon him unawares.
To which I answer, that this is absolutely false, for after I had received his Paper, and shewed the same to Friends, who considering of the same, and finding his promise, that he desired a regular Dispute, Friends generally determined to meet him at the place appointed; whereupon I writ a few lines to the said Priest, to signifie our Acceptance & our intents to meet him; and sent the Paper by his next Neighbour, who brought me back an answer. Beside the matter was made every way so publick, that when the day came the House was greatly filled, from all parts (almost) of the whole Island, which is not usual on their Lecture-days.
But when we came, expecting to have a regular Disputation, (viz) that we should have had liberty to have answered to the Charge along as he went, we found it quite another thing, as doth appear in his Preface.
For his intent was to bind us down in silence, until he had quite finished his whole work intended, which I perceived by the time he spent in the answer to [Page 50] his first Question, he would have wearied out the Peoples patience, so that they would hardly wait to hear any return.
And Secondly, The Peoples Minds would have been so stuffed with his multitude of Arguments, Slanders, Lies, and false Accusations; that there would not have been room for Truth to get any entrance.
And lastly, it tended to prevent and stop us, so that we should not find where to have an entrance to make any orderly reply to any thing that he spake; for which cause it was that I stopt him when he had ended his first answer, for which he charges us with Unfaithfulness, who never made him no such promise, as to give him such liberty as he required.
So having noted these things from his Preface, I proceed to consider his first Proposition, as laid down in the first Page of his Book, which is as followeth.
That a Quakers pretended Saviour (within him) is not the true Christ, but the false Christ, the Devil. Which (he saith) was proved by 4 Apostolical Arguments,
First, Because Jesus Christ of Nazareth, a Man approved of God among the People, was and is the true Christ and our only Saviour, for to prove which he notes many Scriptures, Acts 2.21, 22, 23, 24. Acts 4.10, 11, 12. Acts 10.38, 39, 40, 42, 43. From these Scriptures mentioned, S. B. draws this Argument.
If Jesus Christ of Nazareth, a man approved of God among the People of Israel, be the true Christ and only Saviour, then a Quakers pretended Saviour (within him) is not the true Christ.
But Jesus Christ of Nazareth, a Man approved of God among the People, was and is the true Christ and our only Saviour, ther [...]fore a Quakers pretended Saviour within him, is not the true, but the false Christ.
Reply, The Apostles Testimony we believe, that this Jesus of Nazareth, was he that was to come, of whom Moses and the Prophets wrote, and of whom the Apostles bore so strict a testimony, especially before the Jews, under the Name of Jesus of Nazareth: Because they having read of the glory of this Saviour, did expect it to be outward and visible; and that he should have come with the Pomp and Glory of this World, and that the Redemption which should have been wrought by him, should have been outward, and that he should have sat upon the Throne of David, as an outward and visible King, (and when contrary to this their expectation) he was raised up of so mean a place as Galilee and Nazareth, and of so mean Parentage; they slighted him, saying, Is not this the Carpenter, the Son of Joseph? His Father we k [...]ow, and his Brethren are with us; we know whence [he] is: But when Christ cometh w [...] know not whence he is: search and see (say they) for out of [Page 51] Gallilee ariseth no Prophet. So they slighted and scorned him, and put him to Death; therefore the Apostle did bear so strict a Testimony to this Man; and we do believe that this vvas he that was to come, and we look not for another.
But that the Apostle by this Testimony did deny the Godhead, or Invisible Power that dwelt in Jesus of Nazareth, by which he became a Saviour, we do not believe: Neither do we believe, that the Man Jesus of Nazareth (only as Man) was the Saviour of the World, For in him dwells the fullness of the God-head Bodily, Coll. [...].9. And Christ himself testifies, that he was in the Father, and the Father in him, John, 14.10, 11. And in the same place he testifies, That the Words he spake, and the Works he did, were done by the Father that dwelt in Him.
Now if the whole work of Mans Salvation, had been wrought by the Body or visible Man only; then must our Faith and Hope have stood there, but the same Apostle saith, 1 Pet. 1.21. Our Faith and Hope must stand in God. By which Scripture, with many more that might be named, it appears, that the Salvation of Mankind was wrought by the vvhole entire Christ of God, vvho vvas truly God and Man: And the Apostle saith, That God was in Christ, reconciling the World unto himself, 2 Cor. 5.19. So that it was the Word, the invisible Power that dwelt and wrought in the Body, that gave the value of the wor [...] done in and by the Man, by which the work of Mans Salvation was effectually wrought: So after the work was performed in & by the Body in order to Mans Redemption, yet there remains a large work to be performed in such as believe: For there is a power of Darkness in Man to be overcome, the Antichristian Spirit [...]s to be cast out, the Body of Sin and Death is to be destroyed, the captivating Spirit that captivates the Members, and keeps the Members in subjection to the Law of Sin and Dea [...]h to be redeemed from, yea the Regeneration is to be witnessed that begets again unto God, and the new-born [...]abe must be known, which is born of God, that cannot Sin, which only is Heir to the Kingdom, which is brought forth in the Image and Likeness of the Invisible God; which Image stands in Holiness and Righteousness: And all this is formed in the Saints, through the powerful working of Jesus Christ the Lamb of God, that taketh away the Sins of the World, and destroys the work of the Devil in us and for us, and so becomes a perfect Saviour, saving to the uttermost those that come unto God by him, and all this is purchased through the one offering, even perfect Salvation for his People, even for all those that do truly and effectually believe in him, who through faith lay hold on the invisible Power, so that they thereby feel the inward operation or the working of the Spirit within, to wash and cleanse the [Page 52] Heart, not only from the Guilt or Condemnation, (as ye say) but also from the defilement of Sin: So is Christ Jesus become the Author of Eternal Salvation to all that through Faith are brought into obedience unto him. But these things (I judge) are a mystery to S. B. who is ignorant of the work of Salvation, of the Grace, Hope and Faith within by Christ; for if he had been acquainted with the inward forming of Christ, he could never have formed such an Argument as this, That because Jesus Christ of Nazareth, a Man approved of God among the People, (in whom dwelt the fulness of the God-head, which was the Creator of all things) was the true Christ and only Saviour, that therefore the Saviour cannot be within, although the Saints did witness, that Christ in them was their Hope of glory. But to leave this, and to take a view of his 2d Argument, as laid down in the second Page of his Book, which is grounded upon this.
Because the Saints of God (by the direction of his Spirit) have alwayes acknowledged the Man Jesus Christ, to be the true and only Saviour.
Upon which ground he brings forth the same conclusion, (viz) That Christ within Man, which he calls the Quakers pretended Saviour within, is not the true, but the false Christ.
Reply, This Argument is also false, being one with the other, grounded upon a foundation (as to me it appears) hid in his own Breast, & not truly laid down in express Words, yet truly intended by him; which is this, that Christ Jesus (only) as Man, without the Godhead, was by the direction of the Spirit, always acknowledged to be their true and only Saviour; if this be not the ground of his A [...]gument, then could he not have formed such an Argument as this; because Christ as God is a Spirit, and so within as well as without.
Now for the proof of his Argument, he brings the words of Simeon, Luke 2. from Verse 25, to Verse 31. by which words it doth not at all appear, that the Man or visible Body only of it self is the only Saviour, for he declares of him as a Light to go before the face of all People, a Light to lighten the Gentiles; and John bore witness to him, and saith, John 1.9. He is the true Light that enlightneth every Man that cometh into the World, and Christ himself said, He was the Light of the World. Which things are true, and his Light is truly felt and known in the Hearts of his Saints. So our Testimony we are not ashamed to bring forth to the inward manifestation of the Spirit of Jesus, by which we are inlightned, and by vvhich the Gentiles are inlightned, and is become the glory of Spiritual Israel, the inward Jew, whose praise is not of Men, but of God. And so Simeon's Words or Prophecy of him is fulfilled, he is become a Light to the Gentiles and Israels glory.
He likewise names John 20, 27. Then said Jesus, reach hither thy finger, [Page 53] &c. And Thomas answered and said unto him, My Lord and my God: So this Scripture brought by him to prove his Argument hath quite overthrown it.
For by Thomas his confession, the same Jesus, who was the true and only Saviour of the World, was God as well as Man, and Christ did not at all reprove him for his Confession: And if God, then a Spirit, and so is within as well as without.
As to the fourth of John, 42. where he seemeth to say, The Men of Samaria confest to the Man Christ, [only] to this I answer, it was the same Christ to whom Thomas confest, and the same that was before Abraham was, even he that whosoever saw truly to be the Christ, saw the Father also: So here having no ground to prove his Argument, which the said S. B. calls Apostolical, it doth at once fall to the ground.
The third Argument that this Priest uses to prove his Charge, (viz) The Quakers Saviour within him to be the false Christ, is in page 3.
If the true Christ and our only Saviour, did at once (without us) in and by his own crucfied Body on the cross, finish and perfect the work & office of a Saviour? ithen a Quakers pretended Saviour within him, is not the true Christ.
But the true Christ and our only Saviour, did at once (without us) in and by his own crucified Body on the Cross, finish and perfect the whole work and office of a Saviour, therefore a Quakers pretended Saviour within him, is not the true but the false Christ.
All which he grounds upon these Scriptures following, Heb. 10.12, 14. Heb. 2.14. 1 Pet. 2.24. Eph. 2.15, 16. Heb. 9.26. Eph. 5.2. Col. 1.22.
Neither doth any one of these Scriptures prove the (whole) office of a Saviour perfected in his crucified Body (at once) upon the Cross: Although I confess that the whole work of a Saviour, so far as was of him required, to be performed in and by that Body, was perfectly performed, and nothing wanting as pertaining to our Salvation.
But is this the whole office of a Saviour? Is there nothing farther to be done? Is the believing of this sufficient, without sanctification? Is it not the office of Christ (as a Saviour) to give rest and peace to such as he saves? must he not redeem from under the power of Sin, and destroy Sin in our mortal Bodys? Is this no part of the office of Christ as a Saviour? The Apostle Paul, Rom. 8.2. testified to the work of the Spirit within, saying, The Law of the Spirit of Life in Christ Jesus, hath made me free frrom the Law of Sin and Death. Now this faithful Servant of the Lo [...]d, after he came to believe and was truly satisfied, as concerning the work done by Jesus of Nazareth, (without him) yet if you read Rom. 7. you shall see what a grievous complaint he makes concerning the Body of Death, which still remained in him, and of the Law in his Members, that still made war against the Law in his Mind, and captivated his Members to the Law of Sin and Death: So that although the purchase was made, the debt paid, and remission of Sins obtained, [Page 54] through the Death and Sufferings of Christ Jesus, and also triumphantly manifested to the World by his Resurrection, of which there were many Witnesses, as the Apostle doth declare, 1 Cor. 15. yet for all this the Enemy sought to keep his hold, and Paul was so far sensible of the same, that it made him cry out, Oh Wretched Man that I am! who shall deliver me from the Body of this Death! which as he waited, he came to know a farther work of Salvation, then that which was done at once (without him) in the Crucified Body of Jesus on the Cross: for through the power of the same Jesus (not another) he became crucified also to the World, and the World unto him; and so being Crucified with Christ, by which he felt himself Dead to Sin: he also did pertake of his Resurrection, and so received a new Life, through the quickenings of Christ Jesus, who lived in him, and so was truly made alive unto God, Gal. 2.20. So this is the very thing, that the faithful, whom S. B. doth scornfully call Quakers, do testifie of, (viz) of the work of the Son of God within, and of his inward quicknings in our Souls, by which we also are made alive unto God, though we do not deny the work of Salvation, wrought by the Man Jesus Christ (without us) in his own Crucified Body on the Cross: but believe it every whit, even as the Scripture doth decl [...]re o [...] it.
And do resolve to wait in the inward manifestation of the Son of G [...]d, w [...]o is [Light] whom S. B. so often reproaches in his scandalous Book [...]ith wicked and reproachful Names, yet we are not ashamed to own him in [...]is inward manifestation, through whose Power we do certainly believe, and truly expect to feel, the Power of Darkness, Sin and Death truly vanquished in us, as well as for us; as it is written. He doth all our works in us and for us.
And so he becomes the Author of Eternal Salvation to all that do obey him; so Christ saves not to halves, (as People imagin) as to pay the price of the Redemption, for such as are taken Captive by the Enemy of their Souls, and yet leave them under his Power and Jurisdiction, but to as many as believe, Love and Obey him, he redeems also from under the Power of Sin and Death, and gives them dominion over it, and so he becomes a perfect Saviour; saving both within and without, saving to the uttermost all that come unto God by him. So these are they who are for ever perfected, through the one offering, even those that (according to the will of God) are sanctified through the Blood and Spirit of Jesus, which the Saints do inwardly feel, to cleanse them from the defilements of Sin. So this (I Judge) to any rational and unbiassed Spirit [...], is sufficient to the Answer of S. B's 3d Argument, by which he seeks to prove his Charge, (viz) That a Quakers pretended Saviour (within him) as he is pleased to call it) is not the true Christ, but the false.
Sam. Bonds 4th Argument, in page 4.
If the true Christ and our only Saviour, be in Heaven above us, then a Quakers Pretended Saviour within him is not the true Christ.
But the true Christ and our only Saviour is in Heaven above us, therefore [Page 55] a Quakers (pretended) Saviour within him, is not the true but the false Christ.
Reply, This Argument is founded upon the same Foundation as the other, (viz) That Christ as Man without the God-head, is the only material Saviour: which if he could prove, that Mans only Saviour, were a meer Man, (as S. B. foollishly and carnally seems to imagin; then it were easy to limit the Saviour of the World to one place, and then it were easy for him to make good his Charge against us; but that is too hard for him to prove, for the Scripture saith of him that he is God, blessed for ever, Rom. 9.5. and in Hos. 13.4. the Lord himself declares, there is no Saviour beside him; and Mary of whom Christ was Born, according to the Flesh, ascribes Salvation to God, Luke 1.47. My Spirit hath rejoyced in God my Saviour; and another Scripture saith, That Christ was the same Yesterday, to Day, and forever. What shall I say? the Scripture is plain, as it is written, God was in Christ, reconciling the World unto himself. And God was manifest in the Flesh. But this is a mystery above the comprehending Wisdom, in and about which, the Wise-men of the World are Confounded.
And those and only those that live in the Wisdom which is from above, can behold and understand: the Jews that saw his Body, understood not, nor be ieved in the Invisible Power, for they saw it not, and their Eyes w [...]re shot, that they could not behold it, neither did Flesh and Blood reveal him [...] Dis [...]ples but the Father: So that as none can know the Father but the Son, and he to whomsoever the Son will reveal him; so none can know the Son by reading of Letter, or by Fleshly-wisdom; but as the Father reveals him in them, and is only seen and known in the Light, though he be in Heaven, and such as believe not in the Light, wherewith they are Enlightned, and which doth Enlighten every Man that cometh into the World, have not known him nor seen him, although the Jews saw the Body, yet they saw not him that dwelt in the Body, that was before Abraham, who was the Saviour of the World, and was one with the Father; So that whosoever saw him, saw the Father also, John 14.9.
And whereas S. B. brings the Scripture to prove his Argument, or rather Imagination, That the Saviour of the World, the Christ of God, is only limitted to one place called Heaven above, at a distance from the Saints; its more then any Scripture doth say: for the Scripture saith, He is God, as I noted before as well as Man; and so cannot be limitted to any one perticular place, and the Apostle, Rom. 10.6, 7, 8. Verses, speaks thus: The Righteousness which is of Faith speaketh on this wise: Say not in thy Heart who shall ascend into Heaven, that is to bring Christ down from above; or who shall descend into the Deep? that is to bring Christ again from the Dead. But what saith it? The Word is nigh, even in the Mouth and in the Heart, that is the Word of Faith which we Preach. So this Holy Apostle did not Preach Christ at a distance only, but Nigh in the Mouth and in the Heart, and such as did not so know [...] [Page 56] him, the same Apostle deemed them as Reprobates, 2 Cor. 13.5. This is no other Doctrine then what Christ himself declared to his Disciples while he was with them in the Body, John 14.20. and it was part of Christs Prayer to his Father, (viz) that he might be in them, John 17.23. So that you may see by plain Scripture, it is no new thing to acknowledge Christ in Man, or the Saviour within; for Christ is the Saviour, who is God, and cannot be limitted to one place, so that he cannot be elsewhere; for that were to limit the Holy One of Israel.
Thus having gone through his four Arguments, (which he calls Apostolical,) and having tryed them by the Scripture of Truth, and finding them falsly grounded, they are by plain Scripture truly overthrown.
His next Argument in Page fourth, which S. B. brings to prove The false Christ to be the Devil, is no whit material to his Work, sith he cannot make good his Charge against us.
Now this being the manner of his work on that Day Friends met him, expecting a regular Dispute, he having gone through the four Arguments as laid down in his Book, to prove the first part of his Charge, he sought to proceed to his next Question, or second part of his Charge against us: But I stopt him, being willing to answer each Question in its order, though the said Bond did appear very unwilling, whereupon I did then Declare my Faith as concerning Christ Jesus, the Saviour of the World. Contrary to his many lyes against us; and how he is to be acknowledged and believed in, before he took the Body; Even as the Scripture doth declare of him, John 1.1.2, 3. and likewise as the Scripture doth declare of him, when he took the Body how he took flesh of the Virgin, and was born, and had his Conversation among men, and how at length he was Crucified, without the Gates of Jerusalem, performing the work of mans Redemption, paying the prece. So obtaining Remission of Sins through his Blood, and being dead and buried, how on the third day he rose again from the Dead, aad also asended into Heaven: as also I did declare my Faith as concerning his Spiritual appearanc afterward, according to his promise to his Disciples: I will not leave you Cemfortless, I will come again John 14.17. Which promise he did perform unto them; and also now to as many as do believe and truly wait upon him, as Inward in the heart, according to his word; he dwelleth with you and shall be in you. ver. 17.
This S. B. calls a Bare repetition of words, Impertinent to the matter and saith Page, 5 I made no mention of Christs Resurrestion, (which I noat as a Lye:) but before I had done he Interrupted me, (calling me Mr.) which title I denyed saying, that I was none of his Master, He said I was Master of an Assembly, (not naming what Assembly:) here he takes upon him to judg me, and saith that I grew Impertinent (which I note again as false) all [Page 57] though I did lay upon him something of Unfaithfulness, who had promised, that I should have liberty to say what I had to say without Interruption.
Now in his Book he goes on so confusedly, that it is a hard matter to trace him to and fro in his several windings, Therefore my intents are chiefly to note the Lies, Slanders and Blasphemies, and things of the like nature, cast upon the Truth and People of the Lord, and where I see occasion a little to inlarge, that the Truth may be cleared, and stumbling Blocks may be taken out of the way of such as desire to know the Truth.
In Page 6. I take notice how Deceitfully S. B. casts a slander upon us, pretending, how he hath fil'd off the Rust and Ruggedness of our Expressions; yet charging us with disorder, & dismembring the Scripture, (which happily we might not speak every Word) yet certain I am, (although many things were then cast in) yet I did not violate or pervert the sense of any one Scripture: Again he chargeth us with Dishonesty, in not Noting Chapter and Verse, in which he did greatly boast. To which I then answered, the Words we speak were Scripture Words, and he had no great cause to boast; For the Scripture was not given forth in Chapter and Verse, neither did the Apostles ever so declare, but when they speak Scripture Words, they said, as it is written, naming only the Prophet or writer of the same; and here People may take notice of a manifest Slander, (viz) That it is Friends usual manner to speak Scripture darkly and confusedly, thereby the more easily to deceive those, with whom the Scripture hath any Credit, Page 6.
Page 7. He goes on with his Lies and Slanders, saying, My design was to make the Hearers believe, that the Eternal Word as distinct from the Manhood of Christ, is the true Christ and only Saviour. As if I had gone about directly to deny the Body, which is like many more of his Charges in his Book, which are absolute Lies and Slanders, which I shall note hereafter as they fall in my way.
Neither did I ever use any such Expression, for if I had said, He were the true and only Saviour, (that is to say, according to S. B's sense) every way sufficient to perform the whole Office of a Saviour, as disti [...]guished from the Manhood, then was that work in vain, (viz) Christ taking upon him a Body of Flesh, and all his Sufferings, Death and Resurrection in vain, If Christ as God (only) did perform and perfect the work of Mans Salvation without it. Presently he contradicts himself, saying, Hereunto agrees his Words, (meaning mine) so often repeated by him, God was manifest in the Flesh, which (he saith) we mean all Mankind Flesh, which he calls an Error.
Which although it is my belief, that God is manifest in his glorious Light, in every Man according to his measure, according to John 1.9. He Enlightneth every Man that cometh into the World, yet my Words chiefly had Reference to that prepared Body, in which the Invisible Power did so gloriously appear, to those whose Eyes was open to behold it: but this his Lie and Slander I shall leave upon his own Head.
Another Lie or Slander is in Page 8. where he saith, A Teaching Quaker, (whom he calls) a Seducing Quaker such a Quaker (saith he) attributes no more Soul-saving merit to the Body of Christ, then to the Body of a Turk or a Jew.
All that have heard or read the Declarations of Friends, concerning the Manhood of Christ; can do no less then Judge him to be a Slanderer and a Liar.
Farther S. B. saith, That I insisting upon John 1.9. concluded, the Light in every Man to be Christ, and that Christ to be the only Saviour. I confess I have said, That that Light in every Man i [...] given by Christ to believe in, that he may be saved from Sin: But rhe word (only) was never used by me, so as to deny the Body of Christ, in which he performed the will of God, upon the account of Mans Salvation: yet he confesseth its true, that Light in that Scripture signifieth Christ, and that Christ in a sense, (but it must be his own sense) doth Enlighten every Man that cometh into the World, that is (said he) with reason. So here he adds to the Scripture, whereby he doth confound or pervert the true sense of the same by his Addition: concluding that Christ the true Light that Enlightneth every Man that cometh into the World, doth Enlighten Man with no other Light then the Light of Reason, (according to the sense of that Scripture,) but we believe that the Light with which Christ doth Enlighten Mankind, is that Light that shineth in Darkness, and the Darkness cannot comprehend, and also doth detect, discover and make manifest the works of Darkness, and doth lead those that believe in it out of the same, and this Light is manifested (in some measure) in every Mans Conscience, as they are exercised in the affairs of this World, as they heed it.
But a little to go back to the 2d Confession in Page 82.
S. B. calls the work of the Spirit within, no other but the effects of the thing done by the Man Christ without us, as if to be Sanctified. Washed and Purged from Sin, could not possibly be wrought, except first the Man Christ must have suffered without us, as the Anticedent cause of those effects.
Whereas it is certain, that many of the Prophets and Righteous Men that lived before the Appearance of Christ in the Body, did Witness these things wrought within them, through the effectual working of the Spirit of God in their Hearts.
So that it is plain, that Christ was manifest to them before he took the Body, as well as when he took the Body, according to the Scripture, Christ the same Yesterday, to Day, and forever. So having finished this digression, I go forward again.
In the last line of the 8th Page, he saith, I belie the Holy Man John, that the Enlightning in every Man is Christ, (which I again testifie, that it is a measure of the Light of the true Christ, who is God blessed for ever) and to prove this a [...] Error, he saith, That this Evangelist doth evidently affirm, that the Light he [...]pake of in the 9th Vers. was the Man Jesus, which (he saith) never was nor [...]an be in any Man, for this he brings the 29 and 30 verses of the same Chapter.
I Answer, The Evangelist in them words cannot be so understood as a Man only; for he testifies of him as a whole or perfect Saviour; and if so, then God, for if he were Man only, he could not sanctifie and cleanse the Soul from Sin; and how then is he the Lamb of God that taketh away the Sins of the World? or how is the Sin taken away if it still remains [...]n the Heart?
But peradventure he will say: He takes away the guilt of Sin through his Sufferings, and to be Cleansed from the Defilement doth follow as the effects.
I Answer, If it be so, then it appears that the whole work of Mans Salvation, (and so not the whole office of a Saviour) was not performed at once without us, as Sampson Bond affirmeth in his 3d Argument; for there is something to be effected within still; and if so, who as it that works those effects within, if it be not the Spirit?
In Page Nine, He goes on to prove the Light within, not to be the true Christ, by my Words, for he saith, My Words Imply, That thy Light in every Man is Christ, therefore the Light within a Quaker must be Born at Bethlehem.
Reply, I could say more (and yet speak truly) of the work of the Light, or Spirit of God, or measure of Christ within, then S. B. c [...]n receive or understand, but this I say, I never said the Light in every perticular was the entire Christ, for that were to make many Christs: but I say, that it is only a measure of that Christ, who appeared in the Body that was [...]orn in Bethlehem.
Again this Priest Page 9. In his answer to that Text, 1 Tim. 3.16. said, Nothing can be more Evident, then this Disputant would have had the Hearers to believe, that the God-head as distinct from Christ being a Man, is the true Christ and only Saviour.
In answer to this and all other of his Wicked and false Accusations, I say and testifie, that I do truly and really give (according to what I Understand, and feel by the Inward Operation of the Spirit of Christ within, & according to the Testimony of Saints without, as it is Recorded in the Scripture of Truth) unto God his due, and also what the Scripture doth declare of the Man or Body of Christ, I also truly own. So let his Lies and false Accusations return upon his own Head, who shall assuredly feel the weight of them in the Day of the Lord.
In Page 10. He clearly manifests his Ignorance, and the Car [...]allity of his Mind, for speaking there of the Apostle John's words, 1 John 1. Vers. 1, 2, 3. where he saith, That which was from the Beginning. (mark diligently) (Christ in that Body was not from the Beginning) which we have heard, which we have seen, which we have looked upon, and our hands have handled of the Word of Life.
This he seems to affirm, That the blessed Apostle did testifie, that they had seen him, and looked upon him, and handled him, (viz) the Word of Life) by being in his company) as dark a piece and as ignorant (almost) as I have heard drop from [...]ny one, that hath taken upon them to write in the defence of their Religion: What! the outward Eye to behold the word of Life? Doth [Page 60] not the Scripture say, No Man hath seen God at any time? Did not the Jews see the Body? Yet they saw not God that dwelt in the Body, For he that saw Christ, saw the Father also, according to Christs own Words to Phillip; likewise Christ saith, The hour cometh and now is, when the Dead should hear the Voice of the Son of Man, and they that heard should live. But the Jews heard the outward Voice, yet did abide in Death and Darkness, where this Priests place is, otherwise he never durst adventure to open his Mouth, in Blasphemies against the clear manifestation of the Spirit, in the Heart and Consciences of Men, calling it, an Idol, even (the Light) of Christ, who himself bore witness and declared, That he was the Light of the World.
But now having begun to revile the Appearance of Gods Spirit, What can put a stop to him, but the Hand of Divine Justice? Which will assuredly overtake him, and he shall have a Reward from the Hand of the Lord.
In Page Twelve, This Sampson Bond accuseth us of Envy, comparing us to the Jews, who Contradicted the things spoken by Paul, and Blasphemed.
To which I Answer, Therefore art thou inexcusable O Man; for wherein thou Judgest us, thou thy self art Condemned, even by thine own Judgment; for the very thing thou hast laid to this Peoples Charge, thou thy self art sound guilty of; for thou at found contradicting the things spoken by Paul, and left upon Record, (viz) Christ his being or Appearance within as witnessed 2 Cor. 13.5. Gal. 2.20. and Chap. 4.19. Col. 1.27. And hast also Blasphemed his Inward Appearance, calling it an Idol. So with the Wicked and Sloathful Servant thou art justly Condemned out of thine own Mouth; and so the Judgment wherewith thou hast judged me, will redound upon thy self, defend thy self as well as thou canst.
And Rom. 10.6, 7, 8. Which he keeps such a busle about, turning and winding, (Serpent like) yet except he could race the Words out of the Book, it will stand a Witness for Christ, the Eternal Word, which Faith takes hold of, and brings the Soul into Union with him, who is nigh unto his, in the Mouth and in the Heart: So that his People feeling his presence in their Hearts, are not ashamed to Confess him with their Mouths.
In the Sixteenth Page, speaking of the 2 Cor. 13 5. Know ye not your own selves, how that Christ is in you, except ye be Reprobates.
This Scripture (he saith) Wounds their new Coined Religion to Death; and to make it appear, he forms an Argument thus.
If the Light which is (by Natural Generation) in Reprobates coming into the World, be not the true Christ; then the Light that is in every Man that comes into the World, (by Natural Generation) is not the true Christ.
But the Light which (by Natural Generation) in Reprobates is not the true Christ, as above. Ergo, the Light which is in every Man which comes int [...] the World, is not (according to your selves) the true Christ.
Reply: I shall never fear wounding by a Weapon that never comes near me, so this Argument of thine is farr enough off from wounding our Religion, that it touches not, neither comes near, for I believe this, Bond would be hard put to it, to find that Quaker out, that either writ or said, that the light which is in every man, (by Natural Generation) is the true Christ; but he who is the true Ligh [...] that Lighteth every Man that cometh into the World, is the true Christ; but thy Natural Light we deny to be the Christ, as well as thou dost, knowing that whatsoever is Born of the Flesh, is Flesh, but that which is Born of the Spirit, is Spirit, at which (I doubt) thy enmity is chiefly, although thy Ignorance is not able to put a difference between the one and the other, but here by the way take Notice, that the Apostle doth not say, Christ is not in Reprobates, but that Reprobates do not [know] Christ in them by his Light to condemn them: in Page 18. (he saith) that I said, I abhor Hour-Glasses.
Answer. This is also false, I said not I Abhor them, for they are serviceable for their proper use, but I said, I deny them as they use them. His Words, viz. His familiar, the Glow warm (Light within) what Scripture has he for this? is not a Blasphemous Character put upon the Light within?
Farther in the same Page, I take Notice of another grand Lie, and false accusation; Namely, that I doubted in my Discourse, whether the Word took Flesh of the Virgin, and in that Flesh dyed for all Men. But I account it but a light thing to be Belied, or Evil spoken of by him; who is not afraid to speak Evil of the Divine and Elect Seed, Christ in the Saints, calling it the Idol Light within, as it follows in the same Page, and now having had so many stroakes at this Heavenly and Glorious appearance of Christ in Man, and not yet sensible of the stroak of Gods Divine Justice against him, he sets forward in his ungodly course, and proceeds to call it (an accursed Gospel within) which (saith he,) The Lord hath Cursed with a Reiterated Curse.
But I say unto thee, who art thou that Cursest that which the Lord hath Blessed. Yea, and it is, and shall be Blessed for evermore, in which thou hast no part nor portion, who art found Cursing, Shimei like, who Cursed David the Lords Anointed; so art thou found Cursing Christ Jesus the Light and power of God within, and his Gospel, which as Paul witnesseth, is the power of God to Salvation.
But tell me Sampson, how many hast thou by thy Preaching turned from Satan to God, although thou hast sold it at a very dear Rate, taking for it after the Rates of 250 l. a year, as thy self said, thou wert [Page 62] put by a Benifice of 250 l. a year upon the Kings coming in, and yet are not the People to whom thou Preachest, and of whom thou takest Wages, still in their sins, and is this according to the Doctrine which Christ taught his Disciples, (freely you have received, freely give,) but thou art Erred from that, having not received freely, thou canst not give freely, and so people pay dear for that, by which they have no profit; and indeed they have little encouragement to give thee any more Wages, who said in the Audience of many People in my hearing, that sin must live in them as long as they live, and so have no encouragement to follow thee, who hast no other Gospel to Preach to them, then that which cannot save them out of sin, and so dost plainly appear to be none of Christs Minister, neither hast thou received thy Gift from Christ; for the Gifts that he, (when he Ascended up on High,) gave unto Men, it was for the perfection of the Saints, for the Edifying of the Body of Christ, till they were grown up to a perfect Man, to the Measure of the Stature of the fulness of Christ, in whom there was no sin found. But to proceed,
In the same Page 20. this false accuser undertakes to charge upon us the sin against the Holy Ghost, from the 6th of the Hebrews, where he charges us with falling away, or wilfully going back again from Faith and Repentance, and further (he saith,) that we (whom he calls Quakers) have Trodden under Foot the Son of God, and have counted the Blood of the Covenant wherewith we were Sanctified, that is, (saith he) Externally, or as to the opinion once of Men,) an unholy thing.
Answer. Then it appears by thy words, that we were never truly or inwardly Sanctified, but Men had only such an opinion of us.
If this be all, then it appears (by thy Judgment) that we cannot be accounted among the Number of those spoken of in Heb. 6th for they were made pertakers of the Holy Ghost, and had a Tast of the Power of the World to come: Now the Apostle saith, If such fall away, it is impossible to renew them again, &c. besides it was such as were Sanctified, not such as were only so in Mens opinions, and were not so indeed.
But I demand what the ground is of this exceeding great charge thou hast laid against us, for as I have said before, (in Effect) if not in plain Words, that we (whom thou in scorn calls Quakers) do believe in no other Jesus then that very Jesus, who was Born of the Virgin, who suffered without the Gates of Jerusalem, whom God raised from the Dead by his Power, and shewed him openly to many who became witnesses of his Resurrection, of which Jesus we have received a Measure, even of that fulness which in him dwelt, (i. e.) of his Spirit, by which we [Page 63] are Sanctified and cleansed, even from the defilement of sin (in measure) and do feel (as we are giving up to Obey the Spirit) (I say) we feel a daily growth and Increase of the same.
And now S. B. what is become of the charge thou hast laid against us, for which thou hast doomed us with no less then Eternal Judgment, is it for any thing else then that thou hast thus Judged us, but because we own the appearance of Christ Jesus within us, by which he doth perform many great and mighty works in us, and for us, even to the overthrowing of the Man of sin, and power of Darkness, and casting him out of our hearts, and also doth set up his Throne in our Consciences, and so is become our King, who hath purchased us through his Blood, to be a peculiar people unto himself. Therefore if thou hast any thing farther to accuse us of, whereby thou canst prove against us such a dreadful charge, as the Treading under our Feet the Blood of the Covenant, &c. Bring it forth against us, or otherwise thou (by this) wilt be farther manifested to be a false Accuser, and so shame will take hold of thee, who has gone about this Island in divers places, accusing us with Mallicious accusations, viz. That we had committed the unpardonable sin, even the sin against the Holy Ghost, and now hast not been ashamed to bring it to the Publick view in Print, and yet had nothing Justly to lay to our charge of any Evil, but a heap of lies and false Accusations.
And thou thy self in the 21st Page of thy Book, said, I did confess to the same Jesus whom the Jews Slew, and God raised again from the Dead, where he saith, by this confession, I did openly declare my self a Christian, and no Quaker. And yet this pleases him not, but immediately saith, that by this confusion, I had contradicted what I contended for before; who never denyed the Man Christ Jesus, no more then the Saints of old, who confess to his inward manifestation, or Spiritual appearance within.
But still this false Accuser S. B. goes on with his false charges against me, takeing up a report from one Bethel, who said (in publick) that I told his Wife, that if she believed in any other Christ then that which was within Her, she was Damn'd. This Accusation I denyed, (as thus declared) which now in his Book, he makes a large report of the same, and saith, that I know they were worthy to be believed before me.
Answer. What their Reputation is, I leave at present, only this I declare was false as then declared, farther it was said, that I charged Her with Blasphemy. The truth is, I do not remember I spoke one Word to Her at that time, as to charge Her with Blasphemy: But I [Page 64] being discoursing with Her, and speaking something about the inward appearance of Christ in Man, she was ready (I perceived) to Judge (as this Her teacher doth,) that I had denyed the Body or Man Jesus, and declared of another Christ, whereupon she immediately started up clapping Her hands together expressing these words, (I pray God I may never be saved by that Christ within) whereupon I said, then truly thou must be Damn'd, for if Christ be not within the Apostles, saith, they are Reprobates. These were the very words I spoke, not at all denying the appearance of Christ in Body.
So His and their Lies, and false Reports, I leave at their own door, knowing that a day of Account will come, when the Lord will bring the Hidden things of Darkness to Light, and will pass Judgment in Truth and Righteousness.
As for the rest of the matter in that Page contained, about questioning with me about Heaven, I do not remember any thing of it as he has laid it down, only this I remember, that upon some question demanded. I answered, that I did believe Christ was in Heaven, to which, George Bas [...]ome or Laurance Dill, answered, that I would deny it again to Morrow: So that answer arose from that confession, rather then the foregoing, as mentioned by S. B.
Now in answer to the thing he said, I charge on him, viz. that he had not mentioned Christ as God, in the work of Mans Salvation, Sampson's Bond in his answer seems to affirm, that the Apostles, (although they knew that Christ was God as well as Man, yet they Preached up the Man only to be believed in for the Remission of sins, both to the Jews and Gentiles, and saith farther, that the Apostles do Joyntly Testifie of the (Man) Jesus Christ of Nazareth to be the (only) Lamb of God that taketh away the Sins of the World.
Reply. I answer to the former part, although the Apostles in their first going out to preach Christ to the Jewish People, did mention the Manhood, yet this did not at all Argue, that he must not believe in, as God, for the Remission of Sin, for as I have said before (to the same purpose,) there was sufficient cause for them so strongly to contend with that people, who had the Scripture, and by the Scripture did understand that there was a mighty Prince to arise of the stock of David, that should fit upon his Throne, and Reign over the House of Israel.
The Apostles might therefore Judge in themselves, that it would be in vain for them to Preach to the Jewes of the Invisible Glory of Christ, till this Scruple were removed, viz. whether Jesus of Nazareth were the promised Messiah, yea or nay.
So I say this was their work, thus to Testifie of him, and then it rightly falls in, after they were brought to believe that this was really he that should come, and that they were not to look for another, and that this King was cut off by such an Ignominous Death, (I say,) it did then rightly fall in, to Testifie and declare, and to give them an understanding what manner of King he should be, over what People he was to Rule, as also what manner of Kingdom it should be, viz. a Spiritual King, a Spiritual Kingdom, and a Spiritual People, even Spiritual Israel.
But when the Apostle wrote of Christ to the believing Romans, he declared him as God Blessed for ever as well as Man, Rom. 9.5. Also he declares him the Lord from Heaven, the quickning Spirit, 1 Cor. 15. He calls him the Second Adam, the Lord from Heaven, and whom Paul was first sent forth to Preach, Act 26. He was sent to turn Men from Darkness to Light, and from the Power of Sathan to God, by all which it appears plainly that it was never the work of the Apostles, nor of any of Christs true Ministers, to Preach Christ to be believed in for the Remission of Sins, as Man only without the God-head, Therefore what God hath Joyned together, let no Man put a sunder.
2. Whereas S. B. saith, that the Apostles bore a Testimony joyntly to the Man, that he was the (only) Lamb of God that taketh away the sins of the World. No Quaker denys that.
And John speaking of Christ, saith, He was prefered before him, for (saith he) He was before me. Now if he had spoke of Christ barely as Man, then John would have been found a false witness of Christ, for as Man, John was six Months before him as to his Age, as may appear in Luk. 2. So he that but a little before charged me, with belying the Holy Evangelist, John himself is fallen under the condemnation, and I am clear of his charge.
Having thus Traced S. B. through his four Arguments, frained to prove his first Charge, and given to each of them a particular answer, grounded upon plain Scripture, Truth and right Reason agreeing thereto, and his many false and Slanderous accusations brought fourth against me and the Light by me believed in, with his Mallicious reproachful Lies and Blasphemies, against the appearance of God in the Creature, and given answer thereto.
I intend now (God willing) to pass forward, to note his following Irregularities, he having to do with other Friends as well as my self, viz. The Lyes, Slanders, Mockings, Blasphemies, and False Interpretations of the Scripture; and to give Answer to the same, as I see occasion: not [Page 66] intending a large discourse upon each particular: But as it were to note here and there; as I see a necessity, to lay open his Deceit, thereby to clear the Truth, and Friends falsly charged.
And now to begin with his first work following, in pag. 24. he saith, William Bullock (whose name by him is mistaken) his name is Stephen Bullock) was the next Disputant, who mentioned the first of the Rom. 19. which he saith, doth not at all answer the present matter by way of proof, to prove the Saviour within to be the True Christ.
Now here mark how this Interpreter, in his Interpretation of this Scripture, doth make use of one word, viz. Shewed it to them in the Text, which seemed most fit for his turn, not only to confound, but quite to race out the other, (Manifest in them) as if it had never been Inserted, that thereby it might not prove that, for which (I judge) this Scripture was brought to prove the inward Manifestation of Christ, as God who is Truth it self, even as Christ saith, I am the Way, the Truth, and the Life. Now in the foregoing verse, the Apostle saith, The wrath of God is Revealed from Heaven, against all Ʋngodliness and Ʋnrighteousness of Men, who hold the Truth in Ʋnrighteousness: Mark! here is a Generation that holds the Truth in Unrighteousness, (and thus he clears it up) because (said he) that which may be known of God is manifest in them, viz. in these unrighteous Men, but is it not hid in them, nay, it is manifest in them, for he hath shewed it unto them. Now this word [unto] this Priest hath mad use of, to overthrow the true sence of the word [in] so that by this his interpretation, having raised out the internal manifestation, or inward Teaching of Gods Spirit in the Heart, he hath only set up an External Teacher without, i. e. the Visible Creation without, by which only, neither he, nor the wisest Man in the World, by all their Craft, School-Learning and Fleshly Wisdom, are able to attain to the knowledge of the Invisible God, as it is written, 1 Cor. 1.21. The World by Wisdom knew not God, but this Apostle witnesseth that they, viz. that wicked Generation had known God, but did not like to Retain him in their knowledge, vers. 28.
So then if the true knowledge of God cannot be Attained too by the Wisdome of this World (which is not able to search into the Misteries of the Visible things,) as is plain by the Apostles words in the forenamed, 1 Cor. 1.17. The World by Wisdom knew not God, then its clear, that they had another Teacher, that Informed them in the knowledge of God besides the Visible Creation.
The next Scripture this said Priest undertakes to open, is in Page 25. John 6.63. The Flesh profiteth nothing, it is the Spirit that quickeneth: [Page 67] About the Interpretation of which he seems to be greatly confounded, not knowing what Flesh that is that profiteth nothing, and what Flesh that is, that is the Souls Food, that came down from Heaven, of which if any Man cat he shall live for ever: So having opposed the pure Heavenly Light, who is the Saints Teacher, he himself is left in the Dark, with which his own deceived Heart is Darkned: So though he said these Scriptures did not appear to Answer the matter in Hand, yet they are of good service to make manifest the Darkness of the Man.
And whereas Christ saith, It is the Spirit that quickeneth, after S. B. in his ordinary manner of turning and winding of that word, at length brings forth this conclusion, viz. though the Spirit be the Dead Souls quickner, yet it is not the quickned Souls Saviour.
Rep. To me this seems as strange, and as Dark, and as confused a Sentence, as ever I heard expressed, by one that pretended himself a Wise-Man: But herein is the Scripture fulfilled: Job 5.13. He taketh the Wise in their own Craftiness: For it seems very strange to me, that any Man should be so Dark as to conclude, that that Spirit that giveth Life, doth not save from Death.
Now Man naturally is Dead, according to the Word of God: In the Day thou Eatest thereof thou shalt surely Dye, and Death having got an Entrance into the World, through Sin; it passed over all Men, because all have Sinned, now Death got Entrance, through the First Man Adams offence; and Man now being under the Power of Death; by what means doth Man come to Witness Salvation, or Deliverance from Death, but by Christ, who is a Quickening Spirit, which giveth Life to the Soul thus Captivated under the Power of Death, which is Christ Jesus the Quickening Spirit, which makes the Dead to Live, and sets free from the power thereof, as is Witnessed, Rom. 8, 2.
So this is my Testimony for Christ Jesus, who is the Lord from Heaven, the Quickning Spirit, who is the Resurrection and the Life, and raises such to Life who are Dead and Buried in the pit of Death and Darkness, and makes them to sit together in Heavenly places, in Christ Jesus, so I say it is he, and he alone who is the Saviour of Mankind; to S. B. might see if the God of this World had not Blinded his Eye, that the True, Christ the Quickening Spirit, saves as well within as without, so that this Scripture was not mentioned in vain, but plainly proves the Spirit of Christ Jesus in the Saints, to be their Saviour; both by delivering them from the Captivity of Sin, and being delivered to preserve them from the Power thereof.
The next Speaker (he saith) was Patience Bullock, who he said, propounded a question to him. Whether Christ could have saved us without his being God.
His answer, he grants it, and saith the Godhead gave the Efficacy and excellency to the Manhood, and in the 28th Page, he tells us, that the humane Nature of Christ was the only matter of our Salvation, contradicting the latter by granting the first.
Now S. B. what will the result of all this be unto thee, will not all thy wicked Blasphemies against the Lord, and thy revilings of the pure Light, and the Dirt and Mire cast upon the Throne of God in Man, now return upon thine own Head, thy wickedness may be seen (in this particular,) in many Pages of thy Book, sometimes calling the Light a Glow-worm, sometimes a cursed Gospel within, Page 20. and frequently, the Idol Light within, but especially in Page 15. there thou art found to joyn both, the Light (which we know and is sure, is a Measure of Gods Spirit in Man,) and the Conscience made tender by it, which is his Throne, in which he doeth chiefly manifest himself, (I say) thou hast Joyned both together under a reproachful Term, (that Idol Light tender part within) so casting Infamy and reproach at it.
So that which thou said of me in Page 5. viz. is truly come upon thy self, for thy Throat is an open Sepulchre, casting out abominable Stinck, and Noisome unsavory scents in the Nostrils of God and all Godly Men. So with most reviling Speeches thou goest on, charging the Light with Antichristianisme, and Villany beyond all the Antichrists that yet hath appeared, which ungodly charge is Recorded against thee in Eternal Record, which thou shalt as surely feel the waight of it upon thine own Head as ever thou spoke it, and so I leave thee to the farther Judgment of the mighty God, whose Spirit thou hast Villified.
But to proceed to thy Inferrences upon Patience Bullocks question, Page 29. Let me ask you this question. Art not thou one of those Carnal Gospelers thou speaks of, that rests in a bare Historical Assent, that the Man Christ Jesus of Nazareth is the true and only Saviour, while (sayest thou) they are in no degree partaker of the Divine Nature, for certainly, if thou wert in that Nature, it would manifest it self otherwise then it hath done, of Instance, thy mocking Friends in thy House of worship in Devonshire Tribe, calling one of the Friends Checker-work, and when I reproved thee for it, as a thing unbeseeming thy profession, thou answeredst wantonly, saying, why, is not his Name White and his Hatt Black, is not that Checkerwork. This is no Fruit of the Divine Nature, which is that which is Heir to the Kingdome, but on [Page 69] the contrary, it is a manifest Fruit of Ishmaels Nature, scoffing thee at Isaac's Son, and the Bond Woman, which is to have no part of the Heavenly Inheritance: several other things I might Alledge, as truly gathered out of thy Book, which I forbear here to mention, and only content my self with some of those particulars, Noted by thine own self, as Signs, or Fruits of the Divine Nature, which are a Lively Faith, and a Lively hope, which both these do Manifest themselves (whereever they are, by Holiness and Purity, as we may Read in Acts 15.9. How that the Gentiles who Lived in the Heathenish Nature, when they come to Receive the true and Living Faith, it manifested it self by Purifying the Heart; and this is a certain Truth, where the Heart is Purified, the Hands will not be Defiled.
And in 1 Joh. 3.3. The Apostle gives a certain and undeniable Character of a Lively hope, saying, Every Man that hath this hope in him, Purifieth himself, even as he is pure: And in the 9 ver. Speaking of this Nature, saith, He that is Born of God Sinneth not.
So now compare thy self with these Testimonies of the Saints in Ages past, and see if Thou can bring forth such a Testimony of the true Divine Nature in thy self: If Thou should say, Thou could, Thy Book would stand as a Testimony against Thee, especially toward the latter end, where Thou art found to contend with all thy Might, for Sin, (the Devils Kingdom) that Men cannot be free as long as they are in the Body.
Now then tell me, where is thy living Faith, and lively Hope thou spoke of? and art thou not then one of the Carnal Gospellers thou spoke of?
And whereas S. B. seeks to cast this upon the Quakers, he hath fallen exceedingly short of his purpose, for we are not the Men that ever said, the Graces or the Effects, or opperations of the Spirit within, is the true Christ and our only Saviour, (as thou chargest us) but our true Saviour is he, from whom those Graces and Effects come, and by whom those Opperations are wrought in us.
And seeing Thou wert so exceedingly mistaken, that Thou didst understand indeed (as by Thine own Confession) that we did make the opperations of the Spirit of God within us, (which thou callest the effects or Graces of the Spirit) to be our True and Only Saviour. How darest Thou then, so Wickedly to Villifie the Graces, Effects and Opperations of the Spirit of God and Man (if we had been so mistaken) with such Ungodly, Blasphemous, Infamous Terms or Expressions, as in many places in thy Book are found as Antichrist; Cursed Gospel within Idol-Light, Glow worm, Familier, &c. How canst Thou escape the Judgment of the [Page 70] Righteous God; for the Lord hath found Thee out, and Thine Enmity against his Spirit is now discovered; thy covering is found to be too short and too narrow, for thou art not covered with Gods Spirit; Thine own Pen hath discovered thine own Shame, and the Lord will make the People to see it, even as many whose Eyes he shall open, and thy words shall be thy Burthen in the day of the Lord, for the time draws near that the Lord will Reckon with thee, he doth but wait till thy Cup is full, and then he will Smite and not spare, except in the mean time thou do Repent.
But to Proceed.
The next Scripture (he saith) mentioned by me, was 1 Cor. 6.11. We be to prove Christs Inward Manifestation in the Heart, to Sanctifie and save Man from the Power of Sin, but ye are washed, &c. where (he saith) I Craftily omitted (in the Name of the Lord Jesus) to abuse their Judgments, to make them believe Justification in the Sight of God, is a work of the Spirit within us: which I can see no other, but that he would have the work of Justification altogether without, and nothing of it known within; But miserable is that Mans condition who hath no better Evidence of his Salvation then so, but must needs leave his Assurance for another World.
In Page 31. Take notice of the confusion of this Priest, who after he hath so strongly argued for the work of Mans Salvation, viz. that the whole work was perfectly Finished at once (without us) in Christs own Crucified Body on the Cross. Yet now he grants that it is to be wrought within us (not at once) but by degrees, even by the Spirit of God: so the work which was so perfectly and compleatly Finished before without us, yet now it must be wrought within us, by the Spirit of God, before it can be effectual to us. This is confusion with a Witness, is not thy whole work overthrown, let the Reader consider and judge? is it not the same thing we have contended for, and is it not the same thing against which thou hast hardned thy Heart, and Stiffned thy Neck? Is not this the Spirit of God that works thus Inwardly? that which thou callest The Quakers Pretended Saviour, which thou so often call The False Christ, The Devil, with many other Reviling, Ungodly, Blasphemous Speeches, or did the Quakers ever pretend to any other Saviour within, then the Spirit of Christ Jesus, who is the Light, who is the worker of the things whereof thou Speaks: Well, all this doth Redound to thy own Shame, and will also make thy Judgment more then thou wilt be able to bear, except thou speedily Repent.
Again in pag. 31. S. B. saith, that I said, that I was in some measure washed from my sins, which he calls new Divinity, and a most false and dangerous Doctrine, for (saith he) he doth clearly deny that the Messiah Jesus Christ of Nazareth hath at once, by his own Crucified Body (without us) on the Cross, finished Transgression and Sin.
Answer. When will thy confusions come to an end? didest thou not say but now, that though the Work of Salvation were done at once (without us) yet it must be wrought by degrees, by the opperation of the Spirit within, and now I come to bear Reoord to the same thing, you cries out, false and dangerous Doctrine; who is so Blind that cannot see thy confused Doctrines, who can but Judge thee even Drunk with Enmity, as a Man overcome with Strong-Drink, Reeling this way and that way, and but seldome in the Right way, one while confessing to the Spirits working within, and by and by denying it again, besides he doth not only say, that it is false and dangerous Doctrine, but in Pag 32. he tells wherein, saying, it plainly denies the one Propitiatory Sacrifice of the one Crucified Body of the Man Jesus Christ: Immediately (after his usual manner) breaking forth in reviling expressions against the Light, calling it unbloody Redeemer, Idol-Light, and the Pope, in all which his Enmity is greatly manifested against the Graces, Effects, and opperations of the Spirit within, which (he saith) in page 29. the Quakers make their true and only Saviour.
The next Scripture words mentioned by Friends was, as he said by Stephen Bullock, Rom. 8.2. The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death; which was brought to prove that the Spirit of Christ in Man did save from Sin, and although the Scripture was clear in it self, yet it appears, he would have some Argument framed by the Friend, who not answering immediately (Ismael like, the Mocker, who Mocked at Isaac, the Figure of the true seed) he broke forth in a Mock, saying, Long fasting parhaps hath made him so Empty. Note, this was the Friend that gave forth the Challenge to try their God by Fasting.
By this Scripture, i. e. The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death; he saith, that the Apostle doth not mean, that the Spirit did so free him from Sin and Death, as that he was simply delivered from either, but so that it should not Dominere over us, nor Damn us.
Suppose it were so that we could grant him this, yet still the Scripture stands on the Spirits side, (and so consequently on our side against this Priest, for if he doth save but from the Dominion of sin, that is no small [Page 72] degree of Salvation, so by Right and good Reason, the Spirit was in Paul as a Saviour, and made him free, which if this could be proved, that the Spirit of Christ was ever in any Man as a Saviour, thou saidst thou wouldst give up the Cudgels. But it is plain that Paul became Dead with Christ, Crucified to the World, Dead to Sin, and Alive to Righteousness, and all this through the inward working of the Spirit of Christ Jesus.
Farther he Ignorantly affirms, that the Death Paul was Delivered from, was nothing else, but the Power of a Natural Death; here People may behold the Ignorance of the Man, was it a Natural Death that Paul so much complained of? Rom. 7.24. Was it not the Body of Death, the Old corrupt Nature, which was not yet quite overcome, yet the Law or Power of this Body of Death was strong in his Members, and this was it, that he cryed for deliverance from, and that was it from which that Law of the Spirit of life set him free.
In Page 34. S. B. saith, F. E. stept again, and said, I in thee, and thou in me.
I Answer. The end for which I made use of the Scripture, was to Testifie to the indwelling of Christ in the Saints against his wicked charge, that the Quakers Saviour within, was the false Christ, which perhaps the word might be mistaken in uttering, yet it stands firm in the Record of the Scripture for Truths advantage, in plain Scripture Words (I in them, and thou in me) and is part of Christ Prayer to the Father who heard him always, although S. B. by his Interpretation seeks to hide the true sence thereof, and to give a meaning that may answer his own End.
In pag 36. S. B. saith, Mrs. Bullock asked him, whether he did make our Christ within us to be the Devil, to whom he saith, he made answer, viz. That he did Solemnly, with much Reverence (in the presence of God, to whom I must shortly be accountable for my Words) declare, that I do most assuredly know, that a Quakers pretended Christ within him, (Mark) who Sam. Bond said that was, page 29. The Graces, effects and opperations of the Spirit within them; whom here he calleth the false Christ, the Devil, with whom (he saith) We shall be Damned in Hell, if we Repent not (Damnable Doctrine indeed) no wonder he put such a Blasphemous question to Will. Wilkinson, viz. Whether our God were in Hell, Sav'd or Damn'd, such abominacle vapours assends out of his Bottomless Pit many times. But of this foregoing answer, his own Pen hath accused him, for had not he accused himself, I know not any that [Page 73] could; but as Christ said, Nothing is Hid that sha [...]l not be uncovered. And for his Warrant to confirm this Sentence, he urgeth, Joh. 8.24. I said therefore ye sha [...]l die in your Sins; which Scripture, with the 21st verse, to which it relates, I turn back again upon himself, as his own Portion, for it is the Doctrine that he Preaches to the People, that they cannot be free from sin while they live, who can otherwise Judge, if so, but that both he and all that Dies in the Faith of his Lies can escape Damnation, except (with the Papist) thou canst find a Purgatory, for into the Holy City nothing must Enter that defileth or worketh abomination, Rev. 21.27.
Farther this Bond, after his usual manner of wresting the Scripture, goes on to comment upon another Scripture, alledged by one of the Friends, Eph. 5.13. But all things that are Reproved, are made manifest by the Light, &c.
Which by Light (he saith) we are to understand, a sin Reproving Light, which he farther saith, is the Light of the Scripture.
But where dost thou find the Scripture called a sin reproving Light, we read indeed in Timothy, that it is profitable for Reproof and Instruction, to make the Man of God perfect, and to Furnish him throughly to every good work, but though it be serviceable to reprove the Actual Sinner, what is this to the manifestation of sin in the Heart, before it breaks forth into Action, which only is made manifest by the Light or Spirit of Christ, as in Joh. 16.8. and whereas he saith, the Scripture is frequently described by Light, alledging for proof, Psal. 119.105. Thy Word is a Light unto my Steps.
To this I answer, that (Scripture) is not there mentioned. If he say it is the Word, to this I farther give answer, that the Scripture in no place calls it self the Word, though S. B. without any Scripture ground, calls it the Written Word, but it saith, God is the Word, and Christ is the Word, and Ezekiel saith often, The Word of the Lord came unto me, saying, so that it notes the Word, and the sayings, which sayings are (many of them) Recorded in the Scriptures of Truth, and are properly the true sayings of God, who is the Word, Joh. 1.1. He farther to confirm the Scripture to be the Light, doth Note, Joh. 3.16. Every one that doeth Evil hateth the Light: But experience tells us, that every Evil Man doth not hate the Scripture, but delight (many of them) to Read it, and Teach it their Children, but their Enmity is against the Light, that makes manifest sin and Iniquity in the Heart, which is the Righteous Principle of God in the Heart, the sure Word of Prophesie, to which the Saints of Old did take heed, which is prefer'd [Page 74] before the sound of Words without, for the Words without may be falsly Translated, and the true sense of them may be changed, and falsly Interpreted, or written in another Tongue, or the Scripture (being made up of several Creaters) it is possible it may be destroyed, but the Invisible Word, the Light (Christ Jesus) could no Man destroy, whom the Apostle Paul saith, speaketh from Heaven, Gods beloved Son whom we are to hear, not rejecting the Scripture as it is truly Read, for it bears witness to the Light Christ Jesus.
Several more Lies, and false accusations I meet with in his Book, as page 38. (he saith) the Teaching Quakers saith, Christ is manifest in their real Flesh, but the Flesh of (Christ) was only in shew and appearance. And in page 38. he charges William Harriot for saying he denyed their out-side Christ, which words I do not remember in the least, neither do any Friend or other People that I have spoke withal, witness any such word spoken by him.
And in page 40. he Proceeds farther with his false charges, saying, The Quakers deny that Christ was true Man, consisting of Body and Soul, (which is another Lie) and in the same page, he saith, A teaching Quaker doth deny Jesus to be the Christ, and therefore a Teaching Quaker is a Lier and an Antichrist.
O thou shameless Man! when wilt thou cease to cast Dirt at Gods Herritage? when wilt thou cease to accuse the Innocent? whom dost thou think to Harm, by thy Slanders and Evil aspersions, for they return upon thine own Head, and that most justly, for thy Nakedness is hereby uncovered to thy shame, yet canst thou not cease, but still goest on to defame those Innocent People whom the Lord loves and delights in, even those whom thou disdains, whom the Lord hath Begotten his own Image in, even those doest thou accuse to be of the Dragon and Beast, and to be contradicters and Blaspheamers. Well, The Lip of Truth shall be Established for ever, but a Lying Tongue is but for a moment, Prov. 12.19.
Another Grand accusation S. B. lays down in page 41. viz. The professed perfection of a Quakers seeming Sanctity, consists in (thee and thou) thereby denying all Reverential respects to any sort of Men, of what Ranck or Quallity soever.
Reply. Though it be certainly true, that the Faithful People called Quakers do use the Words (thee and thou) to a Singular, yet it is most false to say, that we do it for that End, to deny all Reverential Respects to all sorts of Men, &c.
In denyal of this his false Accusation, I do here Testifie (in the presence of God) that when I first took it up, it was in the true tenderness [Page 75] of Conscience, and in obedience to the Inward requirings of Gods Spirit in my Heart, who required obedience of me: And when I first used the word to my Superiours, it being in the Infancy of Truth in this Island, and People had not been used to such a manner of Speech, and my self having been accustomed to say you to a particular Person, it became an exceeding great Tryal, so that if I could have had Peace where I stood, I believe I should not have Submitted, but it was Manifest that it was the practice of the Saints in all Ages of the World, to the end of the Primitive times, so that this manner of Speaking [you] to a Singular Person, came up under the Reign of Antichrist, in the Dark Night of Apostacy, in which State I stood as well as many more, but when the Lord was pleased to begin to Rend the Vail that was over the Hearts of People, and the Morning Star arose, and the day of Christ began to break forth most clearly, then the Lord was pleased to begin to open mine Eyes, and I saw (among the many things that then appeared to be parted with) that this was one that I must part with, and I must come to the plain Language, which the Saints were in, in Ages by past, every one Speaking Truth to his Neighbour; otherwise I must part with Truth it self, so I was even constrained to take up the Cross in the self denial, otherwise I saw I could not be Christs Disciple.
So that this is another Slander against the Innocent, tending to the Filling up of S. Bonds Cup, to make way for Gods wrath to be Executed upon him.
For this I know, the Saints Leader is one, and Leads in the Path of Humility, all that do truly obey him; and in Humility I took up this Practice and not in any Pride, (the Lord knows) but can as truly give Magistrates their due a [...] ever, always having an Eye to Conscience, to keep that undefiled, that the Lord may have first his due: So the Honour belonging to Men, (to Fathers and Mothers) is in the Lord, and this is right, and according to the Gospel order. Eph. 5.1.
Now S. B. in his mannageing of this assertion against us, he lays down his Foundation thus, that (thee and you) (you and thou) are not always in Scripture, of distinct signification, but are sometimes of the same signification, and to prove this, he names, Lev. 19.12. Ye shall not Swear by my Name Falsly; Neither shalt thou prophane the Name of thy God; and to this adds, Jer. 3.12. Return thou Back-Sliding Israel, and I will not cause mine anger to burn forth against you. Reply, Take notice of the Subtilty of this Crafty Priest (he not being willing to come to the true Language, neither being able himself to bear it) he seeks to Blind the Eyes of People, that so he may keep them in their Sins, by perswading [Page 76] them that God himself puts no difference (sometimes) between the words, but makes them both of one signification.
And thus he seeks to Blind People (perverting or hideing the true sence of the Scripture, and putting upon them a sence best pleasing to himself, for the carrying on of his intended design.
But for all that thou hast said, or all that thou hast yet farther to say, shew me but one Scripture in all the Bible, where the Lord or any one particular Saint ever made use of this word [you] to any one particular Person, where there was no more (at least) included; otherwise thy Argument will fall to the Ground, like an old Building whose Foundation is Rotten, and as in reason to use the word (thee or thou) to many, is Ridiculous among Men, they being evermore proper to the Singular number, and altogether improper to the Plural; So on the other hand [you] being formed of [yea] the Second Person in the Plural Number, is likewise Ridiculous to be put to the Singular. And as to the Scriptures by thee mentioned, (according to the true Sence of them) the plain Language is not at all confounded, neither is the words (thou or you) at all used out of their proper place, but each bears its own proper distinction and signification, for when the Lord speaks to the Multitude of the Sons of Jacob, as to many (as it is written) I will Multiply thy Seed as the Stars of Heaven) then he uses the word [you] but when he Speaks to his People in a particular or singular Sence, as to one House, the House of Israel, or to one particular Nation, he makes use of the word [thou, or thee] so the Scripture stands clear from S. Bonds false Interpretation, and the plain Language among Men unconfounded.
So this practice, it is agreeable both to Scripture, Precept, Example, and Right Reason.
But whereas S. B. would make his Hearers believe that the Ancient Saints did use it only as moved by the Spirit (it is true the Spirit always moves Men to Speak Truth) but let him shew me in any one particular, were they did use any other manner of Communication then [thee and thou] to a particular in their common Discourse: and yet it did no ways hinder them Saints from giving to every one their due, Honour to whom Honour, Tribute to whom Tribute, &c. Neither were those Saints exalted with Pride, as thou falsly chargest us, but Pride doth Manifestly appear in thee, who would have all to bow under thee, and put off their Hats (a practice never used by the Christians in former Ages, that ever we Read off) and to bow and scrape, and such like, (this its like would please thee well) and for want of this (I judge) thou art so filled with Envy against the Innocent, who cannot bow to [Page 77] thy proud Spirit, nor cannot respect persons, knowing that it is contrary to the Faith of the Lord Jesus, and contrary to the Doctrine of the Apostle James, who saith, He that respects persons commits sin, and is Judged of the Law as a Transgressor, Jam. 2.1.9.
And because we cannot thus stoop to the proud Spirit, and bow to the Exalted will, who lovest to have the preminence; therefore it is that thou are so filled with madness against us, calling us a proud People, a People of a surely Dumb, Scurvy, Sneaking, Deportment, and Carriage, making us to appear to thy hearers, (or at least to as to many of them as will believe thee) that we were the worst of Men, but this is no new thing to be reviled, for the Christians in the Primitive times were accounted by the World as the off-scowring of all things, so we are contented to bear thy Reproaches, Railing and Reviling Speeches, knowing we are not above our Lord, whom thou hast Reproached with as Reproachful Terms, as thou canst find to cast upon us his Servants. So I leave thee it this particular to the Lord to Judge thee, who will reward every one according to their Works.
And Proceed to the Scripture mentioned by S. B. in page 46. where he saith, I brought in the behalf of my Clyant (the false Christ) thus Doubling and redoubling his Blasphemies, to the filling up the measure of his iniquity, the Scripture is, Joh 1.7. The Blood of Jesus Christ his Son, cleanseth us from all unrighte [...]sness, and because these Words seem to him too like a Quaker, therefore after his usual manner, because he cannot alter the words, he will make his interpretation thereof to serve his turn, and so turns all (only) outward, Christ outward, and Blood outward, and Cleansing outward, viz. from the Pain or punishment of Sin, as is clear, page 47. so perswading poor Innocent People, that the Word of Life which made the World, and preserves all things by the Word of his Power, is such a thing or Person that might be seen with a visible Eye, and whose voice might be heard with the outward Ear, contrary to the Words of Christ, to the Jews who did see the Body and heard the outward voice, yet the same Jesus doth Testifie, they neither had heard the voice of God nor seen his shape, and farther he saith, that God was manifest to three of the outward sences, and so Lodowick Mugleton's God is S. Bs. God, who said, his God had Arms and Shoulders as he had, and this appears to be S. B's Faith, that the God head was manifest Flesh, real Mankind Flesh, as in page 41. so that he would have the Efficacy of the Blood, extend no farther (at the utmost) then to take off the Punishment of Sin, which is contrary to the Apostle, in [Page 78] Heb. 9.14. Where he saith, The Blood of Christ purgeth the Conscience from Dead works to serve the living God. And whereas S. B. would make his interpretation seem good by the following Words, if we say we have no sin, we are Lyers, by this he would make People believe, that notwithstanding all the cleansing there spoken of, yet sin remains, and they are Lyers that deny it, to which I give answer, I do not so understand the Words, but rather if any shall deny that they have any sin, and so consequently that they have no need of cleansing, they are Lyers, and I have just reason so to Judge, after the Apostle had farther Enlarged his Testimony concerning Cleansing, in the last verse he speaketh thus, (if we say) we have not sinned, speaking of the time past, and not of any present being of sin. For indeed if there were no sin, there were no need of a Saviour, no need of a Sacrifice, but this we do believe, by Nature all are Sinners, defiled with sin, and children of wrath, having the Heart and Soul defiled with Works of unrighteousness, but now being washed and Cleansed from (all) unrighteousness, what doeth, or can remain, when (all) is taken away, then the Soul must needs confess to the Truth that he hath sinned, and this must needs be the meaning, otherwise the Apostle would be found contradicting his own Doctrine, Chap. 3.9. He that is Born of God doth not commit sin, and saith farther, He cannot sin, because born of God
In page 48. S. B. saith, he asked me a question, viz. whether the Saints was cleansed from all sin by the water of regeneration, or by the Blood of Justification.
To the which (he saith) I answered, by the Water, which he saith, caused many People to Laugh.
Answer. Of this Question, I remember not one Word, nor of the answer, thereto annexed, only this I very well remember, that when I spoke of the opperation of the Blood of Cleansing, he looking to the People said, it was never known, that ever the Blood of Christ ever cleansed any Man from Sin, but he said, it was the Water, (and said) we deny the Water.
But having here an opportunity, I do bear forth my Testimony according to the Scripture, 1 Joh, 5.8. There are three that bear Record on Earth, the Spirit, the Water, and the Blood, and these three agree in one, so that this I believe, that the Spirit, Water, and Blood, do agree in one in their operation, in Washing and cleansing the Soul from sin, and there is three that bear Record in Heaven, the Father the Word and the Holy Ghost.
The next Scripture Alledged (he saith) was Heb. 10.15. But a Body hast thou prepared me, to which Scripture several of us strictly urged an answer, viz. who that (me) was for whom the Body was prepared, although (in his Book) he said he answered, that it was the God head of the Son, yet I remember very well how he was at that time greviously confounded about it, and no other answer could we receive from him (at that time) so far as I remember, but this, viz. by (me) was meant the Body, though urged over and over, though now, after better consideration, he hath brought forth a smoother answer in his Book.
And whereas in page 49. he saith, that the Leading Quakers, hath brought forth (in Print) that this prepared Body was prepared in Heaven, and brought with him into the Virgins Womb, which Body (he saith) that they the Leading Quakers calls a mistical, Invisible, Spiritual, Heavenly Body of Flesh and Blood, and that the mistical Invisible Body, is the true and only Saviour, whose Birth, Death, Resurrection and Glorification is (only) Mistical and Invisible.
Reply. I am perswaded, if this Priest had known any Quaker that had so written as concerning that prepared Body of the Son of God, he had not so little Enmity in him, but he would have brought forth his Name or Book, whereby it might have been made manifest, but in as much as he hath done neither, I return it back upon him again as an Imagination forced upon his own Heart.
And as for that of George Fox, concerning the Nature of Christ, that it was not humane, but Divine, I have bore my Testimony agreeable thereto before, and so leave S. B. to prove it by the Scripture, which lies upon him as a necessity, in as much as he hath laid it down as a necessary point of Faith.
One thing more, of which he chargeth the Faithful Servant of the Lord G. F. is, that he hath abused the Scripture, 2 Cor. 5.11. For we which live are always delivered unto Death for Jesus sake, that the Life also of Jesus might be made manifest in our Mortal Bodies.
Now the abuse charged on G. F. is, that he reads it thus, the Life of Jesus is manifest in our Mortal Bodies, thereby making that present, which the Apostle makes future at the Resurrection.
Answ. The words [might be] doth not so much note the time as the end, wherefore the Saints were always delivered up to Death (even) for that very end, that the Life of Christ might be Manifest in their Mortal Bodies; all that might Dye to the Flesh and to the World, and Sin might no longer Live in them, but that the Life of Jesus might be Manifest [Page 80] in their Mortal Bodies; Now if G. Fox witnessing the fulfilling of this, and did Testifie to the same, how did he abuse the Scripture, or belye the Apostles words, as thou hast falsly charged him, but it is plain thou hast wrested the Scripture, in that thou say'st it is only at the Resurrection, when Paul himself witnessed the same thing, before he went out of the Body. Gal. 2.20.
And yet in contradiction Priest Bond saith in pag. 72. that the Body shall be raised Spiritual, as Christs Body of Flesh and Bones, after the Resurrection was Spiritual, our Bodies shall not be raised Natural corruptible Bodies, but Spiritual Incorruptible Bodies, though the Body of Man be not Natural corruptible or Mortal Flesh and Blood, and as saith unfit for the Kingdom of God, but in the Resurrection the Body will not be so, for it will then be Spiritual incorruptable, immortal Flesh and Blood; Priest Bond in this hath contradicted himself, and is made to confess the Quakers Principles.
And for what thou hast to charge Isaac Pennington withal, (I believe) he was a Spiritual Man, and was better acquainted with Heavenly things then Sampson Bond, and so could speak as he had known, felt, and received them in Spirit, which is a Mystery to every Natural Man, for the Wisdom of this World (with all the acquired parts that it can Furnish the Natural Man withal) cannot know or Receive the things of God, because they are only known and received in the Spirit.
But it had been a great point of Wisdom in this Priest to have been still and quiet, and not to speak Evil of the things he knew not, neither understood, but he that thus will rail against the Light of Christ which (the Saints believe in) will not spare his Disciples.
Thus have I searched over the first part of his Book, which concerns his first charge, wherein I have noted some of the abuses, Slanders, Blasphemies, Confusions, and soft contradictions of S. B. and (according to the Measure of Light I have Received) briefly answered the same.
I shall now pass on to the Second charge, viz. that the main end of the Quakers Meeting in these Islands, is to make the Lords Christ his Holy Spirit; his Angels and Apostles, all Lyers and false Witnesses of God.
And to make good this his Ungodly false charge against us, he lays down this for his Foundation, viz. That we are G. Fs. Disciples, and therefore that this is our Principal, that the Light is in us, (which he calls pretended Light, is our true Christ, Teacher Rule and Guide, to be heard, believed in, walked unto and obeyed as the only Saviour, to give Remission of Sins and Salvation with God, to which he said we consented, [Page 81] from whence he draws down this conclusion, viz. That we did thereby Grant, that the end of our Meetings, is to Teach a denial of Jesus Christ of Nazareth, the Man approved of God to be our true and only Saviour which Teaching (said he) is to make the Lords Christ, his Holy Spirit, his Angels and Apostles, all Lyers and False Witnesses of God.
Reply, The Ground of this his charge, is of the same Nature, with the former, because we confess to the Spirit within (which is Light) and therefore he concludes that it must needs follow, that we do deny the true Christ, which he concludes to be the Man Jesus without, without having any respect to any thing that dwelt within, or (at least) without any Respect to the Spirit of Christ, whose Office it is to cleanse the Soul from Sin, and so consequently doth save and Redeem from under the power of Death.
Reply. This his charge is absolutely false, for our Hearts, viz. The Hearts of the Faithful amongst us, is truly set to serve the Lord, and our main end is truly to Worship him in Spirit and in Truth, and if in the Indeavours of our Hearts to bring this our end to pass, and for want of a true understanding in the Scripture, we had mist of the thing, must it needs be charged on us, that it was our main end so to do, (I believe) few that have any tenderness in them, will believe thee.
But on the other Hand, it is Manifest that the Man Jesus did declare himself the Light of the World. Joh. 8.12. and so to be believed in, Chap. 12, 46. now as Man barely understood how could he be the Light of the World, which Light is a Heart searching Light, Rev. 2.23. therefore it must be understood in the Spirit, and he declares himself one with the Father, Joh 10.30. in whom dwelt the fulness of the Godhead bodyly, who was before Abraham; John 8. and it was the Godhead, the Invisible power, for which the Body was prepared, and this power dwelling and acting in the Body, was that which unheld it in this great work of Mans Salvation, and it was through the excellency, worth and power of the Indwelling Spirit which was one with the Father, which the Invisible Eye only could behold, by which the satisfaction was made, and the purchase of the Heavenly Inheritance obtained, by whom Remission of Sins, Justification, Sanctification and Everlasting Redemption is obtained, this is he in whom we confess to be our true and only Saviour, in whom we believe. And in as much as he did direct his Disciples, that after his departure, they should wait for his Spirit, which the World could not receive then, no more then they can do now: which (saith he) dwelleth with you and shall be in you; and this Spirit was [Page 82] to be waited for, even by his Disciples that had been taught by him, and he was to be their Guide, and their Instructor, and their Leader, and in the Spirit they were to Worship the Father, and this is the word of Faith, even Christ, the begetter of Faith in the Heart, and must be believed in and obeyed, and walked up to, according to his Inward Moons and requirings, which always moveth and leadeth into the things that is good, and maketh manifest the Evil, and reproveth for it: and this is not received by Natural Generation, but by the Inspiration of the Almighty, which is Light, which shines in our Hearts, and gives the knowledge of the Glory of God, in the Face of Jesus Christ, and this Spirit, Life and Power dwelt in the Son of God without measure: but in the Saints in measure; and this is he by which the Saints are Sanctified, and do receive full assurance of the everlasting unchangeable Inheritance, and this is wrought by degrees, by the same Spirit by which the Saints are continually given up to Death, to dye to Sin, to dye to the Flesh, to dye to the World, that the Life of Jesus may be made Manifest in their Mortal Bodies.
And the Manifestation of this Spirit being given to every Man to profit withal, and we believing that every Man hath Received a Measure of this pure Light, according to Joh. 1.9. therefore do we direct People to turn in their Minds to this Heavenly Principle, this Heart searching Light, that makes Manifest Sin and Transgression, and leads the Soul out of Captivity, from under the Power thereof, and these things we declare and Exhort People to submit unto the same, for herein only is the true Spiritual Worship witnessed.
And now S. B. what wilt thou say? Wilt thou judge this is to deny Christ? or to make him a Lyer, who was truly God? or to make the Holy Spirit a Lyer, to whom we thus Testifie? or to make the Angels Lyers, who Testified to him as a King whose Kingdom was not of this World? or to make the Apostles Lyers, who bare so large a Testimony to his Spiritual appearance, I know and am sure had thou received thy Message from the Lord, or ever walked in the Path of the Righteouss, thou wouldst have had another Message to declare; then any yet I can see come from thee.
Now all the Scriptures that S. B. brings to prove his charge, they are such as proves the same Jesus to be the Saviour, who was one with the Father; And however these Testimonies of Christ, the Spirit, the Angels and Apostles, seems to speak of the outward Man; yet thereby we cannot understand it any otherwise then as he was the Christ and [Page 83] Saviour of the World, who dwelt in the Father, and the Father in him, and the words he Spoke they were not his, but the Fathers that sent him.
But he goes on to Revile the Light, with his common term of Idol, which Idols and Idolatrous practises was ever hateful unto God; But the more he Reproaches it, the more he doth heap up Vengeance upon his own Head; to be Executed upon him in the day of the Lord.
The next thing to he considered, was a Sentence of Scripture, Spoken by Will Harriot, in denyal of the Priests false charge, concerning our M [...]etings; saying, The Apostle Travelled in Bira [...]h for the Gallations, till Christ was formed in them, which words he Spoke without naming Chap. and ver. for which he derides him, and calls him Impertinent Simpleton, and with all he Glories that he could readily point at the Chap. and ver. to which I answer, is this any point of Religion? Is it any matter of Salvation? Is it nor rather a chief part of thy Trade, which thou hast been Exercised in more then twenty years: and peradventure Received for thy Hire, several hundred pounds worth, (and this is contrary to the Doctrine of Christ, and agreeable with the Practise of Balaam, who Loved the wages of Unrighteousness) now it were a sha [...]e for thee Trading with the Scripture so long, and not to have thy Trade perfect.
The Scripture was Gal. 4.19. The which Scripture this Reviling Priest makes use off, to Reproach the (Light) thus. If when Paul writ to the Gallations, Christ was to be formed in them, then the Light in every Man (the Quakers Rotten Principle, which is in every Man by Natural Generation (he saith) is not the True Christ.
Rep. In defiance of this Heavenly Principle, I say thou art an Ignorant Man: for this Light is of a more Noble Birth and Generation, for it is of Gods own begetting, and so not of a Fl [...]shly Generation; for that which is Born of the Flesh is Flesh? but that which is Born of the Spirit is Spirit.
And it is one thing to have this principle in them, and another thing to be in Union with it, it is one thing to have it in a Man, and another thing to be formed into its likeness, now none can Witness the formings of Christ in them, but such as do receive Christ (the Light) they, and only they, receive Power to become Children of the most High God, even they that believe in his Name, which is the Power, by which Christ Jesus was raised up from the Dead, and such who by Faith lay hold on the Power, the Word of Life, the quickning Spirit, by which the Saints are begotten again into Christs Nature, and Christs own Nature raised up in them, and so is Christs Word fulfilled; you in me and I in you: And thus to know Christ is, not to deny the Body which suffered and Rose again, for the Saints which Testified of the Man, did also bear Witness to the Spirit which was their Guide, and Leader, and Instructer, and Saviour, and Saved them from the Body of Death, and Power of Darkness, and Law of Sin, and Mortified Sin in them, and their Vile affections which were upon the Earth, was Subdued by the Spirit of Christ, and they came to know him to be the quickning Spirit, quickning and Enlivening them, and raising them up, to sit in Heavenly places in Christ Jesus, so Old things were Witnessed to pass away, and all things to become new, new Nature, Will new, Assertions new, Desires new, all New.
The next thing to be considered, is his Ridged sencering of Will. Harriot, with his Fellow Seducers, (as he calls them) Pag. 59, 60, 61. In which he shews his Persecuting Spirit, in passing such a Sentance as Whipping, for no other Transgression then to deny such [Page 84] a Doctrine as is not truly grounded upon the Scripture, and not only so, but in divers particulars contrary to the Scripture.
And for this, he takes the Scripture for his Rule, Joh. 2.13. And Jesus went up to Jerusalem, and found in the Temple those that Sold Oxen, and when he had made a Whip of small Cords, he drove them out of the Temple, and said unto them, make not my Fathers House a House of Marchandice
Now Mark? what ground hath he, or can he rightly gather from hence, to punish a Man with Corporal punishment, for matter of Judgment and opinion, because he cannot receive his Doctrine, was this, for which they were Whipped, (Judgment or Opinion) was it not rather matter of Fact, and so justly deserving Corporal punishment, for they were Buying and Se ling contrary to the Law of God.
And how c nst thou be justified S. B. who art found doing the same things, who pretending to be a Minister of Christs, and to have received a gift for the Service of the Church, which is Christs Spiritual Temple, and yet contrary to the Doctrine of Christ, (who Taught his Disc [...]ples to dispence their gift freely) thou makes Sale of this thy pretended gif [...], making Merchandice of the Scriptures, and of thy Prayers, and of that which ye commonly call Sacraments, and thus thou art making Traffick of thy pretended gifts. So now do thou seriously consider, and tell me which way thou canst clear thy self from this Transgression, and so from just punishment, according to thy Transgression.
Secondly, thy Transgression is beyond the Transgression of William Harriot, if thou cou [...]dest make him out to be a Transgressor; or if thou couldest make good thy charge against him, he did not Curse, or Reproach, or Villifie Christ, as thou hast done against the inward manifestation of the Spirit in the Saints whom we believe, and are su [...]e is that very Spirit in Measure, in each that dwelt in Jesus Christ without Measure, whom thou hast Reviled, Blasphemed, and Repro [...]ched, whom the Lord wi [...]l reward according to thy Works.
And thus thy persecuting Spirit doth manifestly appear, so that we see plainly, (had thou Power in thy Hands) what would become of all such as Decented from thy Doctrine, Corporal punishments would soon attend them, Whipping Posts, and Gibbets, and Halters, and such-like, would soon be our Portion from thee, whom I once heard to say, that we Lackt a Halter to Choak our Errors, a manifest Token of a Persecutor, who art also found here pressing the Magistrate, (as much as in thee lyes) to Execute their Power against such as D [...]scent (not from the Scripture) but from thy Judgment or opinion of the Scripture, nor from the true Christ.
The next Prater, (he saith) was William Wilkinson, who bec [...]use himself hath answered the several particulars, wherein he was chiefly corcerned, I do not find such a necessity so much to concern my self with the same.
In the 62 Page, this Priest reasoning strongly with William Wilkinson against the inward appearance of Jesus Christ the Saviour of the World, he saith, that Fran. Estlack shot his Boult, and said, the Deity was in him.
Answer. The word (Deity) was not mine but his own: Nevertheless I did bear my Testimony to the Indwelling of the Spirit of Christ. And here (Mark) he undertakes to know and declare my meaning, meaning (said he) that the Deity (only) was my true and only Saviour) which by adding this Word (only) seeks to perswade People that I deny the Body of Christ, but to this I have said sufficient before, but immediately in a kind of deriding manner, in answer to my Words said, So he is in Catts and Doggs. Judge, is not that an Irreverent Expression.
But here by the way, I cannot but take notice of his exposition of the words of the Apostle, 2 Cor. 5.16. Though we have known Christ after the flesh, yet henceforth know we him so no more.
Here he saith (Flesh) is not here taken for the mankind nature of Christ; but Flesh is to be understood in this sense, (viz.) we must know him no more after worldly greatness and honour, creature Pomp and Dignity: So this Priest saith the word (Flesh) is to be understood.
To which, I answer, although the Jews did expect the Messiah so to come, this was but their blind imagination: But when was he ever known so to come? When did either Jew or Gentile so know him? Therefore, I say plainly, (to me it doth appear that S. B. hath greatly wronged this Scripture; for he (viz.) the Apostle, doth seem to confess that they had known Christ after the Flesh; but sure I am, they never so knew him, as decked with the Glory of this world; for he said, The Son of man hath not where to lay his head: So by the Flesh could not be meant of a fleshly glory. From whence I thus argue, If Christ must be known no more after the Flesh, then he must now be known only after the Spirit; or else the knowledg of Christ must cease, for that will truly follow: And if so; then the Flesh of Christ as Man, and the Spirit which is God, is truly distinguished; so God is not the Flesh of the outward Man, neither is the Flesh of the outward man God, as this Priest doth presumtuously seem to affirm, without any true ground of Scripture to maintain his Doctrine.
But this by the way.
But to return again to the words or expression of this Priest, for which I did before charge him with Blasphemy, he sought to gloss it over before the people, as if he spake of God in a more general way, (although by his own confession in his Book, he spake of him as a Saviour) as the Being of all Beings, and gives Life and Breath unto all living, and is the upholder of the Creation; without whom nothing could consist.
Which he pretending this to the people, it was not at all out of the good order, to press the inward presence or manifestation of Christ in his Saints: Yet a little farther, I still making use of the former Scripture, which is, Christ in you the hope of Glory: At which he said he was moved, and it was manifest by his prophane and ungodly expression; If Christ be in you, whether is he in your Brains, Leggs or Guts: But this expression as S. B. then spake it, he hath not truly set it down in his Book: But it appears he hath been exercising his File, he spake of in the b [...]ginning of his Book, having seen some Ruggedness in his expression, which hath (perhaps) caused him to mince it, and also to change the word (Guts) into Bowels, to which he saith; my answer was ready (this is an Ishmael.)
Yea, and I say again, thou art an Ishmaelite, and I believe according to the name (in one sence) thou art (heard of God) for the Lord hath heard thy revilings, and thy Scornings, and they are recorded and written as with the point of a Diamond, which shall never be razed out except thou repent.
And by these thy mocking and s [...]offing expressions, that Nature doth manifest it self in thee more and more to be Ishmael's Nature, the Son of the Bond-woman, who hath no part in the Inheritance with the Son of the Free woman; but must be cast out, because he was seen to mock at Isaac, the figure of the blessed Seed: But thou art here sound mocking at the true Seed, as it is raised up to raign in the hearts of Gods Elect.
The next thing I take notice of was the passage about old Henry Smith, who was, as at that day, above Eighty years of Age, to whom he said positively, he spake them words (there inserted in his Book) which I believe the one half of them were not expressed by him, though what he spake was to that purpose: But whether the Old Man heard his words, so as to understand them or not, I know not; for that sence was greatly decayed i [...] him, and he was likewise at a pretty distance from him; but it is likely he perceived he spake to him, which made him come down from his standing: And had the old Man perfectly heard what he said, it is probable he would hardly have answered, being a Man slow of speech, and not free of utterance; and being aged he was constantly possessed with a trembling in his Body; so that none can say truly that he trembled for any thing the Priest had said: But for what end he went to this Priests House, neither what he did there I know not; but this I say, from that day forward, I never knew him any ways inclineable after any of that Generation, to the day of his death; who is now deceased, and I believe is at peace with the Lord.
But to go forward, in Page 68. S. B. saith of Jesus Christ, That he is in the third Heaven (above) and that he hath in the Heavens (above) true Flesh and Blood, the nature and properties of a true man-kind Body: And this he proves chiefly by bringing in of Four Questions; so where Scripture fails, they seek another way to prove their assertions.
Reply, That Christ had a Body we own, which was of the Seed of David according to the Flesh, as it is said, he took upon him the form of a Servant; and as the Children were partakers of Flesh and Blood, he himself also took part of the same, and in that Body performed the Will of the Father in all things that was given him to do, and dyed, and the Lord raised it up again, and he had shewed himself many days, and he ascended, and a Cloud received him out of sight; of whom the Angels witnessed, that the same Jesus should in like manner come again afterward. And John in [Page 87] his Revelation, when he saw him in the Heavenly Visions, he describes him far exceeding the outward Son in glory: And as he is declared in the Scriptures, we so believe, avoiding his unscriptural imaginations.
But to go back a little to speak a few words to the matter, or Argument of Sampson Bonds, to prove that the Spirit of God was not in William Wilkinson, in page 66. which Argument was this:
Because the Spirit that was in W. W. (and so consequently in every Quaker) doth not agree with the Water of Baptism, nor the Blood of the Supper; And thou (said he) denies both the Sacraments.
To which (he said) William Wilkinson answered, he had both Baptisme and the Lords-Supper within him.
Reply, I say also with William Wilkinson, Baptisme and the Supper is within; but for the word Sacrament I deny, it being a non-Scriptural expression. But as to your Water-Baptisme (as ye now use it) it is of your Father (the Pope) (whose Children ye are, while ye observe his works and do them) for it neither is, nor never was an Ordinance of God; neither is there any express Rule in Scripture for it, neither Precept nor example.
And farther, I say, as to John's Baptismes, which was with Water, That was to decrease, as John did affirm, saying, I must decrease, He must increase, I indeed Baptise you with Water, but he that cometh after me, he shall Baptise you with the Holy-Ghost and with Fire.
And as John testified, so it came to pass; for as the Baptisme of the Spirit increased, so that of Water decreased; and the Disciples and Christians (in that day) did not lay such stress upon the Water then, as ye do now, saying. That it is a matter absolute necessary to Salvation; and Children cannot be saved without it, if it might be had: For Paul himself, who was not behind the chief of the Apostles in Preaching of the Gospel, what he did in that particular, it is probable he did in his own freedom, having no positive command for it; for he said, he was not sent to Baptize, but to Preach the Gospel, 1 Cor. 1.17. And the rest of the Disciples, when they were sent forth to Teach and Baptize, in Matt. 28. there is not a word of Water mentioned.
And the Apostle Paul, in Ephes. 4. saith, there is one Lord, one Faith, one Baptisme; which B [...]ptisme is spiritual, and Baptizeth or plungeth into the death of Christ (all true Believers) by which they feel a dayly dying to sin: And their Consciences washed with pure Water, which Water agrees with the Spirit in purging the Soul from Sin, and this Baptisme is within, known and witnessed there by the Spirit: But for your Baptisme without, it agrees not with the sanctifying Spirit, for it reacheth no farther than to [Page 88] wash the Flesh. And speak ingenuously now S. B. and tell me, (among the many Hundreds thou hast Baptized with the outward Water) canst thou say, in the presence of God, that there is one Soul that has thereby received any true spiritual profit? I conclude, not one.
Now, as the Baptisme is within, so the Supper is within also; for we do witness Christ Jesus to be come nigh unto our Souls, who is the heavenly Substance, the living Substance, of which the visibles were but shadows; and now the thing signified, the true and heavenly substance, is possessed and enjoyed inwardly, by which the Souls of the Faithful are nourished up unto eternal Life; for the Church is in God a spiritual House, a spiritual Temple, a spiritual people; being born a new of the Spirit, and witnessing a birth brought forth in them, that cannot be sed nor nourished with shadows; but its meat must be Meat indeed, and its drink must be Drink indeed, suitable to its own Nature, which is Spiritual and Divine.
Neither do we (who witness the Day of the Lord appeared) feel the Spirit of the Lord, to lead our minds back again into the signs and shadows, otherwise we should be ready to follow, for he is the Saints gu [...]de, and leads them into all Truth, and gathers the mind inward, to wait for the teachings of the Spirit, who is their Prophet, Christ within, their Bishop, their Shepherd, their King, their Lord and Law-giver, on whom they wait, to receive the Law from his mouth. Well, said Christ (when he was to depart in the outward) It is expedient for you that I go away; for if I go not away the Comforter will not come; but if I go away I will send him: For great is the profit indeed, that the Saints have, and do possess in and by the Spirit.
Nevertheless, this heavenly treasure that we do possess and en [...]oy, it is in the earthen Vessels, in which it doth manifestly shine forth; so that we are thereby led into a good and comely order, having our meetings also in the good and wholsom order, where the presence of the Lord is felt in the middest of us; as the true assembling and gathering in the name of Jesus, which is the power, is truly witnessed, and his workings in the particular Vessels is sundry sometimes, so that the creature being sensible of the working of the Power, sometimes breaths unto the Lord, (while sitting silent together) sometimes uttering it self in a sigh or groan, sometimes (feeling the raptures of the heavenly joy) breaks forth into singing, which this mocking Priest which dwells in Ishmaels Nature (deridingly) calls Humming and Canting; and wher [...]as some, who with Eve, have hearkned to the Tempter, whereby their minds have been led out into disorderly and unlawful actions, this he hath cast upon the true Baptisme of the Spirit; but the reward of the Mocker is the Judgement of the Eternal God, which shall be this Priests food for ever, except he repents.
And so much in Answer to his second Charge; by which it is manifest, that the main end of our meeting in this Island, is not to make the Lords Christ, the Holy Spirit, Angels and Apostles, all Lyers and false-witnesses of God, as this Priest hath falsly charged us: But the main end of our meetings is to wait, to feel his living motions, requirings and leadings, that by it we may be led to glorify the Father, Word and Spirit, in the true guidance of the Spirit, into the true and Spiritual worship, which is well-pleasing unto God.
I should now proceed to his third and last Charge; but because W. Wilkinson hath given some answer thereto already, I suppose I may sum up the Answer in the fewer words.
The Charge is this.
That the prime Principles of a Quaker, are the same that were held and professed by the Beasts that Paul fought with at Ephesus.
To thee, oh! thou false Man, I make this Reply, in Answer to this false Charge.
Art not thou ashamed thus to utter Lyes, oh! thou false Tongue? Dost not thou know thou must give an account for these things to the Lord? For now, had their Principles been our Principles, Paul would have had no need to have made War against them; neither would the Apostle have had any such caus [...] to leave them under such an odium upon the record of Truth to all succeeding Generations, calling them Beasts, for no other cause that we can here on (from thee) but for denying the Resurrection, and yet I can s [...]e little but thy bare word for it neither, though thou saist it is manifest in 1 Cor. 15. Beside, there were many that were found in this error, as the Sect of the Saduces, yet were not left under that odium; which makes me judge that the Apostle had seen some other bruitish principle or practice, which caused him thus to contend with them: But if thou could prove that, yet it would be too much for thee to undertake to make good thy Charge; because we do not at all deny the Resurrection: And to lay open the wickedness and falsity of this thy Charge, I shall here declare to the World, what our prime, chief and leading Principle is:
Our prime, chief, o [...] leading Principle is Christ, (the Light) whom God hath given for a Leader, who hath enlightened every man that c [...]meth into the world, which Light hath shined in our dark Hearts, and manifested it self in our Conscien [...]s, by which we first came to see our m serable state and condition, being by nature Children o [...] Wrath, and under the power of Darkness, in which state we were separated from God, from hit [Page 90] Spirit; and this Light which discovered our woful state under sin, and in transgression; we felt it also to Judge us; and as we gave heed unto it, and regarded its reproofs, and hearkned to its voice, which voice we often hea [...]d in the cool of the day: But (I say) as we began to have regard unto it, and believed in it, and obeyed its voice, we found it was the way of Life, and its leadings (we discerned) was alvvays out of every thing that vvas evil; and if at any time vve turned aside to hearken to the Enemy, vve found it to rebuke us and Judge us, and then our peace vvould be broken, and pain and anguish vve should feel in our Souls, and some of us sometimes vvould be afraid that it vvas the dictates of a natural Conscience; and then vve vvere afraid of being deceived; but coming into seriousness and vveightiness, vve found that all men by nature vvere dead; but this vve discerned vvas living, and as vve obeyed vve felt its life to spring up in us, and vve vvere quickned by it, and it lead us more and more out of death and darkness, and living openings in the mysteries of Salvation vve come to receive, then vve began to grovv bold and confident; that this Light vvas truly the Light and Spirit of Jesus: So he became our Leader; and as many as vvere faithful to it received povver, and vvaxed strong, and are brought (in some measure) to the Word of Life; and through Christ alone hath the Lord raised us up to be a people, whom the World (deridingly) call Quakers; and for the sake of this Righteous Principle, have many of this people deeply suffered; yet of it we are not ashamed, but are resolved to follow it; although through the Tribulation, through the Cross and Self-denyal, believing that he will Crovvn us vvith an Everlasting Crovvn of Glory: So this is our Faith, That the Lord vvill raise us up at the last day; for if the Dead rise not, vve vvere of all creatures most miserable, being given up to suffer vvhat Man shall be suffered to do unto us: But this is our Faith, That the Lord vvill raise us up according to his promise, and vvill change our vile Bodies, and vvill fashion them like unto his glorious Body: So being satisfied as concerning the Love of God, That there shall not be any thing vvanting to make our Inheritance perfect, to our eternal content and satisfaction, vve can leave that to the Lord, to prepare us a Body as it pleaseth him: So this Light of Jesus Christ is our Principle, vvhich vvas not the prime principle of the Beasts vvhich Paul fought vvith at Ephesus; for this vvas the very thing that this Apostle vvas to turn people to, Acts 26.18.
So I have done with this Charge (only noting one thing in Page 72. vvhere he said, I called to him for his Bible) I call'd not to him for his Bible; therefore let that be added also to fill up his measure, vvho I perceive is so hardned, he neither cares much, vvhat he either saith or vvrites, [Page 91] for it vvas not in my heart to call to him for his Bible; but I said, if I had a Bible I could prove it (viz.) That the dead shall not rise the same Body: Immediately he profer d his, and I found the place, vvhere the Apostle comparing the Resurrection to a Grain of Wheat, saith plainly, It cometh not up the same Body, but God giveth it a Body as it pleaseth him.
Thus have I gone through S. B's Book Entituled, The Quakers in Burmondas Tryed, &c. In vvhich Book, I have noted some of the many Lies, Slanders, Blasphemies, &c. and have openly detected them, that Truth may be cleared from the many Slanders cast upon it, and the Professors thereof; that such as are not vvilfully blind may see: but the rest shall be hardened.
Appendix.
SAmpson Bond, thou saist in Page 14. That if any Man seek to be Justified by the righteousness of the Law, as most of the Quakers do, &c. This horrid Lye and Forgery S. B. hath not proved as in Page 14. for we being Justified freely by his Grace through Redemption that is in Christ Jesus, who dyed for our Sins, and is risen for our Justification, Rom. 3. and we are Justified by Faith in his Blood: And as by the offence of one, judgement came upon all men to condemnation; even so by the righteousness of one (to wit Christ) the free gift came upon all men to the justification of life, Rom. 5.18. and a great rabble of this he hath pack'd together in three or four Pages, as though We should deny Jesus Christ of Nazareth, his Death and Resurrection, because we are Witnesses to the Apostles Doctrine, who saith, That Christ is in you except ye be reprobates, 2 Cor. 13. And again, the Apostle saith, That Christ may dwell in your hearts by Faith; and as you have received Christ Jesus the Lord, so walk in him, Col. 2.6. And again the Apostle saith, Christ in you the hope of glory whom we preach, &c. Col. 1.27. Now this is the true Christ Jesus which we own, which the Apostle Preach't IN people as well as WITHOUT, and Christ Jesus who came according to the Promise and Prophets of God, and how he died for our sins according to the Scripture, and that he was buried and rose again the third day according to the Scripture, and is ascended at the right hand of God, and manifest, and dwells in the hearts of his people, and he that hath the Son of God hath Life, and he that hath not the Son of God hath not life, 1 John 5.12. And thus we and the Apostles do own Christ within, and we do abhor that lying poysonous Tongue of S. B. who saith, We deny Jesus of Nazareth who was crucified, dead and buried, and rose again, and sitteth at the right hand of God, and yet dwells in his people by Faith; and if Priest Bond do not know Christ in him, then he is a reprobate, and then let him consider who dwells in him, if it be not the Devil and Satan whom he hath so often in his mouth: And was not Saul persecuting Jesus of Nazareth in his Members, when he said, Saul, Saul, why persecutest thou me? as in Acts 9.4. and Saul said, who art thou, Lord? and he said, I am Jesus of Nazareth whom thou persecutest, Acts 9.5. and Acts 22.8. Priest Bond, could Saul get into Heaven [Page 2] to persecute Jesus of Nazareth but in his Members? as thou dost now in us, and callest him a false Christ and a Devil as he is in us. And Priest Bond, all those Scriptures that thou hast brought or perverted, and misapplied in thy 1, 2, 3, 4 Pages, which we say he hath brought to prove his false Charge against us, That Jesus Christ of Nazareth, a Man approved of God, &c. who is the true Christ and Saviour, who died for our Sins, and is risen again for our Justification, who is at the right hand of God, and is the one Mediator betwixt God and Man, even the Man Christ Jesus; we say, this true Lord Jesus Christ, who is revealed in us, as he was in the Apostles and Saints, he hath not proved to be a false Christ, a Deceiver, the Devil, and an Antichrist, as he wickedly and blaphemously saith, who hath sold himself to work wickedness, and made lies his refuge to corrupt and defile peoples minds withal, and all these Scriptures, Acts 2. and 4, and 10. Chap. Luke 2. John 4. Heb. 10.1.2. Chap. Col. 1. Ephes. 2. 1 Pet. 2. Heb. 9. Luke 24. Mark 6. Acts 1.3.7. chap. and many other Scriptures may be brought to witness against his false, slanderous Charge; and his second Charge, and all the rest is as false, and stuft full with a rabble of Lies, as the first: So Priest Bond hath brought all these Scriptures to prove Jesus Christ the true Saviour, which no Quaker doth deny. But how doth S.B. own the true Lord Jesus Christ without, if he doth not own the true Lord Jesus Christ revealed within, who is the Saviour? As the Apostles, and the true Christians, in scorn called Quakers, do: For doth not Antichrist and Deceivers confess Christ without as S. Bond doth, and call the true Christ within, Antichrist, a Deceiver, and a Devil within his people, and so persecutes Christ in his Members like Saul? So Priest Bond hath proved himself to be in the Spirit of the Scribes and Pharisees who profest Christ to come, and when he was come, they said, he had a Devil, and by the Prince of Devils cast out Devils. And now the true Christ is come that dyed, and rose again, and ascended at the right hand of God, and is revealed in his people as he was in the Apostles, and now this true Lord Jesus Christ who dwells in his people who are no Reprobates, Priest Bond in his false, wicked, blasphemous Charge, to prove this true Lord Jesus Christ in his people, a false Christ, an Antichrist, a Deceiver, a Devil, in this he hath proved himself a Deceiver, and a Reprobate, and no true Christian, but hath manifested his folly and madness to all that read his Book.
Sampson Bond who stiles himself late Preacher of the Gospel in Burmoudas, who saith he had a Dispute with the Quakers in Burmoudas, and they did say, in Joh. 1.9. That that was the true light which enlightens ever man that comes into the world, and this Scripture F. E. he more especially insisted on, S. B. saith, to prove Christ to be the true Light, and that Light to be the [Page 3] only Saviour which is in every Man that comes into the World, whence saith S. B. F. E. Argued, That the Quakers pretended Saviour within is the true, and not the false Christ.
And S. B. answers and saith, It is true, that by the Light in that place of Scripture, the true Christ and only Saviour is meant. Here S. B. makes a publick confession in Print, and saith, It is true, that by Light in that place of Scripture, Joh. 1. the true Christ and only Saviour is meant. So then here S. Bond doth confess that it was the true Christ whose Name is called the Word of God, by whom all things was made, and in him was Life, and this Life is the Light of men, and this was the true Light which is the Life in Christ, the Word that was made Flesh, who enlightens every man that comes into the World, John 1.9. as in Page 8. And in Page 10. thou saist, As for your Idol (Light-Christ, &c.) and scoffingly saist, Did ever the Jews Crucifie your feigned God-head-Light within? Here thou hast overthrown thy confession as before in Page 8. who saist, It's true, that by Light in that place of Scripture, John 1.29. the true Christ and our only Saviour is meant, &c. and now thou callest him our Idol Light-Christ, in Page 10. But we tell Priest Bond, That Christ did not dye as he was God, or his Godhead, but he was Crucified in the Flesh, and as he was Man, whom we believe and confess according to the Scripture, Jesus of Nazareth was born of the Virgin, who dyed for our Sins, and is risen for our Justification, who is ascended at the right hand of God, and is revealed in us his people.
Priest Bond, thou saist in Page 12. 13. These Scriptures, Rom. 10. &c. the Word is nigh thee, even in thy mouth and heart, that is, the Word of Faith which we Preach: And further saist, I do not apprehend how these Scriptures answer the Arguments—which proveth a Quakers pretended Saviour within him to be the false Christ, the Devil: nor how they prove their pretended Saviour within to be the true Christ. In this, Priest Bond, thou hast shewed thy malice and blasphemy against our Lord and Saviour Jesus Christ, who dyed for our sins, and is risen for our Justification, &c. and is revealed in us by his Spirit, and rules in our hearts by Faith, yea, he whose Name is called the Word of God; and we are not of them who say, Who shall ascend into Heaven to bring Christ down from thence? or who shall descend into the deep to bring Christ again from the dead; but the Word is nigh us, even in our hearts and mouths; according to the Apostles Doctrine: And so we do believe in our hearts, and confess with our mouths, the Lord Jesus Christ whom God hath raised from the dead, by whom we are justified and saved.
Here the Reader may see some of Priest Bond's filthy, lying, blasphemous Language, that he hath Printed against the people of God called Quakers, Your Idol Light-Christ, Page 10. Quakers are filled with envy; and [Page 4] speak against those things which were spoken by Paul, O seducing Quakers, twice over. In Page 12. hath S. B. uttered these horrid Lies, Did ever Paul Preach Christ Jesus till God had revealed his Son in him?
Again, S. B. saith, A Quakers pretended Saviour within to be the false Christ, the Devil, Page 13.
S. B. We believe thou art nearer the Devil, than thou art the true Christ the Saviour, who rules in the hearts of his people by Faith, who through death, destroys Death, the Devil, the Power of Death; and the false Christ also.
S. B. saith, A Quakers, &c. Saviour within is not the true, but false Christ. Page 14.
These are Lies without proof, and this Lying Spirit that rules in S. B. may as well falsly accuse the Apostles, as the Quakers; who said to the Church of Corinth, Know ye not your own selves, how that Jesus Christ is in you, except you be reprobates? And again the Apostle saith, Christ in you the hope of glory, whom we Preach, &c. 2 Cor. 13. 1. Col. 27.28. and yet S.B. saith, If thou confessest with thy mouth the Lord Jesus Christ, and shall believe in thy heart that God raised him from the dead, thou shalt be saved: But, S. B. did Paul confess Christ till he was revealed in him? And can Reprobates confess Christ to their Salvation, in whom Christ is not? S. B. Thou saist (in Page 15.) Where do you Quakers search for your Gospel, Word of Faith, surely not in the Scriptures without, but at your Oracle, that Idol-Light, &c. O! thou Idol-Light within, &c. But Priest Bond, Is not the W [...]rd of Faith in the heart Gospel? Dost not thou say it is true, in that place of Scripture, John 1: By that Light which enlightens every man that comes into the World, the true Christ and our only Saviour is meant? and in Page 15. thou calls the Light of Christ within, an Idol-Light, and saist, O thou Idol-Light within. What mad confusion art thou in? And then thou saist, That Idol-Light, tender-part within, which you falsly call the everlasting Gospel and Eternal Word, (as in Page 15.) and yet thou confessest in Page 8. that every man that comes into the world is enlightned by Christ the Son of God, as he is the Eternal Word: And is not the Gospel the Power of God? And is not that Eternal or Everlasting? Rom. 1. Rev. 14. Is not the Light called the Light of the glorious Gospel of Christ, who is the Image of God, &c? And God who commanded Light to shine out of Darkness, hath shined in our hearts, to give the Light of the knowledge of the Glory of God in the Face of Jesus Christ, 2 Cor. 4. and it is false to say, that we affirm, that the Word was never made Flesh; and here thou maist see thy contradictions, who confessest the Word Eternal in Page 8. and contradicts it, and scoffest at it in Page 15. who saist, Search for your Gospel Word of Faith, surely not in the Scriptures,—without, but at your Oracle that Idol Light within, which you [Page 5] falsly call the Everlasting Gospel, and Eternal Word: Yet thou contradicts thy self, and saith, p. 8. Christ the Eternal Word enlightens every man that comes into the World: And now thou callest the Light within, O thou Idol Light-within. Here thou maist see, how thou dost Blaspheme against the true Light, and the Life in Christ, the Word, which enlightens every man that comes into the world, Which will be thy Condemnation, who hatest it, and blaspheamest against it.
More of S. B.'s bad Words, Page 16. [The Light within doth justify the vilest Antichrists. No, it condemns thee and them.
Page 16. S. B. saith,—Metonymia, &c. F. E. understands no more than the Hour-Glass that is before me. But S. B. hath not proved, that the Gospel-Ministers Preacht in a Pulpit, like Ezra; neither hath he proved, that Ezra had a Cushion, which he makes such a work about; nor his Word Metonymy, by Scripture, which he says is his Rule. S. B. saith, A Cushion is familiar (the Gloe-worm Light within) the Idol Light within, Page 18. 19. Antichristian Divinity (to wit) the Light in Man, &c. These are Priest Bonds soul words.
S. B. saith, You blind Leaders of the blind, blush and tremble at your accursed Gospel within, &c. page 20. Answer, We are not ashamed of the Gospel of Christ, for it is the Power of God unto Salvation, to every one that believes, Rom. 1.
S. B.—The Eternal Word, which (as ye affirm) was never made Flesh, page 15. and page 18. thou gives thy self the Lye, when thou saist, F. E. the Quaker said, That the Word took Flesh of the Virgin, and in that Flesh dyed for all men: Thou sayst, that this motion pleased F. E. so well, to make a deliberate repetition of it; and this thou scoffingly calledst F. E's New Divinity, the Idol, Light within: But where did ever the Apostles call the Light of Christ, which shines in the heart, an Idol, Light within, as thou blasphemously saist? But here it is clear, thou hast manifested a Lying Spirit, who saist, page 15. that we affirm, the Eternal Word was never made Flesh. And then again, in page 18. thou art made to confess thus, viz. I shall here take up an expression which I had almost forgotten, which this Disputant F. E. doubled in his Discourse, namely, (That the Word took Flesh of the Virgin, and in that Flesh died for all men)—That God sent Christ to save all men from sin and death (as he F. Eastlack said) whose Sufferings, Sacrifice, Mediation, Intercession and Offices we do own and witness, as inwardly wrought and performed in us, and for us: And this thou dost confess, page 18. That the Quakers did confess Christ was in their hearts, and scoffingly saist still, the Idol Light within, and callest this a New Doctrine. Now here it is clear according to the Scripture, we did confess the Word became Flesh, and Christ [Page 6] was put to death in the Flesh, and so died for, our Sins, and is risen for our Justification, and is revealed in our hearts by his Spirit, by which we know him to be our Mediator and Intercessor, and without him we can do nothing; who exercises his Prophetical, and his Priestly, and Kingly Office in his Church.
S B. And again thou saist, We affirm, the Eternal Word, was never made Flesh: and then in Page 21: thou confessest, that F. E. the Quaker said, that the Word took Flesh, and in that Flesh Dyed for all Men: Here again thou givest thy self a Lye in thy own Book. In Page 20. S. B. saith, You most certainly would do your uttermost, to Crucifie Him again (to wit Christ) These are some of thy malicious Lyes: for Christ is our Life and Saviour, Heb. 6.7. S. B. may apply to himself, and Heb. 10.29. And then S. B. is at it again, That a Quakers pretended Saviour within him was not the true Christ, but the false, Page 22. O most Horrible Quakerisme, digged out of the Bottomless Pit—thy Light Christ—Conscience—seducing and Lying Quaker—the false Christ within, Page 22. See the venom of this Man: for F. E. the Quaker confesseth, that Jesus Christ of Nazareth was received up into Heaven, Page 23. And because the Quakers say, this true Christ is revealed in them by his Spirit, and rules in their Hearts by Faith, this S. B. with his evil Spirit calls him the Devil and the False Christ. And the Quakers make a distinction betwixt the Conscience and Christ, for the Conscience may be seared: and the Quakers do not say that every Man that comes into the World hath received Christ, because he enlightens every Man that comes into the World: for them that believe in his Light are saved, and them that do not, are Condemned.
S. B's. Wicked words, Page 24, and 25. As Blind as Bayard, the false Christ, the Idol light within; a Syllogysme, a great Monster to him (to wit to the Quaker) That is not the Quakers Monster, but S.B's. Thou saist the Eternal Power and God-head was manifest in the unconverted Gentiles; yet in another place thou saist, Christ the Saviour within is the false Christ. What confused Babylon Stuff is this! and yet S. B. saith, That this was the Gospel Word that was Preached, which profited not neither Jews nor Gentiles, that did not by the mouth of Faith eat the Flesh and drink the Blood of our only Saviour. So then, if they eat his Flesh, and drink his Blood by the mouth of Faith, it is within them: But did they eat this outward Flesh or humane Flesh as thou callest it? and yet S. B. saith, in Page 26. The Quakers Saviour within is not the true Christ, but of the Devil. And Page 15. thou saist, Where do you teaching Quakers seek for your Gospel Word of Faith? Surely not in the Scriptures? and in Page 26. This was the Gospel Word, that was Preacht, &c. Saith S. B. in contradiction to himself, who saith, Surely not in the Scriptures without, but at your Oracle, that Idol light within, that the Quakers have searcht for: then [Page 7] hath not S. B. watcht for the same at his Idol light within, though we do abhor his blasphemous words against the Light of Christ.
S. B. saith, that I do affirm Jesus Christ as man is our only material Saviour, and that the Manhood of the Son of God is the only material Cause of our Salvation, and by necessary consequence, the Manhood or humane Nature of Christ was and is our only material Saviour: Page 28. But where doth S. B. prove the word Material and Humane Nature in Scripture, which he calls his Rule? Is Christ's Humane Nature the only Saviour? Was Christ sent without the Father? Did he Rise from the dead without the Fathers Power for our Justification? Doth Christ only reconcile the World without God? But we do confess, that Jesus Christ was an Offering for the Sins of the whole World; and so he suffered in the Flesh, and was quickned by the Spirit, and is alive, and lives for evermore: and so dyed for our Sins, and rose for our Justification. [S. B. Blasphemous words] Idol-Light within, Page 29. Old Popish-trick, Carnal-Prophetess, as Carnal-Gospellers, Anti-Gospellers: I charge S. B. to prove these foul Words of his by Scripture.
S. B. Quakers Light within, is but the Pope without; If the Quakers Light of Christ within had been the Pope without (as in Page 27.) then the Pope and the Papists would never have imprisoned and persecuted the Quakers to Death, like the New-England Priests and Professors have done, and S. B. would not have blasphemed so against the Light. And now all people consider, doth not S. B. keep all people in darkness, and in a reprobate State? for he saith Christ within is a Devil, and the Light of Christ is an Idol; seducing Quakers, confounding Dogs and Swine, and a wretched desire to blot out of our Hearts the Blessed Name (to wit Jesus,) all these are S. B's Lyes. Again S. B. saith, the Idol-Light within, Obedience to the Light, that unbloody Redeemer, the Pope without, is become the Quakers Light within, Page 32. But Reader, didst thou ever read such Lyes and wicked Language against the Light within, and against the Quakers, the Children of the Light, who are redeemed by the Blood of Christ? And again: Frank's Seducers, Titular disputant, and Christs Humane Nature. What Scripture hath S. B. to prove these words, which he saith, is his Rule? but shews none, (as Page 34, 35.) And again he saith, That a Quakers Saviour within is not the true Christ: Surely thou canst not be so Bruitish [...]s to think so, but rather the contrary, that is, the false Christ, the Devil. S. B. if thou hadst been in the days of the Apostles, who told the Saints, Christ was in them, except they were Reprobates, thou would'st have said as much to them. When W. B. said to S. B. That the Light makes manistest; which so troubled S. B. that he said, He th ught that W. B. his loud lowing and bellowing was to prevent him of asking where these Words might be sound in Scripture, which he says he did forbear to ask. Was this a good answer [Page 8] for Priest Bond? Instead of answering W. B. he gives him foul Words. (Page 37.) The Light within thee is the true not the false Christ I hope. Saith S. B. Thou art not such a BULLOCK as to think it to be the true Christ. (Page 38. and 39. [Deceivers, Antichrists, Smoak-Coale.] If Christ be not in his People by his Light, Grace and Faith, &c. Then Priest Bond would not have spoken so many ill words against Christ and his Light within, [Page 40. Bonds bad words, seducing Quakers, seducing Quakers, Deceivers and Antichrists.] Then he saith, They are of the Dragon and Beast, making War against the Lamb—do deny Jesus Christ of Nazareth to be the Christ, &c. These are all horrid Lyes from Priest Bonds foul mouth. For Christ we own as is said before; and his Lyes are sent home again.
Pr. Bond. says THOU and YOU is Diabolical to Idolize (as the Quakers do) [THOU and THEE] making it the dayly fuel; for your levelling, inflamed Pride. —This Bruitish kind of practice,—see if Priest Bond be not full of Pride, who cannot endure the word Thee and Thou, which is so frequently practiced in Scripture, which he calls his Rule.
A Quaker, who denies the Trinity, &c. but he hath not proved the Three persons, nor the word Trinity in Scripture, which he calls his Rule, Page 43. Pr. Bond, Page 44. A Shame to be of your Sneaking, Surly, Dum, and Scurvy Carriage, Unwritten Scripture, (that Idol-Light) within,—Page 44.—Deceit, Blasphemy, Pride, Foolishness, of these four Links hath Satan made your Chain of darkness—your Idolized Thou and Thee, (Spring of your Scurvy and Surly deportment,) Thus poor. Ignorant ones are deluded by your equivocations—the Quakers is a Conscience of obeying his proud Lusts, and of disobeying Gods inspired Laws, for a Quaker boldly to Blaspheme, Page 45. These are Priest Bond's Slanderous Words and Lyes. The Light within is written Scripture, (which he saith is unwritten Scripture) as you may see in 2 Cor. 4. which he blasphemously calls your Idol Light; and did the Apostles Idolize Thee and Thou, when they frequently used it?
Priest Bonds foul words, You are possessed with the infernal Spirit of superlative Pride against Jesus. F. E. makes another motion on the behalf of his Client, the false Christ, Saviour within, &c. To wit, The Blood of Jesus Christ cleanseth from all Sin, Page 46. Here you may see the false Language of Priest Bond, For doth not the Blood of Jesus Christ the Son of God Cleanse from all sin? And if Christ be not in him, is he not a Reprobate? But Priest Bond saith, that F. E. left out some part of the Scripture, to wit, His Son, but Priest Bond himself hath left out more, but what will serve his own Turn. And as for his Lyes and filthy Language he may take it to himself.
S. B. saith, Sundry persons laught at Francis (to wit, when they were disputing of the things of God.) Page 48, Page 49. he says, the Idol-Light, [Page 9] Christ within: the Word Humane comprehends both Soul and Body, Page 49. But Priest Bond hath not proved with his Idol light within, Christs Soul and Body to be humane by the Scripture: is not the Soul Immortal? And is the Soul of Christ humane? and is humane Immortal? And in Page 50. Priest Bond is at humane nature again, and humane, and humane; but Priest Bond hath not proved by Scriptures any of these words, which he saith is his Rule.
Priest Bond, The Manichees Doctrine, namely, That Christ brought from Heaven an Invisible Body of Flesh and Blood, into the Womb of the Virgin. Undoubtedly the Quakers have drunk in this Poison originally from them—to advance the Idol light within. This Poison comes out of Priest Bonds Bottle, and he may take it home again, not the Quakers: For we own the true Jesus Christ, as both the Angel and the Apostles have declared, his Conception, Birth, &c. as he was of the Seed of David, &c.
Pr. Bond, This seducing Teacher doth not confess Jesus Christ of Nazareth— the Idol Light within Juggling, Cheat, &c. Page 52. These are Priest Bonds horrid Lies and Blasphemy, Christs flesh glorified in Heaven above; which precious Truths are worth nothing in the account of a Quaker. These are Priest Bonds Lies: And yet Priest Bond saith, That the Quakers do believe in Christs Body of Flesh and Blood, and that he did dye for sin, and rose again, and that he is mans only Saviour. See Priest Bonds mad confusion and contradiction in Page 53.
Priest Bonds bad words: Wickedly equivocate—Idol Light within—Leger-demain—a Bratt hatcht in their Addle-Brain, Page 53. Idol Light within, p. 55. Teach a denyal of Jesus of Nazareth—Lyers and False-Witnesses, Page 54. Enemies, Liers,—such Liers,—Seducing Quakers, Cursed Liers, Horrid Blasphemers, aim to make the Angels of Christ Liars. Again, They do in their meetings and aims make the Apostles of Christ Liers and False Witnesses of God, &c. the Idol-light within, Page 57. Here the Reader may see Priest Bonds foul Language, and his ravenous blasphemous spirit and lies against the Light within: And the Quakers own Christ Jesus within and without, as the Prophets and the Angels, and the Apostles have declared him: We do witness Christ, both his Birth, Death, and his Resurrection and Ascension.
Again, Priest Bond saith, The Light that is in every man (the Quakers rotten Principle) by natural generation, is not the true Christ, Page 58. And Page 8. in contradiction to himself saith, Its true, that by Light in that place of Scripture (viz. John 1. That was the true Light, which enlightens every Man that comes into the World, the true Christ and our only Saviour is meant. And yet see how often over he calls the Light of Christ an Idol Light within, and now a Rotten Principle, and the False Christ the Devil. But how doth [Page 10] Priest Bond prove Christ the Light (which he confesses to be the only Saviour, who enlightens every one that comes into the World) to be a Rotten Principle, and by natural generation? and that he is not the true Christ, who enlightens every wan that comes into the world. And yet in Page 8. Priest Bond confesses, That the true Light that enlightens every man that comes into the world, the true Christ and our only Saviour is meant, John 1. For the Quakers never said, that this Light came by natural generation, which Light enlightens every man that comes into the World, which is the Life in Christ our Saviour.
More of Priest Bonds foul words; Lunatick, Crafty, Knave, Wedding-Cloaths faced with a dissembling madness; Quakers have learned their ignorant Disciples to glory in their own flesh: Blasphemous contempt upon the glorified manhood, Page 59. These are Priest Bonds horrid Lies and madness. And yet S. B. saith in Page 21. That F. E. the Quaker, did believe, that Jesus of Nazareth, a man approved of God among the people, whom the Jews slew, and God raised from the dead, and raised up into Heaven, is the true Christ and only Saviour: Yet in Page 59. thou saist, the bold and open wickedness of W. H. who did reflect blasphemous contempt upon the glorious manhood, &c. in Heaven above. Here dost not thou abuse the Quaker, who said he did believe and confess that Christ suffered in the Flesh, and was received up to Heaven as thou confessest? Page 21. And Page 23. S. B. saith, W. H. called S. B's Christ an outside Christ; which W. H. denies: But Priest Bond calls the true Christ which is revealed from Heaven in his People, a Devil; and the Light of Christ in his People, an Idol; therefore what Christ is it that S. B. owns, but Antichrist? Priest Bond goes on in his foul words, Thou art blasphemous rude; ye make it your profest Religion to derogate from the true humane substance of the Lord's Christ— ignorant, seduced Quakers, Page 60. These are Priest Bond's Lies, and his own Blasphemies. As for the word Humane he hath not proved it by Scripture. Again, Priest Bond's foul words; With a Brazen Forehead, and seared Conscience, villifying the holy thing born of Mary, called the Son of God. And yet Bond confesses a little before, That the Quakers own Christ Jesus born of that Mary, both his death and resurrection, &c. And in Page 61. Open Deriders and Blasphemers, contemners of him (Christ) false Glossers: These are Priest Bonds foul words; which Lies he may apply to his self. Priest Bond saith, Page 62. F.E. shutes this Bolt, to wit, That the Deity was within him: and saith, that the Deity is in Cats and Dogs, as well as in F.E. which he hath not proved by Scripture.
P. Bond, The Legerdemain of seducing Quakers; baffling, prating Quakers, page 63. which foul words he had better applied to himself. S. B. F. Eastlacke said, 'Tis Christ in you, &c. Priest Bond scoffingly ask'd him, Whether [Page 11] Christ was in his Lye—Legs, Brains or Bowels? An Idol light within, Blasphemer, the Quakers who glory in their own flesh; bitter, mocking, sarcastical, blasphemous, scorning, scoffing, quaffing Quakers; All this ungracious, filthy Language, proceeds from Priest Bonds Lying, Poisonous Tongue, Page 64. 65.
S. B. Thou saist, F. E. thou hast renounced both the Sacraments: Still the Idol Light within, Fanciful Principles, invisible Sacraments, Blasphemy, thy dreadful cursed Apostacy, Page 66, 67. These are Priest Bonds Lies and foul expressions. Page 68. They deny Jesus of Nazareth the only Saviour. O thou poor sinner, that art deluded—Visible and Invisible hand-shaking of God.
Page 80. Stephen saw Christs humane body in Heaven above: Priest Bond with all his Lies, who saith, that Scripture is his Rule, hath not proved such a word as Humane in Scripture. Neither doth the Apostle say that Stephen mentioned a Humane Body, in Acts 7. But Stephen saw the Heavens open, and Jesus standing at the right hand of God, being full of the Holy-Ghost: And the Quakers own Christ more than Priest Bond. Here are more of Priest Bonds railing words; Bruitish Disputants, Bruitish Principles, Lude Fellows of the more bruitish sort, Seducing Quakers; These are more of Priest Bonds lies and filthy Language. W.W. desired Priest Bond to shew him an express Scripture, which saith, that the Beasts which Paul fought with at Ephesus, denyed the resurrection of the dead: And Priest Bond makes a great rambling in three or four Pages, and when he hath been beating the Air, he brings no express Scripture. Priest Bond saith. That the Body shall be raised spiritual, as Christs Body of flesh and bones, after the resurrection were spiritual, Page 72. And S. Bond saith, in Page 69. Stephen saw Christs humane Body in Heaven above: And doth not Priest Bond nick-name the Lord's Body, and call it humane over and over in his Book? And is humane spiritual? As in Page 50. [Humane Nature.] How doth he prove Christs Body Humane Nature? And now confesses that Christs Body of flesh and bones after the resurrection was spiritual, and yet humane; and also confesses, with W.B. the Quaker, who speaks concerning the Resurrection, It is sown a natural body, it is raised a spiritua [...] body. And S. B. doth confess, in 1 Cor. 15. that the body shall be raised s [...]iritual. So Priest Bond hath granted the Apostles and the Quakers Principles, and yet Priest Bond makes a great noise to no purpose in three or four Pages, and at last grants the thing, as in Page 72, 73. Priest Bond brings John 5. Christs saying, who saith, I say unto you, the hour is coming, and now is (Mark, now is) when the dead shall hear the voyce of the Son of God, and they that hear shall live, &c. Marvel not at this, for the hour is comming, [...] which all that are in the Grave shall hear his voyce, and shall come forth; th [...] which have done good, unto the resurrection of Life; and they that have [...] evil, unto the resurrection of damnation. Here as Christ in John 5. and the [Page 12] Apostle in 1 Cor. 15. this Resurrection the Quakers do believe and own as Christ and his Apostles have declared it; and yet S.B. wickedly saith, The Principles of a Quaker are the same, which are held and profest by the Beasts that Paul fought with at Ephesus, that denyed the Resurrection, that the Body of Christ was not raised from the dead: These are all Priest Bonds horrid Lies, and he hath contradicted and confounded himself, and saith, That Christs Body of flesh and bones after the Resurrection was spiritual, and the Body (to wit, of the Saints, 1 Cor.) shall be raised spiritual: and saith, that F. E. the Quaker did confess, that the Word took Flesh, and in that Flesh died for all men; and that Jesus of Nazareth was received up into Heaven, Page 22, 23. And Priest Bond brings Caril's saying, When the Body shall be raised again, it shall have many beautiful and glorious additions: so the Body laid down in the Grave, is raised not the same in all things (Page 73.) And Priest Bond saith, If the same Body that dies be not raised up, but another kind of Body, it cannot be Resurrection. Then he cries out Blasphemy, and saith, Flesh and Blood doth signifie not natural flesh and blood, of which the Body is now composed and made up; as such it is corruptible, and cannot enter into the Kingdom of Heaven. But what must we understand from S. B? That natural flesh and blood enters into the Kingdom of Heaven? Page 74. And doth not Priest Bond contradict himself, and Priest Caril also, Page 72. and 73. who saith, The Body is raised a spiritual Body? And Caril saith, It is not the same in all things, Page 52. the visible, material Body of Jesus Christ, and yet a spiritual Body, Page 72. And Page 75. In the Resurrection, the Body, &c. it will be spiritual, incorruptible, immortal, flesh and blood, fit to enter the Kingdom of God. Our Bodies from their natural state were spiritual. Again, Our Bodies shall not be raised natural, corruptible bodies, but spiritual, incorruptible bodies; and as such, they will be fit for Glory in the Kingdom of Heaven, Page 17. Here Priest Bond is made to confess at last fully the Quakers Principle concerning the Resurrection; and yet he contradicts himself, and saith, Stephen saw Christs humane Body in Heaven above, after he was risen, page 69. And Priest Bond saith, If it be another Body that was raised from the dead, then it is not the same Body that died, page 71. Yea, Priest Bond confesses, in Page 72. It is raised a spiritual Body: But S. B. is like one of those Fools spoken of, which Paul had to deal withal, for that which thou sowest thou sowest not, that Body that shall be, but God gives it a Body, &c. as it pleaseth him.
Priest Bond in Page 77. saith, That he hath been requested by some, &c. In these Islands, to make some Replyes to three or four Erroneous Principles held and professed by most Quakers.
First, That there is a State of perfect freedom from Sin in this Life. Priest Bond saith, for any man to infer, that either Noah or Job were perfect from all [Page 13] Sin in this Life, would be a miserable perverting of Scriptures, Page 78. But God said, Job was a perfect and upright man, one that feared God and es [...]ewed Evil: And again, the Lord said, There is none like unto Job in the [...]le Earth, a Perfect and upright Man, one that feared God and eschewed Evil. And Job did not sin with his Lips: Job the 2d. And did he not eschew Sin, if he eschewed Evil? And in what Life was his perfect State? And the Lord said, Noah was a just Man, and perfect in his Generation. Gen. 9. And Priest Bond tells of a Legal Perfection, as Adam's before the Fall, and a Comparative Perfection of Job's being only Perfect Comparatively in Comparison of all other Men, &c. But he has not proved his Legal Perfection and his Comparitively Perfect, in Scripture Words: So he adds to the Scriptures, and doth not believe, what God, and Christ, and the Apostles have said concerning Perfection. Or where did ever the Prophets, or God or his Son Christ Jesus declare, that Men and Women should not be perfect from Sin in this Life? Priest Bond should have brought the Scripture, and Chapter, and Verse for it. God said, Job was a perfect and upright Man: But Priest Bond saith; Not from Sin in this Life. David saith, Mark the perfect and upright Man, Psalm 37. But Priest Bond saith: There's no perfect and upright Man from Sin in this Life. But Priest Bond brings Job the Five and Twentieth, Bildad the Shuhite, who said to Job, How can a Man be justifyed with God? Or how can a Man be Clean, that is Born of a Woman? And Priest Bond says, This Question carries a strong Denial; It cannot Possible be, or it is Impossible (viz.) To be perfect from sin. &c. And Priest Bond saith, As if Job had said, do but acknowledge that any one is born ordinarily of a Woman, and we may conclude him to be sinful and unclean, with (or in the Sight of God;) so far Priest Bond, Page 78. But, Reader, did not God say Job was a perfect and upright Man? And again, Reader, read the 25th. of Job, and thou wilt see, that it was Bildad the Shuhite, that contended with Job, who said, How can a Man be justifyed with God? Or how can a Man be Clean that is born of a Woman? So these were not Job's words, as Priest Bond basely would Father upon Job; for they were Bildad's Words, who contended with Job: and it is like all the rest of his Pleading against Perfection, and Pleading for Sin, and the Devil his Father, the Author of it. And God bid Araham walk before him and be Perfect. And Priest Bond saith, though Job, Noah, Jacob, Abraham, are said to be Perfect, yet it is not to be found in the Scripture, that God ever said of all or any one of them, they were Perfect, without sin in the World. Now is not this Doctrine of S. B's contrary to Scripture? For what Sin did God Charge Job and Abraham withal? Or old Jacob, Abel or Enoch withal? And Christ said, Be you Perfect as your Heavenly Father is Perfect. But Priest Bond saith, 'Tis an erroneous Principle, that there is an Estate of Perfection and freedom from [Page 14] sin in this Life. And yet Priest Bond contradicts himself, and saith, The me [...]st Saint upon the Earth is like his Heavenly Father in Heaven. And the A [...]le saith, in Rom. 6. Being made free from sin, are become Servants to God; Ye have your fruits unto Holiness, and the end Everlasting Life. Priest Bond tells the Apostle, that 'tis an erroneous Principle to be Perfect and made free from Sin in this Life; And when will Priest Bond be made free from his Sins, if not in this Life? What, will he be made free in the Papist's Purgatory? Where did ever the Apostles Preach such a Doctrine, that the Saints should not be made free from Sin in this Life? And the Apostle tells him, He that is Dead is free from Sin, Rom. 6. And now if we be dead with Christ, we believe that we shall Live with him; yet as Priest Bond sa [...]th, Deduction of freedom from sin, (in the Saints in this Life) cannot from hence be drawn. Priest Bond saith, Now the State which accompanies the Resurrection of the Dead, excludes all Sin; The Saints shall then be Legally Perfect. But S. Bond has not proved his Doctrine by Scriptures: and what must we understand by S. Bonds Words? That the Saints which are Sanctified and made Holy while they be upon the Earth, must have Sin: which is of the Devil, and be Imperfect in this Life? Yet the Apostle says to the Philippians 3. 1 Cor. Let as many as be Perfect, &c. Read 1 Cor. 2.6. Then S. B. falls upon his foul Language; seducing Quakers, Heretical Catharishes; and saith, Solomon makes a Challenge to all the World, Pro. 20.9. Who can say I have made my Heart Clean, I am pure from my Sin? But Solomon tells Bond in the same Chapter, The just man that walks in his integrity, his Children are blessed after him, and it is the Blood of Christ, that Cleanseth us from all Sin, without him we can do nothing. Again, John 1.1.8. This Proclamature is beyond Solomon's, If we say that we have not sinned we make Christ a Lyar. And Priest Bond saith, We that are of the new birth say: If we say we have not Sin, we deceive our selves, and the Truth is not in us. But this Priest Bond abuses John's Words, and John says 1.3. Whosoever is Born of God, doth not commit Sin, for his Seed remaineth in him, and he cannot Sin because he is born of God: In this the Children of God are manifest, and the Children of the Devil. Now I Querie of Priest Bond, Whether there are any born of God whilst they are upon the Earth? and if so, whether they must believe John's Doctrine? And Priest Bond falls a Railing;—If the Quakers should be so stark mad, as to affirm all the Saints to be free from Sin, which Priest Bond saith, Cannot be meant a freedom from Sin, but only of the Trade and Custom of Sinning. I charge Priest Bond to bring forth the Chapter and Verse that says, For his Trade and Custom of Sinning. But the Apostle saith, If we say we have no sin, we deceive our selves, &c. And if we Confess our Sin, he is faithful and just, to forgive us our Sins, and to cleanse us from all (mark all) Unrighteousness. If we say we have not Sinned, we make him a Lyar, [Page 15] &c. So here is a time for people to see they have Sinned, and to confess their Sins; and the Blood of Jesus Christ his Son cleanses from all Sin (mark from all Sin.) Joh. 1. Priest Bond makes a great Pudder about Paul, who saith, O wretched man that I am, who shall deliver me from this body of Death? Paul tells thee in Rom. the 7th. and the 8th. He thanks God through Jesus Christ, and saith, there's no Condemnation to them that are in Christ Jesus, who walk not after the Flesh but after the Spirit, for the Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death: And he hath not seen iniquity in Jacob. Now Priest Bond Confounds himself, and grants, That believers may walk in the Commandments and Ordinances of the Lord blameless, that is to say, Rebukeless, [in regard of Men.] We speak Wisdom among them which are perfect, meaning however imperfect Weaklings. Doth not S. Bond abuse the Apostles words here, and add to the Scripture, Page 85. And again, That you may be blameless and harmless, the Sons of God, without Rebuke in the midst of a crooked and perverse Nation amongst whom they shine as Lights in the World, (mark that.) And Priest Bond saith (and Confounds himself) The Phrase Blameless, Simply in its own nature, will be so far from proving perfection of Grace, that it will not prove any truth of Grace; it will not therefore follow, that Elizabeth was Perfect without Sin: though Priest Bond Confesses she was blameless, and hath not charged her with what Sin she committed. Dost not thou confess she was Blameless and Righteous, &c. And did not Elizabeth Believe? Did not she say to Mary, Blessed is he that Believes? So Elizabeth was a Believer, as well as her walking blameless in all the Commandments and Ordinances of the Lord. But Saul who was a Blasphemer and Persecutor, was no Believer; therefore there's no Comparison with Saul and Elizabeth.
But Priest Bond saith, In the Day of Christs coming in Glory, the Saints shall be found of God in Peace, without Spot and Blameless: But not thus in this Life, p. 85. The Apostle saith, 1 Cor. 1.8. Who shall also confirm you unto the end, that you may be blameless in the Day of our Lord Jesus Christ; howbeit we speak Wisdom among them that are Perfect; for I Brethren could not speak unto you as unto Spiritual, but as unto Carnal, even as unto Babes in Christ, 1 Cor. 3. Where has Priest Bond learned this Lesson, that the Saints shall not be freed from Sin in this Life? Then how can they be kept blameless unto the Day of Christ, and not to be kept free from Sin, which is of the Devil? But as Bond saith, page 86. There is not a just Man upon the Earth; Solomon saith in the same Chapter, Be not righteous overmuch, be not overmuch wicked. So in a Man's own Righteousness and Justice he may Sin: But Christ Cleanses from all Sin, and doth that which the Law could not do; but Priest Bond saith page 87. There is in all true. Believers a cursed Root of bitterness, [Page 16] which God doth mortifie, but not nullifie in this World; 'tis subdued, but not removed; 'tis cast down, but not cast out: though Grace makes the Combate, yet Death only makes the Conquest over Sin.
We charge Priest Bond to prove this Doctrine by Scripture, his cursed Root of Bitterness in all true Believers, and that they shall never Conquer it till they Dye: and to prove that this was in Abraham, Isaac, and Jacob, Abel and Enoch, and in them that the Apostle said, We speak Wisdom among them that are Perfect. And has not Priest Bond given John the Lye, who says, whosoever is born of God, doth not commit Sin; for his Seed remains in him, and he cannot Sin; because he is born of God, 1 John 3.9. Now let Priest Bond prove, where ever the Apostle Preached such a Doctrine, as in all true Believers there is a cursed Root of Bitterness, mortified and not nullified in this World; Death only makes the Conquest over Sin. So we must understand, we must have this cursed Root of Bitterness, as long as the Believers live, according to Priest Bond's Doctrine, though he has not proved it by Scripture; and then how can they be kept blameless to the Day of the Lord, as in page 85? Priest Bond saith, 'tis an erroneous Principle for the Quakers to say that the Scriptures are not the word of God, in page 77. and page 87. he brings many Scriptures, and makes a great pudder, and abuses them, to prove it, but to no purpose, his declarative word of God, but he hath not proved such a word in Scripture: all Scripture is given forth by Inspiration of God, &c. 1 Tim. 3. Therefore saith Priest Bond, the Scriptures is the word of God, but that Scripture doth not say so, 2 Tim. 3. And in page 88. Priest Bond falls a Railing against Quakers, and saith, Is there any word asserted to be the word of Christ, but the written word of Truth? Doth not the Apostle say, that the Word of Faith, is nigh in the heart, let the word of Christ dwell in you, &c. Being born again not of corruptible Seed, but of Incorruptible, by the word of God, the word of God endures for ever; and are these Writings of the Letter? And Priest Bond saith, page 88. The Lord hath no other will (as a Rule of Obedience, than his will revealed in the written Scriptures) had the Lord no other will, or Rule of Obedience before the Scripture was written? Prove that by Scripture. Priest Bond runs into Lies, and foul words; the Quakers worship cannot be accepted of God, Quakers are under the power of Satan, gross, blind, and ignorant, the Cavil is idle and vain.) These Lyes Priest Bond may apply to himself: but where doth the Scripture say of themselves in so many words as S. B. doth, that the Scripiures are the infallible standing Rule of his Faith and Life, and yet acts contrary to them; for the Scripture saith, The Holy-Ghost shall lead you into all Truth, and no Man knows the things of God, But the Spirit of God: and Holy Men spake forth Scripture as they were moved by the holy Ghost. And Priest Bond falls a [Page 17] railing against Quakers Spirit, and calls it their Idol light within, seducing Quakers—is blind: These filthy ungodly words he had better apply to himself. Priest Bond saith, Because the Spirit is antecedent to the Scriptures, therefore none can walk in the Scriptures till they walk in the Spirit. This consequence is lame, saith Bond, Page 90. Howbeit the Scriptures are before the Spirit in respect of aid and assistance. The Apostle doth not say so, in 1 Pet. 1. The Apostle tells you, The natural man receives not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned. So it is the Spirit of God that brings people both to discern the Scriptures, and to walk according to them; which Spirit of God or Holy-Ghost was before they were written, which moved the holy men to give them forth. And Bond saith, To the Law and the Testimony (the Written Word) he adds Written Word; and yet he saith, Scripture is his Rule. And Bond saith, When the Spirit of Truth is come, it shall guide you into all truth of the Scriptures: And yet he saith, The Written Scriptures are the Infallible standing Rule of Faith and Life, page 89. 91. And how can the Scriptures be the Rule, and the Spirit of Truth must be the guide into all the truth of the Scriptures? And again Priest Bond contradicts himself, and saith, He affirms, that the matter contained in the Scriptures is the only infallible standing rule of Faith and Life, Page 91. So then the Scriptures are not the only rule, but that which is contained in them: And what is that which is contained in them which is thy Rule, seeing the Holy-Ghost was in them, which moved them to speak them forth, and in them, that leads them into all the truth of them? But Priest Bond, is all the Scriptures from Genesis to Revelations thy Rule, and all that is contained in them? For the Scripture speaks of the Devils words, and bad men's words, as well as the good. Priest Bond saith, The People of God had no Word Written from Adam to Moses, and yet they had a Word given from God to be the rule, else their worship would have been (like the Quakers) Will-worship. If Priest Bond have not the same Word and Holy-Ghost, as they had, he cannot Worship God in Spirit and Truth, neither can he be born again of the incorruptible seed, but by that Word which lives, and abides, and endures for ever: And Will-worship is not the Quakers, who worship God in Spirit and Truth, but his own. In Page 92. Priest Bond is full of railing against Quakers, their Idol light within,—craftily thrown down the Scriptures, this Plot cannot be from the Spirit of Christ,—blind, rotten and wicked spirit,—your Light (that false Christ within). See how wickedly Bond torments himself, and blasphemes against the true Christ, and the Light in his people. Priest Bond saith, Where is that place of Scripture to be found, which saith, the Scriptures are to be tryed by the Spirit,—the Spirits are to be tryed by the Scripture, and not the Scripture [Page 18] by the Spirit. Then Priest Bond, what Scripture had they to try withal from Adam to Moses, before the Scripture was written? And Priest Bond saith, It is the Holy-Ghost that leads into all truth of the Scriptures. Then it must try the truth of them, whether they be rightly translated or no: And the Spirit of God will not deny its own Words. And again Priest Bond saith, The Spirit witnesses in the Scripture. But where doth the Scripture say such words, That the Spirit witnesses in the Scripture? Priest Bond saith, The Spirit witnesses in the Scripture, that he is a righteous man who walks in all the Commandments or Ordinances of the Lord, page 99. And page 87. Thou saith (in contradiction) There is in all true Believe [...] a cursed root of bitterness, and death makes only the conquest over sin. But we tell thee, That Christ through death destroys Death, and the Devil, the Power of Death, and makes an end of Sin. Then Priest Bond falls a railing, Quakers damnable delusion, hellish Impostor, that Idol light; for if they might herein prevail, and withal get into the Saddle, they would undoubtedly soon arreign, try, and condemn the inspired Bible of God to the Fire and Fagot. These are horrid malicious Lies, Blasphemed from Priest Bonds evil Tongue: For we have esteemed, and do own the Scriptures more than he or any of the persecuting Priests in New-England, who make a Trade of them, and keep people always under Teaching, that they may be always paying of them.
And Priest Bond saith, The spirits are to be tryed by the Scriptures, and not the Scriptures by the Spirit, page 92. And in page 93. He contradicts himself, and confounds all again, The Holy and Blessed Spirit of God is above all Tryal. Priest Bond saith, We deny the written Scripture to be a witness-bearer to your Light within. See how Ignorant he is of the Scripture, 2 Cor. 4. God who commanded the Light to shine out of darkness, hath shined in our hearts to give us the Light of the knowledge of the Glory of God in the face of Christ Jesus: Mark the Light that shines in the heart, that is, the Light within that the Scriptures bear witness too. But I perceive the God of this World hath blinded Priest Bond's eye. And how can any man come to the knowledge of God and Christ, without the Light of Christ within shining in their hearts?
And Priest Bond falls on rayling, Idol light within, page 94. Seducing Quakers, Idol light of your own addle brains, Soul-deceivers, ye would lay a foundation of your own humane inventions: And yet Priest Bond calls Christs Body humane, which is his own Invention, and not Scripture: And unbloody Light within, Idolized light, hath no more real blood in it, than there is in the Transubstantiated blood of your Popish Brethren. Here the Reader may see what a rage and madness Priest Bond is in against the Light of Christ: And as for Popish Brethren, Priest Bond's language bewrays him, he is nearer to [Page 19] them than the Quakers. And S. B. confesses in page 95. That the Word of God was manifest through Adam, and to Cain, and to Noah. Our Light within is the Light of Christ, the Word by which all things were made and created; and in him was Life, and that Life was the Light of men: And this the Scriptures witness. But Priest Bond saith, The whimsey, called Light within, is the new devised ground of Faith. Christ who doth inlighten every man that cometh into the World saith, Believe in the Light, that you may become Children of the Light. And Christ is the author and finisher of our Faith; and the Light of Christ that he bids us believe in, is no Whimsey which Priest Bond blasphemes against. And in Page 96. Priest Bond makes a great pudder about the Soul of Man, and he saith, That the Quakers say, the Soul of Man is God in part: which are not the Quakers words. And then he saith, the Soul cannot be God: No Quakers ever said so. S. B. saith, The Soul of Man was made after Gods Image, It is a true Image, it is a very near and likely Image, which appears not only in the spiritual and immortal nature, of it, &c. All pure and righteous, conformed to Gods will; the Soul is a Spirit, &c. page 98. And when Priest Bond hath rambled over a great deal of Pages about the Soul, this he is made to confess, and the Quakers say; God breathed into Man the Breath of Life, and he became a living soul: And so is not the Soul part of his Breath? And Priest Bond confesses, the Soul is a Spirit; and then is it not part of Gods Spirit from him. And the Light in Man, which is the Life of Christ the Word, by whom all things are made, Priest Bond saith, must be the Principle of true Religion in the Devils and damned: Oh hellish Divinity and Doctrine! for even the Devils and damned live, and move, &c. page 96. These are Priest Bond's false conclusions: The Light which is the Life in Christ the Word, they that hate the Light their deeds are evil, and the Light is their condemnation; for it condemns the Devil who abode not in the Truth, in whom there is no Truth. S. Bond saith, That the Quaker doth conclude, that the invisible and Infinite Godhead is divided into parts: Then he cries thus, senseless are they of the gross absurdities. But we charge S. B. to quote the Book or the Man that ever said, the Godhead is devided into parts. Then S. B. falls a railing in page 99. The Idol light within. And in page 90. he makes many Comparisons, with his railing words, betwixt the Quakers and the Papists; Quakers light within, Quakers light within, infallible Light within, infallible Spirit within, erroneous high blasphemy: Thus Priest Bond is in a rage and a fury against the Light of Christ, and his Infallible Spirit within. But I ask Priest Bond and all his fellow Priests, whether the Light of Christ, and his Spirit within, and his Holy Ghost be infallible yea or nay? And whether he can call Jesus Lord without the Holy-Ghost? and whether he that hath not the Spirit of Christ, is Christs, yea or nay? And [Page 20] what Brightman said of the Pope, Priest Bond may take it home to himself. And in page 98. The Quakers Light within, his Pope without. These are scornful expressions, and his Lies. In page 99, and an 100. Priest Bond saith, the Quakers denying of the Trinity or Three persons in one Deity, Three persons in one Godhead, Gen. 1. Let us make man, &c. But hath not Priest Bond made Four here, Three persons in one Deity, and one Godhead? S. Bond saith, No Man hath seen [...]od at any time. Then how can he tell he is a Person then? and Christ saith, He is a Spirit. He saith The Father, the Son, and the Holy Ghost are declared three Witnesses, &c. And why cannot Priest Bond own them so, but give other names to them? Bu [...] [...] all these Pages Priest Bond hath not proved his word Trinity, nor Three Pers [...]ns. The Scripture mentions Christs Person; but it doth not say, a Trinity in Three Persons. Is not Priest Bond ashamed to say, That Scripture is his Rules, and cannot prove his word Trinity, or Three Persons by Scripture, or in the Scripture? But the Quakers, according to the Scripture, do believe, that there is Three that bear Record in Heaven, the Father, the Word, and the Holy-Ghost, and these three are one (mark) are one, which we own: And there are three that bear witness in the earth, the Spirit, the Water, and the Blood, and these three agree in one, which we own, in 1 John 5.8. And Priest Bond goes on in his course of railing, Atheistical and Idol light within, which the Romish Nebuchadnezzar set up in teaching Quakers the Devil hath inspired.
S. B. Thus to blaspheme against the Light of Christ in his people, and yet he makes people believe that he would dye for the Name of Jesus, and dye like the glorious Martirs of Jesus, whereas he is persecuting the true Lord Jesus of Nazareth in his people like Saul, and blaspheming against the Light of Christ within his people, which they believe in; which shines in their hearts, to give them the light of the knowledge of the Glory of God in the Face of Jesus Christ, 2 Cor. 4. And truly Priest Bonds Book is such a pack of Nonsence, and Contradictions, and Tautologies, that it is loathsome, and noisome to the Reader; and in it there is more malice than matter, as any rational man may see by the foulness of his Spirit and Tongue; and his filthy Language, and ungracious and filthy words that his ungodly Book is stuft withal.
Priest Bond, I would have thee to prove, that the Holy-Ghost is a Person which proceeded from the Father and the Son, and leads into all Truth: And when the Holy-Ghost fell upon the Disciples in the time of Pentecost, did it fall upon them as a Person? And when it fell upon Cornelius's Family, did it fall upon them as a Person? And Christ tells the Disciples, that the Holy-Ghost the Comforter dwells with you, and shall be in you, John 14. And was this a Person? Acts 11. Acts 19. The Holy-Ghost fell upon, &c. So, [Page 21] where ever did Christ or the Apostles call the Holy-Ghost a Person? S. B. is to prove this Word by Scripture, which he saith is his Rule.
Now concerning the Scriptures which Priest Bond calls the Word of God, first, doth not the Scripture signify Writings? And do not you teach your Children so, that Scripture signifies Writings in your Catichisme? and Matthew the Book of the Generation of Jesus Christ, and Christ read in the Book of the Prophet Isaiah, and in the Book of the Words of Isaiah the Prophet, Luke 3, and 4. and Luk. 4.17. Written in the Book of the Law, Gal. 3.10. and Written in the Book of the Psalms, Acts 1.20. And doth not Luke set forth a Declaration? Luke 1. And so doth he not call that a Declaration which he set forth? and so Daniel calls them the Scriptures of Truth, Daniel 10.21. And Mark calls them the Scriptures, Mark 12.10. and Luke 4.21. Christ calls them Scriptures, and John 2.22. and in Acts 1.16. The Apostle calls them Scriptures, Rom. 10.11. and 11.2. The Apostle calls them Scriptures, 2 Tim. 3.16. James 2.8. 2 Peter 1.20. Acts 17.2.11. Rom. 15.4. 1 Cor. 15.3. Here in all these places, and many more, Christ and the Apostles calls them Scriptures, which signifies Writings Now Scriptures of truth, which signifies Writings, they are called the Words of God; God spake all these Words, Exod. 20. And Christ saith, John 3.34. The Words of God. And John 5.47. John 6.62. And John 8.20.47. John 10.121. John 12.47, 48. John 14.10.23.17.8. All these are concerning the Words. And Acts 2.14.5.20. 1 Tim. 4.6.6.3. The words in all these places, and many more, Revelations 1.3. that hear the words of this prophecy; and until the Words of God shall be fulfilled, Revel 17.17. These Words are true, Revel. 21.5. Testifie saith John to every Man the words of the Prophecy of this Book, if any Man shall take away from the words of the Prophecy of this Book, &c. So here you may see the Scriptures are called Words, Books, Declarations, and the Writings, and Scripture; and are called the Words of God, and the Words of Christ; but Christs Name is called the Word of God, John 1.8. And again Christs Name is called the Word of God, Revelations 19.13. So here the Quakers own the Scriptures as they have been called by Christ and his Apostles, and the Prophets. S. Bond saith, The written Word of God, the Scriptures are an infallible Rule of Faith and Life, Page 88. The matter contained in Scriptures is the only Infallible Rule of Faith and Life, Page 91. See here how Priest Bond contradicts himself, Let the Word of Christ dwell in your hearts in all Wisdom, Coloss. 3. And what, Priest Bond, is this the Letter? Priest Bond saith, The Quakers worship cannot be acceptable to God, Page 89. These are Priest Bonds Lyes, for Quakers worship God in the Spirit and the Truth, as Christ commanded, and hath taught us, John 4. And Priest Bond saith, The Quakers [Page 22] reproach the Lord, when they deny the Scriptures to be the Word of God, Page 88. And yet Priest Bond contradicts himself in Page 87. and saith, We do not affirm the Scriptures to be the Word of God, but as the written Scriptures do declare the Mind of God to us. So here Priest Bond is made to confess the Quakers principles; but presently after he confounds it again, and saith, The Scripture is the Word of God. And then contradicts himself again, and saith, The matter therein contained is the declaritive Word of God, Page 87. Priest Bond saith, the Quakers are apt to say there is no sin Charged upon Zachariahs Wife, who was Righteous and blameless; but saith Priest Bond, Death took hold, as well of her as of him, which is the wages of sin, Rom. 6. So what must we understand from Priest Bonds words? Here they that put off the Earthen Tabernacle, and dye in the Lord, that natural death is the Wages of Sin, Rom. 6.23. But let the Reader see how he abuses the Scripture, for the Wages of sin is death: But saith the Apostle, Now being made free from sin, and become the Servants of God. This is while they were upon the Earth alive, and is it not a denying of Christ that dyed for Sin to say that Death took hold of Elizabeth as well as Zachariah, and so upon all other People (to wit) a natural death, and that natural death which is the wages of sin, as in Page 86. where he perverts Rom. 6. But the Saints and we tell Priest Bond, Christ dyed for our Sins, and is risen for our Justification; and so whether we live or dye we are the Lords; and if we dye we dye in the Lord; and Blessed are they that dye in the Lord. Priest Bond, They have a Light of direction from the Law of the Creation, and this Light is clear and full enough to make them Guilty, in Page 82. But Priest Bond, dost not thou call this Light within an Idol Light, Page 90? And where doth the Scripture call the Light of Christ, a Law of the Creation, or a natural Light? And Priest Bond, thou saist in Page 81. The Gentiles which have not the Law, do by nature the things contained in the Law. There is naturally in all Men as such a Light of direction or natural Light. And Priest Bond, dost not thou call this a Natural Light, or by Generation, this Law written in the Gentiles hearts, as thou saist in Page 81. But who writ the Law in the Gentiles hearts? and how doth this Light come by nature or generation? prove this by express words in Scripture which thou callest thy rule, Noah was a just and a perfect man, &c. Job was a good and perfect man. And Priest Bond saith, to infer, and say, that Noah or Job were perfect from all Sin in this Life, would be a miserable perverting of other places of Scripture, &c. Page 78. And in Page 87. There is in all true believers a Cursed Root of bitterness not cast out, Death only makes the Conquest over sin. God said only Noah was a just and p [...]rfect man; Job was perfect and upright; and dost not thou here pervert the Scripture, who saist contrary to the Lord? And yet thou saist so, then the perfect man is the upright and sincere [Page 23] hearted man, and how can he be upright and sincere hearted, and have a Cursed Root of Bitterness in him? And we never did affirm that Job, or any did own their own perfection, but the perfection which is of God and Christ. Priest Bond saith to prove Resurrection. F. E. said, that the Scripture saith, that which thou sowest is not that Body which shall be. Priest Bond saith, Wool died in Scarlet is the sa [...]e Wool for substance as it was before, &c. Page 72, 73. And then in Page 75. Priest Bond confounds all again, who saith, in the Resurrection the B [...]dy will be Spiritual, Incorruptable, Immortal Flesh and Blood. And in Page 69. Priest Bond saith, Stephen saw Christs humane Body of Flesh and Blood, Priest Bond saith, The Quakers say that the Body of Christ was not raised from the Dead, and that no mans Body should be raised from the Dead. These are horrid Lies, Page 69. And Page 71. Priest Bond saith, that Francis Eastlack saith, We do deny the Resurrection of the Dead. But his Lies are sufficiently said, though he basely abuses the Quakers, in saying we deny the Resurrection of the Dead, or the Resurrection of Christ; but we do not look up [...]n Priest Bonds words to be any slander, and therefore we do not matter what he saith: And we say, the same that did descend, did ascend, and is glorified in his glorious and Spiritual Body, at the Right hand of God, who will change our vile Bodies, and make it like unto his glorious Body. Priest Bond saith, Had not Christ a real humane mankind Body after he Rose? Page 68. And in Page 75. In the Resurrection the Body will not be so, it will be spiritual, incorruptable, immortal flesh and blood. But Priest Bond, how dost thou make this hang together, Humane Mankind Body, yet Spiritual body, Immortal flesh and blood, Page 56, and 67. Thou usest many lying Arguments, that the Quakers should not believe the record that God gives of his Son, namely, that Jesus of Nazareth, a man approved of God, &c. The Lamb of God which takes away the Sins of the World, these are all horrid Lyes which Priest Bond makes his Refuge. But how doth Priest Bond believe in Jesus Christ, the Lamb of God, who takes away the Sins of the World? Who saith, The Saints shall not b [...] made free from all Sin in this Life, and there is in all true Believers a Cursed Root of bitterness not cast out, Death only makes the Conquest over Sin. Then how doth Christ take away the Sins of the World, and make an end of Sin. And Priest Bond hath not proved in Page 66. his Baptizing of Children with Water; and that outward Water is one of the three Witnesses spoken of by John; and W. W. the Quaker said, both Baptisme and the Lords-Supper was within. Priest Bond saith, It is supposed so hot with two Wives; this is like Priest Bonds base Spirit; for is not Baptisme with Fire and the Holy-Ghost within? and doth not Christ say, I stand at the Door and knock, and if any Man will hear my Voice and open the Door, I will come into him, and sup with him, and he with me. Is not this Supper [Page 24] within? Revel. 3. Therefore how dare he say, that the Quakers deny both the Sacraments? and hath not proved that outward Water and outward Wine to be a Sacrament; nor the Word Sacrament a Scripture Word? Priest Bond saith, That the Spirit, as such, never Justified any Saint from Sin in the Sight of God, much less such as F. E. was, who never had the Spirit of God. In this Priest Bond hath shewed his Rash Ignorance of the Scripture; for God poureth out of his Spirit upon all Flesh, Acts 2. and Joel 2. And doth not God Justify his People from Sin by the Spirit of Faith, which Faith? is the Victory; in which Faith they please God and have access to him.
And Priest Bond, thou saist Paul infers, though we have known Christ after the Flesh; yet henceforth know we him no more, 2 Cor. 5.16. Priest Bond saith, in Page 64. The Flesh (i. e.) after worldly greatness, and honour, Creature, Pomp and Dignity; in which sence Flesh is understood in. Reader dost thou think this meaning of Priest Bond is right concerning Jesus of Nazareth, the Lamb of God, who takes away the Sins of the World? for did Christ ever receive the Worldly greatness and Honour, Creature, Pomp and Dignity? Doth not Christ say, He was not of this World? He testified against this World, that their Works were Evil. Priest Bond saith, All such as stand in a Covenant of Works, as the Quakers do. And yet in Page 61. W.W. confesses to Christ, in them the hope of Glory, the Quakers are in the Covenant of Grace, the Light and Life, which Light thou Blasphemously calls an Idol, as in Page 64. Priest Bond brings Jeremiah, Chap. 25. God is at Hand, &c. And Psalm 139.7, 8. David saith, Whither shall I go from thy Spirit, &c. If I make my Bed in Hell, behold, thou art there, &c. So Priest Bond saith, The Deity filleth all places, Creatures and things in Heaven, Hell, the Sea, and the Earth. But Priest Bond, doth the Deity fill the Devils in Hell in whom there is no Truth, If he fills all things in Heaven and Hell? Is not the Deity Truth, Page 63? Priest Bond saith, Christ made a Scourge of small Cords, and Whipt sundry persons that sold Doves in the Temple, in Page 59.61. Why should the Lawful Magistrate Scruple to follow Christs example, to whip W. H. the Quaker? We believe that Priest Bond would have the Magistrates to be Whipping, like the New-England Priests; but we hope the Magistrates of Burmudas will be wiser. But S. Bond would be at whipping; Doth not he deserve to be Whipt, who calls Christ a Devil? and his Light within an Idol? Priest Bond, thou saist in Page 57. They do in their Meetings and Aims, make the Angels, and the Apostles of Christ Lyers. These are all horrid Lies; for we own Christ Jesus, according as the Angels and Apostles have declared him, more than Priest Bond. And Priest Bond saith again, As if the Lord Christ had said, all Men are Flesh and Blood, so dull sighted and blind, that they could never have received his Truth by any Study or Observation, it comes only by Gift and Revelation, John 6.62. Peter saying to Christ, [Page 25] Thou art the Son of the living God. And yet in page 55. Priest Bond contradicts himself, and saith, that Christ was both seen and heard with the bodily eyes and ears of a Woman with whom he conversed. What, Priest Bond, without the Gift and Revelation did she know him to be the true Christ? and if she had not had something more than her outward eyes and ears, she would not have left her Water Pots. And Priest Bond goes often over in his Book, telling the Quakers of the spiritual heavenly man, and of eternal flesh and blood, and their everlasting Gospel, and this thou calls the Quakers Idol light within, page 57. And in page 56. Invisible flesh and blood: And again, spiritual inside Christ. Here the Reader may see how Priest Bond utters forth his own folly; for he confesses Christ to be the heavenly spiritual man himself, and immortal flesh and bone, page 75. And the Apostle saith, Christ is in you except you be Reprobates. But it seems Priest Bond's Gospel is not everlasting: The Apostle saith it was everlasting, and so do the Quakers: And Priest Bond, one while he saith the Flesh is Humane, and another while it is spiritual; but whether or no doth Priest Bond eat and drink Christs Humane Flesh and Blood as he calls it? And Priest Bond saith, to teach a denyal of Jesus Christ of Nazareth, a man approved of God, to be the true Christ and our only Saviour. This the Quakers never did, nor never was in their thoughts to deny, the Lord knows; and therefore Priest Bond cannot charge it upon the Quakers, as in page 54. Priest Bond, thou saist page 53. that Christ is the true Jacobs Ladder, John 1.51. But let the Reader read John 1.51. there is no such saying in that Verse: And thou saist, the bottom of which (to wit) the Ladder, there is his humanity or vail of flesh and blood; and the top reaches to Heaven, and there is his Divinity: But where must we find these words of Priest Bonds in Scripture, which he saith is his Rule? And where doth the Scripture call the Blood of Christ, a Vail, which cleanseth from all sin, and sprinkles the Conscience from dead works, &c? Priest Bond saith, The visible material body of Jesus Christ is not the Saviour, &c. page 52. This he charges upon some of the Quakers; but he hath not quoted the Page where we shall find it: So we believe he hath wronged their words. But is the visible material Body of Christ the only Saviour without God? And Priest Bond saith in page 72. Christs Flesh and Bones, after the Resurrection, was spiritual and immortal Flesh and Bones, page 75. And he saith visible and material in page 52. And Priest Bond saith in page 53. I have often heard some of them to affirm, that the Quakers do believe in Christs Body of Flesh and Blood; and that he dyed for sin, and rose again, and that he is mans only Saviour: Yes say we, the Quakers never believed otherwise, and can praise God through Jesus Christ, who is our Saviour and way to God; for the Quakers always affirm, that Christ as he was Man, dyed and tasted death for every Man once for all, [Page 26] and rose again, and sat down at the right hand of God: And yet Priest Bond confesses, That very offering of Jesus Christ could not save us, but by the will and ordination of the Father. Here he is made to confess the Quakers Principles according to the Scripture (Priest Bond saith) this Blood of Christ cleanseth all right believers from all sin; and yet he saith, None can be made free from sin in this Life; and there is in all true Believers a cursed root of bitterness not cast out, Death only makes conquest over Sin, page 87. And page 47. The Blood of Christ cleanseth all right Believers from all sin: What contradiction is this! And again he saith, And Christ, &c. washed us from our sin in his own Blood. And Priest Bond saith again, The cleansing or washing cannot be within, but without us: But this Priest Bond hath not proved in so many Scripture words; and though Christ was a Sacrifice, and his Flesh and Blood suffered without upon the Cross, yet Christ tells Priest Bond, If he do not eat his Flesh, and drink his Blood, he hath no life in him; and if Christ be not in him he is a reprobate. And doth Christ justify Reprobates? And is not the Sin within a Man? And must not the Blood sprinkle the Conscience from dead works, &c? And Priest Bond saith, to be cleansed from all sin by the Blood of Jesus Christ: So here Priest Bond he hath left out his Son: And in page 47. and 46. he is finding falt with F. E. for leaving out his Son: But Priest Bond saith, is to be understood for a cleansing from all the guilt, &c. But hath Priest Bond no guilt when he commits sin? But where doth the Scripture say, that Christ cleanseth from the guilt of sin only? and that we must have sin while we be in the world? and in all true Believers there is a cursed root of bitterness not cast out, Death only makes a conquest over Sin? And Priest Bond, what, doth this cursed root of bitterness bring no guilt of Sin? But we say, Christ who hath taken away the Curse, and redeemed us from under the Curse of the Law, cleanseth from all sin.
Priest Bond saith, page 46. The Pharisees took Divine honour to themselves, and thereby received honour one of another. Christ said, ye receive honour one of another, and seek not the honour that comes from God only, John 5. But thou wrongs the Scriptures; for Christ doth not say, the Pharisees received Divine honour to themselves, thou adds that to the Scriptures. But what is the honour thou would have from the Quakers, thou would have them to say you to thee, and put off their Hats to thee, &c. would thou? And if so, prove such a practice by Scripture which thou calls thy Rule. And S. Bond saith, He that made Heaven and Earth, Angels, Principalities and Powers, that hath a name above every name, that is named King of Kings, and Lord of Lords, the Prince and only Saviour that gives repentance and remission of sins, is in each of your vile bodies (to wit) you Quakers. Then Priest Bond falls a railing, and saith, Is it not to be wondred at, that they are so possest with the infernal [Page 27] sulfer of pride against Jesus of Nazareth. These base words Priest Bond may apply to himself: But we are not ashamed to confess Christ Jesus, who is our only Saviour, who is King of Kings, and Lord of Lords, who rules in our hearts by Faith, who is ascended above all Principalities and Powers, by whom all things were made, whom the Angels worships; I say, this Christ Jesus of Nazareth rules in our hearts, and is revealed in us, and the Son of God is come, and we are in him, as John witnessed; and therefore all Priest Bonds scoffing, lying words are returned back again upon himself, and so we know that our Bodies are Members of Christ, and Temples of the Holy-Ghost, 1 Cor. 6. And the Apostle said. Ye are the Temples of the living God, who saith, I will dwell in them, and walk in them, and I will be their God, and they shall be my people: And we have the comfort of the Scripture, 2 Cor. 6. And if this Christ which we own be not in Priest Bond, then he is a Reprobate. Priest Bond saith, In all Places and Countries, the generality of Quakers do purposely use these words, THEE and THOU, and deny all reverential respect to all sorts of men; these things the unmannerly Quakers will do: but the Scriptures do command all men to pray for Rulers, and to submit unto them, and to give the honour thats due unto them: And therefore saith Priest Bond over and over, The Light of the Scriptures doth reprove them. Page 41. 42, 43, 44, 45. He makes a great pudder about THOU and THEE, but to no purpose; Doth THOU and THEE dishonour Magistrates? and to say YOU to them, is that the true honour and reverence that belongs to them? If so, let Priest Bond prove it by Scripture, which thou saist is thy Rule. And thou saist, The Quakers seeming Sanctity consists in thee and thou, That is false; for Christ is our Sanctification: and thee and thou is according to the Scripture, &c. And three times over in the fortieth Page, Priest Bond saith, That we deny Jesus Christ of Nazereth, born of the Virgin Mary, which are all horrid lies (in Page 40. and 41.) For we own Christ Jesus more than he. Priest Bond saith, that John Crook said, it was the Light within that was Crucified without the Gates of Jerusalem: These are more Lies; for Christ suffered in the Flesh without the Gates of Jerusalem, who enlightens every Man that comes into the World, and was quickned by the Spirit. Bond runs into his wicked words, and tells of an Inside Christ: but he hath not proved such a word in Scripture, Page 39. And Priest Bond saith, The inspired Scriptures of God are against the feigned Light of Christ within them, But Priest Bond hath brought no Scripture against the Light of Chirst shining in our Hearts, which gives us the knowledge of the Glory of God in the Face of Christ our Saviour: And so it was the Apostles Doctrine, and reaching to bring People to the Light of Chirst, which shined in their Hearts, which Light of Christ, thou callest an Idol and a feigned Light Christ within, Page 38. which thou hast [Page 28] not proved by Scripture, which thou callest thy Rule; and by it thou art reproved. And Christ is manifest in us by his Spirit. Priest Bond, But all things reproved are made manifest by the Light of the Scripture, Scripture Light. Then how chanced it, the Jews were not reporved by Scripture Light? And what reproved before Scripture was written? or them that have not nor had not the Scripture? Had people no Light to reprove before the Scripture was written? And Priest Bond saith, Every one that doth evil, hates the Light, &c. By the Light Christ, Understand the Doctrinal Light contained in the written Scripture of the New-Testament. But Priest Bond, prove that the New-Testament was written when Christ Preacht that Doctrine, in John 3. And every one that doth evil, hates the Light, and will not come to it. Hath every one the Scriptures, that doth evil in the World? Prove that Priest Bond, who saist, that Scripture is the Light; for do not the Scriptures declare, that Christ enlightens every one that comes into the World? Priest Bond saith, That the True Christ hath stopped F. E's Mouth, and yet F. E. and he disputes over and over in his Book afterwards. And then Priest Bond goes to his Lies and Blasphemous Language, False Christ, the Devil, Christ within is the false Christ the Devil, Page 36. And yet Priest Bond is made to confess in Page 21. 23. that F. E. the Quaker did confess the word took Flesh, and in that Flesh dyed for all Men, and further, F. E. did believe, that Jesus Christ of Nazareth, a Man approved of God amongst the People, whom the Jews hanged and slew, and God raised from the dead, and also received up into Heaven, was the true Christ and only Saviour. And yet Priest Bond saith in the same 21. Page, That the Scriptures of Truth doth plainly charge the generality of Quakers with the guilt of the Sin against the Holy-Ghost, because they have sinned willfully, after a Profession openly made of Faith in the Lord Christ, born of the Virgin Mary, &c. See the Priests contradictions here in F. E's confession, as Priest Bond prints them: But these are all horrid Lies; for we are in the same Faith, which Christ Jesus is the Author and Finisher of; and the Scripture charges us with no such thing which he falsly perverts and misapplies; they are better applied to himself in sinning against the Holy-Ghost, who calls Christ within, a Devil, and an Idol-Light, which will be his own Condemnation, Then he is making a pudder about Christs humane nature, and yet cannot give a Scripture to prove it, as in Page 55. And yet he saith, Christs Body of flesh and bones, after the Resurrection, was spiritual, Page 72. And in Page 69. He saith, Stephen saw Christs Humane Body above. Are not these contradictions? And the Apostle saith, All things were made by Jesus Christ, and all things were made by the Word, and Christs Name is called the Word of God. Priest Bond saith to F. E. It is strange that thou wilt produce a Christ for Evidence in whom thou dost not believe, Page 34. And in Page 40. They deny that Jesus Christ was come into the Flesh And in Page [Page 29] 21. 23. They confess Christs coming into the Flesh. Thou saist, and here thou contradicts thy self, and saith and unsaith, and belies the Quakers.
Priest Bond, thou brings Christs Words, I in them, and thou in me, that they may be perfect in me (to wit) Christ, (i. e.) that is in oneness of Affections; but affections he hath added, and what Affections them are he hath not declared, Page 34. Yet thou saist, The Saints must have sin in them as long as they live, and shall not be made free from Sin in this Life, and there is a Cursed Root of Bitterness in all true Believers, and not Cast out, Death only makes Conquest over Sin, Page 87. So it is not Christ that makes an end of Sin, and his Blood that cleanseth from Sin, and make their Garments white, and gives Victory and Conquest; but it is death, according to Priest Bonds Doctrine, that Conquers Sin. And thou saist, If the Man Christ Jesus had not first given himself a Ransome for our Sins, &c. Page 32. And then thou saist, You must not be free from Sin in this Life. What contradictions are here And how art thou reconciled to God, and pleads thou shalt not be made free from Sin in this Life, which is of the Devil: And Christ enlightens every Man that comes into the World, who is the Redeemer, which Light thou callest an Idol Light within. The Quakers say, thou that hates the Light of Christ, and calls it an Idol, thou hates thy Redeemer, and Christ (from whence it comes) who Redeems, Sanctifies, Washes and Justifies. Priest Bond saith. Page 31. That F. E. saith, He was Washed and Justified from Sin in some measure; Is any man Justified, but according to the measure of Faith? And thou finds fault with measure or degrees, and yet thou usest the same word degrees, Page 31. And thou saist, That our Justification from Sin was once finished and perfected without us, on the Cross, with the Offering of the Body of Christ Jesus once for all; and Christ gave himself a Ransome for all, &c. This the Quakers believe; But did Christ give himself a Ransome for all? And was he an Offering for all Men? And how can Priest Bond say, Christ hath Justified him from his Sin, or Washt him from his Sin, when he saith, He shall not be free from Sin, (which is of the Devil) in this Life? And yet he finds fault with F. E. who said, He was Washed and Justified from his Sin in some Measure; and calls it a dangerous Doctrine; and saith, Jesus Christ of Nazareth hath once by his own Crucified Body without us on the Cross, finished Transgression, and made an end of Sin. (Mark) made an end of Sin. And Priest Bond saith again, They shall not be made free from Sin in this Life; and there is in all true Believers a Cursed Root of bitterness not cast out, death only (mark only) makes the Conquest over Sin: and yet Christ hath made an end of Sin. Then how can Priest Bond say, Christs Death makes an end of Sin, as in Page 31. When they cannot be made free from it in this Life, it must be Death that must end it? So you may see what conrtadiction he [Page 30] makes, and what confusion he is in. Priest Bond grants, that we could not he saved without the operation of his Spirit in us; and yet Christ within is a Devil, and his Light is an Idol Light he saith: And the Quakers own no other Christ within, but what the Apostles Preacht both without and within. Priest Bond saith, It is the Spirit that quickens, John 6.63. But Priest Bond hath not proved this. Is not Christ who is the Saviour of the Soul a quickning Spirit? as it is written, the first Adam was made a Living Soul; The second Adam was made a quickning Spirit. 1 Cor. 15.47. But Priest Bond saith, Though the Spirit be a dead Souls quickner, yet it is not the quickned Souls Saviour, Page 26. So then Christ the second Adam, who is a quickning Spirit, is not the Souls Saviour, according to Priest Bonds Doctrine. And Priest Bond makes a great deal of pudder in several Pages, concerning eating Christs Flesh, and drinking his Blood, who saith, Except ye eat the Flesh of the Son of Man, and drink his Blood, yee have no Life in you. Now we that eat the Flesh of Christ, and drink his Blood by Faith, and have Life and Christ in us, this Christ Priest Bond saith is a Devil, and his Light is an Idol.
And Priest Bond falls a Railing against the Quakers, in Page 20. and saith, Crucifying of the Son of God: Crucifying of him again, &c. And have trod under foot the Blood of the Son of God. But Priest Bond, is not this thy own condition, and not the Quakers, who calls Christ and his Light within his people an Idol, the Devil, And saist, The Saints shall not he made free from Sin in this Life? and the Apostle said, That the Blood of Christ Jesus the Son of God cleanseth from all Sin. And Priest Bond makes a great deal of Pudder in three or four Pages concerning the Seed, in Page 19. Christ we say, is the Seed of the Woman which bruises the Serpents Head; and Christ is the Seed of Abraham, in which seed all Nations are blest: and if ye be Christs, then are yee Abrahams Seed, and heirs according to the promise, and are the Children of God by Faith in Christ Jesus. And we tell Priest Bond, Christ is the Seedsman: And he may read in the Scriptures, what Christ calls the Seed that he sows: and the good Seed are the Children of the Kingdom.
Priest Bond, thou saist, Christ in you, the cause being put for the effect by a Metonyma; but he hath not proved the word Metonyma by Scripture, that he hath added; in Page 18. And Priest Bond makes a great stur, Page 17. Of Christ being in his People; but why cannot he own the Apostles words, as they speak plainly, which are better than his meanings, as in 2 Cor. 13. Coloss. 1.27. and Amos 2.13. Genesis 6.6. And there he is giving his meanings upon those Scriptures, which are plain enough without his meanings and dark imaginations, who pretends Scripture to be his Rule, and the people must take his meanings to be the Rule. And Priest Bond saith, The Light within doth Justify the vilest Antichrists that are this day in the World; The [Page 31] Light within, which is by natural Generation in Reprobates, is not the true Christ, Page 16. saith Priest Bond. (Answer) These are Priest Bonds horrid Lies and Blasphemies. Christ who enlightens every man that comes into the World, Condemns the Antichrists, and the wicked, and the Reprobates, that hate it and do not believe in it: And this Light doth not come by natural Generation, as Priest Bond scoffingly saith; but the Light is called the Life in Christ the Word, by which all things were made, John 1. Page 16. And yet Priest Bond confesses in contradiction to himself and saith; It is true, by Light (To wit) Christ which enlightens every man that comes into the World is meant the true Christ and only Saviour, Page 8. And Priest Bond goes over and over, and scoffingly and Blasphemously saith, Christ within is a Devil; which he might as well have reflected on the Apostles, as on the Quakers: for the Quakers own the true Saviour manifest in them, as he was in the Apostles and Saints in their days: And it is false to say, That we make no distinction betwixt Christs Godhead and Christs Manhood, as in Page 12. Priest Bond, thou saist Page 10. But as for your Idol Light Christ, it was never visible, but ever invisible. So here Priest Bond hath set up an Invisible Idol of his own making, in Page 10. And yet in Page 8. S. Bond saith, It is true that by Light in that place of Scripture, the true Christ and our only Saviour is meant, John 1. And in Page 10. An Invisible Idol. Priest Bond saith Page 8. A Quaker attributes no more Soul-saving Merit to the Body of Jesus, than to the Body of a Turk or a Jew. These horrid Lyes Priest Bond hath Forged, which Lyes of his was never the Quakers thoughts; For God prepared Christ a Body to do his Will, and to fulfill his Will, &c. who was a sacrifice for the Sins of the whole World, and dyed, and rose again, and sits at the Right Hand of God: and yet Priest Bond made to confess that the Quakers say, That the Word took Flesh of the Virgin, and that he suffered without the Gates of Jerusalen, &c. And therefore Priest Bond is to prove, who ever said, That the Body of Christ attributes no more Soul saving Merit than to the Body of a Turk or a Jew. And again Priest Bond saith, I do acknowledge (with him (to wit) the Quaker that the effects of Christs death and sufferings are to be inwardly Witnessed within us, Page 8. And yet Chirst within is a Devil, & his Light an Idol within, How agrees the Blasphemy with the Confession? And who is it that works? Doth not Christ work inwardly in his People, by his Faith, Light and Spirit? And Priest Bond hath made a great stir in three or four Pages about the False Christ; and he may apply all these Pages to himself, for they do not at all concern the Quakers. And all his Lies, and Slanders, and filthy calumnies, and his ungracious filthy Language in his Book; doth manifest him to be no Minister of the Gospel, but a Minister of soul Language and Lies, neither hath he proved the Quakers principles to be erroneous, but hath manifested his own erroneous Principles 75 times over.
Priest Bond saith, The Quakers in Burmoudos Tryed, found guilty, Sentenced and Executed; But Priest Bond here is both False-witness, False Accusor, and Flase Judge and Party: and yet accuses Francis Eastlack, and saith, He that was the Party, made himself the determinating Judge, Page 6. But the Quakers are clear of all his Slanders, and he is found Guilty of all the false Charges, that he would falsly Charge upon the Quakers in Burmoudas, and others that he hath mentioned and wronged in his wicked Lying Book; and therefore he may take them home, for they are fittest for him, and his Condemnation with the Light of Christ.
Priest Bond saith, As I was about to read some of G. F's Doctrine, they grew impatient, and by no means would have it read; thereupon I did forbear: But I have here inserted it, to wit, G. Fox in his Boook entituled the Mystery, Page 49. 50. Hath these words, ‘Ye scorn me the Light in you, they have disobeyed it, and called it a natural Light, and ye have said, that I the Light am not able to save these that believe in me. Furthermore Page 54. that if ye would believe, and wait on me the Light, I will purge out all your iniquity, and forgive all your Trespasses, and I shall change your natures if you hearken to me, and obey the Light within.’ These are the words I would have read; but being hindred, &c. (Answer) These are Priest Bonds horrid Lies; for there is not one of these words in all the Pages of G. F's Book which Priest Bond brings. S. Bond, thou brings G. F's query which any that reads G. F's Book may see, which he queries of the Priest, F. Higinson, Where doth the Scripture speak of Humane, the word Humane where is it written? tell us, that we may search for it? S. B. forger of these Lies. Now we do not deny that Christ, according to the Flesh, was of Abraham, but not the word Humane; and Christs Nature is not Humane, which is Earthly, for that is the first Adam: And this is G. F's answer to Higinson, who said, That Christs Nature was Humane, &c. And S. Bond in Page 50. makes a great pudder about it; but instead of proving of it, (which he hath not by Scripture, but hath made the matter worse (and saith,) G. F. puts no difference betwixt Humane and Humane, which S. Bond hath proved neither of these words by Scripture, which he calls his Rule. And when he hath been beating the Air, he confesses, We have not such a Word: And yet S. B. saith, Having the thing, who contradicts himself; but he hath not proved it. And again, S. Bond saith, Christ is also said to be from Heaven, (Page 50.) and yet Humane? And again (Page 69.) S. Bond saith, Stephen saw Christs humane Body in Heaven, Acts 7. Here thou wrongest the Scripture and Stephen, for there is not the word Humame in Acts 7. But Stephen being full of the Holy-Ghost, looked up stedfastly into Heaven, and saw the Glory of God and Jesus standing on the Right Hand of God, and said, behold, I saw the Heavens opened, and the [Page 33] Son of Man standing at the Right Hand of G d; So he saw Christ being full of the Holy-Ghost: And yet Priest Bond saith, Chirsts Flesh and Bones was Spiritual after he was Risen, Page 72. And the Quakers say, The Word of God is nigh thee, even in thy Mouth and in thy Heart, which is the Word of Faith that we and the Apostle preacht. And S. Bond saith, &c. I do not apprehend in Rom. 10.6. &c. How these verses do answer the argument of any one of them, which proves a Quakers pretended Saviour within to be a false Christ, the Devil, Page 13. Or how they preve the pretended Saviour within to be the true Christ; and yet Priest Bond saith, As the righteousness of Faith is the Redeemer against all doubts of Salvation, &c. But Priest Bond, is not this Righteousness of Faith within the Hearts of Gods people? And hi Page 15. S. Bond contradicts himself, and saith, That if thou shalt confess with thy mouth the Lord Jesus Christ, and shall believe in thy heart that God hath raised him from the dead, thou shalt be saved, that is to say, the word of Faith Preacht is nigh in our Mouths. We have received Christ whom God hath revealed in our hearts, and hath sent forth the Spirit of his Son into our hearts, crying Aba Father, Gal. 4. this we witness, 2. Cor. 13. Now S. Bond finds fault with G. F. for using the word their for our, as in Page 51. and saith, It is contrary to the Apostle. But in page 15. Priest Bond uses the word is nigh in our Mouths, instead of saying, The word is nigh thee even in thy Mouth; And so doth not he himself abuse the Apostles words, as in Rom. 10. And I bring but this for him to see his own folly, who is Straining at Gnats, and swallowing Camels, though G. F's word our to us and their to the Apostles, is proper enough: and the word of Faith is nigh us in our hearts and mouths as well as in thy, as the Apostle said: but Priest Bond who cavils at Words, may see how he mistakes himself, and utters forth his own Folly.
S. Bond brings Thomas Moors saying, in Page 51. That Christ was absent from us. while we were in this Mortal Body. And G. F. answers contrary to the Apostle, who said, The Life of Christ is manifest in their Mortal Flesh: yes, and we say again, that the Life also of Jesus might be made manifest in our Mortal Flesh: and Christ is in us the hope of Glory. But Bond makes a great pudder, that the Life of Christ Jesus might (not is, but) be made manifest in (not their, but) our mortal Flesh.
But SB. How foolishly thou strains at Gnats and swallows Camels; for G. F. when he saith their, he means the Apostles and the Church: and thou saist not is; but dost not thou contadict the Apostle who said, The Son of God was reyealed in him &c. So we say, theirs (to wit) the Apostles and the Church in their days; and we say ours in our days (to wit) for we which Live, are always delivered unto Death for Jesus sake, that the Life also of Jesus might be made manifest in our mortal Bodies. And so here it is plain, in their mortal [Page 34] Flesh, and in our mortal Flesh. And doth S. B. say, that the Life of Jesus was not manifest in the Apostles mortal Flesh, and the Churches, and them that hear it too? and will not S. B. have the Life of Christ to be made manifest in our mortal Flesh, because he makes such a pudder about our, &c. And because G. F. saith, the Life of Christ is manifest in their mortal Bodies: And doth not S. B. when he writes of others, say theirs? But the Apostles writes of themselves and the Church, when they said ours. But S. B. Thou hast wrong quoted the Scripture, 2 Cor. 5.11. And there is no such saying in that Text of Scripture, That the Life of Jesus might be made manifest in their mortal Flesh. I query of S. Bond, whether this was not while they were upon the Earth, that thou mak [...]s such a pudder about? And whether the Apostles were not made partakers of the Glory, while they were upon the Earth? And is not the Light called the Life, John 1. in Christs Word? And doth not the Light shine in our Hearts, 2 Cor. 4.6? And thou saist, Page 51. That Fox endeavours as much as in him lies to choak the Lamb of God. But Priest Bond, Can Christ the Lamb of God which hath all power in Heaven and Earth given to him, be Choaked? Dost not thou herein shew thy Foolishness and Silliness? And as for his railing against J. Pennington, he hath not Quoted the Page where to find what he saith against him, neither hath he named John Chanlers Book, which he rails at against him. And therefore it is like he hath belied them as he hath done G. F. and others. And therefore Priest Bond had better Repent, if he can find a place of Repentance for all his Lying Blasphemies, and studdy to be quiet; for he hath given forth his Book to his Shame.
And S. Bond (to bring in, with the rest of your cruelty and inhumane Practises) I query of thee, Wast not thou the man who instigated and stur'd up the Magistrates in Burmudus to take up John Tysoe with a Warrant, and carried him from Constable to Constable through great part of the Island to your Town-Prison, where he was kept till Banished off your Island? a Man, whom you had nothing to lay to his charge, worthy of Bonds, but for coming upon your Island to visit his Friends and people of the Lord, who were gathred from your persecuting Spirit, and thy Idolatrous Worships, to wait upon the Lord in the Spirit of Truth and Righteousness; at which (Cain like) you were angry, and thou in thy malice wast stirr'd up to cry out against this Inocent man; (like thy Brethren of old, Help men of Israel, the turners of the World upside down are come hither also) who; as aforesaid, came with the Love of God in his heart to visit his Friends, and did desire the well-being of you all, which is Sixteen years ago; and how thou hast behaved thy self since it is known to some; but now thou hast made thy self manifest in a large measure, in thy ungodly, Blasphemous [Page 35] Book, which I hope will be a means to open the Eyes of some that yet see thee not.
And now, we understanding, that Sam. Bond's Book was Printed at Boston in New-England, by Sam. Green, upon the Assignment of S. Sewall; and we being sensible, how forward the New-England Priests and Professors are to tolerate and Print such lying and slanderous Books against us the people of God, in scorn called Quakers, to cover their Wickedness in their persecuting of us, (who Hanged four of the said people called Quakers, Cut of the Ears of others, Branded with an Hot-Iron, Banished many upon pain of Death, and Imprisoned, Beat and Cruelly Whipt many; yea, one William Brend, till his body was like a Gelly; and besides the spoiling of Friends Goods) who promoted the Printing, and tolerated Roger Williams's silthy, slanderous Book of Lies against us; We have brought forth, and added some of R. Williams's (one of their old Priests in N. E.) false and Blasphemous Doctrines concerning Christs Body and Blood, which he asserted and maintained openly, at the dispute at Rhode-Island in N. England, to the shame of true Christianity, as follows:
These are four Pages, taken out of G. F's. and S. B's answer to Roger Williams, Entituled, A New-England Fire-Brand quenched, part 2. Page 508. and seq. Printed in the year 1679.
And Roger Williams, thou and the people know'st, that thou brought'st G. F's Fol. 56. at the dispute at Nuport, to prove, that G. F. said. The Blood of Christ was corruptable, and that it was like the Blood of another Man, and from thence thou didst endeavour to prove, That our Christ was not the true Christ; and G. F. a Blasphemer: But when the place was read in G. F's Book, it was found to be the Priests sayings, and not G F's. to wit, That the Blood of Christ was corruptible, and so like the Blood of another Man. (For G. F's answer to the Priest is, That the Blood of Christ which cleanseth from all Sin, is Incorruptible; as the Reader may read, Fol. 56.) And so R. W. Seing it were the Priests words, and not G. F's, which he brought to Condemn G. F. and us withal in the Face of the Country, and to prove that our Christ was not the true Christ, he seeing it was proved to be the Priests words out of G. F's. Book and not G. F's, he turned about to maintain the Priests words, to wit, That Christs Blood was Corruptible, and asserted as followeth (which was taken then in Characters; and we do not question but that the sober-minded, unprejudic'd people then there may remember the Words) Viz.
1st, R. W. said, I affirm that the Blood of Christ that he shed, was material, as another Mans and was corruptible.
2d. R. W. said, I say, that the Blood, from hence he might as well argue, [Page 36] that the Flesh of Christ being material was therefore Corruptible, which is contrary to the Apostles Doctrine (Acts 2.31.) Neither did his Flesh see corruptiion. Yet in another place in his Book. R. W. doth affirm, That he is Redeemed by the Blood of God: which blood; he saith is Corruptible, of Christ, was Corruptible and Corrupted; With many other unsavory words.
John Stubs answered, Take heed Roger, what t [...]ou saist, we do not deny, but Blood came out of his Side; ‘but we say, That the Blood of Christ is Incorruptible. And we say, that we were never able to pay or satisfy God; yet Christ leadeth his people by his Spirit, and reconcileth them to his Father, &c. And we dare not for all the World to assert that, which R. W. hath affirmed here; to wit, That the Flood of Christ is Corruptible, and did Corrupt:’ For we know, that we are Redeemed not with corruptible things, &c. but with the precious Blood of Christ, as of a Lamb without blemish and spot, (1 Pet. 1.18, 19.)
3. R. W. affirmed, That Salvation was by a way that was corruptible, I do not say corrupted: So far R. W.
J. B. answered and said to this purpose, ‘I desire not to grate upon the Antient man; but am sorry, that he should so overshoot himself as he hath done, so far to deny Christ, and undervalue his appearance both inward and outward, as to say, That Christ within was but a fancy, and a false Christ, (as he then affirmed) and That Christ without was Corruptible, (contrary to the Apostle, who said, His Flesh saw no Corruption) and also of his appearance without, who then also said, That his Blood was Corruptible and corrupted, as I believe, many of the people that was there may yet remember I shewed then, how that he had brought upon himself that charge, and proved himself guilty of that, for which he indeavoured to condemn us: And I spoke at that time, of our owning of the true Lord Jesus Christ, in his appearing in that Body, and of his suffering and resurrection, according to the Scriptures, and also of his spiritual appearance in his Saints after his ascension, according to the promise of Christ, and the testimony of his Apostles; as I then brought many testimonies [...]ut of Scriptures to maintain and prove the same, and so signified fully to the people, of our true owning of Christ; and there bore testimony against his dangerous words, that he had then uttered before them, in speaking (contrary to what is written) of Christs being corruptible, and his Blood:’ And was (as I then signified) truly sorry that he should so sin against God and Christ, and wrong his own Soul.
(1.) And now, how could W. E. do any otherwise, but charge R. W. with Blasphemy against Christ, his Body and Blood? for he affirms, That the Light of Christ is an Id [...]l, a Fancy, a Frantick-light; and Christ within, an [Page 37] Imaginary Christ, as you may see in many places of his Book.
(2.) He affirms, That Salvation was by a man that was corruptible; and that his Blood was Corruptible and Corrupted.
Now we do charge R. W. and all the New-England Priests (together with these Baptists that took his part against us at Rhode-Island, and Providence at the Dispute) to make those his assertions good by Scripture if they can (which we do affirm are Blasphemies) and shew us Chapter and Ve [...]se, which he saith, is the Rule and Touch-stone; and so, let his H [...]rrible Bl [...]hemies be touched and tryed with Scriptures. For David saith. (Psal. [...]6.) My Heart is glad, and my Glory rejoyceth; my Flesh also rests in Hope: for thou wilt not leave my Soul in Hell, neither wilt thou suffer thy Holy one to see corruption. And again the Apostle saith, (who spoke of the Resu [...]ction of Christ, that his Soul was not left in Hell, neither [mark] His Flesh did s [...]e Corruption. (Acts 2.27.31.) And (Acts. 13.34.) Thou shalt not [...]uff [...] [...] Holy one to see Corruption. David saw corruption, but he whom God raised [...]gai [...], [...] wit [...] Christ, saw [Mark] no corruption. Now if R. W. and the New-England. Priests be Redeemed by Corruptible Man, and a corruptible Blood, that did Corrupt, this is contrary to what the Apostle saith, His Flesh saw no corru [...]on; [...]nd they were not Redeemed with Corruptible things, but with the Precu [...]us wood [...]t Christ. So it is clearly proved, that Christ his Flesh and Blood is no [...] [...]ptible, but Incoruptible; and therefore R. W's. Corruptible Man (and Co [...]uptible Blood,) [...]at did Corrupt, (by which he pretends he is Saved) is a saite Christ, and not the Christ the Apostles Preached, the true Lord Jesus, whose Flesh and Blood did not Corrupt; and if the Flesh and Blood of Christ (as R. W. affirmeth) be Corruptible; then how is he in Heaven with Corruptible Flesh and Blood, when the Apostle saith, Corruption doth not inherrit Inc [...]rruption. (1 Cor. 15.50.) Christ Sanctifieth the people with his own Blood. (Heb. 13.) And (1 Pet. 1.2.) The Saints were Sprinkled with the Blood of Jesus: And (1 John 1,) The Blood of Jesus Christ cleanseth from all Sin. (And Revel. [...]1.) He hath washed us from our Sins; and Christ hath Redeemed us to God by his Blood. (Rev. 5.9.) And the Saints Garmets were made white in the blood of the Lamb. ( [...]ev. 7.) And the Saints overcame by the Blood of the Lamb. (Rev. 12.11.) And Christ saith, Wh [...]teth my Flesh, and drinketh my Blood, &c. And my Blood is Drink indeed. Now was it Corruptile Blood, or Corruptible Flesh, that the [...]ints did eat? and Corruptible Blood which cleanseth from all Sins, and mad [...] the Saints Garments white, by which they overcome? O Horrid darkness! for will not Corruptible stain? and not fetch out the Stain? and the Saints were to have Faith in Christs Blood. (Rom. 25.) The Saints are made high to God by the Blo [...]d of Christ, the Flock of God, which Christ hath purchased with his own Blood. (Acts 20.28.)
Now if this be the New-England Priests prnciple, Profession and Judgement, that they be Redeemed by a corruptible man, and the Blood of Christ Jesus was corruptible and corrupted; then they, that have tolerated. R. W. his Blasphemous Book to be Printed (that held forth those abominable things in his Dispute, before a great assembly of people at Newport in Rhode Island, how can we say otherwise, but they are Blasphemers, and own not the true Lord Christ Jesus, Whose Flesh saw no corruption; neither was his Blood corruptible. And therefore we do conclude with the Apostle, that R. W. and they that held forth this Doctrine with him, are such as have trodden under Foot the Son of God, and counted the Blood of the New-Covenant, wherewith they were Sanctified, an unholy thing: and have done despite unto the Spirit of Grace, and have Crucified to themselves the Son of God afresh, and put him to open Shame.
Now see if this man R. W. that hath spoken those blaphemous Words against Christ Jesus, his Body, and Blood, and Spirit, and Light, is fit to take the Name of Christ in his mouth; and yet this man, he brought this saying of the Priest, to be G. F's to prove, That our Christ was not the true Christ. Which words proving to be the Priests, and not G. F's, he (R. W.) stood by them, and maintained them against us, and so by his own Argument and Judgement by the same rule and words, that he would have disproved ours, he hath proved his own Christ not to be the true Christ. But should we (the People of God, in scorn called Quakers) have come and Preached in New-England, and told you, That you were saved by a Man, that was Corruptible, and that Christ's Blood was Corruptible and Corrupted, and that you were wash't and cleansed by such a Blood, then ye might have said, what a Hellish Doctrine is this indeed? which we abhor, and such Doctrines; as R. W. hath Preached to us in the dispute. And our desires are, that the Lord God of Heaven may deliver all people from such Doctrines; of all the Doctrines that ever we read, we never heard the like.
THE END.