Chapter CXXII: Preface: Courteous Reader, (12)

And really I tell thee (reader) plainly, that for the generality, the very opinions that are held at this day by the Quakers, are the same that long ago were held by the Ranters. Only the Ranters had made them threadbare at an alehouse, and the Quakers have set a new gloss upon them again, by an outward legal holiness, or righteousness. But again, Why should you be so angry with my brother, for joining of a sinner and a liar together? Is there any great harm in that? Surely no. And the joining Ranters and Quakers together, is but so. The Quakers themselves confess, the Ranters are to be disowned, page 4. Nay if they would not, yet God hath disowned them in the open view of the nations. Now that the Quakers are liars, I shall prove from their own mouth. As first, from the several things that I did oppose even now, page 1-4, of this book, called, "the true Faith of the Gospel of Peace," &c. Now lest they should be slighted and set at nought, I shall shew you clearly this man's lies manifestly laid down in his book, page 11, 12. That I said positively, the blood of Christ was shed before the world began. Whereas I said only this, That in the account of God (mark it, in the account of God) his blood was shed before the world was, according to that scripture (Rev 13:8). "The Lamb slain from the foundation of the world," in my book, page 3 [141]. Secondly, he saith, that I cry aloud against Christ within, in page 24. Of his book. And again he saith, "That all my work is an obscure shooting against the manifestation of Christ within." Where he speaks very falsely of me, for I confess and own God's Christ within as well as without, as appears in my book, page 206. towards the end [173]. And in the epistle to my book you may find the same held out by me for two or three leaves together; besides, many other places of my book dith testify of the same; therefore, doth not he lie miserably in this also?

Again, he saith, that I am one of those that do preach for hire, through covetousness, making merchandise of souls, page 23. of book, which is also an untruth, as I shall shew further when I come to the place.

Again he saith, in page 30, that I said "Christ's coming in the Spirit was no coming." Here also he uttereth falsehood. I never said so, as many or our brethren can witness. But of his also in its place, when I come to it, with many other things which he hath very untruly vented of me, which I fear not but they shall be cleared, both now, and also at the second appearance of the man Christ Jesus. And therefore friend (I say to thee) be not so pharisaical as to say within thine heart, "I am not as this publican." Why am I reckoned with the Ranters? thou art, both thou and thy fellows, of the same mind with them in many things, and shall assuredly partake of the same plague with them, if they and you repent not speedily.

Again, in page7, thou wouldest make us believe, that the Quakers do really and truly lay the Christ of God, God-man, for their foundation. Saying, "We prize the Lord Jesus Christ, God-man, to be precious to us, and to all that do believe, and have owned him to be the foundation," &c. Now friend, this is fairly spoken; but by word in general we may be deceived, because a man may speak one thing with his mouth, and mean another thing in his heart; especially it is so with those that use to utter themselves doubtfully; therefore we will a little enquire what it is to lay Christ, God-man for a foundation.

1. Then, to lay God's Christ, God-man, for a foundation, is to believe that man that was born of the Virgin Mary, to be the saviour.

How he was and is the saviour, and therefore if you do indeed lay him for your foundation, then you do believe that when the man Christ did hang on the cross on Mount Calvary, that then your sins were satisfied for at that time, as it is written, "Who his ownself bare our sins in his own body on the tree" (1Peter 2:24).

2. If the Christ of God, God-man, be indeed your foundation, then you do believe, that that very man in that very body, did fulfil all the law, in the point of justification, as it is written, "Christ is the end of the law for righteousness to every one that believeth" (Rom 10:4). So that now, believe aright in what the Son of Mary hath done without on the cross, and be saved.

3. If you have laid Christ that man aright for your foundation, then you do believe, that when he was raised out of the sepulchre into which Joseph had laid him, then at that time was accomplished your justification (Rom 4:25). How say you to these things, Do you make an open profession of them without dissembling? Or do you not (notwithstanding your talk of Christ) in very deed deny the virtue of the death and blood of Christ without, as for justification and life? If so, you have not laid him for your foundation.

4.I you have indeed laid Christ, God-man for your foundation, then you do lay the hope of your felicity and joy on this, That the son of Mary is now absent from his children in his person and humanity, making intercession for them and for thee, in the presence of his Father (2 Cor 5:6). And the reason that thou canst rejoice here at is, because thou hast not only heard of it with thine ear only, but dost enjoy the sweet hope and faith of them in thy heart; which hope and faith is begotten by the Spirit of Christ, which Spirit dwelleth in thee, (if thou be a believer) and sheweth those things to thee to be the only things. And God having shewn thee these things, thus without thee by the Spirit that dwelleth in thee, thou hast mighty encouragement to hope for the glory that shall be revealed at the coming again of the man Christ Jesus, of which glory thou hast also greater ground to hope for a share in, because that that Spirit that alone is able to discover to thee the truth of these things, is given to thee of God, as the first fruits of that glory which is here-after to be revealed, being obtained for thee by the man Christ Jesus's death on Mount Calvary, and by his blood that was shed there, together with his resurrection from the dead, out of the grave where they had laid him. Also, thou believest that he is gone away from thee in the same body which was hanged on the cross, to take possession of that glory, which thou, through his obedience, shall at his (the very same man's) return from heaven the second time, have bestowed upon thee, having all this while prepared and preserved it for thee, as he saith himself: "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also" (John 14:2,3). Again.

5.If thou hast laid Christ, God-man, for thy foundation, though thou hast the Spirit of this man Christ within thee, yet thou dost not look that justification should be wrought out for thee, by that Spirit of Christ that dwelleth within thee, for thou knowest that salvation is already obtained for thee by the man Christ Jesus without thee, and is witnessed to thee by his Spirit which dwelleth within thee. And thus much doth this man Christ Jesus testify unto us where he saith he shall glorify me; mark, "He shall glorify;" (saith the Son of Mary)but how? Why, "he shall receive of mine (what I have done, and am doing in the presence of the Father) and shall shew it unto you" (John 16:14). I have been a little the larger in this, because it is of weight.

But again, thou sayest further, The rest of this first epistle I shall say little to; only thus much is the mind of the penman's spirit, secretly smiting at the doctrine of true faith and salvation, (to wit) Christ within. Ans. My friend, by saying that my brother doth strike at the doctrine of true faith and salvation, thou dost him a great deal of wrong; for it is so far from him so to do, that he telleth souls plainly, that without true faith in the blood of the Son of Mary, who was crucified on Mount Calvary, there is no remission; for saith he, it is only through that one offering then given up to the Father, that you must be justified. And that is according to the whole stream of scripture: For by one offering, What was that? Why, the offering up of the body of Jesus once for all (Heb 10:10), he hath perfected for ever them that are sanctified. "But this man after he had offered one sacrifice for sins, for ever sat down." Mark it: "this man after he had offered one sacrifice for sins, for ever sat down on the right hand of God" (verse 19).

And as for thy saying, that salvation is Christ within; if thou mean in opposition to Christ without; instead of pleading for Christ, thou wilt plead against him; for Christ, God-man, without on the cross, did bring in salvation for sinners. And the right believing of the, doth justify the soul. Therefore Christ within, of the Spirit of him who did give himself a ransom, doth not work out justification for the soul in the soul; but doth lead the soul out if itself, and out of that that can be done within itself, to look for salvation in that man that is now absent from his saints on earth (2Cor 5:6). Why so? For [because] it knoweth that there is salvation in none other (Acts 4:12). And therefore I would wish thee to have a care what thou dost, for I tell thee, that man who is now jeered by some, because he is preached to be without them, will very suddenly come the second time, to the great overthrow of those, who have spoken, and shall still speak against him (Jude 14,15).

Thou sayest also the next thing thou mindest, is this in the second epistle,1 where a questions asked, Who are the men that at this day are so deluded by the Quakers, and other pernicious doctrines, but they that counted it enough to be talkers of the gospel, &c. And why? because he saith the Quakers are those deceivers that at this day beguile poor souls by their doctrine. Alas poor man, why shouldest thou be angry for my speaking the truth, in saying: The Quakers are deceivers, this will easily appear.

1. They deny the man Christ to be without them, and own Christ no otherwise, but as he is within, contrary to that scripture, which saith, for "while we are at home in the body we are absent from the Lord." This is touching his bodily presence. And again, he was parted from them, "and a cloud received him out of their sight." And he was carried away from them, and so received up into heave (Acts 1:9-11). Now he that denieth this, is a deceiver, as is clear, in that he doth speak against the truth laid down in the scripture.

2. The Quakers are deceivers, in that they persuade souls that Christ is crucified in them, dead within them, and kept down with some thing within them, which was never taught by those that spoke the scripture from the Spirit of God. Shew me a scripture to confirm such a doctrine as this, which hath been avouched over and over by the Quakers.

3. The Quakers are deceivers, because they do persuade souls, that that man that was born of the Virgin Mary, is not above the clouds and the stare, when the scripture saith, "a cloud received him out of the sight of his saints." And again, that he is above the highest heavens, which must needs be above the stars, for they are not the highest.

4. The Quakers are deceivers, because they persuade souls not to believe, that that man that was crucified, and rose again flesh and bones (Luke 24:38-40). shall so come again, that very man, in the clouds of heaven to judgment as he went away; and at the very same time shall raise up all the men and women out of their graves, and cause them to come to the valley of Jehoshaphat; because there will he, that very man, sit to judge all the heathen round about. I say, they strive t beat souls off from believing this, though it be the truth of God witnessed by the scripture (Joel 3:11,12; Acts 1:10,11). "This same Jesus, which is taken up from you into heaven, shall so come (mark, the very same) in like manner as ye have seen him go into heaven." "And his feet shall stand in that day (the day of his second coming) upon the Mount of Olives" (Zech 14:4). Where is that? Not within thee, but that which is without Jerusalem, before, it on the east side. I say now, he that persuades souls not to believe this, but makes them believe there is no such thing, as the Quakers do, he is a deceiver. Again, the Quakers make no difference between that light wherewith Christ, as he is God, hath enlightened all; and the Spirit of Christ he gives not to all; and the Spirit of Christ he gives not to all, which I shall show by and by to be a deceit.

5. The Quakers are deceivers, because they say, That every one hath that which is like the Spirit of Christ, even as good as the Spirit of Christ, page 10 of his book, which is desperate blasphemy. The scripture saith plainly, "That some are sensual, having not the Spirit." And yet though they have not that, they have, says the Quakers, that which is as good as that. O wonderful deceit, as I shall farther show by and by when I come to the place. But to cover himself, and so his deceit, he doth apply that to himself that should be applied for the encouragement of the children of God: saying, the children of God was always counted deceivers, we (saith he) have a cloud of witnesses. Answer, friend, they were called deceivers, and were not so; but you are rightly called so, as I have already showed, and shall show farther by and by. In the meantime, know, that the devil knows how to take children's bread, and cost it to the dogs.

Then the next thing that he is grieved with, is, because I said, there are none but a company of light notionists, ranters, with here and there a legalist, that was shaking in their principles, that were carried away by the Quakers, &c. When this appears in all men's sight that can see, though you would not have it so (it is like.) And as for your saying, because all sorts of people are brought to God, I am offended therewith; I answer, No friend, I bless God my soul can rejoice that souls come in to Jesus Christ, though it grieves me to see, how some with a spirit of delusion are deceived, and destroyed, by its coming unto them as an angel of light. And whereas thou sayest I am like the Pharisees, who said, none believe, but a company of poor people, which know not the law. Answ. I bless God, I do know they are I bless God, I do know they are the poor that receive the gospel; but friend, I must tell you, that you and your fellows may seek for justification from the law, and yet have no better a recompense, than to be condemned by the law.

Now passing many railings, I come to the next thing that thou dost stumble at, which is in that I say, some of those delusions the devil doth deceive poor souls withal, is first, in that he doth persuade them, that salvation was not completely wrought out for sinners by the man Christ Jesus, though he did it gloriously upon the cross without the gates of Jerusalem. Now these words, "he did it gloriously on the cross, without the gates of Jerusalem," thou leavest out. Therefore I ask, do you believe that at that time, when he did hang upon that cross on Mount Calvary, that he did by that death he died there, redeem all his elect from eternal vengeance? If not, whatever thou sayest, thou wilt certainly see, that Satan hath caught thee in his snare, notwithstanding thy railing against the Lord Jesus. And friend, thou mayest call thy conscience the man Christ Jesus, or the light (as thou callest it) in thy conscience the man Christ Jesus; which if thou do, this is a delusion, and a dangerous doctrine. For a Spirit hath not flesh and bones, and so hath the man Christ Jesus. Now it may be, you think farther that the church, with the Spirit of Christ, is the man Christ Jesus, which is also a damnable heresy. Therefor, speak plainly; Dost thou believe that that man Christ Jesus is ascended from his people in his person? And again, dost thou believe that he which ascended from his disciples, did bring in everlasting salvation for them, in that his body which ascended from them? An answer to this might give great satisfaction to souls, if also it might be made in words easily to be understood. Again,

Thou art also offended with the second deceit which I lay down in my epistle, which is (say I) for the devil to bid souls follow that light which they brought into the world with them, telling them, that that will lead them to the kingdom. Now thou seemest gravelled, because I said, which they brought into the world with them. If thou art offended at that, show me when, and at what time every soul receives a light from Christ after it comes into the world. Now this I say, That every man hath not the Spirit of Christ within him (Jude 19). And that there is nothing that can show the soul the things of Christ savingly, but the Spirit of Christ (1Cor 2:11). Then will not you yourself confess, that he is deluded, that is persuaded to follow that light that cannot reveal Christ unto him? But I must mind you of one filthy error also which thou layest down in page 10. Corrupting the scripture to make it good, but in vain; where thou sayest, That light which every man is lightened withal, will lead unto the kingdom of peace and righteousness. And then thou addest, for saith Christ, "I am the light of the world, he that followeth me shall not [abide in darkness, or] walk in darkness." Pray mark, First, thou callest it the light of Christ, where with he hath lightened every one; and here thou comest a step higher, and callest it, Christ himself; and then corruptest that scripture, where the Son of Mary saith, "I am the light of the world," &c. Here thou wouldest very willingly have room to broach they folly, but it may not be; for though Christ be the light of the world, yet he is not in every one in the world. But secondly, I pray where was Christ when he spake those words? was he I say, within his disciples, or without them, when he said, "I am the light of the world?" He was without them, and walked up and down in the world with them from place to place, a very man. Therefore he did not mean at that time any light within, but himself who was without. And indeed, they who will follow Christ aright, must follow him without, to the cross without, for justification on Mount Calvary without, (that is, they must seek for justification by his obedience without.) To the grave without, and to his ascension and intercession in heaven without; and this must be done through the operation of his own Holy Spirit, that he hath promised shall show these things unto them, being given within them for that purpose (John 16:14). Now the Spirit of Christ that leads also, but whither? I leads to Christ without, which said, being without, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12). Deny this, that Christ was without when he spake those words (I am the light of the world) if you can.

But to come more close, to the thing. That light wherewith Christ, as he is God, hath lightened every one that cometh into the world, is the soul of man, which is the life of the body, and yet itself is but a creature, and made by the creator of all things (Isa 57:16). and is not the Spirit, as some do think it is. This creature hath one faculty of its own nature, called conscience, which hath its place in the soul, where it is as a judge to discern of things good or bad, and judge them accordingly, as the apostle saith, speaking of the heathens, "Their conscience also bearing witness and their thoughts the meanwhile accusing or else excusing one another" (Rom 2:14). This conscience is that in which is the law of nature (1Cor 11:14). which is able to teach the Gentiles, that sin against the law, is sin against God: And yet it is called but even nature itself, as he saith there, "Doth not even nature itself teach you?" &c.

Now this conscience, this nature itself, because it can control, and chide them for sin, who give ear unto it, therefore must it be idolized, and made a God of. O wonderful! that men should make a God and a Christ of their consciences, because they can convince of sin. But thou goest ramping on, and sayest, there is nothing but the light of Christ that will convince of sin, and thou biddest me, mind that. Now dost thou mean the Spirit of Christ? dost thou say that that which thou callest the light of Christ, is the Spirit of Christ? If so, then there is conscience which is not the Spirit of Christ, but a poor dunghill creature, in comparison of the Spirit of Christ; yet will convince of sin, as is clear, from that 8th of John. Where the woman is mentioned, who was taken in adultery by the Pharisees, or others, who when they heard brought her to Chris, and began to accuse her, Christ said, "He that is without sin among you let him first cast a stone at her." And what then? When they heard that, they were convicted by their own consciences. Mark, he doth not say, by the light of Christ in their consciences, as some would have it be; No, but by their own consciences they were convinced, and went out one by one. And were they all served so? Yea, from the eldest, even to the last; for they all had consciences, though not the Spirit of Christ. So that friend, here is something beside the Spirit of Christ, that can and doth convince of sin, even a man's own conscience, the law of nature; nay nature itself, which no man will say is as good as the Spirit of Christ, except they are guided by a deluding Spirit. Again, thou sayest, He that convinceth of sins against the law, leads up to the fulfilling of the law. Friend, thy conscience convinceth of sins against the law, follow thy conscience, it may lead thee under the curse of the law, through its weakness; but it can never deliver thee from the curse of the law by its power. For if righteousness come by the obedience to the law, or by thy conscience either, then Christ is dead in vain (Gal 2:21).

Again thou sayest, "That I and my generation would leap over the law."

Answ. For justification we look beyond it to the Son of Mary; yet we know that the law is good, if it be used lawfully; but if it be used unlawfully, as those do use it, who seek to be justified by their obedience to it, it is made and idol of, and a saviour, though it were given to no such purpose: For if there had been a law given which could have given life, verily righteousness should have come by (thy obedience to) the law (Gal 3:21). Now at thy conclusions, sometimes thou dost utter thyself in this wise, Learn what this means.

Answ. Indeed thy words are dark, and enough to deceive the hearts of the simple; but blessed be God, he hath given me to understand, that thou dost all along in the drift of thy discourse, disown Christ without, by pretending to a Christ within; whereas hadst thou indeed the Spirit of Christ within thee, it would be thy great business to extol and magnify the Son of Mary, the Christ of God without thee, because it is the nature of the same Spirit so to do, even to glorify Christ without, who went away from his disciples into heaven, to prepare a place for them (Luke 24:50,51).

Then thou further sayest (with a kind of disdaining spirit) "Many things more thou passest by in my book, as being not pertinent to the thing in hand." But I believe they are so pertinent, that neither thou, nor thy friends or fellows are able to contradict without blaspheming, in the view of all them that have eyes to see: for if they could, it should have been done by thee. And whereas thou sayest, "Fools must be meddling." Answer, It must needs be, that the saints of God should be called fools by the enemies of the man Christ Jesus without, because that the doctrine of the man Christ Jesus, crucified without for the sins of poor sinners, is also held to be foolishness by them; although it be the wisdom; and also the power of God, unto every one that believeth (1Cor 1:23,24).

And further, thou sayest, that the Pope can speak as much of Christ without, as I. Answer, friend, dost thou put no difference betwixt the speaking of Christ without, and believing in Christ without? I tell thee, though there may be many that can speak of the Christ of God without, yet there are but very few that can, or do believe indeed in him without, by the mighty operation of his Holy Spirit within. Nay, you yourselves do testify this, who deny that the salvation of sinners was completely wrought out by that one offering of Jesus Christ without upon the cross on Mount Calvary, and that he is ascentded from his disciples above the clouds, touching his bodily presence. (as in 2Cor 5:6 compared with Acts 1:9-11).

Then again thou sayest, "I do ask myself a question, and do also answer it myself deceitfully." The question is, Do not the scriptures make mention of a Christ within? And thou sayest, I answer it deceitfully myself. But I answer again, that I am not ashamed of the answer I then gave, because I know it is truth; and whereas thou sayest it is deceitful, and yet canst not find fault with any point thereof, it confirms me, that had there been falsity in it, such an enemy to the truth, as thou art, would have taken that advantage, as to have discovered, that thereby thou mightest have rendered the truth the more odious. The answer I shall leave to the Christian reader, which is so indeed; yet am confirmed myself concerning it, and shall give thee an answer to thy question, which is, Doth not the scriptures say, or witness, that all that have not Christ within are reprobates? Answer: Yes, the scripture saith so, and it is true, they that have not the Spirit of Christ in them, are reprobates. But there are some that are reprobates, that you will confess. Then by your own argument you must grant, that some have not the Spirit of Christ in them. Pray take notice, they that have not the Spirit of Christ in them are reprobates. There are some who are reprobates; therefore there are some who are sensual, "having not the Spirit of Christ in them" (see thy folly how it is made manifest.) (Jude 5:19). The next thing thou art offended withal, is, because I say, the devil deceives poor souls by persuading them to follow the light within which all men have. answer, friend, I say, again, and again, That there is nothing less than the Spirit of Christ, that can give a soul a sight of justification by the blood of the man Christ Jesus without, by following of it. Now as thou sayest thyself, some are reprobates, and have not the Spirit of Christ.

Then is it any heresy to say, that it is of the devil to persuade a soul to follow that light which is no better than conscience, or nature itself (Rom 2:14), which are not able to lead to Christ his things, being foolishness to it; or is conscience, which every one is lightened withal, the Spirit of Christ? give an answer in sincerity.

Then thou sayest, that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man. I answer, my whole design in my book, is, and was, these following things:-

1. To show souls, where salvation is to be had. Namely, in Christ without,

2. To show souls how they should lay hold of this salvation; namely, by the operation of the Spirit of Christ, which must be given within.

3.To forewarn poor souls, that they should not deceive themselves, neither by conscience, nor the law; which are both inferior, and much below the Spirit of Christ; even as much as he that buildeth the house, hath more honour than the house (Heb 3:3).

4. To show how poor souls should know, whether they had the Spirit of Christ, or not, within them, or whether the Spirit of the devil had exalted himself above the Spirit of Christ, by transforming himself into an angel of light.

Farther, thou thinkest I contradict myself, because I admonish poor souls to beg of God to convince them by his Holy Spirit; and thou sayest, This is my confusion. When alas, confusion is of, and from thyself, who wouldst make a defiled conscience, the law and the Spirit of Christ to be all one; as I shall further clear to the reader by and by.

But tell thee friend, there are many who have not the Spirit of Christ, and yet are convinced of sin by their own consciences (John 8:9). He doth not say, "by the light of Christ in their consciences," Mark that: Now I knowing, that a man may be convinced, and yet not by the Spirit of Christ (for he may be without that) but by nature itself (1Cor 11:14). I do admonish every soul if they love themselves, to beg of God for Jesus Christ his sake, that he would not only let them be convince by these poor, low, empty, beggarly things (their consciences) in respect of the Spirit of Christ, but that he would convince them by that Spirit of his effectually, which is not only able to show their lost state because of sins against the law, but also, to lead them to the right Saviour, and plant them into him, which all other things are not able to do. And thus much in answer to thy scolding against my epistle the truth of which I bless God through the strength of Christ, I could be willing to seal with my blood.

And now friend, in love to thy soul, I say, have a care of thyself, that thou do not satisfy thyself with anything, until thou seest by the operation of the Spirit of Christ (which thou must have given thee from heaven, as being without it before conversion) that the blood of that man Christ Jesus that was crucified on Mount Calvary, did at that same time, when it was there shed, wash thee from all thy sins, and be not so stout, and so stern against the truth, because it suits not with thy beguiled conscience. (bear with me in patience) and seriously inquire into the truth of things according to the scriptures. "For they are they that testify of Christ, and how salvation doth come by him."

In thy entering upon my book, the first thing I find thee wrangling with, is by corrupting my words, and then by calling me liar.

Thou corruptest my words saying, that I said, "the blood of Christ was shed before the world began." Whereas I said, that in the account of God, (mark, in the account of God) the blood of Christ was shed before the world began. Friend, art thou not able to distinguish, betwixt a thing being done in God's account, or according to his foreknowledge, and a thing at that is really and actually done. Surely it was either thy folly to speak evil of the thing thou knowest not, or else thy madness doth much appear, in that though thou understandest these things, yet for to wrangle by corrupting my sayings here, as also in other places, as will afterwards appear. this is in page 11, of thine, page 3, of my book.

Then thou goest on, page 12, and quotest the place where I say, page 37. How horribly are those deceived who look on Jesus (but thou leavest out those words, the Son of Mary) to be but a type; which thing you say, you know none that do. And again thou sayest, that I say, he is of something afterwards to be revealed. My words thou corruptest; thou wouldst fain gather thus much out of my words, by corrupting them. that though I denied Christ Jesus the Son of Mary to be a type, yet I myself say, He was a type, yet I myself say, He was a type of something afterward to be revealed. Which thing, as there in my book, so here again I do most positively deny, and I quote the same words again, for a second confirmation of the same, saying as then I died; "How horribly are those deceived, who look on Jesus the Son of Mary to be but a shadow, or type of something that was afterwards to be revealed." Whereas the scriptures most lively hold him forth to be the Christ of God; and not a type or shadow of a Spirit, or body afterwards to be revealed, but himself was the very substance of all things that did any way hold forth, or type out, Christ to come: And when he was indeed come, then was an end put to the law for righteousness or justification to every one that believeth (Rom 10:4). And therefore, friend, though thou hast, or wouldest corrupt my words, yet have a care of corrupting Christ's words, lest thou dost even heap up wrath against the day of wrath, and revelation of the righteous judgment of God. And whereas thou sayest, "Thou deniest not but Jesus is the substance." Answer, I doubt thou dost not speak thine heart plainly, but hidest thyself with so saying, as with an apron; if we inquire into what it is to hold froth Jesus the Son of Mary to be the substance. Therefor he that holds forth Jesus the Son of Mary to be indeed the substance, and not a type; holds forth and believes, that that Jesus that was born of the Virgin Mary, did in his own body of flesh fulfil the law, and impute the righteousness of his obedience unto them that he accomplished then without them; and that his blood that was shed without on the cross, doth, and hath washed away all sin past, present, and to come, from him that believeth his; as it is written, "For what the law could not do, in that it was weak through the flesh, (that is, through our flesh.) God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:" That is, he was condemned in the flesh that he took on him of the Virgin Mary (Rom 8:3). And again, he bore our sins in his own body on the tree, which was the cross on Mount Calvary.

Jesus also (saith the apostle) that he might sanctify the people with his own blood, suffered: Where? Not in any believer, but without the gate of Jerusalem (Heb 13:12). How say you, do you really believe that at that time when Jesus did hang on the cross without Jerusalem's gate, even at that time he did give the justice of God a full and complete satisfaction for all the sins of all believers, that have been formerly, or are now, or hereafter shall be? Or do you look upon Jesus at that time to be but a shadow, or type of some what that was afterwards to be done within? Answer plainly, yea, or no; that the simple may understand you.

I now I come to answer thy query laid down, page 12, in these words; "Did Christ Jesus put an end to the law, for them who live yet in the transgression of the law condemned?" Indeed a right answer to this will be great satisfaction to some, though I think some trouble to others. And therefore in answer to thy question I shall lay down these following things:

Answ. 1. Christ Jesus did put an end to the law for righteousness, for all that shall be saved; for he shall not be offered a second time: No, "but once for all" (Heb 10:10). Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself; and he hath done it once by himself for all (Heb 9:26). Otherwise he must have often suffered since the world began: But that must not be; for he "dieth no more" (Rom 6:9). But say you, "Did he put and end to the law for them who still live in transgression?"

Answ. 2. There are many poor souls that are given unto Christ, who yet live in their sins. But Christ did at that time, when he hanged on the cross, give a full and complete satisfaction for them. "In due time Christ died for the ungodly: For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die." Ay, "But God commendeth his love towards us, in the, while we were yet sinners, Christ died for us." while we were yet sinners, yet ungodly (Rom 5:6-8). Nay, he did not only die for those who still live in sin, but he also makes intercession now at the throne of his Father's grace for them. "And he made intercession for the transgressors" (Isa 53:12). "Thou hast ascended on high, thou hast led captivity captive;--and received gifts for men." For what men? Even "for the rebellious also." To what end? "That the Lord God might dwell among them" (Psa 68:38).

Answ. 3. That at that very time when Jesus Christ did hang on the cross on Mount Calvary, was buried, rose again from the dead, and ascended above the clouds from his disciples, at that very time was all the law fulfilled for righteousness. He is the end of the law, mark; he is the end of the law for righteousness. But if there were anything yet to be done for justification, which was not then done; there could not be an end put to the law for righteousness, for every one that believeth. But in that there is an end put to the law for righteousness by Jesus for all the elect of God, Christ having once fulfilled it for them: It is manifest, that there was not anything then left undone by Christ at that time, which was afterward to be done by his own Spirit in his children for justification, only believe what the man Christ, at that time did do, and saved (Acts 13:29-39); and whereas thou asketh, whether Christ did justify that which the law condemneth?

Answ. 4. I answer, Fourthly, That though Christ Jesus did not justify sins of ungodliness, yet he justifieth the ungodly. "Now to him that worketh is the reward [given, or] not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, (mark the ungodly) his faith is counted for righteousness" (Rom 4:4). He is he that justifieth, having finished the righteousness of the law in his own person for them. "Mine own arm brought salvation," saith he, but how? Even by his bleeding on the cross; "we have redemption through his blood" (Eph 1:7), which was shed without the gate (Heb 13:12). Ay, and though the law condemneth a sinner, yet let but that sinner believe in Christ, in what he hath done in his own person, and he shall be "justified from all things, from which he could not be justified by the law of Moses" (Acts 13:39).

And whereas thou asketh me the meaning of that scripture, "not one tittle of the law shall fail till all be fulfilled." I answer, That the law hath already been fulfilled for justification, for every one that believeth: And a believer is to do nothing for justification, only believe and be saved; though that law be a rule for every one that believeth to walk by, but not for justification. But if you do not put a difference between justification wrought by the man Christ without, and sanctification wrought by the Spirit of Christ, within; teaching believers their duty to their God, for his love in giving Christ; you are not able to divide the word aright: but contrariwise, you corrupt the word of God, and cast stumbling-blocks before the people; and will certainly one day most deeply smart for your folly, except you repent. Here is a plain answer that may satisfy the simple. The Lord God grant that they may lay it to heart effectually.

Now this I say further, that if God enable any to receive this doctrine aright ( namely what I said even now) it will more engage the soul to God, than all the threatenings, thunder-claps, and curses that come from the law itself. And a soul will do more for God, seeing itself redeemed by the blood of the Lamb the Son of Mary (John 1:29). than if he had all the conditions of the law to fulfil, and might be sure to have heaven for the fulfilling of them. Now as to the assurance thou speakest of at the end of thy question. I know in the first place, that though believers themselves do sin, yet they have "an advocate with the Father, Jesus Christ the righteous;" (1John 2:1). And though the doctrine of the gospel be to abstain from all appearance of evil, yet our Lord Jesus Christ is so pitiful, as not altogether to deprive his children of an assurance of their salvation,2 though sometimes through weakness they do transgress. And whereas you would lay an assurance on our obedience to the law; I say, our assurance comes through our believing, and our obedience to the law is a fruit of our believing; for every one that hath this hope, that he is one of the children, or sons of God, by faith in Jesus (1John 3:3), "purifieth himself, even as he is pure." Holiness of life, if it be right, flows from an assurance of our being justified by Christ's death on the cross, on Mount Calvary; as it is written again, that he might sanctify his people with his own blood, he suffered without the gate.

But again, page 12. thou seemest offended, because I say, "They are deceived, who think to obtain salvation by following the law, which they call Christ, though falsely." Why shouldst thou be offended at this, when the scripture saith plainly, "That by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin" (Rom 3:20). But this is thy frothy argument, "The law convinceth, and is our schoolmaster to bring us to Christ; therefore the law is not taken away," sayest thou. Friend, what is this to the purpose? must we seek for justification by the works of the law, because the law convinceth? you may as well say, we must seek for justification from our consciences, because they do convince: Now where the scripture saith, the law was our schoolmaster to bring us to Christ; do you think it means, we must be first fitted by purification of ourselves by, or according to the law, before we can be saved by Christ from the curse of the law? If you say, yea; then doth not this follow, that Christ Jesus did not come to save sinners, but to save the righteous; and if so, then you must say, that Christ, Peter, Paul, and all the servants of the Lord are liars, who have testified that Christ died not for the godly, but for the ungodly and sinners.

But where the scripture saith, the law was our schoolmaster to bring us to Christ: I ask again, is it the ceremonial law, or the moral law that is meant in this place? If you say the moral, or the ten commandments, I answer; That doth not lead to life and so not to Christ; but is properly the ministration of condemnation (2Cor 3:6-11). That is, the proper work of the moral law, or ten commandments, is to condemn, if it be not obeyed; and yet not to bless, until it be every jot fulfilled, which is impossible to be done by any man for justification, in that exact and severe way which the law calls for; which makes the Apostle say, as many as are of the works of the law, are under the curse. Mark, he doth not say, as many as are of the works of sin, are under the curse, though that be true; but as many as are of the works of the law, are under the curse: "for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith" (Gal 3:10,11).

If it be meant of the ceremonial law, as I am most inclinable to believe, because he saith it was our schoolmaster; he doth not say it is, but it was our schoolmaster to bring us to Christ, being tutor or governor; holding and significations forth, Christ to come by its types until the time appointed of the Father, which appointed time (and so that law) was to have an end, when God sent forth his Son made of a woman, Jesus the Son of Mary, who was made under the law, to redeem those that were under the law.

Now the ceremonial law did bring or lead to Christ these two ways: First, In that it did continue in full force until he did come into the world, and had done that which was by it held out for him to do.

Secondly, In that the several types and shadows, as the blood of bulls and lambs, with diverse other services did lead to, or hold forth Christ that was to come: But the moral law, or ten commandments, is so far from leading us to Christ by our following it, that it doth even lead those that are led by it under the curse. Not because the law hath an evil end in it, but because of our weakness and inability to do it; therefore it is forced, as it is just, to pass a sentence of condemnation on every one, that in every particular fulfils it not.

In the next place, thou art offended because I said, "It is not, for I do not know your fellows for boasting under heaven, in that you, (Pharisees like) do cry up yourselves to be the men, and condemns all others; when you are THE MEN that are the greatest enemies to the Christ of God without (who is the Saviour) of any men under heaven. And in that you pretend you are perfect, when you are the notablest liars and corrupters of the sayings of the people of God, yea, and of the scriptures also, that ever I came near in all the days of my life; and I doubt not but before I have done with you, I shall make it appear to them that read or hear my lines aright." the query in page 13. runs thus, "Will that faith which is without works justify?" I answer, No, neither will those works which are without faith sanctify. What then, Is it faith and works together that doth justify? No, it is only faith in the blood of the man Christ, that did hang on the cross on Mount Calvary, that doth justify in the sight of God and the soul, and it is the fruits of faith, good works, which do justify in the sight of men. So that when it is said, we are justified by works; it is not meant that works will justify in the sight of God. No, but shew me (or shew men) thy faith, of justify thy faith to be true and right before men by thy works. Shew men thy faith by thy works, it is in the sight of men. So that we conclude a man is justified, or made manifest to be indeed that which is right, both to believers, and to the world by its works. Though I must confess, that both Paul and Peter, and the rest of the saints, may sometimes be deceived in the truth of the faith of others by their works.

Again I page 17 thou seemest to be offended, because, I say "loving by faith, is to apply the Lord Jesus Christ, his benefits, as birth, righteousness, death, blood, resurrection, ascension, and intercession, together with the glorious benefits of his second coming to me, as mine, and for me, &c" (Gal 2:20).

Friend, methinks thou shouldest find no fault with this, but that the Man Christ Jesus, the Son of Mary, is not very pleasant to thee, because thou hast swallowed down secretly another doctrine; but friend, I speak of applying these things. and thou speakest of talking of them, I know that there are many who talk of Christ, that will fall short of heaven and glory.

But tell me, what sayest thou to him that doth apply all these things to his soul, is there not enough in them to justify him, that doth really and truly in the power of the Spirit, believe this to be true which I have said? or dost thou deny it and preach another gospel saith not, who shall ascend, to fetch Christ from above for salvation. Though there is never a scripture that saith these words, word for word; yet the scripture saith, "the word is nigh thee, even in thy mouth, and in thy heart; but mark, it is the word of faith, not the Man Christ Jesus, but faith which layeth hold on him" (Rom 10:8-9), which is this, "That if thou shalt confess with thy mouth the Lord Jesus, (who was born of the Virgin, Matt 1:21) and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." These great and precious scriptures, with which by corrupting of them, the Quakers have beguiled many, have this meaning, that if thou shalt confess with thy mouth the Lord Jesus; that is, in profession and practice, own him, and believe him to be the anointed Saviour. And shalt believe in thine heart, that God raised him from the dead, thou shalt be saved; "for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." But what should men believe with the heart? Namely this, that God raised him ( that is Christ) from the dead (verse 10). And therefore, I wonder thou shouldest so scold, as thou dost, against the truth: If this be not truth, blame the scriptures which do testify of these things for truth. For I am ruled and would be ruled by them through the Spirit.