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Guidance of his Light and Spirit, according to that of the Apoftle, If we walk in the Light as he is in the Light, we have Fellowship oue with another, and the Blood of Jefus Chrift his Son cleanfeth us from all Sin. 1 John i. 7.

His next Queftion pag. 131. • How could one outward Thing be properly the Figure ⚫ and Representation of another outward Thing? • Or the material Blood of the legal Sacrifices be the Type of the material Blood of Chrift's Sacrifice; for this is to give the Substance no ❝. Preeminence above the Type, or to make one Type, the Type of another, is a meer Mifreprefentation of a Paffage in G. W's Light and Life, p. 59, 60. The true State of which is,

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AN Opponent of G. W's had, as he there quotes him, argued, that because all Things under the Law in the Type were purged with Blood, and that Blood was material, therefore, that Blood that Chrift fhed in Order to effecting the Salvation of Men must needs be visible and material Blood. fhew the Abfurdity of fuch reafoning G. W. anfwers, Do but mark here what a fad Confequence he has drawn, as if one fhould reafon, that because the Type was material, visible, and not myftical, therefore the Antitype or Sub⚫ftance must needs be material and not myftical, by this all Myfteries or divine Things are ex⚫cluded from being either Spiritual, Antitype, 6 or Substance.

THUS does G.W. rationally demonstrate the Weakness of his Oppofer's Argument; but to infer from thence, that he makes Chrift's out• ward material Blood of his Sacrifice of himself upon the Crofs not to be the Subftance or An

titype,

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titype, whereof the legal Sacrifices were a Type, but that it felf is a Type, that is, of the imaginary myftical Blood of his Godhead, or heavenly Manhood fhed inwardly within them, • and that his outward material Blood of his Humanity without them, had no Pre-eminence above that of Bullocks or Goats,' is an Injuftice would have furprized us, had not our Adverfary's frequent Practice made Inftances of this kind familiar.

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Pag. 132. he queries, Was the Blood of Chrift any more than the Blood of another Saint." And cites Solomon Eccles Letter to John Porter.

HERE he would charge upon the Quakers an Expreffion, which, if he has ever read what he next quotes, viz. Thomas Ellwood's Anfwer to G. K's Narrative, pag. 117. he cannot but know they have exprefly difowned, for T. E. having recited that Paffage, adds, • Which I know no Quaker did ever approve, much lefs undertook to justify or defend: I am fure I did not, nor • G. Whitehead neither in his Answer to Burnet, for he therein both disclaimed thefe Words by faying, I do not make S. Eccles Expreffions therein an Article of our Faith, and alfo for ⚫ himself declared, that he did own the Blood fhed, to be more than the Blood of another Saint. Light and Life, p. 59. And I called ⚫ thofe Words of S. Eccles an unjustifiable Expreffion.

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AN ingenuous Adverfary, upon reading this, would have made no farther mention of S. E's Saying, much lefs, would he have infinuated (as in the next Question) that T. E. had attempted to juftify it, by a Diftinction which is none of his, but S. Eccles own, and which T. E. only

produces

produces to fhew that G. K. had not done candidly in taking no Notice of it; but our Opponent is yet lefs candid, who only takes Notice of it to fix it on another Man.

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Pag. 133. He proposes this Question, Was 'the outward Blood of Chrift that was outwardly fhed, the Blood of God, by which be purchafed his Church. Acts xx. 28. For the Blood of God, or that Blood that relates to God, must needs be spiritual, he being a Spirit; and the Covenant of God is inward and fpiritual, ⚫ and fo is the Blood of it? For which he cites G. W's Light and Life, p. 36.

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To this he answers,

Now this fhews the true State of the Question between us and the Quakers, that it is about the Virtue and Effcacy of Chrift's outward Blood fhed, whether ⚫ before or after his Death; feeing they plainly • exclude the outward Blood of Chrift from being the Blood of the new Covenant, and make the Blood of the new Covenant to be only in⚫ward and spiritual Blood, whatever they mean by it; whereas our Saviour fays of the Cup, that is, of the Wine therein, that they were to drink in his Supper, that it was the Blood of the New Testament or Covenant, that is, the Sign ⚫ and Memorial of that Blood that he was to fhed outwardly on the Crofs, for establishing and confirming the new Covenant between God and us, Luke (I fuppofe it should be Matthew) 'xxvi. 28. And the true Blood of God, was that outward Blood of his Humanity, fhed outwardly on the Crofs; which is not there⚫fore called the Blood of his Godhead, but the Blood of God, because he whofe Blood it was,

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C was God as well as Man, and both God and • Man in one Perfon.

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OUR Opponent fays, The true State of the Question between us and the Quakers, is about the Virtue and Efficacy of Chrift's outward Bloodshed.' But if we regard G. W's Words by him referr❜d to; the true Sate of the Queftion is, Whether the Covenant of God (viz. the Gofpel Covenant) be inward and Spiritual? For thence G. W. concludes, that the Blood of it is fo. That the Covenant of God, or Gofpel-Covenant, is inward and fpiritual, is most evident from that Text of the Prophet Jeremy, repeated in the Epistle to the Hebrews, For this is the Covenant that I will make with the House of Ifrael after thofe Days faith the Lord, I will put my Laws into their Mind, and write them in their Hearts, Heb. viii. 10. I will pour out my Spirit upon all Flefb. Joel ii. 28. And that the Blood of this Covenant is inward and fpiritual, let it be confider'd; that it is neceffary for the nourifhing of the Soul, and is by the Apostle exprefly call'd Spiritual Drink, 1 Cor. x. 3, 4. where he fays, that the Fathers did all drink the fame Spiritual Drink. That our Saviour himself fays, John vi. 55. My Blood is drink indeed, and ver. 53. that except ye drink his Blood, ye have no Life in you. I fuppofe, that all will grant, that the Life here fpoken of, is the fpiritual Life, or Life of the Soul, and that the Blood or Drink mentioned, must be alfo fpiritual, appears, in that the Fathers drank thereof long before Chrift took Flesh of the Virgin; nor are outward Flesh and Blood fpiritual Nourifhment for the Soul; and when Chrift's Difciples, as well as the Jews, in their carnal Conception of Things, apprehended that he had fpoken of his outward Body and

Blood;

Blood; he tells them otherwife in exprefs Words, ver. 63. It is the Spirit that quickneth, the Flesh profiteth nothing; the Words that I speak unto you, they are Spirit and they are Life.

Where does

THE Vicar's Query, p. 134. the Scripture fay, that Chrift's Blood was fhed at Jerufalem for Juftification? we find no Authority for from the Place he cites, (viz. G. W's Light and Life p. 30.) nor do we know of any Text of Scripture containing thofe exprefs and individual Words.

His next Question is, Is not the Blood of Chrift that sprinkles and cleanfes the Hearts and Confciences of the Faithful, and that cleaní eth us from all Sin, inward and within?

He answers, No: It is not inward and within them; but the Virtue and Efficacy of his outward Blood fhed outwardly without • them, is inwardly applied to them, in an inward and spiritual Manner, by the lively Faith thereof wrought in them by the Operation of his Spirit within them: And this is the true • Christian Faith, that is placed in the meritorious Blood of the Man Jefus fhed outwardly on the Crofs, without us, both for cleanfing us • from the Guilt, and for procuring the holy Spirit to cleanse us from the Filth of Sin.

HERE is a plain Conceffion, that 'tis the holy Spirit which cleanses us from the Filth of Sin, and that the Virtue thereof which cleanses us, is inwardly applied in an inward and Spiritual Manner. Now as this cleanfing Virtue is attributed to the Spirit, fo it is alfo to the Water, and to the Blood, for Inftance,

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