![[cf. MW1, 152:24]](../../pix/oxford.gif)
wrangling with is,
![[cited by Burrough]](../../pix/cited.gif)
first, by corrupting
my words, and then by calling me liar.
In thy entering upon my book, the first thing I find thee wrangling with is,
first, 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." ![[editor's note]](../../pix/pencil.gif)
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 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 a type 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 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 did: "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. x.4.)" And
therefore, friend, though thou hast, or wouldst 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:" Ans. 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 forth Jesus the Son of Mary to be the
substance. Therefore 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 this; 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. viii.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. xiii.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 somewhat that was afterwards to be done
within? Answer plainly, yea, or
no; that the simple may understand
you.
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? or
doth he justify that which the law condemneth?" 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:
1. Christ Jesus
did put an end to the law for righteousness, for all that the Father
hath given him; as it is written, The body of Jesus was offered once
for all, for all that shall be saved; for he shall not be offered a
second time: No, "but once for all." (Heb. x.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. ix.26.) Otherwise he must have often suffered since the world
began. But that must not be; for he "dieth no more." (Rom.
vi.9.) But, say you, "Did he put an end to the law for them who still
live in transgression?"
2. Answ. 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, but peradventure for a
good man some one would even dare to die." Ay, "but God
commendeth his love to uswards, in that while we were yet sinners
Christ died for us." While we were yet sinners, yet ungodly.
(Rom. v.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. liii.12.) "He hath ascended on high,
he hath led captivity captive, and received gifts for men." For
what men? Even "for the rebellious also." (Ps. lxviii.18.)
To what end? That the Lord God might dwell amongst them.
And whereas thou askest; "Doth he justify that which the law condemneth,
before the work of the law be finished?" I answer:
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 any
thing 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 afterwards
to be done by his own Spirit in his children for justification: only believe what the man Christ, at that time, did
do, and be saved, (Acts xiii.29-39:) and whereas thou asketh, whether
Christ did justify that which the law condemneth?
4. I answer, fourthly, that though Christ Jesus did not justify sins
of
ungodliness, yet he justifeth the ungodly. "Now to him that
worketh is the reward given, or reckoned; not of grace but of debt:
but to him that worketh not, but believed on him that justifieth the
ungodly," (mark, "the ungodly,") "his faith is
counted for righteousness." He is he that justifeth, having
finished the righteousness of the law in his own person for them.
"My own arm brought salvation," saith he; but how? Even by
his bleeding on the cross: "You have redemption through his
blood," (Eph. i.7,) which was shed without the gate. (Heb.
xiii.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 xiii.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
i.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." (1 John ii.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, 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, (1 John iii.3,)
"purifieth himself 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 works of the law shall no living flesh be
justified in his sight, for by the law is the knowledge of sin?"
(Rom. iii.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. (2 Cor. iii.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 that are written in the book of the law to do them. But that no man is justified by the deeds of the law is evident, for, The just shall live by faith." (Gal. iii.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 a tutor
or governor; holding and signifying forth Christ to
come by its types until the time appointed by 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 divers 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 of works, lest any man should boast, as those fond
hypocrites, called Quakers, would do."
Thou art offended,
it seems, because I call you boasters. You need 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 condemn 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. Thy query in
page 13 runs thus: "Will that faith that
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 doth 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 show me, or
show men, thy faith, or justify thy faith to be true and right before
men by thy works. Show men thy faith by thy works, it is in the sight
of men. So that we conclude a
man is justified by faith without the works of the law in the sight of
God, and so his own soul also, and his faith 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, in page 17, thou seemest to be
offended because I say, "living 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."
Friend,
methinks thou shouldst 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? And whereas
thou sayest, the
word of the 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. x.8.) Read the 9th verse, which is this: "That
if thou shalt confess with thy mouth the Lord Jesus," who was
born of the Virgin, (Matt. i.21,) "and shalt believe in thine
heart that God 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--there is the word of faith--if thou 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. (ver. 10.) And therefore I
wonder thou shouldst 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.
But, further, thou art offended that I should say,
"They are deceived who own Christ no otherwise than as he was
before the world began." This question I briefly ask thee, "Had Christ a
body of flesh before the world began?" If you say no, as you must
if you say true, then do not I say true when I say they are deceived
who own Christ no otherwise than as he was before the world began?
because they own him not with that body of flesh which he took of the
Virgin Mary, and so are antichrists, as the Scripture saith. And how
say you? Do you believe that the same Christ who was before the world
without a body, did in time come into the world and take a body from
the Virgin, and in that body did obtain everlasting redemption for
sinners; and is gone with that very body into the presence of his
Father above the clouds into heaven from his saints on earth, though
in them by his Spirit? A plain answer to this would unlock your double
meanings. Again, thou sayest the saints drank of the spiritual rock that followed
them.
Friend, I confess that that spiritual rock that did follow the
fathers, and long after, was from the same loins with them, even from
the loins of Abraham, and the rest of the children of the promise,
according to the promise, was the meat and drink of saints. (Rom.
ix.4,5.) But to look upon Christ no otherwise than as he was
before the world was, which was a Spirit only, and not to own him now
clothed with a body, absent from his children touching the same body,
I dare be bold to say, they are no Christians, but antichristians, yea
antichrists. He that confesseth not that Jesus Christ is come in the
flesh is antichrist, and of antichrist. Again,
At this also thou wranglest, because I said that "every spirit that confesseth not that Jesus Christ, who was with the Father before the world was, did in the appointed time of the Father come into the world, take a body upon him, and was very man as well as very God; and did in that very body suffer what did belong to the sons of men," &c. So my book, pages 42-44.
I answer, if thou didst indeed believe the truth, thou wouldst own
these things. But being deceived, rather than thou wilt let this pass
for truth, though thou darest not oppose it with open face, yet thou wilt put on a veil, and
venture upon it thus, saying, "If every spirit were of
God, which doth confess in words this, then is not the Pope himself
antichrist."
Ans. Friend, it is
one thing to confess the things in words, and another thing to believe
them, and to make a life out of them; and therefore is thy life made
out of Christ without thee, by the operation of his Spirit within
thee, yea or no?
Then in answer to my bidding people receive no Christ except God's Christ, thou sayest thus, "That Christ is a mystery, and unto him is light, and shall
be salvation where his person never came." This question I
ask thee, did or doth Christ obtain salvation for any, without that
body which he took of the Virgin? And yet thou sayest, it cannot
be said, here is the place where the Son is not.
I answer: As the Son of
God is also very man, so it may be said, here is the place where he is
not, and there is the place where he hath not been, though as he is
God it is otherwise: let him that
reads understand.