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produces to thew that G. K. had not done candidly in taking no Notice of it ; but our Opponent is yet less candid, who only takes Notice of it to fix it on another Man.
Pag. 133. He proposes this Question, Was 'th e outward Blood of Christ that was outward. <ly shed, the Blood of God, by which be purcha
sed his Churcb. 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 spiritual, s and so is the Blood of it.? For which he cites G. W's Light and Life, p. 36.
To this he answers, « Now this thews the • true State of the Question between us and the
Quakers, that it is about the Virtue and Effi
cacy of Christ's outward Blood shed, whether • before or after his Death ; seeing they plainly ' exclude the outward Blood of Christ from be
ing 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 says of the Cup, " that is, of the Wine therein, that they were to • drink in bis Supper, that it was the Blood of the • New Testament or Covenant, , that is, the Sign 6 and Memorial of that Blood that he was to • shed outwardly on the Cross, for establishing ' and confirming the new Covenant between God • and us, Luke (I suppose it fpould be Matthew)
xxvi. 28. And the true Blood of God, was that outward Blood of his Humanity, shed
outwardly on the Cross; which is not there. · fore called the Blood of his Godhead, but the
Blood of God, because he whose Blood it was,
< was God as well as Man, and both God and
Man in one Person.
Our Opponent says, "The true State of the « Question between us and the Quakers, is about
the Virtue and Efficacy of Christ's outward · Bloodshed.' But if we regard GW's Words by him referr'd to ; the true Sate of the Question is, whether the Covenant of God (viz. the Gospel Covenant) be inward and spiritual ? For thence G.W. concludes, that the Blood of it is fo. That the Covenant of God, or Gospel-Covenant, is inward and spiritual, 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 Israel after those Days saith 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 Flesh. Joel ii, 28. And that the Blood of this Covenant is inward and spiritual, let it be consider'd; that it is necessary for the nourishing of the Soul, and is by the Apostle expresly call'd Spiritual Drink, 1 Cor. x. 3, 4. where he says, that the Fathers did all drink the same spiritual Drink. That our Saviour himself fays, John vi. 55. My Blood is drink indeed, and ver. 53. that except ye drink bis Blood, ye have no Life in you. I suppose, that all will grant, that the Life here spoken of, is the spiritual Life, or Life of the Soul, and that the Blood or Drink mentioned, must be allo spiritual, appears, in that the Fathers drank thereof long before Christ cook Flesh of the Virgin ; nor are outward Flesh and Blood spiritual Nourishment for the Soul; and when Christ's Disciples, as well as the Jews, in their carnal Conception of Things, -apprehended that he had spoken of his outward Body and
Blood; he tells them otherwise in express 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.
The Vicar's Query, p. 134. « Where does the Scripture say, that Christ's Blood was shed « at Jerusalem for Justification ? 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 those express and individual Words.
His next Question is, • Is not the Blood of • Christ that Tprinkles and cleanses the Hearts
and Consciences of the Faithful, and that cleanisech 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 shed outwardly without • them, is inwardly applied to them, in an in• ward 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 meritori"ous Blood of the Man Jesus shed outwardly on
the Cross, without us, both for cleansing us < from the Guilt, and for procuring the holy
Spirit to cleanse us from the Filth of Sin.
Here is a plain Concession, 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 cleansing Virtue is attributed to the Spirit, so it is also to che Water, and to the Blood, for Instance,
'Tis attributed to the Spirit, 2 Thes: ii. 13 God bath from the beginning chofen you io Salvation, zhrough Sanctification
of the Spirit. 'Tis also afcrib'd to the Blood, i Johni. 7. The Blood of Jesus Christ bis Son cleanseth us from all Sin,
And to the Water. Ephes. v. 26. That be might fanétife and cleanse it, thro the washing of Water by the Word.
Thus the Spirit, the Water, and the Blood are fynonymous Terms when applied to Sanctification, or inward Cleansing of the Soul from the filth of Sin. Their Oneness is excellently express’d by the Apostle John; There are Three that bear Witness in Earth, the Spirit, the Water, and the Blood, and these Three agree in One. The Original is, oorséis eis po tv sıçıv, which Beza renders, Hi tres unum sunt, These three are one Thing. If our Opponent will yet affert, that outward material Water, and outward material Blood, are the same with the Spirit, let him produce plain Scripture Proof to support such Affertion.
As then we believe the Meritorious Blood, and Sufferings of the Man Jesus outwardly on the Cross without us, do cleanse from the guilt and obtain Remission of Sins that are past, so also that the same meritorious Blood, Death and Sufferings, were Instrumental to procure the Gift of the Holy Spirit, which cleanses us from the filth of Sin. And this our Adversary himself acknowledges to be the TRUE CHRISTIAN FAITH.
PAGE 134. He asserts, “ It was Christ's cut• ward Blood of which he faith, except a Man
drink he hath 10t Life in him. John vi. 53. For says he, the Figure is in the Word Drink, not 'that we were literally to drink the very mate"terial Blood of Christ, but to feed
upon it in cour Hearts.'
That the Word drink in this place is not to be taken literally our Opponent grants ;. and that the Blood here fpoken of, is not outward human Blood, we have a far greater Authority, that of Christ himself, who when his Disciples, as well as the Jews, supposed he had spoken of his outward Flesh and Blood, to remove their Misapprehension, plainly tells them, ver. 7. It is the Spirit that quickeneth, the Flesh profiteth nothing ; the Words which I speak unto you, they are Spirit, and they are Life. This Interpretation, well considered, may convince our Opponent of Rafbness, in calling it an unchristian Notion, to put the Figure on the Blood, as if that woré only Figurative, and not the true material Blood which Christ outwardly shed for us on the Crols, since it is founded both on Scripture and the highest Realon. Nor does the asserting of the Spirituality of that heavenly Meat and Drink, by which the Souls of the Faithful are nourished and supported, and which whojo eateth and drinketh of Thall live for ever, in the least Degree tend to o verthrow the Foundation of the Christian Faith concerning the meritorious Virtue and Efficacy of Clarist's outward Blood shed outwardly for us on the Gross, but rather to confirm and establish it.
The Vicar's next Question is, •Do not the
ding his inward spiritual Blood of his God• head within us, they mean only his inward fhedding abroad in our Souls the holy puri