it is a diftinct Thing of itself, even the Person of a Man, and cannot, nor is not within any Man whatsoever; I fay, if the Quakers should own this indeed, their Principle of Chrift within them would vanish like Smoke.

For this Flesh and Bone of Chrift his own Perfon, was that Body prepared for the God-head Life to dwell in, as the Prophet speaks, and that which the Apostle faith, the Fulness of the God-bead dwelt bodily in Chrift: And this Flesh and Bone of Chrift was that Body prepared for the God-head to dwell in.

Now will any Man be fo fenfeless to think this Body of Christ to be within a Man? For he that can get Chrift's Body of Flesh and Bone into him, he will get the Fulness of the God-head alfo into him; fo that he that can do this will be a God, and not a Man: So that I have told no Lie, but Truth, when I faid the Quakers Christ hath never a Body, for which Fox is very angry with me, and calls me Liar.

Yet let the Reader but mind Fox his Words, when he doth seem to own a Body of Chrift, his Words, are fo dubious, and fo dark, that none but the Spirit of Truth could find out the Cheat of thefe Quakers: What could any Man, that hath not the true Knowledge of the true God, and the right Devil, and the Knowledge of the Scriptures, fay to thefe Things, this allegorical Cheat and Deceit, it being fo coucht under the Words of the Scriptures? For this is to be minded by the Reader, that the Quakers never gives no Interpretation of Scriptures, neither in Writings nor Speakings, This Fox hath spoken of feveral Places of Scripture, to prove me a Liar, but hath given the Interpretation of none.

Only he hath named the Words, and railed against me, and fo he hath left the Scriptures, and the Apostles Words, and me together, to difpute out the Quakers Principle of Chrift within them. And because Fox hath not opened those Scriptures he quotes to prove Chrift within, and that the Quakers are of Chrift's Body, I fhall unfold thofe Places of Scriptures which the Quakers ground upon.

Col. i. 27. It is thus written, To whom God would make known what is the Riches of the Glory of this Myftery among the Gentiles, which is Chrift in you, the Hope of Glory. This is

one

one of the Quakers chief Scriptures to prove Chrift within them. So Rom. viii. 10. If Christ be in you, the Body is dead because of Sin. So 2 Cor. xiii. 5. Examine your felves whether you be in the Faith, approve yourselves how that Chrift is in you, except ye be Reprobates. So Galatians ii. 20. I live, yet not I, but Christ liveth in me, and the Life which I now live in the Flefb, I live by the Faith of the Son of God, who loved me, and gave himself for me.

These are the chiefeft Places of Scripture the Quakers have to prove that Chrift is in them. Let the Reader mind the Interpretation as followeth, and you may fee that the Quakers are mistaken both in the Thing itself, and in the Person and Perfons to whom thefe Words were spoken. First, the Person that spake thefe Words, it was Paul, who had a Commiffion to preach Chrift unto the Gentiles, and this Commiffion to preach Chrift was from Chrift without him, as I fhewed before; and the Perfons he directs thefe Speeches or Words unto, they were to fuch Men and Women that did feem to receive Paul's Doctrine, and doubtless many of them did truly believe that Christ, which fuffered, rife again, and was afcended up to Heaven, according to the Preaching of Paul, and the reft of the Apostles, was the Chrift, the Saviour of the World; and that this Chrift was without them in his Perfon, though by Faith Christ may be faid to dwell or be in a Man.

Alfo Paul, and these Believers he preached unto, did believe the Blood of Chrift, which was poured out unto Death, that the believing of this would purge their Confciences from dead Works, to serve the Living God; for Paul expreffeth as much in the fame Verse: For, faith he, I live by the Faith of the Son of God, who loved me, and gave himself for me. So that it may be clear to those that have any true Faith in them, that Paul, and the rest of the Believers, had Chrift in them no otherwise than by Faith in the Death, Refurrection and Ascension of that Christ without them; and fo Chrift dwells in true Believers Hearts by Faith, according to that Saying, Eph. iii. 20. That Christ may dwell in your Hearts by Faith. And fo, when Men have true Faith in Chrift's Death, Resurrection and Afcenfion without them, they may be faid to have Chrift in them, the Hope of Glory; for the Faith of Chrift, or Faith in Chrift without

them,

them, gives Hope to the Mind, that they fhall behold that Glory Chrift without them is in; and fo by Faith a Man comes to know that he is no Reprobate.

For a Man that hath true Faith in Chrift without him, may be faid to know that Chrift is in him, and that he is no Reprobate: And this is that great Myftery, Chrift in you, the Hope of Glory; for it is a great Myftery to understand God manifeft in Flesh, and to become very Man, in one fingle Perfon, even the Man Chrift Jefus, and he to die, rife again, and ascend from whence he came; this is a great Mystery indeed, and few can comprehend it; but Faith doth fee it, and underftand it, and where-ever it is truly believed, that Man may be faid to have Chrift in him, the Hope of Glory, and to know that he is no Reprobate, because the Seed of Faith, which is Chrift's Seed is in him, and that Seed acts itself forth to lay hold of that Perfon of Chrift without him, and fo gives Affurance of everlasting Life in a Man; and and fo Chrift may be faid to be in a Man.

For the Seed is counted fometimes for the Thing itself; fo that if a Man doth not really know in himself that he hath the Seed of Chrift in him, and that is known by actual beliving him that is fent, that Man is a Reprobate to himself, and hath not the Hope of Glory in him; and fo Chrift is not in his Heart by Faith. This is the true Interpretation of those Scriptures, and of the Apoftle's Mind.

CHA P. XII.

Sheweth by Scripture how Chrift dwelleth in bis Saints, and bow it may be faid they are Fleft of his Flefb, and Bone of his Bone.

2.

the Quakers Cheat concerning their Bodies

being Flesh of Chrift's Flefh, and Bone of his Bone, and thofe Scriptures interpreted they ground that Conceit upon. Firft, Rom. xii. 5. Paul faith, So we being many, are one Body in Chrift. So 1 Cor. xii. 12. For as the Body is one, and bath many Members of that one Body, fó alfe is Chrift. So Eph. v. 30. For we are Members of his Body, of his Flesh, and of his Bone. So Col. i. 21. And you that were fometimes alienated, and Enemies in your mind by wicked Works, get now bath be

reconciled

reconciled in the Body of bis Flefb, through Death. Thefe be the chief places of Scriptures the Quakers do prove themselves to be Flesh of Chrift's Flefh, and Bone of his Bone; and for want of explaining thefe Words, making no Diftinction, they cheat many ignorant People of the Peace of their Minds, and of the Knowledge of the true Body of Chrift without them.

Let the Reader but mind the Words of Paul before, and they may easily fee that Paul's Mind was quite contrary to the Quakers; for the Apoftle fpeaks of Believers being Chrift's Body, and Members of Chrift's Body, no otherwife than he did of Chrift's being within the Saints, as I faid before; that is, by the Union the Saints have with Chrift by Faith in the true Preachers of the Gofpel, they come to be Members of Chrift's Body, and fo called the Body of Chrift the Head, as you may fee, Rom. xii. 5. and 1 Cor. xii. 12. and Epb. 5. 30. and Col. i. 21. These Places all prove that the Saints, being true Believers, are counted the Members and Body of Chrift, in Refpect of that Union they have with Chrift, by Faith in his Death, Refurrection, and Afcenfion, knowing that Chrift's Body lives for ever, and that his Blood hath redeemed their Souls from eternal Death; and knowing he is afcended to poffefs a perfonal Glory, and to prepare Manfions of perfonal Glory for his Saints; and those that are truly united to him by Faith, may be faid by Paul to be Members of Chrift's Body, and to be Chrift's Body; but this Body is but by the Union of Faith in Chrift, and by the Way of Comparison for this Body hath never a Head; but the whole Body and Person of Christ without the Saints, is the Head of this Body; fo that if Christ had never a Body of his own, but the Saints Bodies, as the Quakers do vainly imagine, he would be but a fad Chrift. And because you may fee that the Apoftle did mean no otherwife than I have faid: For, faith he, in Rom. xii. 4, 5. às we have many Members in one Body, and all Members have not the fame Office, fo, faith he, we being many, are one Body in Chrift, and every one Members one of another.

So that all true Believers, though fome be Prophets, Apostles, or any other Gifts of the Spirit that any Man hath, it is given for the Good of others, who are Members of the fame Faith with him; and fo all that are Partakers of the fame Faith

with him, if they be ever fo many, they all make up but one Body of Chrift, even as all the Members of a Man's Body makes up but one Body.

But all this while thefe Members that makes up one Body, what will this Body fignify without a Head? Now thofe natural Members that makes up a natural Body, what will this Body fignify, if it hath never a Head? So it is with true Believers; if there were never a Head of this Body of Faith without Men, even Chrift Jefus, where then should the Motions and Acts of Faith in a Man repair, to have Union and Communion with their Head Chrift Jefus? Muft they go into themselves, to find Chrift their Head there? Surely, no; but the Motions and Acts of Faith that doth arife from the Seed of Faith, which is the Seed of Chrift, in every true Believer, whereby he comes to have Union with Chrift their Head, and fo he is made a Member of Chrift; and fo all the Believers that have been from the Beginning, and fhall truly believe, to the latter End of the World, they make up but one Body of Chrift, and this Body is called Chrift's Body; but by Virtue of Union of Faith, and not by Chrift's being effentially in Men, as the Quakers do vainly imagine. The Apostle fufficiently clears this Thing in thofe Places afore-mentioned, fo that I need speak no more of it here.

But I fhall give the Reader to understand the Difference between that Body, that is called a Body by Union, and that Body that is fo in itself; as for Example: A Woman is faid to be Flesh of her Hufband's Flesh, and Bone of his Bone, as Adam faid concerning Eve his Wife. So Eph. v. 31. For this Cause shall a Man leave his Father and Mother, and fhall be joined to bis Wife, and they two fhall be one Fiefh. Here the Reader may fee that a Man and his Wife are made one Flesh, by Virtue of Union and Inftitution: Now they are not really one Flesh, but they are made one Flesh by Union and Inftitution, as aforefaid: For when a Man lieth with a Harlot, he makes himself a Member of a Harlot, by that Union; and fo the Harlot is made one Flefh with this Man. Now this Man is none of her Flefh, nor fhe his, not really fo; for fome Men do abhor it should be fo; yet, by Union with a Harlot, many Times Men come to be Flesh of her Flesh, and so are