The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

CHAP. XXI.

A Confession in particular to Christ's Redemption, Remission, Justification and Salvation.

I. WE do confess, that though the Eternal Power, Life and Light which inhabi∣ted that Holy Person, which was born at Nazareth, was & is chiefly & eminently the Saviour (for there* 1.1 is no Saviour besides me saith God yet that it was Instrumen∣tally a Saviour, as prepared and chose•…•… o•…•… the Work which Christ had then to do i•…•… it, which was actually to the Salva∣tion of some, and intentionally of the whole World then, and in Ages to come; suitable to that Scripture, Lo, in the Volumn of the Book it is written, I come to do thy Will (O God)* 1.2 a Body hast thou prepared me, &c.

II. That as there was a Necessity that one should dye for the People, so whoever then or since believed in Him, had and have a Seal or Confirmation of the Remission of their Sins in his Blood, and that Blood, alluding to the Cu∣stom or the Jewish Sacrifices, shall be an utter Blotting out of for∣mer iniquates, carrying them as into a Land of Forgetfulness. This grand Assurance of Remission (from the Wrath due upon the Score or former Offences) do all receive in the Ratify∣ing Blood of Christ, who Repenting of their Sins, believe and obey the Holy Light with which he hath Illuminated them. For Paul's being turned from Darkness to the Light in his Heart, was one with his believing in the Son of God revealed in his Heart.

III. This more glorious Appearance ended that less glorious Service of the Jews; the Figures being complea∣ted, the Shadows they fell. He in that Body preacht, and lived beyond those Beggarly Elements; He drew Religi∣on more Inward, even into the Secret of the Heart, and made it to consist in an higher State o•…•… Righteousness, called Evangelical, and at once became both the Auth•…•…ro 〈◊〉〈◊〉 Heavenly Dispensation, and therein an Example to all, as well Jews and Gentiles; sealing such a Common and General Religion to both with his Blood, as would forever end the Diffe∣rence

and slay the Enmity, that they might be all one in Christ. Thus did he end the Jews External Services, and overturn the Gentiles Idolatries by his one most pure and Spiritual Of∣fering and Worship.

IV. It plainly preaches thus much to us, That as Him, whose Body the Jews outwardly slew, we by Wicked Works have crucified in the Streets of Sodom and Egypt, spiritually so called, our polluted Hearts and Consciences. So, unless we come to know the Benefit of the Inward Life, answering to, and expressed by that Outward Life he gave for the World, it will avail little; For so it is, and very Marvelous in our Eyes, that the Life of the Crucified can only save those who may well be reputed the Crucifiers. O Mystery! And because those that did not actually slay him Outwardly, have slain him Inwardly, therefore must every such one really know that Life Inwardly raised & shed abroad for Sanctification and Redemption. O how great was his Love! Truly larger then Man's Cruelty; who whilst he dyed by Wicked Men, he would Dye for them; and when dead, they could not hinder him from Rising to do them good, who had done their worst for his Destruction, thereby shewing Mercy to those, who shewed they had no Mercy for themselves. O Jerusalem, Jerusalem! how often would I have gathered thee, and thou wouldest not, &c?

V. That Expression of his is greatly worth our Notice, I lay down my Life for the World. All he did was for the Good of the World, and particularly the Laying down of his Life, that he might both express his Love and our Du∣ty. Had he not desired Man's Salvation, and for that pur∣pose prepared a Body, in which to visit him, and by his dai∣ly Labours among Men to further their Eternal Happi∣ness the Jew had never been able to put him to Death: But being come, and when come, so hardly used, herein did he recommend his great Love to us, that besides the In∣ward Weights of Sin he bore with his deep Concernment for Man's Eternal Well-being, he chearfully offered up his Bo∣dily Life, to recommend and ratifie his Love for the Re∣mission of Sin, and give us an Holy Example to follow his Steps. But these Words will bear another Sease too, as* 1.3 do those he spoak to the Jews, Unless ye eat my Flesh, and drink my Blood, you have no Life in you: Where we may

plainly see, that as the Jews vainly and carnally fancyed, he meant his Outward Body only, to which they opposed the Impossibility of the thing; so Christ declares their Mi∣stake of his Meaning to his Disciples, in these few, but deep Words, The Flesh profiteth nothing: it is the Spirit that quickeneth. So that the Words are true, and weighty in both Senses.

VI. And we further acknowledge, that in that Holy Body the Divine Principle of Light and Life did discover the Depth of Satan's Darkness, encounter Hell, Death and the Grave, every Temptation it was possible for the Ser∣pent, with all his Power, and Subtilty to beset him with (in which Sense he was made like unto us in all things, Sin excepted, that he might be sensible of our Infirmities) the Divine Life travelled and supported under all, administring Strength to the outward Man, that it might answer the End of its Appointment, & in the End utterly defeated, and for∣ever overcame the Power of the Tempter, bruising the Ser∣pents Head in general, as Prince of Darkness, and God of the World, and in a plain Combat giving him that Foyl, which in good measure shook his Foundation, divided his King∣dom, chased away his Lying Oracles, and proved a very Fa∣tal Blow to his whole Empire: Which holy Conquest obtained by Sweat of Blood, and deep'st Agonies with Holy Patience, may not unfitly be compared to that of some Worldly Prince maintaining a Righteous Cause a∣gainst an Usurper of his Territories, whom he puts to rout in open Fields; by which I understand the General Conquest; yet many Towns, and Cities and Cittadels remaining strongly guarnison'd (by which I understand, particular Men and Wo∣men enslaved by Sin) they are not thereby overcome, though the Approach be easier to them, and they be truly more endanger'd then before.

The One Seed, who is Christ, who is God over all, blessed forever, having given that Proof of his Everlasting Arm, that it has brought a general Salvation by a plain Overthrow of the God of this World, the Enemy of his Glory, and thereby weakened his Power in himself (which is the sin∣gle Battel fought in Garments rould in Blood, between the two Seeds, Spirits, Natures and Powers; God and Mammon; Christ and Belial) had many Towns, Cities and Cittadels to vanquish, who lay strongly guarnison'd by this God of the

World; which Places, as I said, represent the Souls of particular Men and Women inbondaged by him. So that though their Hearts were, or are more accessible by that ge∣neral Victory over the very Spirit of Darkness it self, and Light may be more clear d and broken up; yet unless those particular Places or Persons are besieged and taken, their Goods spoiled, and Houses sackt of all the strange Gods, & so redeemed from under the Yoak of that Pharaonian Task-Master, reclaimed, renew∣ed, sanctified & naturalized by way of an Holy Subjection to him, who is Lord from Heaven, the Right Heir of all things, to receive his Mark, and bear his Image; Those Places or Persons must needs have yet been, and be Subjects of the Prince of Dark∣ness, the God of this World, who reigns and rules in the Hearts of the Children of Disobedience.

To conclude; We, though this General Victory was obtained, and holy Priviledges therewith, and that the Holy Body was not Instrumentally without a Share thereof; yet that both the efficient or chiefest Cause was the Di∣vine Light and Life, that so clearly discriminated and deep∣ly wounded this Mystery of Iniquity, and that none can be thereby benefited, but as they come to experience that Holy Seed of Life, and Mighty Arm of Power revealed to effect the same Salvation in each Particular Conscience, which none can fail of, who receive it first as a Light, that manifesteth and reproveth every Evil Way, and continues to walk up to all its holy Leadings.

VII. But there is yet a further Benefit that accrueth by the Blood of Christ, viz. That Christ is a Propitiation and Redemption to such as have Faith in it; For though I still place the Stres•…•… of particular Benefit upon the Light, Life, & Spirit revealed, witnessed in every Particular; yet in that general Appearance there was a general Benefit justly to be attribu∣ted unto the Blood of that very Body of Christ, to wit, that it did propitiate: For however it might draw Stupendious Judgments upon the Heads of those who were Authors of that dismal Tragedy, and dyed Impenitent; yet doubtless it thus far turned to very great Account, in that it was a most precious Offering in the Sight of the Lord, and drew God's Love the more eminently unto Mankind, at least such as should believe in his Name, as his solemn Prayer to his Father at his leaving the World, given us by his beloved Disciple, doth plainly witness.

For how can it otherwise be, but that it should ren∣der God most propitious to all such, as believe in Christ the Light of the World, when it was but a letti•…•…g of his only begotten Son's Sufferings turn to their account, that should ever believe in him. Yet doubtless greatly did it influence to some singular Tenderness, and peculiar l•…•…e∣gard unto all such, who should believe in his Name a∣mong other of his weighty Performances, for the sake of that last and greatest of all his External Acts, the re∣sisting unto Blood for the Spiritual Good of the World, thereby offering up his Li•…•…e upon the Cross through the Power of the Eternal Spirit, that Remission of Sin, God's Bounty to the World, might be preacht in his Name, and in his very Blood too, as that, which was the most ratifying of all his Bodily Sufferings. And indeed, there∣fore might it seem meet to the Holy Ghost, that Redemp∣tion, Propitiation and Remission should be declared, and held forth in the Blood of Christ unto all, that have right Faith therein, as saith the Apostle to the Romans; Whom God* 1.4 hath set forth to be a Propitiation through Faith in his Blood: and* 1.5 to the Ephesians; In whom we have Redemption through his Blood, the Forgiveness of Sins, &c. because it implies a firm Belief, that Christ was come in the Flesh, and that none could then have him as their Propitiation or Re∣demption, who withstood the Acknowledgement of, and Belief in his Vi•…•…ible Appearance, which John tells us, some denyed and withstood. 2. That he came in order to the Remission, Redemption and Salvation of the World. 3. That his so Dying was both an evident Token of his Love, and strong Argument of Confirmation of his Mes∣sage and Work. 4. That it might the better end the Jews Services, by an Allusion to the Way of their Tempora∣ry and Shadowy Sacrifices, as the whole Epistle to the He∣brews showeth. 5. And that by bringing (through the holy Light in the Partic•…•…lar) i•…•…to the Acknowledgment of, and Belief in the Blood, which was ratifying of that whole Ap∣pearance, Men might be brought unto the knowing Christ after a more Inward and Spiritual Manner, suitable to Christ's own Words, It is the Spirit that quickens; and* 1.6 the Apostle avers, that the Lord from Heaven is that quickning Spirit; by which Eternal Spirit he offered up himself without Spot. Nor can any reasonably suppose, that when Christ so spoak to his Disciples explanatorily

of what he had obscurely and in Parables said to the Jews, that he meant not something more hidden and Divine then what they and the Jews saw; Yet that which hindred those Jews from the Knowledge or Benefit thereof, was their Stumbling at him without a Confession, unto whom they co•…•…ld never come into the Beholding or Experiencing of his Divine Life in them.

To conclude, That Body was the Divine Lifes, a Body hast thou prepared me; therefore all that was done by that Body towards the Redemption of Man-kind, was eminently the Divine Lifes; yet because many times Actions are denomi∣nated from, or appropriated to the Instrument as the next Cause, though not the Efficient, or most Eminent Cause; therefore the Scripture speaks forth (as indeed is the Pro∣priety of both the Hebrew and Greek Tongues (Parabol cal∣ly, Hyberbolically, Metaphorically) the inward Substance and hidden Life of things, by things more Exteriour and Ob∣vious to the Sense, to the End that such Mysteries might be the better accommodated to Vulgar Capacities. Con∣sider what I say with this Qualification, that ultimately and chiefly, not wholy and exclusively the Divine Life in that Body was the Redeemer: For the Sufferings of that Holy Body of Jesus had an engaging and procuring Vir∣tue in th•…•…m, though the Divine Life was that Fountain, from whence originally it came. And as the Life decla∣red and preached forth it self through that Holy Body; so who did then come to the Benefit procured by the Divine Life, could only do it through an Hearty Confession to it, as appearing in that Body; and that from a Sence first begotten by a Measure of the same in themselves.

This is the main Import of those Places: Whom God* 1.7 hath set forth to be a Propitiation, and in whom we have Re∣demption through Faith in his Blood. For who is this H E, whom God hath set forth, and in whom is Redemption? Certainly the same H E, that was before Abraham, the Rock of the Fathers, that cryed, Lo, I come to do thy Will (O God) a Body hast thou prepared me: which was long be∣fore* 1.8 the Body was conceived and born. But may some say, How is it then his Blood? Why, just as the Body is his Body.

Those who had Faith in that Blood believed his Visible Appearance, inasmuch as they acknowledged that great Seal and Ratification of it, to wit, the Shedding of the

Blood of His Body, who came to save the World, and who alone is the Propitiation, Redemption and Salvation of all who had right Faith in that Appearance and Mes∣sage so confirmed, and therefore so often exprest by it, as inclusive of all his whole Life and Sufferings beside. And this is my Reason for it, that it was impossible for any Man in that Day to confess to, and believe in that Divine Light and Life, which appeared in that prepared Body, but from the Inward Dis∣coveries and Operations of that Light, with which Christ the Word-God who took Flesh, had enlightened him.

However, though the Apostles might then so express themselves, thereby to assert and recommend unto the Faith of all that most Heavenly Manifestation, and the great Love of Christ therein, as the Visitation of the Heaven∣ly Life through that prepared Body, and the deep Sufferings of both for the World, being True and Spiritual Witnes∣ses thereof; yet it was never intended, that any should barely rest in that, but press after the Knowledge of Christ by Faith in something farther, and beyond that Body, in which he appeared, not excluding our Belief in that too: They who knew Christ after the Flesh, were to press af∣ter some more Spiritual Discovery of Him; and who al∣most doted on his outward Manifestation, it was expedi∣ent, that they should be weaned from it, to the End his more interiour, and indeed beneficial Revelation of him∣felf might be witnessed.

Faith in his Blood was requisite, that they might con∣fess him, whose Body and Blood it was to be Christ, who is God over all, blessed for ever; The great Que∣stion with the Jews, Whether God was truly manifested in that Body of Flesh which they saw? So that the Stress lyes in Confessing to the Divinity come in the Flesh; other∣wise they would have rejected not only the most signal Suffering of the whole Manifestation; but consequently that It self. To conclude, we confess, HE who then appeared, was and is the Propitiation, &c. and in Him was Redemption obtained by all those, who had such true Faith in his Blood: But still it is to be understood, that there must be a Witnessing of a measure of the same Light, Spirit and Power to appear for Redemption in each parti∣cular.

VIII. That Justification came by Faith in his Blood, is

clear in a Sense; for by the Law could no Flesh be justi∣fied: That is, the Law being added because of Trans∣gression, certainly the Transgressor could not be justified, whilst such, by that Law which condemned him for being such. Which puts me upon Distinguishing betwixt Justification, as it is sometimes taken, viz. for Remission, Pardon or For∣giveness of Sin past upon Repentance; and that Justification, which implies an Acceptance with, and an Access to God, as a Keeper of the Law of the Spirit of Life, which is to be made In∣herently Just.

In the first Sense, Since all have sinned, no Man can be justified by the Law he has transgress'd: Therefore that great Favour and Mercy of Remission, Pardon and For∣giveness was only then generally preacht in the Name of Jesus, that such as believed in his Message should obtain. Thus by the Works of the Law shall no Flesh be justified; because, all the Righteousness Man is capable of, ca•…•…ot make Satisfaction for any Unrighteousness he has commit∣ted; since what he daily doth is but what he daily ows. But still such as keep the Law, are justified: for that a Man should be condemned both for Transgressing & Keep∣ing the Law too, would be very hard. What shall we say then, but that Justification in the first Sense, since Adam's Day to this, hath been God's Free Love upon Repentance; and above all, that by Christ's visible Appearance, and in his Name was Remission, Pardon, or Forgiveness preacht or held forth to the whole World, upon their believing there∣in, more eminently, then ever,

But in the last Sense, No Man can be justified, but as he is made Just, and is found actually Doing of the Will of God; That justifies, that is it gives Acceptance with, and Ac∣cess to God: In this Sense it was, that the Apostle said, Such as are the DOERS of the Law shall be justified; and not from the Guilt of what they formerly did against it, by then keeping it; for that is the free Love of God alone, upon the Repentance of the Creature, (which hath been in all former Ages, but never so eminently held forth to the World, as by the Coming of Jesus Christ in the Flesh.)

So that thus far we can approach the Honester Sort of Professors of Religion, or rather, we never were at a Di∣stance from them, viz. That Men may be reconciled, and in a Sense justified, while Sin may not be totally destroy∣ed:

That is, God upon their Repenting of past Sins, whilst not then clearly purged from the Ground of Evil, may, and we be∣lieve, doth remit, pardon or forgive former Offences, and is thus far reconciled; that is, h•…•… ceaseth to be Wrath, or at a Distance from them, as whilst they went on in a State of Disobedience to the Light. Yet forever we affirm, that no Man or Wo∣man can be •…•…ade a Child of God, but as the New Birth, Re∣generat•…•…, and the i•…•…vine and Heavenly Image comes to be witnessed through the putting off the Old Man and his Deeds, and being baptized by the Holy Ghost and Fire into the one Holy Body, of which Christ, the •…•…maculate Lamb of God, is Head and Lord. So that all those who apply to themselves, or others the •…•…romises due to this State, unto that before-mentioned, heal themselves or other deceitfuly; and God will judge for those things. So let all People co•…•…sider with Sobriety and Moderation, i•…•… the thi•…•…gs we a•…•…ert are not most agreeable with Scripture, and that Light of Truth, which is in their own Consciences, unto which we most of all desire to be made mani•…•…est.

IX. Nor is this all the Good, the Life and Sufferings of that Blessed Manhood brought unto the World; For, ha∣ving been enabled so effectually to perform the Will of God Living, an•…•… so patiently suffered the Will of Wicked Men Dying, therein freely offering up his •…•…ost Innocent Life for the World; He certain∣ly obtained exceeat•…•…g great and pretious Gifts, which, as every Man comes to believe in the •…•…ight, wherewith Christ 〈◊〉〈◊〉 hath enlightned him, and to be lead by it, he shall assu∣redly f•…•…el a particular Benefit to him accruing from that general one procured by him, who so laid down his Life for the World.

In short, As we cannot but acknowledge him a Saviour in That very Manifestation, or Coming in that prepared Bo∣•…•…y, who appeared so extraordinarily to visit the World with h•…•…s marvelous Light and Truth, to turn their Minds from Error and Darkness, and actually converted and reclai∣med many, and endued his Followers with his own Heavenly Light, Life and Power, whereby to supply his exteriour Ab∣sence with a most lively, piercing, and effectual Ministry for the compleating the rest from Generation to Generati∣on; so must we needs attribute this chiefly to the Divine Light, Life and Power, that through the Manhood. of both Lord and Servants, put forth and revealed It self to the Salvation of the World.

Nor are we yet, as hath been often hinted (to speak strict∣ly) to asscribe the particular Salvation of every Man's Soul, to the Appearance of that same Light in Nature, in either Lord or Servant, albeit many were reacht into their very Hearts and Consciences at that time, and great and migh∣ty things were generally procured, and Christ in that Ma∣nifestation became the Author of Salvation unto many; but rather, as he is the Light of Men Individually, both then did, and now doth appear in the Hearts and Consciences of Men, unto the awakening of whom, and turning their Minds from that Darkness of Tradition, Formality and Sin, which had and doth overcast the Soul, unto that blessed Light in the particular, that thereby (as to them) suffer'd, and doth yet suffer so great and tedious an Ecclips; •…•…say, this is the Effici∣ent of Salvation, and all other Exteriour Visitations, Ministries or Assistants, though from the same Light, are in respect of the Light in every single Man or Woman but Instrume•…•…al: In this Sense then Man is only a Saviour Instrumen•…•…ly, but Christ both, whether with reference to his own Bodi∣ly Appearance, or in the Ministry of his Servants, he is the most excellent Instrument; and the only Efficient Cause of Salvation, as revealed and obeyed in the Consciences of Men. So that it is not the Question, Whether do the Quakers deny any Benefit to redound by Christ s Bodily Sufferings•…•… but Whether the Professors allow and acknowledge the Main of the Work to the Divine Life and Light?

In short, He was the General Saviour in that eminent Ap∣pearance at Jerusalem, in which he did so many great and good things for Mankind; & a Particular Saviour, as we find him in our Hearts an holy Light shewing Sin, reproving for, and converting from it into the Holy Nature of the Light, to be Flesh of his Flesh, and Bone of his Bone.

Thus have I declared, according to my Understanding grounded on Experience, and that Illumination God has gi∣ven me, in Moderation, the very Truth, Weight and Tendency of the Outward Coming of Christ, and his deep Sufferings by and for the World; And also the Nature of his Inward Coming into the Souls of Men to expel the Darkness that lodgeth there; In both which respects, I confess him to be the Saviour of the World in general, and the Saviour of each Man in particular: But that the Benefit accruing to Men from Him as the general Saviour, is known and received only, where he is witnessed a particular Saviour, and that I will abide by; For Christ in

Man, becoming the Hope of Glory, and Man's being changed into the same Image, from Glory to Glory, even as by the Spi∣rit* 1.9 of the Lord, is the Salvation and Perfection of every True Christian.

Notes

• * 1.1

  Hos. 13. 4.
• * 1.2

  Hebr. 10.
• * 1.3

  John 6. 51, 52. 53, 54, 62, 63.
• * 1.4

  Rom. 3. 25.
• * 1.5

  Ephes, 1. 7.
• * 1.6

  Hebr. 9. 14.
• * 1.7

  Rom. 3, 25.
• * 1.8

  Hebr. 10. 5, 7.
• * 1.9

  2 Cor. 3. 18.