Jews in their ceremonies, signs, and types; but Stephen brings them to the substance. And so God that gave forth the law with types and figures and shadows in it to the weak capacity of people in their transgression, sent his son to redeem them from it, and to end the types, figures, and shadows in the first covenant; who is the new and living way, in whom is no changing and shadows, no variableness nor altering, no turning. P. And thou sayst, 'Sin is double on the sabbath day?' And thou sayst, 'I conceive a sabbath-day's journey is so far as a person may ride to go without toil to a meeting. So where there is no law there is no transgression, and the extent is left to the conscience.'

A. How now, must the beast bear a burthen? Where doth the scripture say that thou wast to ride upon the sabbath day? Do the beasts work then? He says, 'Thou shalt do no manner of work: but six days shalt thou labour, and do all thou hast to do.' And you that make sabbaths, and set up the old sabbath, and do not keep it according to the law of God, with the law of God you are judged and condemned, if ye do not fulfil it in every point; and they that believe Christ is the end of the law, to them he is the body, which is the end of the shadow.

P. Thou sayst, 'That the Jews that were not to make a fire on the sabbath day, this was mentioned of the ceremonial law, and so concerns not christians, and so not in danger of stoning. It is the revealed will of God, that we should not turn our foot to the defiling the sabbath. When the six days are done, be sure thou do not turn thy foot to pollute the sabbath.'

A. And dost not thou confound thyself in this, and turn thy foot to pollute it, and sayst, it is the ceremonial law that commands it? and they that gathered sticks, and made a fire, were stoned to death: did not they pollute it? And dost not thou say it doth not concern the christians, and they were not in danger of stoning? And so hast not thou taught them to break the law and the sabbath both, and pollute it, and so hast overthrown all thy doctrine in thy book, and confounded thyself? And doth not he that goes out and gathers sticks and makes a fire, turn his foot from the sabbath? For he that went out to gather sticks, broke the sabbath day, and was cursed, and stoned to death: for no fire, no meat, no burthens were to be borne on that day of rest, a figure of the everlasting rest, wherein no meat is gathered, no fire is made, no burthen is borne, and there is no turning the foot, but all walking in rest and peace; and so I find thee neither in law nor gospel.

P. Thou sayst, 'But to be sure the law was made for Christ's disciples. Whosoever boasts of a light within, and speaks against this law of the sabbath, hath no light in him.' And thou sayst, Quakers will not admit of this royal law as a rule of righteousness, but pervert the scriptures, which say, the law was not made for a righteous man.'

A. The disciples of Christ, the law was not made for them that came to witness Christ the end of the law; for they said plainly, the law was not made for the righteous." And Christ is the end of the law to them that believe for righteousness' sake.' And the Quakers witness Christ, the end of the law, for their rule of righteousness, and do not pervert the scriptures, but are the believers in him who ends the law, and who was before it was, and is the body which ends the types, shadows, and figures; and they that draw people under the law, and the types, and shadows, and figures from the light within, do not know law or gospel; for the law is light, and the gospel is the power of God, and such as witness Christ the end of the law, witness the end of the sabbath.

P. Thou sayst, 'Among all God's laws, none sets the soul more at liberty than the fourth lively oracle.'

A. And yet thou say st, men may make a fire and not be stoned, and so thou teachest to break it; and thy horse may bear a burden. And so dost not thou pollute it here, and destroy thy own soul by thy own judgment? But I tell thee, Christ is the bishop of the soul, who ends the law, and brings the law within, into the mind and heart: so now the soul being subject to the higher power, the power by which all the changeable things are held up, that power remains when all the changeable fails, and decays, and ends, and the soul witnesses that, and the body of Christ, the power, stands.

P. The sabbath 'was intended to righteous Stephen and all his followers, and is designed to all persons, to whom the supper is joined; the sabbath is a precept, ancient and universal, both for Adam a public person, and for all his posterity, but none can sanctify the sabbath saving Christ's disciples.'

A. Stephen suffered death for witnessing against the shadows, and witnessing the substance, and the apostle no where joins the sabbath with the supper, but Stephen saw Christ the body, in whom was the rest, in whom he entered; and the saints that come to sup with the Lord, and are supping with him, come into the body, which is the end of all types, and shadows, and signs, as are sabbaths, and have seen them flee away, and are come to the beginning, before the world was made, him who was before signs, shadows, and types were.

The sabbath was not given to Adam in the beginning, who had the dominion over all creatures living, but to Adam's posterity in the fall, a sign when they came to receive the law of God, the types, and shadows, and figures, which they were to rest on, a sign of rest. But when Christ came he gave rest to the day from the inward burdens that men were bound under; the apostle that preached him who was the body, that took off the nature which caused the oppression and transgression,

preached the end of the shadows, types, and figures. And so the disciples which were in the rest, Christ, in the body, they were in the sanctification; and the apostle no where speaks that the disciples did sanctify the seventh day and bid people do it. But thou dost not sanctify the seventh day, that bids people make a fire, and so art a breaker of it, and preaches up that people should break that, which thou affirms should be kept holy.

P. Thou sayst, 'There are already many signs of displeasure upon sabbath breakers, against the oracle of God: labouring with all their might against it, in the birth upon Quakers: yea, the Galileans were great sinners, but I tell you, except you repent ye shall all likewise perish. And thou compares them to the sow wallowing in the mire' that go from the sabbath of the Lord.'

A. This thou mightest turn upon the apostles who brought the people off from types, figures, signs and shadows, to the body, Christ, and to the end of the law, and told them all things must become new, [mark] all things become new.' What! wouldst hold up any old thing? What! a new sabbath then? and have the Quakers been persecuted, for witnessing the body Christ? is he persecuted? They go in the wallowing mire like swine, and like the prodigal feeding upon the husk, who go into the signs and shadows, and from the body, Christ, the life, the substance, and come not to the rest, the body, and hold not the head. And so they satisfy the flesh, and run into the mire, and wallow there, and are satisfying it; and such are the intruders, worshipping angels, will-worshippers, without the body.

P. Thou sayst, 'The seventh day is a perpetual royal rest, established by precept and precedent, for God's praise and saints' privilege: the unchangeableness of the Seventh-day sabbath.'

A. It was so to the Jews in their generation; perpetual to them in the generation where they were, and so was circumcision, and so were the offerings; but Christ by whom the world was made, came to end the offerings, who is the rest to weary souls and takes off all burdens; who is the everlasting rest, and restores the creation, and ends the Jewish signs given as a sign and shadow of the body, Christ, him by whom the world was made, who was before it was made, and so he changes the covenant and priesthood, and ends the law, ends the shadows, who believe in the body Christ, are entered into his rest, and there is the saints' privilege.

P. Thou sayst, When will the new moon be gone that we may sell corn, and the sabbath day that we may set forth wheat? All the discipline of the gospel calls for self-denial, as this weekly duty of the holy sabbath; the christian complains for want of spiritual enjoyments with

Christ, and acquaintance with Christ, the sabbath opens the door of the holy of holies, and is as a spring of spiritual joys.'

A. In the time of the law and prophets, they were crying up new moons, and sabbaths, which were shadows, types, and signs: but the saints denied themselves, and were come to the body, and did not set up weekly duties of the holy sabbath, but said they were shadows, and came to see the end of sabbaths, and new moons, and witnessed the body, Christ, who was before the day was made, in whom is the rest. And the christians who are complaining for want of spiritual enjoyments, and acquaintance with Christ, are such as are among you that are in the shadows, and come not to the body Christ, in whom there is communion and life; for the body is the light of the world: the body is the life given for the life of the world in whom there is rest, yea, to them that had the true sabbath, which was the sign they were to rest on. A sign, a shadow, is of something that is to come; therefore the sign and shadow is not the thing; and they that live upon the sign and shadow, and cry them up, keep from the door of holies where all the springs of spiritual joys are, in which all the signs, and shadows, and types, and figures ended, in Christ, who was before they were; in Christ, by whom the world was made, before shadows and types were. And a great deal more confusion is there in thy book not worth mentioning, but will fall into the mire and the dirt with thyself. Therefore now thou hast time, prize it, and give over deceiving the people; for thou art wallowing in the mire thou speaks of, and would bring people thither, into the shadows from Christ, the body, the substance, and life.

John Burton, and John Bunyan, who call themselves ministers of the gospel, in their book called, Some Gospel truths opened.' Their principles are as followeth.

P. THEY say, 'To witness Christ manifest in our flesh, is to deny Christ come in the flesh.' And say, 'that Christ saith he shall be absent from his apostles touching his body.'

A. Contrary to Christ, who said that they might eat his flesh; and contrary to the apostle, who said that they were of his flesh and bone. So they do not divide the word aright. And to witness Christ within is not to deny him come in the flesh, but to witness him, and such are not absent from him.

P. And they say, 'Others have been depending upon something that they call the righteousness of Christ within, and Christ within them;'

and this they say is opposite to Christ without,' and this they call 'the spirit of the devil.'

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A. Which is not agreeable to the apostle's doctrine, but contrary to the apostle, who said, he was manifest in his flesh, to condemn sin in the flesh, that he through him might become the righteousness of God.' And this is not opposite to Christ that died at Jerusalem; but it is the same that is manifest, and not the spirit of the devil, but that which destroys him; for the devil and reprobates may talk of him without, but the apostle said, that Jesus Christ was in them (that is, the Emmanuel, God with us) except they were reprobates, and none know righteousness but within.

P. And they say, 'This is one of the devil's lies, to deceive, to bid people follow the light.'

A. That is contrary to the prophets, Christ, and the apostles, who bid them walk in the light; and Christ, who bids them believe in the light. And I will give him for a covenant of light, a leader of the people.' And Christ said, I am the light; he that followeth me shall not walk in darkness, but shall have the light of life:' and that is the devil and the liar that leads people from the light, for he abode not in it.

P. They say, 'Faith is not perfect in respect of its degree and measure in us.'

A. The faith of God is the gift of God, and it is perfect in us in its measure and degree, though thy measure and degree are not perfect; and here thou hast tried thy faith and thy gift, which is not perfect, for the gift of God is perfect.

P. And yet they say, 'The work of this faith is for purifying and justifying, and not perfect in the degree and measure of it in us.'

A. Can an imperfect thing purify and justify? And doth not the scripture speak of one faith that gives victory? And doth not the apostle say, that faith abides? And can that abide which is not perfect? And Christ saith, He that hath faith as a grain of mustard seed, shall remove mountains,' and is not that perfect? Now here all men may see if you, who call yourselves ministers, divide the word aright. We say, faith is perfect in the least measure and degree, the righteousness of faith, Rom. x. And it is that with which men please God, which faith works by love, and so brings off the works of the law, by which faith men are justified, which is in the heart.

P. They say, 'It is a manifestation of the deluding of poor souls, to hold forth a crucified Christ within, risen within, ascended within, and scriptures within,' and say, 'this is a new gospel.'

A. If Christ that is crucified be not within, and Christ that is risen be not within, I say that you all are reprobates; and if the scripture be