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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65863	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1925; ESTC R19836	166,703	202

concerning the Terms and Conditions whereon Sinners may be interested in the Satisfaction made by Christ J. O. saith pag. 167. It may also be farther evinced that there is nothing asserted in them but what is excellently suited unto the common notions which mankind hath of God and his Righteousness and that in their practice they answer the Light of Nature and common Reason exemplified in sundry instances among the Nations of the World Answ. First it is to be observed that a great stress is laid upon these Explications Declarations or Confessions of yours as relating to the terms and interest you claim in Christ's Satisfaction unto the determination of God's Will and Confirmation of Divine testimonies according to J. O's words wherein no less then Salvation appears to be concerned for without an interest in Christ and his Righteousness men cannot be saved Secondly Your Assertions herein being suited unto the common notions of mankind and as answering the Light of Nature and common Reason as it is called and as J. O's words are whether herein hath he not rendred this Light and common Reason together with the common notions mankind hath of God to be of a saving property since it so suits those things wherein Salvation is so deeply concerned according to J. O. but then if he does not reckon mens common Notions Light or Reason which is natural to be saving as indeed we do not believe that any thing natural as of man in the Fall can save then may we not reasonablely look upon J.O. to have asserted and declared those things wherein Salvation is not concerned or which we are not to look upon as answering that Light which is Spiritual and Saving but only common Notions and natural Reason whilst he and his Brethren keep not to plain Scripture Language and but run into notions terms distinctions which they have by Tradition from men mens inventions more suiting common and corrupt reason then Divine Light But and if the Light in men be Divine which manifests divine Revelations and Testimonies relating to Salvation such as J. O. would have us believe his matter to be grounded on then it follows that such a light is common or universal in mankind and not only given to a few nor natural as it hath been often rendred by such as J. O. and what doth this spiritual or divine Light teach concerning God and his Righteousness but that he is to be feared obeyed and honoured and that all sin and iniquity should be forsaken and God's Righteousness Power and Image which is Christ Jesus lived in obeyed and followed by man for herein is God well pleased and satisfied in beholding his own Image and birth renewed and brought forth which admits not of sin nor imperfection much less of either pleading contending disputing or preaching for its continuance in all term of life and this Light of Christ within however any miscall it is that which gives the knowledge of God's Love in Christ and of the vertue and efficacy of his Suffering and so of his Blood and to eat of his flesh which is given for the Life of the World wherein we partake of him as the one Offering at the Altar of God in his Sanctuary which the carnal Professors both among Jews and pretended Christians were and are ignorant of and in this Light are we come to know and receive Christ and reconciliation through his Death and also the glory of God through him in whom we have received the Attonement Peace and Union with the Father in the Son which all you that either slight oppose or deny this Light within and say its but natural are ignorant of being but in your dark notions natural apprehensions and conceivings which you intermix with Scripture so that the Dignity Glory Power and Vertue that is and ever was in Christ you do but talk of without the real sence discerning or enjoyment thereof but every one that truely waits upon the Living God in his Light and Life within whereby their minds and spirits being subjected unto his Will and their hearts truly broken before him such know the Ransom and Attonement which the Righteous and redeemed of the Lord knew and witnessed in all Ages and have that to offer unto God and such Sacrifices to present before him wherein he behold of his own glory and beauty and savours of his own vertue which is truly acceptable and well pleasing unto him who delighteth in his own Image Seed and Royal Off-spring which none truly know but who come into the Light to receive Christ the promised Seed which bruiseth the Serpents head and to eat his Flesh and drink his Blood without which you have no Life in you for all your talk and notions Pag. 185. J. O. The Sacrifice denotes his Humane Nature whence God is said to purchase his Church with his own Blood Acts 20.28 For he offered himself through the Eternal Spirit there was the matter of the Sacrifice which was the Humane Nature of Christ Soul and Body his Soul was made an Offering for Sin Isa. 53.10 his Death had the nature of a Sacrifice c. Answ. These Passages are but darkly and confusedly expressed as also we do not read in Scripture that the Blood of God by which he purchased his Church is ever called the Blood of the Humane Nature nor that the Soul of Christ was the Humane Nature or was put to death with the Body for the wicked could not kill the Soul though his Soul was made an Offering for sin and he poured it out to death he bore the sin of many and made intercession for Transgressors but what death and in what manner was it is a mystery truly to know for his Soul in his own being was Immortal and the Nature of God is Divine and therefore that the Blood of God should be of Humane or earthly nature appears inconsistent and where doth the Scripture call the Blood of God Humane or Humane Nature Neither do we read that the Blood which beareth record in the Earth and agrees in one with the Spirit and which purgeth the Conscience washeth and cleanseth the Believer in the Light from all sin was ever called by the Apostles the blood of the Humane Nature nor do we read that the Saints did eat and drink Flesh and Blood that was of a Humane Nature to receive Divine Life in them thereby for the Water of Life and Blood of Christ which are said to wash sanctifie and justifie which agree in one with the Spirit in those works and effects we never read that they are called in Scripture by the name of Humane Nature for the Spirit that quickens is divine and it is the Spirit that gives Life the Flesh profiteth nothing John 6. And the Soul of Christ is Immortal and did not die with the Body though it s deemed as being of the Humane Nature with the Body and so as of the Sacrifice in Suffering and Death whereas though his Soul

Engagement especially whilst T.V. Confesseth That the Scripture Instances of Fasting many dayes together were Miraculous And surely whether S. E. had not Power or a particular Motion not Imitation to have Answered his own Proposition in that case of Fasting if he had been tryed T.V. does not know because he durst not put it to the tryal And as for T. V. his Railing and Reviling the Quakers and Charging them with being Black Mouthed Blasphemous Hereticks with damnable Errors These are no proofs against us but do manifest his Enmity as also his Answers to his feigned Queries against us are but his own Forgeries without either Reason or proof of any of them therefore returned back upon his own head and denyed by us His Queries and Answers against us runs thus viz. Query 1. Do you know what you are 1st You are Strangers to Christ whatever your fancy be of Christ within you 2dly You are Enemies to Christ and I believe that Christ hath scarcely greater Enemies under the Sun than you 3dly You are Children of the Devil and the Works of your Father you do and will do 4thly You are Serpents and a generation of Vipers full of deadly Poyson Poyson in the Head the Poyson of damnable Errors you are Serpents putting forth your stings Query 2. Do you know where you are 1st You are in the Devils School 2dly You are in the Devil's Arms he huggeth you so fast that it 's more difficult to pluck you from thence than the most wicked and profane 3dly You are in the Devil's Chains Query 3. Do ye know what you are doing 1st You are dishonouring God 2dly You are murdering your own Souls imbruing your hands in your own Blood you are some of the greatest Soul murderers of any that live upon the Earth Query 4. Do you know whether you are a going You are going the certain way to Hell Thus far T. V. in answer to himself but his outrage and big words against us does not at all terrifie us nor are his bare Assertions any Proofs And whether he has not shewn great wrath bitterness and enmity and put forth a Serpents sting here in the tayl of his Pamphlet let the moderate Reader judge And whether T.V. in this his outrage be a Person to be believed yea or nay Or his severe Judging harsh Censuring of us to be taken as for one in Christ's stead and Judgement Seat whom partly he presumes herein to personate as he saith If our Saviour were on Earth he would stile us as he did the Pharisees but in this he has presumed in Christ's Name and in his Name uttered his own slanders against the Innocent for which a day of accompt will come which will be heavy upon him and such false Accusers if they do not Repent and if his eyes were open he might see himself guilty of the same things whereof he hath accused and judged others Who in the end of his Book repeates again what he did before Assert That it were better for you to drink a Cup of Poyson than to suck-in the Quakers damnable Opinions c. If People will be such silly Women as to be affrighted with T. Vincent his Railing and Slanders against us and his swelling words of vanity so as to think the worse or be more afraid of the Quakers It will be the way to keep them in slavery and bondage under him and such as he is thereby to be made a Prey upon for he and such seem more offended when some of their Hearers that have gratified them with Rewards or are somewhat Rich are like to forsake them and turn to the Quakers then with all the threatnings they can devise they 'l endeavour to detain them as this Tho. Vincent has publish'd That it was worse to go to the Quakers Meetings than to a Bawdy-house What think you his Hearers and the rest of his Brethren Were these words savoury and did they become his Profession yea or nay What sayes Joh. Owen Tho. Danson and William Maddox to it Let Honesty and Truth in All arise and judge Ah! poor passionate T. Vincent thou hast brought such a blot and brand of Infamy upon thee by thus peevishly busying thy self against the Quakers that will not easily be wiped off Consider thy wayes and what thou art a doing before it be too late ERRATA PAge 10. line 23 24. read as if infallible p. 25. l. 10. for Essences r. Essence p. 21. l. 4 11. r. see Arias Montanus l. 5. f. Os-iik r. Osajik p. 30. l. last r. gifts p. 33. l. 9. r. Persons p. 36. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 4. f. no r. do p. 40. l. 9. r. man's return p. 45. l. 32. p. 46. l. 11. f. oppressure r. a pressure p. 48. l. 20. f. that they r. if they p. 52. l. 14. r. complacent l. 36. f. whether r. neither p. 57. l. last r. Contradicts p. 60. l. 28. f. not under the Law to God r. not without Law to God The Errors and defects of the Press whether they be Words Letters or Points the moderate Reader may easily see and Correct by the Import of the Discourse An Answer to Thomas Danson's Synopsis of Quakerism as he falsly and scurrilously calls it BEfore I come to treat about the many particulars mentioned in Tho. Danson's Pamphlet that relate to matter of Doctrine I may not omit some passages of his to the Reader as to matter of Fact wherein he shews his prejudice and peevish spirit against the Innocent People of God called Quakers As first and chiefly where he accuseth W. P. of attempting to shake the Rock Christ Jesus in his God-head and Offices which is an absolute falshood and slander as hath been proved over and over the Divinity of Christ being still owned by W.P. so that what can we expect from such a one as begins his work with a palpable Lye as T.D. hath done and all to render the Quakers as odious as he can he adding how well he W. P. hath immitated the Leaders of his Party in their respects to other like truths that so the Christians of these Parts may no longer be imposed upon by the Quakers seeming innocence Hereby he hath added to his falshood and slander before and struck at the Innocency of the Quakers which he scornfully and falsly counts but seeming as also the Leaders of his Party as he calls them never denied the Divinity of Christ nor ever held any Principles tending thereto since they were raised up to be a People and to preach the Name of Christ and if so be that Innocency be not really found among the Quakers why are they so hated persecuted and brought under Sufferings and Reproaches by such as be in the Woolfish nature tending and tearing whilst no real occasion hath been given them by Quakers who have patiently suffered both under the ridged spirit of the Presbyterians and since and as to their Principles T. D. is no

not subsist in a several and distinct nature of the same kind so as they are not three Gods as is confessed pag. 3. how are they three distinct or separate persons subsisting each by himself These things being considered by the impartial Readers the absurdity of the Presbyterians Doctrine and Comparison touching the Deity will easily appear And what was this Aquinas quoted as T. D's Author so much cited and commented by him as a wise Observant pag. 19 Was not he a great Writer for the Romish Religion and the Pope's Doctrine of Transubstantiation and so a promoter of Popery in his time and canonized 〈◊〉 Saint among them see his large Volums his Sums and others he is highly applauded by the Papists as being an industrious Promoter of their Faith and Religion and was he not a Dominican Fryer To whom it appears that T. D. is very much beholding for his Doctrine of three distinct or sever'd Persons in the Godhead more then he is to Scripture for that is silent concerning it but I have of late Read it in Aquinas his Sums who is Tho. Danson's wise Observant And further mark that after T. D. has confessed that the word Person cannot be properly attributed to Father Son and Holy Ghost and that the Names common to God and the Creatures do signifie somthing wherein the Creatures bears some anology to God and three Persons not strictly yet anologically in the Godhead pag. 3 4. Where proves he this by Scripture and wherein doth man bear a proportion or likeness in his Person with his Maker this is strange Doctrine importing that the Diety hath the resemblance or likeness of persons but not properly which if improperly why do they stand so much upon their improper distinctions in the Godhead Yet saith T. D. may this word Person be used by us to distinguish the Father Son and Spirit in the Godhead and one from another Answer So it appears he pleads for a liberty to put improper names upon God from his pretence of anology the Scripture he mentions Hebr. 1.3 makes against him it being the express Image of his Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it is in some English Copies express Image of his Person however it is not the express Person of his Person much less the express singular Person or rational Substance subsisting by it self distinct from the Father For I and my Father are one said Christ and the Son doth nothing of himself but what he seeth the Father do and the Father is in the Son and the Son is in the Father and if so be that the Soul separated from the Body cannot be called a Person as T. D. saith pag. 2 3. how can he presume to call the Spirit which is the Life or Breath of God a Person distinct from God whilst God is never distinct and separate from his own Life But then it appears that T. D. is necessitated to call the Glorious Divine three in Heaven somthing and therefore he saith that distinction in the Godhead cannot be apprehended by us by any other notion or resemblance then Person and saith he we know not what to call these three but Persons pag. 4. For the conception or notion that we have of the Father suppose as a Subsistent or Person is in adaequatus conceptus in respect of the Divine Essence c. pag. 17. Reply But by what doth he and his Brethren apprehend this concerning God surely neither by the Scripture not by immediate Revelation or Inspiration nor yet by reason for that has failed them in this matter as also the nature and works of God is above their reach and the comprehension of the Creature so that their conceptions and notions being unscriptural we have no ground to believe them whilst we have but their conceptions words and notions for what they say derived from Popish and Heathen Authors and not from any immediate Power Revelation or Scripture and his saying they do not know what to call these three but Persons shews they were hard put to it as being necessitated to call them something but what are they ignorant of the Scripture or would not the Scripture satisfie them and yet profess it their Rule they had better search the Scriptures instead of Aquinas and Aristotle and see what they are called there viz. The Father the Word and Holy Ghost which are One besides these three bearing record in Heaven T. D. hath elsewhere called them Witnesses pag. 5 7 and 10. and thus he contradicts himself one while he knows not what to call them but Persons and another while calls them three Witnesses from their bearing Record and thus in contradiction he knows what to call them besides Persons but then he saith all Witnesses properly so called are Persons How proves he that Are not all things that bear record Witnesses Are Heaven and Earth Persons and are the Water and the Blood Persons seeing they bear record in the Earth and is Conscience in a man a Person distinct from the man seeing Conscience beareth witness if it be how then is the Soul distinct from the Body no Person page 3 5. T. D. upon 1 John 5.9 the Witness of God is greater referring to the Witness concerning Christ verse 7. not to verse 8. for none of those Witnesses are God Reply And yet those Witnesses verse 8. are the Spirit the Water and the Blood herein T. D. hath denied the Spirit to be God contrary to their former pretence and so is come under that they have so unjustly charged us withal but we own the Divinity of that Spirit that bears record in the Earth and know the Water and Blood which agree in one with it to be therefore Spiritual and of this water and Spirit a man must be born or else he cannot enter the Kingdom of God Joh. 13.5 and by this Blood his Conscience must be sprinkled from dead works who ever comes to enter the Heavenly Sanctuary And we may further observe how dubious T. D. in his Work hath appeared from what he saith pag. 83. viz. If my Answers seem not so clear as the Objections which I hope I need not fear unless in the point of the Trinity that being a Mystery so by that it rebates the sharpest edge of humane understanding c. By which the Reader may take notice that he was conscious to himself that his Answers in this case might not seem so clear as the Objections and that he has but made use of his humane understanding and not of Scripture therein the Edge of which is so rebated and grown so dull that it will take very little impression upon any that are in a right mind and understanding even none at all upon such who rely not nor lean to their own understandings but upon the guidance of the Spirit of Truth which leads into all Truth which it appears he has refused and gone from whilst he is now fain to make use of his humane understanding