Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	holy_a	place_n	7,917	5	5.5648	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47149	Gross error and hypocrisie detected in George Whitehead and some of his brethern as doth appear from the disingenuous and hypocritical answer he and some others have given to some queries sent to the last Yearly Meeting of the people call'd Quakers, in the third month, 1695, by comparing the said answer with the printed books of the said George Whitehead, William Pemn, and John Whitehead, leading men in the said Meeting, wherein the great inconistency and contradiction of their present late answer to the express words and sentiments of their printed books is discovered : with a further account of their vile and pernicious errours / by George Keith.	Keith, George, 1639?-1716.; Lancaster, William, 1650-1717.; Gratton, John, 1641-1712.	1695 (1695)	Wing K172; ESTC R3387	26,885	44

either Philosophy or Divinity or Astronomy the other Hemisphere of the visible Firmament is not under us but above Above hath relation to the Earth as the Centre and so whatever is remote from the Earth more or less whether in this or the other Hemisphere of the Heavens is above And the Scripture also teacheth us this Language Exod. 20.4 Query VII Was his outward Blood outwardly shed at Jerusalem the true Propitiation and Satisfaction for the Sins of the World and is Faith in that Blood c To this Query we have full and plain Answers from George Whitehead and William Penn out of their Printed Books sufficient to shew their Unbelief and Antichristian Doctrine directly contradicting the Doctrine of the Holy Scriptures in this great Fundamental Article Let us first hear George Whitehead in his Book call'd The Light and Life c. It is confessed saith he page 56. That God by his own Blood purchas'd to himself a Church Acts 20. Now 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 and so is the Blood of it George Whitehead page 56. The Light and Life of Christ within and page 55. Where do the Scriptures use those Expressions and so much vary about the Blood of Christ as one while to say that the shedding of that Blood Outwardly was the meritorious Cause of Salvation Another while the Word shedding to be left out and the stress laid only upon that Blood it-self which the Soldier shed or let out of his Side with a Spear which was after he was put to Death And page 59. of the same To say that Material Blood viz. of the Sacrifices under the Law was a Type of that which was Material viz. the Visible and Material Blood of Christ shed upon the Cross This is to give the Substance no Preheminence above the Type especially if neither of them be Mystical nor in Being or like as if one should say one Type was a Type of another and page 38. of that same Book And where do the Scriptures say the Blood was there shed for Justification and that Men must be directed to Jerusalem to it when as that Blood shed is not in Being citing page 40 viz. of William Burnet's Book And whereas William Burnet had said in his Book as cited by George Whitehead The Blood shed upon the Cross the Material Blood meritorious to Salvation sprinkles the Conscience Sanctifies us Justifies Redeems George Whitehead answereth in these express Words following Observe here a twofold stress is laid upon that Blood First Merit to Salvation Second Works of Sanctification and so he hath set it up above God for God could not save he saith and yet is not in Being gross Absurdity whereas Sanctification being a real Work inward that is certainly in Being which Effects it Note Here it is plain that George Whitehead doth altogether deny Justification by that Outward Blood or that it was the meritorious Cause of Salvation And in this he agreeth with William Penn that saith One outward Thing cannot be the proper Figure or Representation of another nor is it the way of Holy Scripture so to teach us The Outward Lamb sheweth forth the Inward Lamb. page 97. of William Penn's part of the Christian Quaker And thus by his Doctrine the Priests or High-Priests under the Law were no Type of Christ without and we have no High-Priest without us in any Heavens without us And that most Holy Place made without Hands into which the Man Christ is enter'd that was signified by the High-Priest going once every Year into the most Holy Place made with Hands is not any Place without us The Body that Christ offer'd on the Cross no more than the Blood was no real Sacrifice without us that made any real Atonement But that only Sacrifice and Blood that makes the Atonement is the Body and Blood of Christ within Note again But why should there be any Sacrifice or Atonement made by Christ within to make Mens Peace with God or satisfie Divine Justice according to the Doctrine both of William Penn and George Whitehead more than without It is altogether vain and superfluous First let us hear William Penn's Reason against Railing page 91. And forgive us our Debts as we forgive our Debtors where saith he nothing can be more obvious than that which is forgiven is not paid And if it is our Duty to forgive without a Satisfaction received and that God is to forgive us as we forgive them then is a Satisfaction totally excluded Mark these Words they deserve to be put in Capital Letters But if a Satisfaction be totally excluded then there is no Satisfacton made by Christ within more than by Christ without by his Doctrine And again Let us hear George Whitehead page 51. The Light and Life of Christ within Is it good Doctrine to say that God pacify'd God when he saw himself angry For says the Baptist it was God-Man that did it c. But tho' George Whitehead finds fault with the Expression God-Man as not being Scripture yet Edward Burroughs owneth it saying page 138. in his Collection We prize the Lord Jesus Christ God-Man to be precious unto us And if George Whitehead say by God-Man Edward Burroughs meaneth not Christ without but Christ within as I will not contradict that to be his meaning for he blameth John Buni●n for saying The Spirit of Christ leadeth to Christ without and saith it is contrary to Rom. 10.6 7 8. and asketh his Reader whether this be not near to Popery p. 306. But allowing that by Christ God-Man Edward Burroughs meant only Christ within Where doth George Whitehead find such an Expression in Scripture for Christ his being God-Man within but not God-Man without And seeing according both to William Penn and George Whitehead no Satisfaction is needful to satisfie God for the Debt of Men's Sins for that would hinder free Forgiveness Why do they both justifie William Smith's Saying Christ in us offereth himself a living Sacrifice to God for us by which the Wrath of God is appeased to us See George Whitehead page 44. The Light and Life of Christ within and William Penn's Rejoinder to John Faldo page 284. where he not only justifieth William Smith's Words but laboureth to confirm them saying That Christ offers himself in his Children in the Nature of a Mediating Sacrifice But here it is fit to ask William Penn some Questions If Satisfaction be totally excluded because a Sin or Debt cannot be both paid or forgiven what need is there of a Mediating Sacrifice of Christ within Men more than without them Secondly Seeing it is the Nature of all Sacrifices for Sin that they be slain and their Blood shed how is Christ slain in his Children and when for we read in Scripture that Christ liveth in the Faithful as he did in Paul but not that he is slain in

Christ hath a Body in Heaven that is not every-where is neither Anthropomorphism nor Muggletonism but found Christian Doctrine according to Scripture For the Errour of the Anthropomorphites and Muggletonians was and is That the Godhead is a Body and circumscript and limited to one Place and not Omnipresent But the true Christian Doctrine is That Christ as God is no Body and yet that the Godhead of Christ dwelleth in that Body and is most gloriously united to the Soul and Body of Christ's Manhood now in Heaven and yet that the Godhead is not circumscribed within that Body but is every-where present and by special Manifestations and Operations of his Spirit dwelleth in the Saints But again That it was and for ought I know now is the Mind of George Whitehead That the Bodies of the Saints are not to rise again to be re-united to the Souls with which they were formerly joined Let us hear what he saith in his part of the Christian Quaker page 153 where he hath these Words Both Calvin T. D. the Schools and divers Anabaptists are mistaken in this very Matter and see not with the Eye of true Faith either that the Happiness of the Soul is not perfect without the Body or that the Soul hath a strong Desire to a Re-union to the Body while they intend the Terrestrial and Elementary Bodies For this implies the Soul to be in a kind of Purgatory or disquietness till the suppos'd resumption of the Body And their Assertion and Determination herein is contrary to what the Apostle saith 2. Cor. 5. Note From George Whitehead's own Words here cited the Argument is as much against the Souls of the deceased Saints now in Heaven having a desire to be united to any Body whatsoever for suppose they now desire and expect to be united to a Heavenly Body they were not formerly united to this would as much imply that they are in a kind of Purgatory as to suppose them to desire to be united to that Body they formerly had But it is disingenuous and unfair in George Whitehead to represent it as the general sense of Calvin and the Schools That the Body to which the Soul of a deceas'd Saint hath a desire of Re-union shall be Terrestrial and Elementary such as it was on Earth For the more Judicious of all sorts hold That the Bodies of the Saints at the Resurrection shall be changed in Qualities and Properties from Terrestrial to Celestial and from Animal to Spiritual yet retaining the same Substance and Essence Next Let us hear William Penn in his Answer against Thomas Hicks call'd Reason against Railing treating on the Estate of the deceased Saints page 138. Is the Joy of the Ancients now in Glory saith he imperfect or are they in Heaven but by halfs If it be so unequitable that the Body which hath suffer'd shou'd not partake of the Joys Celestial is it not in measure unequal that the Soul should be so long rewarded before the Body This brings to the Mortality of the Soul held by many Baptists or I am mistaken But why must the Felicity of the Soul depend on that of the Body Is it not to make the Soul a kind of a Widow and so in a State of Mourning and Disconsolateness to be without its beloved Body which State is but a better State of Purgatory Note Here he plainly maketh his Ignorance and Unbelief to appear concerning the Resurrection of the Dead and the deceased Saints By his Arguing all the Saints between deceased Abel and Christ got all the Resurrection they expected either in the Mortal Body or immediately after Death and so Thousands were raised from the Dead before Christ quite contrary to Scripture that saith Christ should be the first that should rise from the Dead and he is the First-fruits of them that sleep And it is not Christian in William Penn thus to ridicule that great Article of the Christian Faith and to Argue against the inequality of Divine Providence if the Soul shall be so long rewarded before the Body whereas the full Reward is reserved for both at the Resurrection of the Just And yet this neither proveth the Mortality of the Soul or that it is in a State of Purgatory before the Resurrection And as I have noticed in George Whitehead the like I wou'd have the Reader to notice in William Penn who as they both deny the Resurrection of the Body as a thing which the deceased Saints wait for so they both Argue against it from false Principles of false and spurious Philosophy As that a Body that is Earthly and Gross cannot put off its Earthliness and Grossness without any change of its Substance or Essence a thing so commonly known not only among Chymists but to all ordinary Stillers who know by daily Experience how gross Bodies are changed from their grossness in great part and made Subtile or Volatile and yet remain Body still and the same Bodies in Substance And if the Operation of Fire and Mens Art have this Effect upon gross Bodies of Herbs Stones and Flesh to change them in great part how much more ought we to acknowledge the Wisdom and Power of God not only can but will change the Bodies of the Saints from all Gross and Terrestrial Qualities to be Heavenly and Spiritual the Husk or drossy part that is no more the true Body than Dross in a Lump of rich Oar of Gold is Gold being excepted Query V. Do ye believe that Christ or the Eternal Word was so made Flesh that he truly and really became Man as truly Man as he was God c For Answer to this let us hear what George Whitehead saith in his Book above-cited The Life and Light c. page 39. As for those Expressions saith he God-man being born of Mary we do not find them in the Scriptures nor do we read that Mary was the Mother of God but in the Pope's Canons Articles c. And page 47. he saith What Nonsence and Unscripture Language is this to tell of God being Co-creator with the Father or that God had Glory with God doth not this imply two Gods and that God had a Father let the Reader Judge Note Is not this the very Argument of Arians c I wonder what George Whitehead will make or hold concerning Christ at last One while that visible Man born of the Virgin was not the Christ for Christ was never seen with a Carnal Eye Which Expression George Whitehead defends The Light and Life page 62 and brings that place in John 14. to defend it He that seeth me seeth my father also Where it is plain by sight in that place Christ meant a Spiritual Saving Knowledge and Faith of Christ which whoever have they know the Father also But Christ told the Jews they did see him and did not believe in him Another while with George Whitehead to say Christ or the Word was with God and had Glory with God before the World was

or was a Co-creator with God is to imply two Gods Thus by George Whitehead's way of Reasoning Christ was neither visible Man nor the invisible God but what else he cannot tell It is strange that he should thus Argue against Christ's being God with God when the Scripture saith expresly John 1. The Word was with God and that Word was God And Christ said he was glorify'd with God before the World was And was he not the Son of God by an Eternal Generation and yet One God with the Father If Christ had only a Father as he was Man then he was not God by Eternal Generation Query VI. Is Christ now at this day and for ever to come truly and really a Man in true and proper Humane Nature without all Men For a Suitable Reply to this hear George Whitehead who if he hath not denied him to be Man yet whether he hath not denied him as Man without us to be the Object of our Faith let the Judicious Reader judge in his Book call'd The Light and Life c. page 61. Another while saith he People must seek their Saviour above the Clouds and Firmament contrary to the Righteousness of Faith Rom. 10. Another while they must seek to Jerusalem for Justification to the Blood that was there shed contrary to Deut. 30.13 14. and Rom. 10. And in page 45 46. he saith But if he say he hath sought Christ at such a Distance by Faith He goes on I ask if the Object or Foundation of Faith be divided from the Faith or if the living Faith doth not stand in the living Power of God And whether the Righteousness of it doth tell of seeking and finding Christ above the Clouds Stars and Firmament But why tells he so much of above the Clouds are not the Clouds and Circumference of the Heavens as well under us as above us Note It is evident here from George Whitehead's Words That to him Christ without us is not the Object of Faith and to direct Men to Christ above the Clouds is contrary to Deut. 30. and Rom. 10.6 and oft he perverteth this place of Scripture in that and other his Books and hath led many into the same gross and vile Errours with him as if it were contrary to Deut. 30. Rom. 10. to direct Men to Christ without But no such thing doth so appear either from Deut. 30. or Rom. 10.6 or from any other place of Scripture But on the contrary there is a plain Direction Rom. 9.10 to Christ without as well as in Rom. 10.7 8. to Christ within For the one doth not exclude the other and yet Christ is but One. For though we have not his Person and Body as Man within us yet as he is that Word that was with God in the beginning and is God he is in all Men. But there is a plain Direction in Rom. 10.9 10. to Christ as he rose again from the Dead and to be sure that was without us And a great stress the Scripture layeth on the true Faith and Confession of that great Truth as being a necessary Terms of Salvation If thou shalt confess with thy Mouth and believe with thine Heart that God hath raised Christ from the Dead thou shalt be saved This is more than a bare Historical Faith It must not be a Faith or a bare Notion of Faith only in the Head and Brain but it must be in the Heart and have its Root and Rise from the Word of Faith in the Heart And in Heb. 12.2 as in many other places there is a Direction to Christ without us as the Object of Faith together with God and Christ and the Holy Spirit not only as without us in Heaven but every where present as well as within us And to deny that both God and Christ consider'd as without us as well as within us is the Object of our Faith is not only great Unchristianity but worse For to deny God to be the Object of our Faith without us is as much as to say God is not without us or if he be we are not concern'd to believe it But did not Christ direct his Disciples to pray to God saying Our Father which art in Heaven and was that only within Men It is strange how he would limit and confine the Object of Faith only to God and Christ within This has given great Occasion to some to charge George Whitehead and others with Idolatry For if the God and Christ that is the Object of George Whitehead's Faith be only within and not without he has not the true God and Christ for the Object of his Faith But if this be an Inadvertency in George Whitehead he ought to correct it and remove the great Offence he hath cast in the way of many who have occasion given them by his unsound Words to think he and many of his Brethren neither worship the true God nor the true Christ who would confine the Object of Faith only to be within And for George Whitehead so to taunt William Burnet for his saying Christ is to be sought and found above the Clouds Stars and Firmament bespeaketh him that he was then at least when he so wrote too much leavened and corrupted with Ranter's Notions that held God and Christ Heaven and Hell and Devils to be no-where but within Men or at least as some of 'em held That God is no-where to be minded but as within For though no Man can have a true and saving Knowledge of God and true and saving Faith in him but as it is wrought in him by the Spirit of God within yet that true Faith and Knowledge respects him as Omnipresent as well as Omniscient and Omnipotent and in his other infinite Perfections And it is a miserable wresting and perverting of that place Rom. 10 as if Christ were not as really to be minded as an Object of our Faith in Heaven without us as within us whereas it is plain that place is to be understood of Christ's Body So that we are not to say Who shall bring it down to us from Heaven and the Jews were not to expect that Christ in Moses's time nor long after should come down from Heaven to assume and take a Body until the fulness of Time And now that Christ's Body is ascended that we are not to say Who shall bring him down to us in that Body But this doth not hinder that by Faith and Meditation we should respect him now in Heaven as the real Object of our Faith Love and Obedience or that we should not in Faith hope for his real Coming again in his Glorify'd Body in the time appointed And his Philosophy wherein he would seem to be some Body is false and vain in taking William Burnet to Task for telling of Christ so much above the Clouds and querying Are not the Clouds and Circumference of the Heavens as well under us as above us I say to speak properly according to the best Rule of