Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	know_v	4,869	5	4.2588	3	false

Text snippets containing the quad

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

confess that W. P. confesseth That Christ offered unto God a satisfactory Sacrifice c. yea a most satisfactory Sacrifice but not to help God as being otherwise unable to save men However it is evident that W. P. has according to Scriptures confessed to God's Power Omnipotency Infiniteness and also That Jesus Christ in Life Doctrine and Death fulfilled his Fathers Will and offered up a most satisfactory Sacrifice so that he hath been wrongfully accused concerning this matter And whereas T. V. saith That God's Righteousness and Truth obliegeth him to take vengeance upon all that have transgressed his Law and his will to punish sin and sinners according to their desert his Justice doth ingage him c. Answ. How then is God free in his Attributes as they confess and his Good Will shewed by Christ unto men for their good in order to Salvation or hath God two contrary Wills the one obliging him to take Vengeance or execute Judgement to the uttermost upon All and the other to Exercise Patience Forbearance and shew Mercy and so not to Will the Death of Sinners but rather their Return that they may Live Is there any variableness or shaddow of Change in God or rather is not the Love and Good Will of God held forth in Christ to all men in the first place and that then when he Chasteneth Corrects Reproves any for sin it is not in Vengeance or Fury but in Love and Good Will for his Vengeance is to fall upon his Adversaries that have rejected and turned against him and the free proffers of his Love in Christ Jesus and who have Crucified Christ unto themselves a-fresh and trampled upon the Blood of the Covenant and so despised the one Offering which was offered up once for all as a real Witness of God's Good Will Patience Forbearance Long-suffering towards all And now to T. V. his saying That Sinners must have Divine help to inable them to their duty or in doing good and when they have done their duty their works are but imperfect and they unprofitable servants and for it brings Luke 17.10 When you have done all the things commanded say we are unprofitable servants our Righteousness is as filthy raggs Isa. 64.6 Answ. If you Presbyterians and Professors were come to know a Divine help in what you do and to do all the things Commanded you would give us a better account of those Works and Performances brought forth by Divine help than to compare them to filthy Raggs Divine help would cloath you with better Garments than filthy Raggs What sad Doctrine is this to say the Good that is done by Divine help and that doing all things Commanded of God are but as filthy Raggs What darkness is this not to distinguish between self-Righteousness which are but as filthy Raggs and the good that 's done by Divine help that hath a beauty and splendour of God's Righteousness with it Is this the construction you make of Christ's Satisfaction or being a Sacrifice to God that you must be cloathed upon all your Life time with your own filthy Raggs of self-Righteousness And then to cover over all these your Babylonish Brats with a pretence of Christ's Satisfaction paying your Debt for you imputation of his Righteousness deceitfully and feignedly applyed by you to your selves in your filthy Raggs whilst you have no share in it nor feel in you the Effect of his sufferings as if you were only to believe and apply and sin all your time you are far from the state of the unprofitable Servant that did all that he was Commanded You are daily breaking the Commands of God and Plead for it much more farther from the state of those whom Christ called no more Servants but Friends T. V. That God never doth nor will nor can pardon any sinner without satisfaction made to his offended Justice for their sins Reply But then in Contradiction to himself he saith I shall not concern my self to inquire what God could or might do if he pleased Why then doth he say he never will nor can and seem to lay such an Impossibility upon God in the case as if he could not freely Pardon whereas he could do whatsoever he pleased and certainly he could both please and satisfie himself And then I Query How is this Satisfaction made by Christ T. V. It depends upon him as the second Person in the Trinity pag. 54. Query Does it depend upon him as Man or as God and Man T. V. It was necessary that the Person that should make Satisfaction should be Man because none but a Creature could suffer But then he adds It were necessary he should be God othewise the sufferings and satisfaction would have been but finite Query What then were the Sufferings Infinite that the Wicked inflicted upon the Body of Christ seeing nothing but a Creature could suffer he saith and yet as a Creature could give no proportionable Satisfaction to Infinite Justice What Confusion is here For as God he could not Suffer nor Die as is confessed but God did strengthen the Manhood to bear up under such opressure of Wrath But where doth the Scripture say That Christ the second Person in the Trinity did suffer under infinite Wrath either as God or Man or both He should have produced his plain Scripture for Scripture we own and Christ's Satisfaction as rightly stated and what a most acceptable Sacrifice he was to the Father for All yea his Suffering as Man or in the Flesh without the Gates at Jerusalem was all acceptible to God his Soul was also made an Offering for sin and that he was a Lamb slain from the Foundation of the World the Mystery Virtue and Effects of his Sufferings none knows but they that believe in his Name and receive the Righteousness of Faith But indeed the manner of T. V's stating the business I do not see that sense can be made of it whilst he makes it a Payment of a second Person distinct from God and yet not as a Creature for as such the Sufferings were finite as he faith that could not bear a proportionable Satisfaction to infinite Justice and then it being as God united that did bear up and strengthen the man under opressure of Wrath that made this Satisfaction as he hath stated it c. Obs. What amounts this to that God made a satisfaction to and paid himself either by inflicting infinite Wrath upon Christ as God which cannot be or else that he satisfied himself by the finite Suffering of Christ as man when as that which was finite could not satisfie infiniteness they say And as God-man can they say he was the subject of Wrath or vindictive Justice as their term is How these things should be reconciled I leave to the ingenious Readers to judge Answ. Yes still we know that God was ever satisfied and well-pleased in Christ Jesus and in all his Works and it was God that was in him reconciling the World

Complacing Love in God Is there any Love in God that is not well pleasing unto himself or that is not of his Good Will or Benevolence which is confest to be saving Or if this Love of Complacency so termed was the Effect of Christs Satisfaction and not the other then was it not in Being in God before But if you say his Love of Benevolence so called or Good Will was only intended for a few or a certain select number and for them only he received Satisfaction or was Pacified doth not your Doctrine herein render him partial and unequal in his wayes whereas he willeth not the Death of sinners but rather their Return that they may Live and God's Love Good Will Patience Long-suffering Forbearance and Goodness is towards all in the first place till men reject it and is manifest in Christ towards Mankind and evidently testified both in his Sufferings Dying for all men and giving himself a Ransom for all to be testified of in due time and that by his Righteousness the free Gift of God came upon all men It 's not said in Scripture that God's Love of Benevolence was to the Elect only or that Christ died for a few only or was given a Ransom for Believers only but for All though All do not accept of the Good Will of God towards them nor of the Offering or Price which would purchase them to God out of their sins and thraldom T. V. Whether is it any absurdity to say that God should be at the Charges of his own Satisfaction Job 33.24 I have found a Ransom Reply In that place cited he should have set down all the verse where it 's said He is gracious unto him and saith Deliver him from going down to the Pit I have found a Ransom or an Attonement So that it 's manifest that this Ransom was all from the Graciousness of God manifest in God's delivering Man from going down to the Pit after that Man is chastened with Pain vers 19 20. and his Flesh consumed under the sence of God's Judgments then a Ransom is found through God's Graciousness to him who delivers his Soul from going into the Pit that his Life shall see the Light v. 28. Lo all these things oftentimes worketh God with Man to bring back his Soul from the Pit to be inlightened with the Light of the Living vers 29 30. Surely Elihu knew more of God's dealing and of his inlightnings thereby than they do who put his Work a far off from them and oppose his Light within being neither willing to wait under his Corrections nor bear his Judgments till they feel his Graciousness and partake of a Ransom thereby from the Power of Sin Death and Hell and to tell of God's being at the Charges of his own Satisfaction how does that agree with the former Doctrine That he never will nor can Pardon without Satisfaction made c. If the Graciousness and Satisfaction was in himself before surely what was performed by Christ for man was an effect of God's Graciousness to bring man to himself and it 's without Controversie that all that is in God and all the Gifts and Benefits proceeding from him to man-wards as also all his Works are acceptable and well pleasing to himself but his Works man ought not to put a far off from himself since that those things which are for man's deliverance and preservations of his Soul out of the Pit God worketh with man and he hath wrought all our works in us Isa. 26. And as for Believing and Obeying his Precepts as a Concurring Cause of Remission T.V. calls this Rank Popery as importing Justification by Works Reply What was said in that case was sufficiently proved from Scriptute and not at all refuted by T. V. when upon man's Return to God forsaking his evil way and believing in Christ the Lord has promised Pardon not to turn away his face but to shew Mercy c. 2 Chron. 30.9 Isa. 55.7 Jer. 31.31 33 34. Joh. 3.16 Acts 10.34 This is no Popery at all to assert Scripture and to confess the receiving of Remission through Repentance and Justification through Faith and that God hath wrought all our works in us and this we confess to and truly own though unjustly we are accused for Popery And if Grace and Justice be very well consistent as is confess'd from Rom. 3.24 25 26. I ask how this consists with your sence of Vindictive Justice else where And the Lord saith I am a just God and a Saviour there is none beside me Isa. 45.21 So he that is a just God is a Saviour and in this was manifest the Love of God towards us because God sent his only begotten Son into the World that we might Live through him herein is Love not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins 1 Joh. 4.9 10. Now we knowing the Life and Power of Christ and having partaken both of the saving Vertue and blessed Effects of his Sufferings in the fellowship thereof in Spirit as also of the benefit of his Mediation and Intercession we must needs Confess him in all and the Love and Graciousness of God through all And whereas T. V. accuseth W. P. That his enumerating some of the Ends of Christ's mission into the World doth reach no higher then by his setting him forth as a perfect Example Reply Herein he hath wronged and belyed W.P. For in his Book pag. 9.16 17 18 19. W. P. brings several Scriptures both to prove God's Love and Graciousness in giving Christ as also the benefit of Christ to man for his Reconciliation Redemption through his Blood Salvation and Eternal Life through him which is higher or more then being a bare Example for hereby its evident that he was not only a perfect Living Example of Good to Man but a Minister and Giver of it as also the Worker and Author of mans Salvation As also W. P. in his 19. pag. Confesseth That Christ as being Attributed in his Doctrine Life Miracles Death and Sufferings to God as the Gift and Expression of his Eternall Love for the Salvation of men 1. In abolishing that other Covenant which consisted in External and shadowy Ordinances and that made none clean as concerning the Conscience 2dly In promulgating his Message of a most free and universal Tender of Life and Salvation unto all them that believe and follow him the Light in all his Righteousness the very end of his Appearance being to destroy the works of the Devil the which every man comes to experiment as he walks in a holy subjection to that measure of Light and Grace wherewith the Fulness hath enlightened him 3dly In seconding his Doctrines with Signs Miracles and a most innocent self-denying Life 4thly In Ratifying and Confirming all with great Love and holy Resignation by the offering up of his Body to be Crucified by wicked hands who is now ascended far above all

Heavens and is thereby become a most compleat Captain and perfect Example Obs. Here Christ is confest to as the Gift of God's Eternal Love for the Life and Salvation of men that come to receive him and his Appearance to destroy the works of the Devil which his own Light and Grace maketh manifest as it is believed and waited in and so Christ is the Leader and Captain of such and is made unto us Wisdom Righteousness Sanctification and Redemption And I ask who are those T.V. saith That the Lord extendeth his special Mercies to And whether is Mercy extended to All in sending his Son into the World and what more special Mercies can there be than the only begotten Son of God who is given for a Light for a Leader for a Covenant for Life and Salvation that whosoever receives and believes in him might receive the blessed End and Priviledge of his Coming and Manifestation to wit Life and Salvation in him from Sin Death and Destruction And whereas T.V. in pag. 65. brings an Instance That the Soul cannot see without the Body for want of an Organ and that therefore tho God separately cannot satisfie because he cannot suffer and man separately cannot satisfie because the satisfaction would not be of infinite value yet as God-Man he satisfied c. Reply Do but mark what an Instance and Comparison he has here brought in Competition with the Infinite Omnipotent God to shew us that God separately cannot satisfie any more then the Soul can see without an Organ And who is it that God cannot satisfie Is it himself Can he not satisfie or please himself Is he ever divided or displeased with himself What gross darkness appears in this Comparison Instance and Assertion to say God cannot satisfie c. and thus to bring the Infinite God and his Infinite Power under the Limitations of finite Creatures Is this any less then Blasphemy let but the indifferent judge in this case Have not these our Oppossers been ready to call us Blasphemers but for bringing an Instance to shew the absurdity of their Doctrine whereas this is an Instance from a finite to an infinite tending to lessen the infinite Power of God And as to his telling That the Soul cannot see without an Organ in one sense that 's not true though he meant outwardly yet it hath a spiritual sight As to his saying That God cannot suffer is in one sense not true though he intended as to Death yet the Spirit of God hath suffered and hath been grieved by man's Transgressions The Rebellious Jews grieved and vexed his Holy Spirit until he became their Enemy and fought against them Isa. 63.10 And did not the Lord say Behold I am pressed under you as a cart is pressed that is full of sheaves Amos 2.13 So did not he suffer in being pressed by them then and did not he say My heart is turned within me my repentings are kindled together I will not execute the fierceness of mine anger I will not return to destroy Ephraim for I am God and not man the Holy One in the midst of thee Hos. 11.8 9. Did not herein his Suffering and Forbearance declare him to be God the Holy One and not man rather then the Execution of the fierceness of his Anger And was not God's being grieved by the rebellious Jews a Suffering when they hardened their hearts and provoked him in the Wilderness for he said Forty years long was I grieved with this generation Psal. 95. therefore to day if ye will hear his voice harden not your heart And did not God suffer long by the old World before he destroyed them seeing when he saw their wickedness it grieved him at his heart Gen. 6.6 Also he said His Spirit should not alwayes strive with them vers 3. So that his Spirit did suffer and was grieved by them before they were destroyed Again How oft did they provoke him and grieve him in the Desart Psal. 78.40 And did not he Complain against the People when they were Rebellious and Polluted saying Your new Moons and your appointed Feasts my Soul hateth they are a trouble to me I am weary to bear them Was not this trouble and being weary with them matter of Suffering and was not this his Suffering for some time before he did ease himself of his Adversaries and avenge him of his Enemies See Isa. 1. And also it 's said Chap. 7.13 Hear ye now ye House of David is it a small thing to weary men but will ye weary my God also And Chap. 43.24 25. Neither hast thou filled me with the Fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thy iniquities I even I am he that blotteth out thy transgressions for my own sake and will not remember thy sins Mark for my own sake So then surely God could satisfie himself seeing it was for his own sake that he blotted out Transgressions and here the infinite Value Ransom and Satisfaction was in himself and what Patience Forbearance Long-Suffering and Forgiveness as was signified by Christ and testified of by his outward Suffering and Death was really in being in God before and in the fullness of time a signal testimony thereof given to man 〈◊〉 induce him to receive the free Love and Grace of God and Life and Salvation in the Son of his Love T.V. Who do ascribe more Grace and Mercy to God than we who do apprehend it in his Son pag. 65. Reply Indeed your apprehensions in that matter are sufficiently manifest before had T.V. added Who do apprehend more Grace and Mercy in God then we that say he cannot Satisfie himself and Christ as man could not satisfie him by finite Suffering and the Grace we ascribe we apprehend it only to extend to a few a select number c. Had T.V. spoke this plainly together People might the more easily have judged whether he has truly ascribed or apprehended concerning the Grace of God and whether many thousands do not ascribe more Grace and Mercy to God that own it in the free and general Extent of it to all men than he hath done Again his confessing That God doth execute his Justice freely as he doth love his Image in his People freely yet both are necessary because Natural and neither forced nor compelled by any External Agent Reply So here 's a better Confession then much of his Work before and it contradict much of it For 1st If his Love be as free as his Justice and neither compelled neither fotced by any External Agent how then is he obliged to take vengeance upon all that have transgressed when upon Repentance he readily pardoneth and passeth by former offences and how then is it impossible for God freely to Pardon 2dly What is that Image in his People he loves freely is it perfect or imperfect if perfect then how do they deny the perfection of any thing within or that 's inherent in the

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

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

was made an Offering for sin he having offered himself through the Eternal Spirit yet his Soul or Spirit did not die with the Body though J. O. hath ignorantly made no distinction but joyns both as being but Humane Nature which was Sacrificed to death but yet its evident that though his Soul and Spirit did not die with the Body yet his Soul was offered for sin for the sins of men were laid upon him or did meet on him as is frequently confessed and so he suffered and his Soul travelled under the burthen of them so that his Sufferings were twofold both inward and outward and which were the greater suppose ye Professors and whether there be not a mystery to be known in the Sufferings Death and Blood of Christ beyond what could be seen or perceived with the carnal or outward eye since that he is truly and savingly to be known after the Spirit as the Apostles knew him who experienced the Fellowship of his Sufferings and a conformity unto his Death and bare in their bodies the Dying of the Lord Jesus that his Life might be manifest in them And Christ being touched with the feeling of their Infirmities was able to relieve them that were tempted and as Paul saith Colos. 1. You that were sometimes alienated and enemies in your minds through wicked works yet now hath he reconciled in the Body of his Flesh through death to present you holy and unblameable and unreproveable in his sight if you continue in the Faith grounded and setled and be not moved away from the hope of the Gospel which you have heard which is preached to every Creature which is under Heaven whereof I Paul am made a Minister who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Body sake which is the Church verse 21 22 23 24. where mark that the reconciled state was not that of enmity in their minds and the end of this reconciliation through his Death was to present them holy and unblameable and unreproveable in his sight which does not admit of sin and imperfection term of life nor yet of Professors arguing or pleading for sin as they do and was there any of Christ's afflictions or sufferings then to be filled up in the Apostle for the sake of his Church how do Professors resent this Doctrine and what meaning will they give to it can they say that Christ's suffering was all at an end or fulfilled at once whilest yet some was behind to be filled up in his Saints and that for his Churches sake although still he was the one Offering Ransom and Sacrifice for sin and was offered once for all as both being opposed to and ending the many Offerings under the Law and consecrating a new and Living Way and establishing an Everlasting Covenant of Life and Salvation as also that in what he did and suffered be set us an Example bare Testimony unto and confirmed the Truth this J. O. confesseth page 199. And as to his being a perfect High Priest and discharging the Office thereof and all other the Father required of him these we never opposed nor went about to slight or lessen as some injuriously represented us Neither would we have any unreverent and slighty Contests entertained on any hand about the Sufferings Afflictions and Death of Christ in the least to lessen or undervalue them nor yet ought you to meddle and tamper about either God Christ or Holy Spirit or about the Suffering and Sacrifice of Christ with your pitifull sorry confused School-terms and distinctions and beggerly scraps of mens Traditions and Rudiments of the World c. wherein you have laboured more to fill your heads with airy notions invented words and brain knowledge rather then your hearts and souls with a saving Knowledge and experimental sence and feeling of the Life and Power of Godliness or of the Vertue and Efficacy of Christ Jesus and his Reconciliation as the one Offering and Sacrifice which puts away sin and whose Blood both remits and clenseth from all iniquity But to evade these blessed Effects which are only known to them that walk in the Light 1 John 1.7 many of you Professors have found out a very easie way and notion of all being fully satisfied and payed for you both for sins past present and to come and of all being suffered and perfectly obeyed for you by Christ in your stead though you deny his dying and being a Propitiation for all men in the whole World so that you can plead and wrangle for sin imperfection and body of sin all your life and say Christ hath fully payed all and perfectly obeyed for you as also you can easily evade or refuse to suffer either with him or for him if but a little Storm Trial or Persecution doth arise you and your Leaders can secure your selves and creep into corners though now you can make a shew and bluster in this time of calm and some of you make a boasting and insulting against W. P. and a hidious reviling of him now he is in suffering and you at liberty thinking probably that you may get your selves some credit and repute with those in power by your railing Pamphlets which you bring out one after another like cowardly base spirited men so many to go to trample upon a man that is already underfoot as to the outward man in regard of his confinement which some report that some of you Presbyterians were the Instigators and occasion of by such invective Clamours and Complaints as some of you are accustomed to clear your selves as well as you can but yet withal you do but befool your selves in so many of you going to war against and reproaching a poor man in Prison who freely offered up himself to suffer which the most of you would be loath to do for by that your so great stir and noise you make against him you render him how mean soever he be in himself such a potent Antagonist contrary to your many slighty and scornfull Characters of him in your Books that you make many momoderate people the more enquire after him and to have the better conception of him because of your enmity and outrage but such who wait upon the Lord and in his Light stand still can see beyond you all and your spirits and work which the day hath declared More Errors escaped the Press IN the Epistle Page 2. Line 12. for agree in read are p. 23. l. 2. blot out 1. l. 23. for for r. in p. 25. l. 10. r. produced l. 35. for 13 r. 3. In the Answer to T. V. p. 65. l. 1. blot out that In the Answer to T. D. p. 2. l. 24. for gifts r. gusts p. 5. l. 18. for in r. on p. 7. l. 5. for 13 r. 3. l. 11. for by r. high p. 9. l. 10. for and all r. an act p. 12. l. 2. for he r. the. p. 17.