Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	eternal_a	spiritual_a	4,250	5	6.2137	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84758	Dæmonium meridianum. Satan at noon. Or, Antichristian blasphemies, anti-scripturall divelismes, anti-morall uncleanness, evidenced in the light of truth, and published by the hand of justice. Being, a sincere and impartiall relation of the proceedings of the commissioners of the county of Berks. Authorized by the ordinance for ejection, against John Pordage, late minister of Bradfield, in the same county. Published for the vindication of justice, and satisfaction of the conscientious, in the name, and by the order of the said commissioners and assistants. With some notes, and animadversions upon a book of the said John Pordage, initiuled, Innocency appearing, &c. / By Christopher Fowler, minister of the gospel at S. Maries in Reding.	Fowler, Christopher, 1610?-1678.	1655 (1655)	Wing F1692; Thomason E840_1; ESTC R207466	137,560	179

make pictures of hell e. g. I as Christ Godded in God a typicall Christ you are Christed partakers of the divine essence that of God to God and body and soul to the grave fleshly ordinances carnall scriptures c. We need not quote the texts where these phrases are neither need we name the men that handled them thus indeed we cannot they are more in number then we can count The Dr in his printed answer to this article speakes much of the souls union We desire to speak a word not to amaze as he doth but to benefit the Reader We do acknowledge a reall spirituall eternall union between Christ Saints when we think of it sometime a little fire kindles and we say Lord what is man our hearts close with that of a godly learned * Reynold Conf. with Hart. cap. 1. Divis 2. man spoken upon an occasion something like this and very proper to these dayes the unity saith he that the Scripture notes is of three sorts first of persons in one nature secondly of natures in one person thirdly of natures and persons in one quality in the first is one God in the second is one Christ in the third is one Church i. e. The company of the elect called and sanctified by one spirit partakers of one Baptisme knit to Christ by one faith among themselves in one love to serve one Lord in one hope of one eternall glory the first and second of these unions we desire to believe because they are written and to admire because they are exceeding glorious the last union by the spirit and faith we desire to feel and experimentize in our own souls knowing that in these cob webby times of vain speculations one beam of Gods love one drop of the bloud of Christ upon our hearts one witnesse of the spirit in ordinances will doe us more good then all the meteors and notions in the world But as for H. Ns union of being christed in Christ and I. Ps. union of the deity and pure humanity to be one flesh and W. E. union of God is in thee and thee and the N. Qs union to be Christ a part of God we desire to look on them as more abominable then abomination it self nay more ugly then hell it self To the second and third his answers followeth Concerning the little horn Dan. 7. to be Christ This article was four years since exhibited against me from which I was discharged by the Committee Richard Higgs John Higgs and Richard Luington attesting on oath that I paraphrasing on the seventh of Daniel and speaking of the little horn said that some interpreters would have the little horn in the letter to be Antiochus Epiphanes a bloudy and persecuting tyrant others think the little horn to be the Turk who is a great persecutor of Christians * Mark this phantasticall ignorance if not worse for by such a mysticall liberty names may be applyed that we dare not name which how dreadfull is it But in the mystery in regard of his power we will apply it to the power of Christ in a christian who is often in Scripture resembled to the horn of David and to the horn of salvation and that upon three considerations In regard that Christs power in the soul doth appear to be a little horn a small despised instrument to sence and reason for flesh and bloud look upon it as a poor instrument in regard of bringing down the strength of sin in us Secondly In regard of sin and 6 This man belies the Divell who quakes at an ordinance much more at Christ's power his fear that Christ will exert and put forth an act of power into the heart through an ordinance is so great that he even trembles at the thoughts of it the very addresse to the solemn reading of a chapter will make the Divell sad he is afraid of the issue your anti-ordinance men in England are the best friends that he hath had this many a day Sathan who laugh the power of Christ in the soul to scorn yet before him his accursed kingdom must fall 3. In regard of its birth beginning in the soul it is at the first as a very 7 We have heard the parable in regard of grace that to be little at first but never of Christs power to be little till now litttle grain of mustard seed yet in due time it will destroy the kingdom of sin and set up the kingdom of holynesse in us having thus drawn away the vail from this article I hope it appears with a more tolerable and innocent face That I am very ignorant and insufficient for the work of the Ministry I believe those that exhibite this article against me upon tryall will be * All the precedent articles prove it if some of them should not come within the act for blasphemy which plea i● his Diana yet they all prove him to be ignorant and insufficient in a very high degree of both found very ignorant and insufficient to judge of it and as to those that are to be my judges I hope they will not make their wills the rule of ignorance and insufficiency But proceed according to the Canons of pure reason or supernaturall revelation in giving judgement concerning this particular the event of which I leave to God The proofs of the aforesaid articles The aforesaid Mr John Tickhill of Abingdon This Deponent saith that the Dr did deliver that by male and female Gen. 1. We are to understand by male the Deity by female the humanity and that these two are one flesh and being crosse examined he further saith that the Dr did deliver these expressions with approbation and the Deponents hath cause to believe it was his own judgement and as far as he doth remember it was delivered as his judgement The second was fully proved upon oath before the Justices by Francis Smith of Bradfield who went to the Dr about it being much offended and told him the little horn made war with the Saints yet the Dr did still pertinaciously maintain it and spake evill of those that opposed him in it The aforesaid George Aslet of Bradfield further deposeth and saith That the said Dr about a moneth since did deliver that doubtlesse the Apostle in that text 1 Cor. 6. know ye not that your bodies are the temples of the holy Ghost did not 8 Why doth the Dr quarrell at this text unlesse it be urged here as a forcible argument against fornication mean these earthly bodies And this Deponent further saith that the Dr did deliver that by that text Gen. 18. vers 19. I know him that he will command his children and his houshold after him c. was not meant the outward houshold of Abraham but his inward houshold his will and affections which he was Lord Paramount over and he quoted that text in the last of Joshua as for me and my house we will serve the Lord which

whole and having spent the said day in examination of severall witnesses for proof of the articles they appointed to sit the morrow after upon the same businesse and then adjourned The next day being the twentie third of the said November they made further proceedings in the examination for proof of the articles and after all the witnesses for that purpose that were then present were examined in open Court and in the Doctors own presence and by himself crosse examined the Commissioners required the Doctor to produce his witnesses for his defence and justification if he had any which he refused demanding to have first copies of the depositions against him before he would produce his witnesses which the Commissioners judging to be very unreasonable and irregular thought not fit to grant unto him and though they might then justly have proceeded to give their judgement without giving him further time he making default yet notwithstanding such was their tendernesse in the carriage of this businesse that they gave him further time to produce his said witnesses viz. till the thirtieth of the said November at the Bear in Speenhamland where the Doctor appeared not in person but by his wife and others of his family excused his failer in regard of sicknesse and infirmity of body under which as they pretended he then laboured and could not appear without further danger of his health which excuse although no positive proof thereof was then made was admitted by the Commissioners and further time yet given him till the seventh of December then following at the Bear in Reading At which time the said Commissioners proceeded to examine severall other witnesses then present in behalf of the Prosecutours which having done they examined severall witnesses on the Doctors part and behalf and the Doctor pretending to be ill they adjourned for that time till the morrow morning following But for that the Doctor had the same day produced severall witnesses in his behalf who being sworn neither the questions propounded unto them by the Doctor nor the evidence by them given did lead to justifie the Doctor from the matters charged and proved against him but merely dilatory as was judged by the Commissioners They did therefore require that according to former order he should the next day give in the names of his witnesses together with his interrogatories in writing to which he would have them examined which the Commissioners might first consider of but he peremptorily refused so to do onely instead thereof he offered severall questions which being taken by the Clark were afterwards debated by the Commissioners and by them adjudged to be to as little purpose though they should be admitted to be true as the former evidence already taken in his behalf but only to delay yet notwithstanding they proceeded to examine two of the Doctors witnesses to some of those questions which they judged most tending to his justification which having done and heard patiently what either the Doctor or his counsell could say at large they caused the whole proceedings to be read over publickly and then commanded the company to withdraw that they might resolve on their judgement which was unanimously agreed on for the ejectment of the Dr out of the parsonage of Bradfield for scandall ignorance and insufficiency proved against him The most materiall things charged against him with the depositions thereupon taken on both sides upon which the aforesaid sentence of ejestion was grounded are as followeth 1 Article In the first paper of articles exhibited against the Dr. That the fiery deity of Christ mingleth and mixeth it self with our flesh Answer I was then speaking of the mysticall union between Christ and his Church and in the illustration of this union I applyed that expression out of the 8 of the Canticles He mingled his wine and his milk together so in this union Christs divine nature mingleth it self with our humanity his spirit without flesh This expression Master Tickle was pleased to charge with blasphemy asking me what I meant by flesh I answered in conference by flesh I understood not the sinfull and fleshly part of the soul that lusteth against the spirit for with this there can be no union Secondly nor the outward elementary flesh of the body but by flesh I understand our pure humanity or the regenerated part of the soul the converted part of the spirit and thus the spirit of Christ and the regenerated part were really in union one with the other according to the Apostles phrase We are made partakers of the divine nature At this answer he had nothing to reply The proof of this article Master John Tickle Minister of Abingdon and one of the Assistants to the Commissioners sworn and examined This Deponent saith that Doctor Pordage did deliver in the Pulpit that the fiery Deity of Christ mingleth and mixeth it self with our * The Dr said the deity of Christ mingles it self with our flesh that is execrable blasphemy Then with our pure humanity that 's canting nonsence then with the soul of Christ most unsound and ignorant Flesh and being charged with blasphemy by this Deponent he repeated his sence thus he did not mean with our corruption but with our flesh holding his hand over the Pulpit And this Deponent being crosse examined to severall Interrogatories exhibited by the Doctor farther saith that after the Doctor held up his hand as he hath formerly deposed the Doctor said that he did not mean with our flesh but with the soul of Christ and that this article was delivered without any the least limitation as to the sense of it and that the same was fully and roundly delivered in the Doctors sermon at Ildesly whereupon the Deponent charged him with blasphemy and afterwards they fell into a dispute Article 2. That the imputative righteousnesse of Christ is a sapless righteousnesse The Doctors answer to this article is I thus deliver the truth as I was paraphrasing on that portion of scripture mentioned in the 9 of Daniel and the 24 of everlasting righteousnesse Vntruth notorioussy false read the proof and the he●ds of his sermon in the animadversion I did say words to this effect That the imputative righteousnesse of another was a saplesse and empty righteousnesse to all those th●t had no right or interest in it c. I shall desire a little to explain my self on this proposition that the imputative righteousnesse of Christ will prove a saplesse righteousnesse for he that hath not the spirit of Christ dwelling in his heart by faith notwithstanding all his a That application can there be of Christ and his merits without the spirit application of Christ and his merits yet to him it is but a saplesse righteousnesse so saith the scripture he that hath not the spirit of Christ is none of his though he should apply the imputative righteousnesse of Christ to himself But here I do not deny the imputative righteousnesse of Christ nor his active and

should follow shortly after our dear brother Love Or Coppin to whose book that crawls with blasphemy the Dr gave his approbation Or John Tawney or Everard who set their mouths wide open against God and man or Elizabeth Pool or Goodwife Geffreys who even stink above ground we that live round about him do not know any godly person but shuns him as a very monster it is a frequent blind he puts upon his reader by citing in his own behalf and against the Commissioners the godly party For our parts we dare not say that any Socinian or Familist is or continuing such ever can be a godly man our reason is because such deny the Deity and satisfaction of our Lord Jesus from the sound and feeling knowledge whereof proceeds and streams out all reall and sound godlinesse a godly Familist or Socinian sounding in our ears even as great a contradiction as a godly Turk God forbid that we should speak one pick against holinesse better that our tongues should be dumb then our mouthes utter and our hands wither then our pens should write one tittle to blemish it We desire to look upon it as the most glorious thing in the world and we would rather if our own hearts do not deceive us seek our bread and the bread of our little ones with holinesse in our hearts and lives in a howling wildernesse then to enjoy all the scepters of the world without it yet give us leave to say if it be but to ease our hearts that it is a trouble to us that Blasphemers Antichristians Anti-scripturists should go up and down under the precious name of men fearing God by which artifice they harden themselves in their impieties and infect souls with their blasphemies We do forethink that that expression of a godly Turk will sound harsh but we know not why it should 1 See Dr Calovius Socinis proflig p. 33. 34. Ignatius calls the predecessours of the Familists and Socinians the seducing serpent or the Devil preaching to destruction The Fathers denied the Ebionites to be Christians The Samosatenians were accounted and called God-killers God-deniers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum in ipsis quia divinam Christi naturam negabant because they denied 2 Efficitur prob dolor ut Jesu Christi religio Turcis sit ludibrio cap. 1. Johan p. 7. explic Christ to be God by nature Socinus himself saith that the Protestants held opinions that made their religion ridiculous to the Turks what were those opinions why in speciall this that Christ is God so then if we would deny the Deity of our Lord Christ as do the Familists and Socinians we were in a fair way not to be ridiculous to but to agree with the Turks again this 3 Hac ratione Turcas ad Ch. religionem allici posse ibid. p. 2. Wretch tells us that one reason of his writing against the figment as he calls it of Christs divine nature was to make the Turks turn Christians therefore by a parity of reason they that do deny the Divine nature of Christ in this point may quickly turn Turks Valent. Gentil a blasphemer of Christs divinity was not 4 Non puduit eum subsidium petere ex Alchorano Aretius Hist Val. Gent. cap. 1. ashamed to seek arguments to help himself out of the Turkish Alcoran And 5 Alciatus Mahometista sactus est idem cap. 2. Alciate one of his complices as he confessed himself was turned down-right Mahometan Calvin in his instruct ad Lib. calls them rake-hells dogs swine we fear that in giving smooth language to villanous seducers of his kind we use more manners then will do the gospel good Dr Twisse a late learned pious man did call them Atheists and he often said to one of us that all gospel Atheisme was against the Lord Jesus Christ in a little measure we find it amongst the Gnosticks and Arrians and for some Centuries their main spight and quarrel was against the Lord Jesus after for more Centuries in the kingdome of the Papacy where their damning errour is in dividing and so by consequence destroying both the efficacy of Christs grace and the fulnesse and compleatnesse of his righteousnesse as to justification upon the account of which last some learned men when zeal was in request have said That a Papist living and dying in the doctrine of the Councel of Trent can never be saved in this last Century the Libertines and Fanaticks in Germany and the Netherlands the Socinians in Poland and the Familists in England what do they mainly do but pour forth their venome against the Divinity personality and righteousnesse of the Lord Jesus To shut up all the Court Drs in the late Kings time began much to vary their expressions using such in which they might have the company of the Socinians as affecting to call Christ their Great master sometimes their Lord and master that a man could hardly discern by their prayers whether they respected most the Lord Jesus or their very good Lord and Patron God hath found many of them out cast them out the desire of our hearts to God is that Familisticall Allegorizing Antichristian doctrines may be shut out from thence and all Pulpits of the land that the name of our Dear Lord Jesus Christ may be magnified in us and we in him And so we come to the remaining articles of the third and last charge The sixth article of the last charge That it was a weaknesse to be troubled for sin The Drs answer I do not remember that any such expression as this ever dropped from my mouth and I am perswaded that no one dare assert it with an oath which if they could not make much to their purpose for with a charitable construction it might thus be made forth That it is a 3 wretched want of any reall experience for no man is so much troubled for his sin and laments over it and abhorres himself as he that hath the sense of Gods love the more assurance the more repentance weaknesse for one to be troubled for sin who hath the assurance of Gods love his sin pardoned his person justified sanctified and his will converted from and crucified to sin for such a one should be triumphing in the power of faith love enjoying sweet heavenly communion with God and saying oh Death where is thy sting and there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Whereas trouble for sin thus pardoned and mortified may be an engine for Satan to make a soul question Gods love and to bring it out of a spirituall enjoyment of God into a slavish fear and disturbance The proof upon this article Note that Mrs Grip was the witnesse intended for the proof of this article who did and doth attest it and will depose it Mr Benjamin Woodbridge Minister of Newbery and one of the Assistants to the Commissioners sworn and

countrey in that the city air was offensive to her health 2. In that by the counsell of able Lawyers she was advised to retire to some private place she being then in law ingagements and continually subject to arrests by the intanglements of her first husbands estate her brother in law who was her adversary then threatning to seize on her if she were above ground 3. In reference to my ingagement in her law businesse I think it materiall briefly to relate the grounds and occasions of it in the time of her widowhood her brother in law began a suit with her in the Common law which fearing he should be there overthrown he removed to the Chancery Now she being very unfit and uncapable to mannage this her self she earnestly desired me as an ancient and trusty friend to undertake it Upon this I went to Judge Roles and Mr Chuts with her who looking into her evidences and into the will of her late deceased husband found that for want of one clause in it she was liable to many suits and arrests and to great intanglements and that her interest could not be established but by much difficulty and at length this was the result of the Counsell That she must let all her estate which was under morgage be forfeited into the hand of some faithfull friend and so sell it away Hence I through much importunity layed down some hundred pounds rescued the morgage and so became interested in a suit at Chancery which lasted three years Now from this may further appear sufficient ground First why I brought her to that private house Secondly why I came to her in the time of her retirement I then received mony from her to follow her suite Thirdly why I came alone it being then her interest to be concealed being subject to arrests I shall proceed to adde some few circumstances more which may serve to clear me before all sober persons First At my coming I told the people my name and that I dwelt at 6 Could not you have saved all this pains by one certificate where her hushand lived and died had not you four monethes time before your sentence Reding that I was minister of St Lawrence Church knowing the gentlewoman to be sober and pious now had I been as my enemies enviously pretend I might have concealed my name quality and place of residence We discovered to them that the gentlewoman had an estate in the bulwork at London and rents there to receive which they might enquire after as they did for their security now this was not the way to cover a work of darknesse Thirdly She sometime went to London to the Lawyers whilst she vvas there some belonging to that family accompaning her vvho found that as she had related she vvas in great troubles at Lavv and vvere convinced that she retired on that accompt Now in reference to most of those particulars in which I have contradicted and denied the alledged circumstances and further vindicated my self they are exactly agreeing with what I have in writing confessed and acknowledged by Loughton himself from whom this charge is pretended to be received and by the nurse of the child subscribed by them both before witnesses which acknowledgement I shall produce when I see occasion And by this I hope it may appear to moderate sober and judicious men that this libelling charge drawn up so falsly enviously and yet so subtily * It was called upon as soon as known calling from the dead a businesse past some nine or ten years since since which though it were criminous as it is not were legally to prejudice by the Act of oblivion or generall pardon as all other things pretended to be spoken or acted by me before 1651. according to the judgement of judicious men which I leave to the Commissioners to consider of I say that this is but the effect of the evil and wicked policy of my accuser brought forth to prejudice and overcloud that pure and innocent principle which I professe and faithfully live to and the better to cover that evil design they have against my person and livelyhood And now I appeal to the Commissioners and to all that are pious and sober minded whether my enemies do not deal very unreasonably enviously and unlike Christians from this businesse so long since past which nothing criminous is positively objected against me to draw such horrid conclusions as commonly to report that I now live in base lust and wantonnesse notwithstanding my commending of and owning the virgin life I say whether this be not exceeding hard measure and ungodly dealing let all judge But I see that design of the Devil in it which mine enemies may be ignorant of which is to overcloud and darken by monstrous lies and scandalls which are the smoke of the bottomlesse pit that 7 We desire the reader if he please to take the pains to consider the animad upon his virgin life with these that follow in answer to his pretended holinesse and swelling words of vanity life of purity chastity mortification self deniall and heavenly enjoyments which God hath favoured me to live in and so to affright all from my acquaintance which otherwise might very much prejudice and overthrow his kingdome For the old serpent knows very well as also my near friends and acquaintance that for above these four years even since the time of my great trialls by the extraordinary temptations and representations of the devil that I have been abstracted more then ordinary from all outward things giving my self up wholly to prayer watchfulnesse mortification and constant self deniall in dying to all earthly pleasures even to things permitted and accounted lawfull as finding many things which ordinarily imbraced to be great hinderances of the souls progresse to God and great burthens to a spirit which tasted much of that tree of life which groweth in the midst of the Paradice of God and great cloys to a soul that sees through the vail of the sensitive nature into the spirituall glory of eternity But what I have enjoyed and experimented in this time of my extraordinary mortification and self deniall in the death of the animall man and rising of Christs image in me is not seasonable now to declare yet for the glory of my God and the undeceiving of those who strangely mistake me Thus much in all humility I must say that did my accusers and my enemies know what I have enjoyed in this way of the crosse of the secret hidden treasure of eternity and of the out-goings of divine goodnesse were they but acquainted with those discoveries of celestiall glory instillations of the heavenly dew and secret touches of the holy Ghost did they but know those bright irradiations of eternall light those strong motions of divine life and pleasant streams of eternall love together with those deep sufferings in bearing Christs crosse which I and many in my family have in this time experienced they durst

kingdome of heaven you are of the last sort you were not born so and you were not made so of men but you have made your self so but we tell you again you ignorantly if not wickedly pervert the text for the text is meant of the unmarried nay the very drift of the chapter from the first verse to the ninth is to confirm the bond of marriage as indissoluble against the Pharisees what doth this concern you that have a wife and seven or eight children 9. You are most unhappy in your Marginall text to 1 Cor. 7.38 let them that marry be as though they married not do you think the meaning of the Apostle is that man and wife should not dwell together as man and wife but live as you pretend you and Mrs Pordage have done as though you were not man and wife It is clear that in this you and Mrs Pordage are no more then you and Mrs Flavell 10. Why do you say Christ was born of a Virgin and lived in virginity Christus non duxit uxorem ejus actio est nostra instructio said the Gnostick● Respondet Clemens conjugium Christus approbavit doctrina miraculis Chem. exam par 3. leaving us an example was that the reason why he did come When we think of the infinity and glory of the Lord Christ how unsuitable marriage was to him and how his work was to give up his soul a ransome we cannot but admire at the blindnesse of this Dr who still is driving at this that Christ is but a type Why do you say that you had two spirituall worlds discovered to you and apply to these worlds that text Heb. 1.2 By whom also he made the world were the worlds in that verse made by Christ your mundi Idaeales your phantasticall worlds at Bradfield pittifull ignorance 11. Why do you quote that text Heb. 5.14 but strong meat belongs to those that are of full age and have their sences exercised to discern both good and evil and wretchedly apply it to your spirituall sensation as you call it and the opening of your inward sences to see cloven feet and dragons is this the meaning of the holy spirit 12. You say among the devils you saw principalities powers dignities and you say this is answerable to the text Eph. 6.12 Tell us who told you which was this and which that did any one point with a rod and say to your inward hearing there goes a prince there goes a power why do you force that text to palliate the matter and cheat your reader this text proves that the devils are by Gods just judgement rulers of this world but it doth not prove any government or princedome among themselves 13. To hasten You say you had an opening of the eternall world the kingdome prepared where you were as Paul once c. pag. 78 and you call it the world to come and quote for it Heb. 2.5 He hath not put in subjection to the Angels the world to come whereof we speak We do confesse this text is controverted Calvin understands it of the world restored by Christ our right being forfeited by sin Piscator of the mundus renovatus as in 2 Pet. 3.11 * So the Annotations on the New Test others of the gospel world because of the context But we conceive it is hardly sence to understand it as you do of the kingdome of glory for how alien and forreign is it to S. Pauls mind to read that text thus he hath not put in subjection to the Angels the kingdome of glory of which we now eak Though this might have passed for a small mistake in another yet in this Dr it is considerable because he pretends his hearing of the unutterable misteries of that kingdome and therefore his ignorance is observable we believe S. Pauls rapture but not his in the least by any means 14. In the same place you say that your divine transportation was agreeable to that of John 17.24 Father I will that those whom thou hast given me may be with me where I am that they may behold my glory What ignorance and wresting of the scripture is this was Christ with you in your chamber at Bradfield what did you behold of the glory of Christ there it is justly charged and fully proved and righteously sentenced against you that you have blasphemed that glory sc his Godhead and bloud and you do not tell us that in this third heaven you saw any thing of either is that sweet prayer to be understood of visions here on earth or of believers coming to and abiding in heaven with Christ for ever 15. So Heb. 10.19 is quoted by you to speak for your entrance into the eternall world by your visions but the text saith no such thing the text doth not say we have an entrance into the holiest by visions which are delusions but by the bloud of Jesus 16. What did you mean to call wisdome and quote for it Pro. 8.20 23. the eternall virgin See the last Annot. Assemb upon the text do you know what you say who is there meant by wisdome is it not Jesus Christ did he shew you the way that leads to the life of virginity to leave your wife why do you call him the eternall virgin is it not to possesse your people against marriage are you out of your wits 17. Why did you insultingly p. 103. charge Mr Trapham a godly person one of the Commissioners and now print him a man of mean intellectualls and why because he never heard of any other death and resurrection of Jesus Christ but at Jerusalem you pittifull ignoramus is not this true doth not the Apostle say Christ being risen from the dead dieth no more Rom. 6.9 and in that he died he died once and Christ was offered once not often Heb. 9. last Now if he died but once he rose but once and both these he did at Jerusalem You say that Mr Trapham never read or never understood these three texts First Heb. 6.6 You Dr is that text understood of backsliders reall crucifying Christ on earth or their wicked trampling and profaning of his bloud now he is in glory was this done by their hands or by their hearts The next you quote is Gal. 3.1 Is this text understood of a crucifying Christ indeed or the shewing forth of his death in the word and Sacraments doth not that very verse say that Christ was set forth amongst them and before whose eyes mark Dr not by whose hands and crucified amongst you not by you For the other text you quote about Christs rising Eph. 2.5 T is true Gods elect were quickened with Christ what then what do you conclude ergo did Christ rise in other places besides Jerusalem The truth is Mr Trapham was transported with a just indignation to hear this mans brother vent such Familisticall stuffe concerning the man child reported by himself to be born at Bradfield sc that this man child