without any just cause both then and when we were afterward at their Meeting to clear our selves from T. V's and W. M. their malicious and slanderous accusation of Blasphemy yea even in the time when I sate silent amongst them some of their Hearers both Men and Women would be railing and clamouring against me when I gave them no seeming much less real occasion at all I being silent So that of all the Assemblies I have been in I never met with any that shewed less Christianity Civility or good Education And whereas T. V. is neither so honest nor yet so ingenious as to acknowledge his apparent and palpable Contradictions in his Sermon set down and observed by W. P. but rather would out-face us and the Readers as though they were no Contradictions Let the Reader therefore take a short review of them as first That a Person that is born of God overcomes the World and yet the Victory in this Life incompleat Is not here an evident inconsistency and contradiction is his Doctrine and ignorance of the Child of God and the Saints Victory which was their Faith 1 Joh. 5.4 For if he have alwayes enemies or sins unsubdued in this Life how are they overcome and victory obtained Or is there a Victory over Enemies and they not overcome What false glosses would he set upon his Contradictions And his instance of the Canaanites among the Children of Israel being like Thorns doing them mischief This was when they did not as God commanded drive them out before them which is no proof in this case to him that is born of God for the wicked one cannot touch him much less mischief him And T. V. his saying That such as are in Christ and cast off the old Man and known a change altogether New and yet worldly Lusts cannot be extirpated out of God's People in this World Do but mark his plain Contradiction again here and how doth he clear himself by questions May not Have not Worldly Lusts a being and some power to oppose in God's People where they have lost their rule But how then are they in Christ and have cast off the old man and known a change altogether new what must the old worldly Lusts still remain unextirpated in this Life in Christ Where then is the newness of Life altogether or the Grace of God in its teaching to deny those things obeyed And how then are such as be in Christ new Creatures Or how have they that are his crucified the flesh with the Affections and Lusts Which to accuse all God's People of worldly Lusts all their life time what an abuse is it to them Did not Paul see and attain a state beyond that wherein he had seen a Law in his members warring and leading him captive c. Did not he see the Law of the Spirit of Life in Christ to make him free from the Law of Sin Death when through Christ he became more than a conqueror And could he be in all those states he mentioned to the Romans then at one and the same time to wit carnal sold under sin led captive having a will to do that which was good but knew not how and also to be freed from the Law of Sin and Death by the Law of the Spirit of Life in Christ Jesus one dead to sin that could not live any longer therein and more than a conqueror c. could these states be consistent or all his at one and the same time viz. To be Carnal Wretched a Captive ignorant of his Duty and yet a Delivered Freed Spiritual man more than a Conqueror and an Apostle that then knew how to write that Epistle Instruct others and Preach to them in the Fulness of the Gospel Were not these Latter his Attainments at that time wherein he shews his deliverance from the former Bondage Servitude and Thraldom under the power of Sin and the Law and Body of it which is not to remain alwayes but to be ended abollished and destroyed by the Power and Operation of Jesus Christ in them that believe For if Christ be in you the body is dead because of sin but the Spirit is Life because of Righteousness And where the old man is crucified with him it is to the destruction of the body of sin that henceforth sin should not be served Rom. 6.6 chap. 8.10 And Paul speaking to the Romans after the manner of men because of the infirmity of their flesh ch 6.19 And his so condescending to speak of several states that he had passed through was not to encourage any to plead or contend for sin term of life as most injuriously his Intention is perverted by these Ministers of Sin and Antichrist whilst that he also shews his Deliverance and Conquest but rather that men should believe as he had done in order to their obtaining perfect Victory and Conquest by the same Power and Spirit of Christ in which true Believers confide and trust against all the powers of Darkness Temptations and evil Motions knowing that Christ's Power is stronger than the Devil's power And it 's for Christ's Power and Work that we contend both against the Devil his Work and Messengers who dispute and contend for sin term of life which is their great injury both against Christ his Work and People and that which hath greatly strengthened the hands of evil-doers And T.V. his telling That Sin may tyrannize over Believers and yet not have Dominion but be in Captivity in Chains Who is so blind that cannot see his Contradiction herein and his silly come off in instancing that a Slave in Chains may sometimes break loose and Tyrannize what then is this Captivity and these Chains under which the sin is held and how doth it tyrannize and yet not have dominion what silly work is this But his saying You must kill or be killed either you must overcome the world or the world you What must they kill but sin and worldly lusts Surely this is further than an incompleat Victory and further than an Enemy breaking loose if he be killed for if he be slain he hath neither power to break loose lead captive and much less to tyrannize over Believers It is strange how T.V. can so far shut his eyes or endeavour to blind others as to seek to gloss over these notorious Contradictions as if they were in unity and then lightly to say Can you forbear smiling at the man he calleth these Contradictions How shallow and ridiculous hath he rendered himself herein CHAP. II. In Answer to W. Madox together with several Contradictions between him and his Brother T. Vincent and their Absurdities manifested and detected which shews also their ignorance of the True and Living God c. THese men having prostituted themselves to an Idol of their own brains The Light within which is their Christ Saviour count the Doctrine of the true God a strange Doctrine Answ. The Light within which we do own witness
Righteous whilst such as if God's Righteousness or Workmanship were impure This Doctrine has led many in the way to Hell and Destruction But T.V. in 2 Cor. 5. should have read vers 17. If any man be in Christ he is a new Creature old things are passed away behold all things are become new Which is a real change in that man that is in Christ from sin and transgression and not a Justification therein for the Spirit of God both discovers to man his sin and reproves him as a transgressor and one Guilty whilst therein and surely God does not accept of men as his own Righteousness and in Christ whilst his Spirit in them judges them to be both unrighteous and out of Christ for if he did that were to make God contradict himself and to speak quite contrary to his own Spirit which were very absurd and blasphemous to assert But had T.V. rightly minded and understood that of Rom. 8.1 2 3 4 he might have seen how contrary it is to his Doctrine before and himself therein confuted For 1st They that are in Christ Jesus walk not after the Flesh but after the Spirit and it s to such only to whom there is no Condemnation therefore Justification and this is not a sinful imperfect or guilty state 2dly The Law of the Spirit of Life in Christ Jesus hath made such free from the Law of Sin and Death 3dly God sending his Son to condemn sin in the Flesh was not to look upon man Justified in the sinful state or whilst he walks after the Flesh. But 4thly That the Righteousness of the Law might be fulfilled in such who walk not after the Flesh but after the Spirit and this doth absolutely confute T.V. and his Brethren And whereas for the proof of his Doctrine of Guilty Persons being the Righteousness of God he citeth Rom. 4.6 7. where it is said David described the blessedness of that man to whom God imputeth Righteousness without Works to which I say not without the Works of the True and Living Faith in Jesus nor yet without a subjection to the Law of Faith but without that the Works or Deeds of the Law of Works chap. 3.19 20 21 24 25 26 27 28. the Apostle did not exclude the Works Obedience or Righteousness of the true Faith from a justified state for if Paul had so done it had been contrary to James his Testimony who said Was not our Father Abraham justified by Works when he had offered up Isaac See Jam. 2. And Abraham believed God and it was counted to him for Righteousness We say That Faith was reckoned to Abraham for Righteousness Rom. 4.3 9. which Faith was not without its own Works although it be not the Works of the Law as Circumcision and others that were Types or Signs wherein the Righteousness of Faith doth not consist which they that are in the uncircumcision as the Gentiles that were the ungodly spoken of Rom. 4.5 11. chap. 3.29 do receive through Faith in Christ and become really partakers thereof being Justified from all those things from which they could not be Justified by the Law of Moses And so such are Justified or made Just or truly so Accepted of God not in sin or ungodliness but as Redeemed out of it and Sanctified from it See 1 Cor. 6.11 And blessed are they whose Iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord will not impute sin This is no Proof for T. V. his sinful Doctrine for them whom the Lord doth bless and imputeth not Iniquity to are in the way of God and partakes of his Righteousness through Faith cannot feed upon an imagined Imputation or Justification in sin for in Psal. 32.2 David describeth the blessedness of such in these words Blessed is the man to whom the Lord imputeth not Iniquity and in whose Spirit there is no guile These words in whose Spirit there is no guile the Priests use to leave out in their talk of Imputation but as their Faith without Works or a real Obedience on the Creatures part is but a dead empty and feigned Faith So their laying a claim to and pretending a Justification by the imputed Righteousness of Christ whilst they are sinners and polluted pleading for Imperfection whilst here 't is but a false imagination of their own for though we confess that Justification is in the Righteousness of Christ by Faith in him and that this True and Living Faith and the Righteousness of it is reckoned to the true Believer yet we do not therefore grant that Sinners or Polluted Persons in that state are cloathed with this Righteousness nor that 't is imputed to them as theirs whilst they are out of it for they that have put on Christ are translated from sin and unrighteousness and so are made partakers of the Righteousness of Faith which T.V. saith is without us and so puts it a far off and yet cites Phil. 3.9 which plainly Contradicts his Doctrine for Paul having confessed Christ Jesus to be his Lord and suffered the loss of all things that he might win Christ it was that he might be found in him not having his own Righteousness but that which is through the Faith of Christ the Righteousness which is of God by Faith that said he I may know him and the Power of his Resurrection and the Fellowship of his Suffering being made conformable to his Death vers 9 10. Mark his winning Christ being found in him his not having his own Righteousness but that of Faith extends to a real injoyment of Christ and his being in him and not to an imagined Imputation in sin but to his knowing Christ and the Power of his Resurrection Fellowship of his Suffering and Conformity to his Death this was a blessed estate which all you that plead for Sin and Imperfection and a Justification whilst you are out of Christ or strangers to him being both unacquainted with his Power and Fellowship of Suffering and never came ye so to be conformable to his Death you being yet alive in your sins And as to T. V. his Argument or Syllogism it proves nothing of his Doctrine of impure or guilty Persons being Justified by Imputation for Justification by Faith in Jesus Christ and his Righteousness we never denied but this Faith is not a dead Faith nor without its own Works for it purifieth the heart but so does not your Faith who plead for sin by which you apply Christ's Righteousness whilst you are out of it and it without you as T.V. confesseth pag. 17. How hath he and the rest of you that own this his Doctrine soothed and daubed People up in their sins flattering them with a Pretence of Imputation and Justification therein when your Faith is but dead and empty as a body without a Spirit is dead That we are Justified by Faith without Works By what Faith and without what Works is mentioned and manifest according to Scripture both
self not be added to or diminished from 7thly That the Goodness of God where it takes impression or is received in man in the free tenders of it in Christ Jesus it is the principal inducement or cause of Repentance and forsaking of Sin 8thly And the Tenders of Grace and Salvation in Christ are free to all so that man's rejecting and slighting of it and of God's Kindness therein is the cause of his being rejected of God O man thy destruction is of thy self but thy help is in me saith the Lord. 9thly Seeing that many of their own Brethren have confessed God to be infinite in his Power and in all Perfections and to his Divine Attributes as their term is and that he is free in them and so his Love Goodness and Mercy which attend his Judgment being felt in the way thereof by them that wait therein upon him Why should any Doctrine or Supposition be brought forth that doth at least seem to diminish his Love and Good Will by either mis-representing it in its self or render it partially in its extent as only design'd or but free for a few that upon full payment and also the same full punishment and wrath that sinners deserved by a Person distinct and separate from himself as Jesus Christ hath been mis-represented He being One with the Father who said Hitherto the Father worketh and I work and the Son doth nothing of himself but what he seeth the Father do that he doth 10thly Christ being the Brightness of the Glory of God and the express Image of his Divine Substance as also truly called the Son of his Love by him is exprest and clearly signified God's Free Love Goodness and Mercy towards Mankind both in his Life Ministry and Sufferings in the dayes of his Flesh. 11thly It being the Love Patience Long-suffering of God and Riches of his Grace that leads to Repentance Rom. 2. all which were truly expressed signified and bore Testimony unto by Christ Jesus both in his Ministery Suffering and Death on the Cross as also by his Resurrection and most Glorious Ascention The Almighty Power of God which is unto Salvation to the true Believers was shewed forth and born witness unto and blessed are they that receive the true sense thereof in its operation and effects 12thly I also know and confess That it was in God's Infinite and Free Love that Christ gave himself a Ransom for all to be testified of in due time And that in the same Love he hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour Ephes. 5. and therefore God is to be followed and Christ obeyed by all that receive his Love But now to T. V. his Terms and Assertion seeing he has not been plain nor given any ingenious nor satisfactory Answer I ask and Query 1st WHere doth the Scripture say That it is impossible for God to pardon or forgive without a plenary Satisfaction as an act of Law made to his offended or vindictive Justice by another 2dly And if this Satisfaction depend upon a second Person or God equal with the Father as T.V. saith Christ is proved to be and not upon any finite Creature Is not this all one as to say that God satisfied God and then what non-scence is it to lay it upon a second Person distinct from him and yet coequal with him where doth he prove these words in Scripture Doth not this like the former Doctrine either render them two distinct Gods differing between themselves the one abounding in Judgement the other in Mercy or else God to differ from himself and so to give Christ for his own Pacification and not Man's real Reformation whilst the Notion of plenary satisfaction is made a cover or pretence for Peoples continuing in an imperfect sinful polluted state which the Priests Plead for the continuance of in all term of Life And does not this their Doctrine lead People to trample the Blood of the New Covenant under foot and this is to deny the one Offering 3dly And was that the end of Christ giving himself a Ransom being an Offering and Dying for All that men might live in sin all their time and say they are Pardoned and Redeemed whilst they are still in Bondage 4thly Is God fully satisfied that any should live in sin or is his infinite Justice satisfied so as not to lay hold on them in the sinful state 5thly If the Wrath of God be revealed from Heaven against all ungodliness and unrighteousness of men and every disobedience shall have a just Recompence of Reward How then is Divine Justice fully satisfied and answered for All in that state without their coming under the sence of it in themselves For if so then nothing is to be done within them and then how did the Believers know the terrors of the Lord the sentence of Death in themselves the Law that Ministers Wrath the Ministration of Condemnation which in his time was Glorious and the Righteousness of the Law fulfilled in them by Christ Jesus who came to condemn sin in the Flesh for that end wherein still we confess to the one Offering and the blessed effects thereof 6thly And if All must live in sin all their time does not this tend to settle People upon their Lees and set them at ease in a false security in Sin and Transgression and so to deny the one Offering and Sacrifice that puts away sin 7thly And if such a plenary Satisfaction as it is called be made for some in that sinful state why not for all Do ye not here render God partial whereas Christ died for All tasted Death for Every man gave himself a Ransom for All which you Presbyterians to wit T. D. and others have denyed and so you make Sects and therein have opposed Scriptures and the Extent of God's Love and Good Will to all men but we Testifie to it and own Christ's Death and Sufferings and Effect of his Righteousness to be manifest within by the Spirit to every one that believeth 8thly Why doth T. V. so vilifie a man for Confessing according to Scripiture to the infinite Love and Mercy of God towards Mankind and his reasoning for it from Scripture seeing that he himself confesseth the impossibility of any finite Creature to make any plenary satisfaction to his offended Justice And many of his Brethren have confessed the Divine Attributes to be in God and he free in them as infinite Love Goodness Mercy as well as Justice As also he may find in the Common Prayer Book That the Graciousness and Mercifulness of God is confessed unto more then he has done And whereas T. V. accuseth W.P. with seeming to insinuate that he denys only the impossibility of Gods pardoning sin without satisfaction but that his Arguments are against Satisfaction it self he saith Whereas W. P's own Testimony stands against him in this matter in Pag. 32. which T. V. to his own Contradiction is also made to
extends whether to enjoyn to the perfect obedience of Faith yea or nay seeing sin and corruption is so prevalent amongst you and so contended for surely where the excercise of the true and living Faith is experienced there is obedience to the Law of it or else what doth it signifie whilst persons remain in disobedience Further T. D. confesseth that we have an immediate dependancy upon God in our operations John 15.5 without me ye can do nothing Siorsima me separate or apart from me It s well he hath at some time assented to the Truth but how doth this contradict the greatest part of his own and his Brethrens work elsewhere in their pleading for imperfect obedience and their imagined imputation of Righteousness and Justification to the unrighteous and unjust for those operations which have a relation to an immediate dependence upon God which he that is in Christ doth experience and bring forth do accord with the mind and will of God which is the Sanctification of those that believe and with that most holy Faith which purifies the heart and these are not imperfect nor to be slighted as undeserving according to the vain notions of Priests concerning Faith its works and inherent Righteousness as they term it Pag. 47. T. D.. Their dependancy upon Christ in all the good they do is as near and intimate as the Branches upon the Vine by vertue of their natural union in bearing Fruit. Answ. This is also a Truth that grants a perfect obedience in them that have such a near intimate dependency upon Christ as the Branch hath that grows upon the Vine by vertue of the natural Union thereof this also contradicts their pleading for imperfection and sin in all obedience and works which also shews that they do not flow nor spring from Christ the true Vine as also that they have not union with him nor are Branches of him and indeed how they have not immediate dependency upon God in Christ whilst they deny Immediate Teaching Revelation and Divine Inspiration to be attainable in those dayes But seeing without or apart or separate from Christ men can do nothing how then can they be any thing without him as righteous or acceptable or justified For men must be something in that Relation before they can do any thing acceptable and it is the Spirit and Power of Christ which sanctifieth and maketh just and bringeth into the true Obedience Works and Righteousness of Faith and to live by Faith as the Just doth Pag. 48. But Faith as a work is not opposed to nor excludes it self as T. D. saith because in one sence it is opposed to the deeds of the Law for true Faith as a Work is the Work of God which is not opposed to it self besides it being the work of God to believe in Christ this hath not relation to those deeds of the Law that the Jews wrought out of him and out of or besides that Faith wherein they fell short of the Righteousness of the true and living Faith and of the perfect Obedience or Righteousness of the Law Now seeing he confesseth pag. 49. to a righteousness bestowed upon men by Faith I ask if that man is not a partaker and enjoyer of that righteousness by Faith Surely Faith and its Righteousness are not separate nor divided Also he confesseth Faith in God through the Messias is called a walking humbly with God Micah 6.8 To this I say whilst he thus considereth Faith as such a walking were it not very gross nonsence and contradiction to say that it excludes it self as before or that those works or effects of Faith viz. Walking humbly with God were opposed to the Faith it self which is the Root thereof But this is even like T. Vincent's affirming Faith to be opposite not only to the works of the Law but to its own Works Pag. 51. I find T. D. upon James 2.24 doth not distinguish betwixt the Works of Faith and the Works of the Law and so talks like an ignorant blind Guide with his vain babling and perverting of the Scripture to exclude perfect Obedience and Perfection from the Believers And seeing he granteth that Justification imports the Absolution of Sinners and the Approbation of a Believer which he distinguisheth betwixt Then it is to be minded that a Believer that is approved of is absolved being Justified and what from if not from Sin and Transgression Otherwise Faith that stands but in a bare profession without a living work of purifying the heart overcoming the World c. is but a dead Faith as T. D. in fine confesseth And we are Justified by works as our Faith is made perfect by works James 2.22 but these are not the works of the Law but the Works of the Living Faith which manifesteth Fruit to God and demonstrates the nature of the Living Faith But his telling of a Sinner being Justified in the sight of God where doth the Scripture say so he quotes Rom 3.23 to prove it but it doth not but only that a man by Faith is Justified without the deeds of the Law which deeds of the Law a man may be Justified without and yet not a Sinner nor without the Obedience Works or Righteousness of the True and Living Faith which Purifieth the heart and Justifieth from all those things from which they could not be Justified by the Law of Moses And as to his saying That we are made free meritoriously by the Law of the Spirit in us from the Law of Sin and Death The word meritoriously he addeth But the freedom of the Law of the Spirit in us from the Law of Sin and Death we do confess and that it is the same Law of the Spirit of Life that is in Christ and the Saints according to the Apostles Doctrine the Freedom of which we testifie is of Everlasting worth for that it is not wrought by our selves but by Christ and his Law and Spirit Pag. 52. T. D. saith That we observe that the righteousness of the Law is fulfilled in the Persons of the Saints Indeed we do observe it believe it and experience it and do not wholy put it off from us to be fulfilled in the Person of Christ as T. D. and some of his Brethren have corruptly done though we do confess that the Righteousness of the Law was fulfilled in Christ's Person but not therefore to exclude it out of us since that he was a faithfull Example to be followed as well as a Captain and Leader to guide in all the Wayes of Peace and true Holiness Pag. 52. And as we do observe that the Righteousness of the Law is fulfilled in the Persons of the Saints contrary to T. D. and his Brethrens observation and thereupon not only suppose but really assert a state of Freedom from Sin attainable in this life we do not place the Merit of Justification upon the Creatures imperfect obedience or works but origionally on the Spirit of Truth and its perfect work in which
could suffer pag. 55. Contrad T. V. It being impossible for any finite Creature to make plenary Satisfation to the infinite Justice of God which requireth an infinite Satisfaction pag. 54 55. If Christ had not been God as well as Man the Sufferings and Satisfaction would have been but finite Obs. First This Person that should make satisfaction by suffering and death it seems now is counted a Creature which yet as such could not satisfie infinite Justice as Contradictorily is confessed But as before it 's said He was the Eternal Son of God proved to be God equal with the Father but now in Contradiction again it was as God and Man that he satisfied whereas it was not as God that he suffered and died but we confess that God was in Christ reconciling the World to himself T.V. Christ did bear the punishment of our sins viz. the curse and punishment our sins deserved that he might give Satisfaction unto God's Justice pag. 57 58. Obs. Query But did God undergo that punishment surely nay Or did Christ as man undergo that eternal Punishment Death and Curse due to sinners Could Christ's Death or Temporal Sufferings be Eternal Yet still we confess That God both had and hath still full satisfaction and pleasure in his Son Christ the Anointed the Lamb that was offered without spot to God a Sacrifice for sin though your abuse of Christ confusion and darkness in stating your Matter we cannot own as proceeding from any sence or savour of Christ either as a Sacrifice or Saviour T.V. His Righteousness obligeth him to take vengeance upon all that have transgressed his Law pag. 54. Our righteousness are as filthy Raggs Contrad T. V. He doth Exercise his Justice freely as he doth love his Image in his people freely pag. 65. Obs. Then your filthy Raggs cannot cover you from his vengeance for therein you are not in his Image which he loves freely in his People and yet you would be accounted his People where you are it 's high time for you to Repent and no longer cover your selves with such Raggs polluted Garments For God will lay you bare and naked 3. Of Justification T.D. There is no need of inherent Righteousness for Justification Contradiction But yet there is need of it to make us meet for Heaven Col. 1.12 pag. 45. Contrad Inherent gives us a fitness for the injoying of it it lying in Communion with God without likeness of disposition there can be no liking of each other pag. 46. Obs. What then are persons in a Justified state while they are neither meet for Heaven not fit to enjoy it nor yet partakers of that which makes like to God and brings into Communion with him Which is this inherent Righteousness of Christ as it is called which T.D. hath shut out as not needful for Justification contrary to plain Scripture 1 Cor. 6.11 Rom. 2.13 Jam. 2.21 Heb. 12.14 T.D. Satisfaction is a compensation or recompence made to God for injury done him by sin which may be both by doing and suffering Vindictive Justice Contrad T. V. Godliness is enjoyned upon all pag. 67. Obs. How then did Christ undergo infinite Wrath from offended infinite Justice that sinners and sin deserved when he never sinned For here every one is to obey and answer the pure Law of God viz. by Godliness and if Godliness be enjoyned upon all I ask must all remain in a sinful ungodly state and Commands to Perfection be construed but as the measure of our duty according as T. D. saith pag. 57. who formerly affirmed also That the righteousness of the Law might be fulfilled in us was meant in Christ and not in our persons so then must we look on Christ as his being Godly Righteous Obedient to Death for men fully to satisfie and take off the Righteous Injunction laid upon them to Godliness perfect Obedience c. That it is to be meant Christ must be perfect for us he is to be only the subject of all those Commands enjoyning perfect Obedience Righteousness and Holiness and not we which is as absurd and all one as to say That when God Commands us by his Grace not to sin but to be perfect or perfectly to deny ungodliness and worldly lusts and to live godly soberly c. That he all this while intends his Son Jesus Christ as the subject of these Commands And whereas he never said Son Jesus Christ Do not thou sin be not thou ungodly do thou deny worldly lusts live thou godly soberly be thou perfect for all and it shall satisfie me fully instead of Perfection or Righteousness in men seeing none can be perfect or free from sin in this life c. But this absurd Course is the current tenour and intent of our Opposers Doctrine And yet they must confess That Christ never sinned nor could sin neither was there guile found in his mouth so their presenting him only as the subject of perfect Obedience and not Men or Believers is all one as to say That all those Commands directed to us for that end was only intended to Christ for T.D. construes his Satisfaction and Payment in men's stead to consist in both Doing and Suffering viz. Both in Christ's Obedience and Subjection to the Law and God's Precepts as also to its Penalties and Curses pag. 19 20. But T. V. layeth it upon his Death in their room and thus they manifestly Contradict themselves whereas God was alwayes well pleased or satisfied in Christ both in his active obedience and also in his passive subjection to suffering death as man even in all his whole Conversation Ministry Life and Death for Mankind he being a perfect Sacrifice for sin but God is not therefore satisfied with man out of Christ or out of obedience to the Law of his Spirit but as he comes to be found in Christ having and possessing his Righteousness within and the Life and Effects thereof which doth not admit of sin and imperfection term of life seeing as is Confessed by T.D. and T.V. That God loves his Image in his People freely and without likeness of disposition there can be no likeing of each other And surely the Image likeness and disposition of God in his People is pure and perfect which sin and imperfection bears no resemblance of T.V. No persons being the subjects of Gospel Justification but as ungodly that is as having sinned Contrad T. V. Where he removeth the guilt of sin he also removeth the filth of sin Justification and Sanctification being unseparable Companions Justification is never without Sanctification Obs. See the apparent Contradiction here in this latter to the former for here note then That no Persons are the subjects of Gospel Justification as ungodly or as in their sins but as being sanctified and the filth of sin removed so then justified not in sin but in the Truth and Righteousness of Christ they being washed cleansed and sanctified and only such are they that are Justified in the Name
are Justified by his Death and by his offering up once for all answer in plain words And whether or no you will make a Sect that he died for some ungodly and some sinners only for the sons of Adam were the sinners and ungodly But he that believes is born of God and they receive Christ and he gives them Power to become the sons of God and they know he died for them and have the Testimony of it and have the Benefit of his Death and Resurrection And what was the Light that shined in the Darkness and the Darkness comprehended it not What was the Spirit that the Wicked grieved vexed and quenched Where is it and what is the Spirit of Truth that reproves the World of sin Where is it that leads the Saints into all Truth Come we must have plain Scripture for these things What is the Law that God will write in the Heart and put in the Mind that all shall know Him from the greatest to the least that they shall not every one teach his Brother and shall all know the Lord What is that Light that shines in the Heart to give the Knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. What is the Word of God in the Heart the Apostle Preached and the People was to obey it and do it And what was that Rule that Adam had and all the Holy Men in the Old World And what was the Rule of Enoch's Faith by which he was translated And Abraham's Faith who obeyed God and forsook his Countrey Answer these things by Scripture because you say The Writings the Scriptures are the Rule of Faith And Presbyterians and Independants have you forgotten all your Petitions and Addresses you Petitioned and made to the other Powers against the Quakers If you have forgotten them read William Caton 's Book of your Petitions and Addresses gathered up and down the Nation What you said of Oliver and Richard and how the People of God in scorn called Quakers the first beginning of calling them so was at Darby by one Bennet an Independant about 19 year since and then when the People called Quakers were gathered together in divers places to Worship God then you said they were Plotting together against Oliver whom some of you called the Light of your Eyes and breath of your Nostrils to bring in King Charles and Oliver said We would not hurt a Mouse at that time though he did cast many of us in Prison through you after that and then you Baptized us in your Prisons by cruel sufferings Of all men you should hold your Tongues in bawling so against us seeing the Light of your Eyes and breath of your Nostrils is gone And what was it not through some of you That the Act against Sturdy Beggars came forth upon which Friends at that time could hardly travel three or four miles from their own Houses but they were Whipped men worth three or four-score pounds or an hundred a year were Whipped for Beggars and Vagrants And then did you not get another Act That we must not speak to you in going or coming from a Steeple-house And how Friends were thronged in Prison up and down in the Nation by you Answer these Queries And thus you may see what a Havock you made in your Day but when Persecution came you durst hardly look out with your heads your selves And was there ever the like known or seen how your Brethren turns from North to South and from South to North and there they can turn and chop and change And yet you could tell us then That the Common-Prayer was Hell and Egyptian Bondage And we could hardly have a Meeting but you were incensing the Rulers against us That we were Plotting to bring in King Charles and how many in those dayes were put in Prison upon that account by you because we went to Meetings We can tell you we have a List of them And yet the Quakers were House Creepers said you when you had gotten the Mass-houses and Tythes and your Easter-Reckonings and Midsummer-Dues and straining our Goods for your Bread and Wine And who are become the House Creepers now Then you had gotten the old Mass-houses Oh! your filthiness comes to be made manifest to all men and you have made your selves ridiculous who are fighting against an innocent People that wishes hurt to no man but the good of all men And do you think that the Lord will nor remember and reckon with you for all these things Dare you look into the Book of your Actions and Consciences and see what is written there and see if they be not Recorded How now Presbyterians High Priests What is this your Doctrine that you now Preach up for your Hearers to go to a Bawdy-house as Thomas Vincent speaks What Liberty here do you give to Youth and your Hearers who sayes It 's worse to go to the Quakers Meetings than to a Bawdy-house You pleaded for a body of sin as long as you live but now it 's com'd out indeed when you plead for a Bawdy-house rather than Quakers Meetings it 's like the Presbyterian Priest knows where they are it appears as if he thought more of a Bawdy-house than of Christ and Vertue So it 's clear here you are Them that turn the People to Vice and from the Lord and his Truth Ellimas like seeking to pervert For the Quakers Meetings are in the Fear and Power and Spirit of God who meet together in the Name of Christ Jesus so it 's like you love Meetings at Bawdy-houses more then the Meetings of the People of God who meet to Worship God And if this be your Doctrine then you must enlarge your Brothel and Bawdy-houses as they do at Rome Legorn and Venice and other parts in Italy and then they will give you Tythes and Easter-Reckonings and Midsummer-Dues For have you not called Bawdy-house People good Church Members And have you not taken Tythes of them And would you not say The Peace of God to them for paying you Tythe Who would have thought that we should have had such Unvertuous Expressions from the Presbyterians that this stinking savour should have lyen covered under their Weeds Well the Quakers must Declare against all your Bawdy-houses which thou Vincent sayes Thou hadst rather thy People should go to than to the Quakers Meetings where the Word of God is Preached And so Presbyterians if this be your Doctrine to your People to send them to Bawdy-houses rather then to send them to a Meeting of the People of God we utterly deny you and your Bawdy-house too And is it not a shame to put in Print to tell the World That thou wouldst rather have thy People go to a Bawdy-house than to a Quakers Meeting For it 's like if thou wilt set up that House thou mayst have a yearly Revenue like thy Father the Pope out of your Bawdy-houses it 's like if you were there you might
Justification is within and the Mystery of Faith is held in a pure Conscience and the Conscience must be within must it not Reader And so here thou mayst see how these Presbyterians and Independants have erred from the Apostles Doctrine And in Rom. 5. and being Justified by Faith by whom we have access to God by Faith and Justified by Faith in Christ Jesus Gal. 2. And the Apostle saith I live by the Faith of the Son of God and the Just lives by Faith by grace you are saved through Faith Eph. 2.8 Luk. 2.5 thy Faith hath saved thee And do not the Presbyterians and Independants deny Christ's Doctrine who deny Perfection both the Doctrine of God and the Command of Jesus Christ and the Ministry of Christ Jesus and makes void all the Apostles Exhortation For God said to Abraham Walk before me and be thou perfect Gen. 17. And do they not deny the way of God which is perfect Psal. 18.30 And the Law of the Lord is perfect and Christ saith Every one that is perfect shall be as he is And be ye perfect as your heavenly Father is perfect Mat. 5. And Noah was a perfect man Gen. 6. Thou shalt be perfect with the Lord He hath made my way perfect 2 Sam. 20. Job was a perfect man and one that feared God and eschewed evil Job 1.1 God will not cast away the perfect man Now do you not say there is no Perfection Do you not give the Scripture the lye God made my way perfect Psal. 18. Mark the perfect man Psal. 37. And the Wicked may shoot at the perfect Psal. 64. And are not you them that shoot at the perfect with your dirty Arrows And Christ prayed That they may be perfect in one Joh. 17. Is not Christ's Prayer to be fulfilled or did he pray in vain Will you deny his Prayer you vain men Is not Christ's Prayers available The Apostle said He spoke wisdom among them that were perfect ye false Ministers say there are none perfect God comforts his People and Ministers and sayes His strength is made perfect in their weakness Herein is encouragement to Perfection by God's Ministers Be perfect be of good comfort but you say none can be perfect and so you are miserable Comforters And the Work of the Ministry Eph. 4. was to bring People to the knowledge of God to a perfect man and to the measure and stature of the fulness of Christ And are not you false Ministers and evil workers who say there is no Perfection you cannot bring them it seems to a perfect man you cannot bring them to the measure of the stature of Christ but runs up and down and fetches all the weaknesses of the Saints and applies them to People to hold up Imperfection to them as Paul Peter John and some others 2 Cor. 13. We wish your Perfection and Heb. 6. let us go on to Perfection And Col. 2. the bond of Perfectness So is it not clear here whose Ministers you are neither according to God nor Christ nor according to the Scriptures nor according to the Prophets nor Apostles By one Offering he hath Perfected for ever them that are Sanctified And what Hee is this but Christ Jesus And now it 's clear That you deny this Faith that Sanctifies and that you deny this one Offering mark for ever them that are Sanctified And so it 's clear That you deny the one Offering of Christ Jesus without the Gates of Jerusalem and sayes That none are perfect and no Perfection here You may as well say there is no Faith here And you that say also there is no Overcoming here you may as well deny Belief here for he that believes is born of God and he that is born of God overcomes the World and greater is he that is in you than he that is in the World So it is manifest That you have not this greater Birth in you to overcome the World and here you stand against all the Believers and all the houshold of Faith which Faith gives Victory And you say there is no Victory here And so what can you cry up but sin and Bawdy-houses And you would rather have your People go into Bawdy-houses then to go to the houshold of Faith which preaches down Sin and Imperfection For God is perfect his Way is perfect and he bids be perfect And the Ministers was to present every man perfect in Christ Jesus see Col. And you Preach up Imperfection for term of Life so Ministers of Satan for the Devil made man imperfect Christ makes them perfect and God made them perfect and said Be perfect So are you not all the blind Guides that leads into the ditch which is a corrupted place that People are corrupted not perfect but the true Ministers presented them perfect in Christ Jesus And so is it not clear That you deny the Blood of Christ and trample it under your feet For Christ Sanctifies his People with his own Blood Heb. 10. The Blood of Christ Jesus cleanseth from all sin 1 Joh. 1. Rev. And he hath washed us from our sins in his Blood And they overcame by the Blood of the Lamb And whose Garments were made white by the Blood of Jesus And do you not give the Apostle and the Scriptures the Lye and makes Christ's Blood of none Effect And sayes They are not made white they are not cleansed from all sin and that they must have a body of sin and death as long as they live and that they are not Redeemed to God Do you not make the Blood of Christ of none effect here which is to wash and to cleanse away that which is brought into Adam by the Serpent and deny Christ's Purchase who purchased his People and Justifies by his Blood and Redeemed through his Blood And what Redemption is this and Purchase is this and Justification is this if they be not Redeemed out of sin and evil and old Adam Christ hath Redeemed us to God through his Blood Rev. 5. Eph. 1. Are not you them that have counted the Blood of the new Covenant of none effect Heb. 10. and troden it under foot wherewith he Sanctifies and so are they that have done despite against the Spirit of Grace for do you not say the Spirit of God is not given to every man to profit withal only some have the Spirit say you Who are they then that vexes it and quenches it and grieves it And were not they wicked People whom the Lord gave his good Spirit to to instruct them Nehem. 9. they were such as rebelled against Nehemiah And here it is clear That you make Sects and denies the Prophets and Apostles Doctrine And you say That Christ doth not enlighten every man that cometh into the World Do you not here deny John's Doctrine and Scriptures and Christ himself who saith He is the Light of the World And deny that which People should believe in believe in the Light that you may become
to and obey is the Light of Christ which witnesseth against all sin against all Idolatry and unrighteousness and leads us in the Doctrine of the true God which we receive in the Light and not mens Traditions and corrupt Doctrines and Inventions whereby People have been kept in the dark by such perverse and prejudiced Spirits as thus blasphemously deem the Light within an Idol of our own brains whereas it is the Light and Life of the Eternal Word which enlightens every man that cometh into the World that we testifie unto against all the dark opposers and gain-sayers whose wayes are dark and crooked as thine W. M. is who thus falsely and blasphemously hast represented the Light within like those that put Light for Darkness and Darkness for Light And now let the Reader judge Whether such dark envious Persons as thou herein hast shewed they self are fit to be Judges in these things of Controversie about such high matters touching the Three that bear Record in Heaven viz. The Father The Word and The Spirit when thou in thy earthly sensual wisdom never camest there neither canst thou till thou countest it loss unto thee and com'st to loose it that the Babe's state that enters the Kingdom be known in which the Light and Life of the Son of God is manifest which discovers the hidden things of darkness and reveals the Mysteries of God's Salvation to them that obey it but not to such as count it an Idol and now what may we expect but darkness from such an one as calls the Light within an Idol and they that look into thy following work against us may see the gross darkness thereof yea darkness that may be felt W. M. By their three Persons you mean the three increated Persons of the ever blessed Trinity the Father the Word and the Holy Ghost Three increated Persons are thy own words and terms but the Father Word and Spirit we really own and bear witness to both as mentioned in the Scripture and as knowing the absolute Testimony and Eternal Power thereof manifested where that which may be known of God is manifest even within both in creating begetting and quickening us again to God out of death and darkness And these Three which are One which bear Record in Heaven to wit The Father the Word and the Spirit as I could not own the title of Three distinct and separate Persons to be put upon them as thy Brother Erroniously did being not Scripture-language so it was never my intent nor Principle to compare them to three Apostles or finite Creatures as most falsely and injuriously thou accusest me But to endeavour to make the People understand both the grosseness and falseness of Tho. Danson's and Tho. Vincent's Principles of three distinct separate Persons in the Deity you naming each Person God which renders them Three Gods whilst but One God by shewing the Consequence of this your Principle After I had from Scripture shewed how inseperable the Father and the Son were and the Oneness of the Father Word and the Spirit but if I had simply compared them to three Apostles who were distinct and separate Persons then had I owned your own Terms and Principle and then the Controversie had fallen between us But instead thereof I am accused for opposing your Doctrine of distinct separate Persons and thus you confound your selves in wronging of me for were not the three Apostles Paul Peter and John three distinct separate Persons did I ever deny that they were how like then to finite Creatures doth your own Doctrine render the Eternal God his Word Spirit which to shew was my end in instancing three Apostles for we never believed the Eternal God to be like to corruptible man since we knew any thing of his Divine Power But T. Danson in his Synopsis pag. 12. plainly instanceth three Apostles Peter James and John as also his instance of David and Solomon for their Trinity or three Persons in one nature Was not this an instance of finite Creatures and such an indignity put upon God as I never intended How can such men but blush for charging that on others which so evidently they are guilty of themselves Madox We call the Father Son and Holy Ghost Three Persons or Hee 's according as they are held forth in the Scriptures Answ. Nay had you stood to Scripture-language there had not been any Controversie between us therein but it would not satisfie you but you must obtrude your Popish unscripture-like terms and distinctions or rather worse in telling not only of distinct but separate Persons which being plainly refuted from Scripture you may remember I several times called to T. D. and T. V. to confess their Error I shewing how inseparable the Father and the Son were reflecting chiefly on the words separate Persons which how you come off about will appear hereafter And as for their being Three Hee 's thou W. M. durst not keep to any Argument from thence or to make that any Cause or Reason why we must own them to be Three Persons though here thou seem'st to make the terms equivolent viz. Three Persons or Hee 's so then it appears that either will serve if the Three that bear Record in Heaven be but own'd under the Name of Three Hee 's it will serve instead of Three distinct Persons but then are all Hee 's or Males Persons and all Shee 's or Females no Persons What strange Logick is implyed here And where doth the Scripture mention three increated Persons thou tell'st of are they three distinct increated Persons If so then mayst thou not as well say they are three distinct Infinites three Eternals and so three Gods Where is now the blasphemy and blasphemer And Christ's speaking of another Comforter which was the Spirit of Truth Joh. 14.16 was not another Person distinct from him for that Spirit was then in him neither doth he use those words for the same Comforter or Spirit was in him and was that divine Life that then spoke in him when he was personally present with them He doth not say he would send them another Person to Comfort them but speaks more spiritually for though they had been Comforted in his outward Presence and Ministry yet his spiritual Presence was that other Comforter for ever to abide with them for in that Joh. 14.17 Christ speaking of the Spirit of Truth or that other Comforter saith he that dwelleth with you shall be in you vers 18. I will not leave you comfortless I will come unto you which clearly explains his former words which to say this Comforter was a Person distinct from Christ is all one or as absurd as to say the Spirit or Life that was in him was a distinct Person from him or that he was a Person distinct from himself for I will not leave you comfortless I will come unto you or were it not gross to say That Christ in his People is a Person distinct from Christ or
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
but for a few only for a select number the World of Believers c. as both T. D. and other Professors both Presbyterians and Independants both in Words and Writings and T.V. brings 1 Tim. 2.6 and mentions only gave himself a Ransom and leaves out the words for All pag. 56. And thus minces as if he had no mind to hear that Grace is free for All as well as himself but only for a few perhaps Presbyterians and such-like whom there is no reason or equallity for God to take such special notice and regard of more than others for their Spirits and Hearts are as perverse and corrupt as others if not more ridged and envious and their Garments of Self-Righteousness are as polluted ragged and filthy as others or worse Thus much they will acknowledge in their Prayers but perhaps they 'l take it ill that another should tell them of it Then Secondly The Power of Christ and his blessed Effects in his Death acceptable Sacrifice c. we own more than they for he gave himself to Redeem Man from Sin and Transgression and the servitude of it and his Blood purgeth the Conscience cleanseth from all sin his Flesh is given for the Life of the World that Man may come to rise out of sin and live again to God in perfect Righteousness God hath set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins past through the forbearance of God Rom. 3.25 He doth not say for sins past present and to come and that all must be sinful and imperfect all their dayes and yet all forgiven God being satisfied in Christ for all whilst he is not satisfied in them but his Spirit daily grieved where as Christs Appearance was to put away sin by the Sacrifice of himself and if it was to put sin away to cleanse man from it and not that he should say that only the Guilt is done away but not the Act and Pollution of Sin which is the gross corruption and false construction of Presbyterians and others And as to T.V. his wonder at W.P. his challenging any Person to give him one Scripture phrase which doth approach the Doctrine of Satisfaction But T.V. has deceitfully left out his following words viz. Considering to what degree it is stretched the degree whereto it is stretched by these Priests is mentioned before not that we do deny but really confess that Jesus Christ in Life Doctrine and Death fulfilled his Father's Will and offered up a most satisfactory Sacrifice but not to pay God as otherwise being unable to save men he saith And further adds And for a Justification by an imputative Righteousness whilst not real it 's meerly an Imagination not a reality and therefore rejected otherwise that which is real which is the Righteousness of Faith really received and injoyed in the true and Living Faith is confessed and known to be justifying before God because there is no abiding in Christ's Love without keeping his Commandements I therefore saith he Caution thee in Love not longer to deceive thy self by the over-fond imbraces of Humane Apprehensions for Divine Mysteries but rather be informed that God hath bestowed a measure of his Grace on thee and me to shew us what is good that we may obey and do it which if thou diligently wilt observe thou shalt be led out of all unrighteousness and in thy obedience shalt thou receive Power to become a Son of God in which happy estate God only can be known by Men and they know themselves to be justified before him whom experimentally to know by Jesus Christ is Life Eternal So that the infinite God in his infinite Love Good Will Kindness Patience Forbearance Long-Suffering fully expressed declared and signified by Christ Jesus the Son of his Love and express Image of his Divine Substance not a separate Person from him and Gods good Pleasure and real Satisfaction in him and all for the regaining restoring redeeming and saving of lost man to himself out of the fallen estate out of sin and corruption and from Wrath to come this we know really own and confess in the Light and Life of the Son of God bestowed upon us which is that alone that can give the true knowledge of the blessed Effects of Gods Love in Christ and of the Righteousness of the true and Living Faith in his Name and Power as also of their true Peace and Satisfaction receiving the Attonement Reconciliation and union with God in Jesus Christ who is the Way Truth and Life to all that truly believe in him T. V. In the Scriptures he alleadgeth against Christ's Satisfaction W. P. Not that we do deny but really confess that Jesus Christ in Life Doctrine and Death fulfilled his Fathers Will and offered up a most satisfactory Sacrifice Obs. This clears him from alleadging Scripture against Christ or what was really his satisfaction as he is falsely accused T.V. God proclaims himself to be gracious and merciful whereby be declares what he is in his Son whom he had before promised to give and in whom alone all Nations of the Earth that ever should obtain his favour were to be blessed Reply His giving his Son and his Favour and Blessedness in him proceeds from the Graciousness and Mercifulness of God How then does this agree with that of Impossibility freely to Pardon and with that of his being oblieged to take Vengeance upon all and yet ready to forgive and that he hath ingaged himself to do it pag. 60. Can this be deemed to be of the Nature of Debt full Payment c. by the rigour and punishment of Law Secondly If that it be in the Son of God alone in whom God declares what he is and in whom alone his Favour and Blessing is obtained then in him is the knowledge both of his Judgment and Mercy and if blessed in Christ it is not blessed out of Christ nor meerly for what he hath Suffered in the Flesh without being in him for we are accepted only in the Beloved as is confessed and God is well pleased with us only in Christ then not with us in sin And if so be God proclaims himself to be Gracious and Merciful in his Son how was God's infinite Wrath that sinners deserved inflicted upon him as a Person distinct from him Where does the Scripture say so Or were it good Doctrine to say that God so loved the World that he hated his only Son How then was he the Son of his Love who freely gave himself to bear the sins sorrow and burthen of all T.V. Pag. 62 63. I grant that God's Love of Benevolence or Electing Love is not the Effect of Christ's Satisfaction from whence it was that he sent his Son into the World for our Salvation but his Love of Complacency was the Effect of Christ's Satisfaction Matth. 3.17 Reply Where doth the Scriptures use these Expressions or this distinction of an Electing Love and
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
Believers and if he loves his Image in his People freely then he is satisfied in his own Image and that which brings to know and injoy this Image and the renewing of it within is that which brings into Love and Union with God which is his Divine Spirit and Power that renews man into the Heavenly Image and Righteousness of the Everlasting God which they that injoy have the acceptable Sacrifice and from thence can present Living Sacrifices unto God to his Eternal Praise And to T. V's saying That if Christ were not punished for us to satisfie God's Justice it would follow from W. P 's words that Christ should be a sinner and that he was punished for his own sins Reply That 's a blasphemous Consequence indeed but not truly charged upon W. P. for he never intended by his words to render Christ a sinner nor that he was punished for his own sins for he never sinned but he was Punished and Suffered by sinners who by wicked hands and so by their injustice put him to Death and under the buden and weight of their Transgressions he Suffered as also his tender Spirit that made Intercession and suffered for Transgressors from a fore-sight of the Wrath that should come upon the Rebellious and was not the Wicked the Instruments that wounded bruised and afflicted him and that oppressed his Righteous Soul And did not his Innocent Life and Righteous Soul suffer under a great oppression and weight of man's Transgression when he was in his Agony and sweat drops of Blood before his being Crucified And so was not his Suffering two-fold both Inward and Outward And then if so that the pure Life and holy Spirit suffered as bearing the burthen of their sins and if the God-Head being in Christ so nearly united as to bear up the Manhood under the Suffering as is confessed How then can it be deemed that God inflicted the punishment of Eternal Wrath or Vengeance on his Son Surely his permitting wicked men by their wicked hands to punish him with a Temporal Suffering and Death could not be his Eternal Wrath or Vengeance which is supposed to Answer and Satisfie Divine Justice for man and so to acquit man Living and Dying in sin a great Error from Eternal Wrath whereas Christ Jesus was the Son of his Love were it not inconsistent to say That God's Justice did punish or execute Wrath upon his Love Seeing that it 's confest That Grace and Justice are very well consistent and that there is a free Exercise both of Justice and Love without force or compulsion How does T.V. his matter hang together let the moderate judge But had he stated it in the Language and sense of the Scriptures of Truth there had not appeared this Contrariety nor Opposition either between us or with himself For Scripture-accounts concerning Christ and his Sufferings for sinners both inward and outward I do own and Confess to and have a reverend Esteem of all his Sufferings and the worth thereof and do greatly prize his Meekness and Humility who hath freely condescended according to the Good Will and Pleasure of God not from Wrath nor Compulsion to offer himself a Lamb without spot to God to bear our griefs and sorrows yet saith the Prophet Isaiah chap. 53 we did esteem him stricken smitten of God and afflicted but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our Peace was upon him and with his stripes we are healed he was oppressed he was afflicted yet he opened not his mouth he was brought as a Lamb to the slaughter he made his Grave with the wicked and with the rich in his Death because he had not done no violence neither was any deceipt in his mouth yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his Soul an Offering for sin he shall see his seed he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand This is he that hath been despised and rejected of men This is he who hath been as a Lamb slain from the Foundation of the World This is he men have evilly entreated and evilly requited for his kindness and good Will that he hath shewed forth towards them This is he whom they have caused to suffer by their iniquities and so thereby have shewed great unworthiness and ingratitude towards him and his Father whose Pleasure and Good Will he came to perform both in his being delivered up to undergo Afflictions and Bruises and many hard Sufferings for Mankind and surely God was in him Reconciling the World even in and through that low and suffering state which the Righteous Seed and renowned Plant of the Lord hath undergone but now what effect hath all this Love Tenderness and Compassion of God in and through Christ upon and in man whilst Sin Transgression and Imperfection term of Life is pleaded for by the Priests Surely they herein do not make a right use of Christ's Suffering but both reject him and the End thereof and this was not the use that the true Ministers did make thereof for they witnessed that he died for all that as many as lived should not live unto themselves but unto him that died and rose again 2 Cor. 5.15 and his own self bare our sins in his Body on the Tree that we being dead to sin should live to Righteousness this was not a living to sin nor pleading for Imperfectiom as T. V hath done who farther adds viz. The 7 th Consequence is childish and a shame that a man that pretendeth to any brains should mention it That though Christ hath satisfied for us the Debt remaineth still to Christ pag. 66. Reply Is this such a childish shameful or brainless Consequence that the Debt remains still to Christ Has not T.V. herein shewed his Ignorance of Scripture for ought nor Christ to be obeyed who is the Author of Eternal Salvation to them that obey him Heb. 5. and we are not under the Law to God but under the Law to Christ and to what end is his spiritual Law written in the Heart and his Spirit in the inward Parts but to be obeyed and we are Debtors not to the Flesh to live after the Flesh Rom. 8.12 to what then but to live after the Spirit and through it to mortifie the Deeds of the Body vers 1 2 3 4 5 6 7 8 9 10 11. The Apostle was far from pleading for sin and Imperfection as Priests do for which God will judge them by Jesus Christ to whom all Judgment is committed who hath Power to proclaim the Day of Vengeance as well as the acceptable year of the Lord. The truth of it is T.V. has Confessed to what W. P. has writ in many places but to his own Contradiction but here he falls a Railing and vilifying him with such terms as Abominable Worm c. He has not at all dealt fairly or honestly
plenty of Scripture Phrases for pardon forgiveness remissions upon a true Repentance And I query what Scripture he hath for his explanation of Satisfaction viz. a compensation made to God for our sin by Christ doing or suffering or both Justice that is Vindictive p. 19. What Scripture hath he for these words and this Doctrine Is not this a confirmation to what is queried before concerning this he calls Vindictive Justice the same that God punisheth the reprobate Angels or Devils with the same he reckons Christ to have suffered and so hath numbred Christ among reprobate Angels and Devils but yet another while Christ's being under the Law Gal. 4.4 5. T. D. construes as not lying barely in the smart of sence but in the brand of infamy thereby set upon us pag. 20. But then how was it the same revenge or punishment that reprobate Angels and Devils undergo and Sinners deserved which surely is more then the brand of infamy is not here manifest contradiction and did the brand of infamy proceed as revengefull Justice from God or rather from the envy and injustice of the wicked against him Again he was not ashamed to call us Brethren Hebr. 2.11 that is saith T. D. Fellow Subjects for being one in nature with us he becomes one with us in an obligation to the same Law to which I say if we are fellow Subjects and one in nature with Christ and he one with us in obligation c. and that the brand of infamy he underwent be set upon us then it is to be minded first that such as be Christ's Brethren one in nature and fellow Subjects with him are Sanctified and not remaining in a polluted nature nor yet in a sinfull imperfect state all their life time seeing both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them Brethren Hebr. 2.11 Secondly Fellow Subjects with Christ that are bound with him and partake of his Sufferings are not rebellious nor disobedient to him or his Law but faithfull followers of him by whose Power Aid and Assistance they are incouraged in their obedience and faithfulness to him and this is the effect both of Christ's Manfestation Obedience and Righteousness to and in every one that believes Thirdly If Christ's condescension and union with his Followers and their being Fellow-Subjects with him be the thing that Christ tenders to God for Satisfaction as T. D. in his Answer intimates then if he had held to this we should not much have differed but how this agrees with their Doctrine for the continuance of Imperfection and Sin in all covered over with a pretence of full satisfaction being made for them which still leaves all in sin I do not yet understand nor doth it appear how he and his Brethren can be reconciled herein But whereas T. D. confesseth that Christ both by doing and suffering did satisfie and that the satisfaction may be made as well Agendo as Patiendo therein hath he contradicted many of his Brethren who lay it upon his Suffering and Death onely another while upon his under-going Vindictive Justice as they call it the same that is laid upon Devils But then if his Satisfaction be as well agendo as patiendo whether or no he did do all in the dayes of his Flesh in his own person that was to be done for man or whether his work is not experimentally to be known and wrought in every man for the destruction or ending of Sin and Trangression before full satisfaction and peace be enjoyed with God seeing his coming in the likeness of sinfull flesh was to Condemn sin in the flesh that the righteousness of the Law might be fulfilled in us that walk not after the Flesh but after the Spirit and is not this Law Spiritual which we are bound to obey for can it be supposed that all mankind or the Nation of the Gentiles were bound under the Law that was given to the Jews outwardly And then would it be good Doctrine to say that we or all Nations were Fellow-Subjects with Christ bound under the Law of the Jews which had the Shaddows of good things to come or is it not more meet to say that all ought to be subject unto the Law of Christ the Law of Faith the Law of he Spirit of Life in him and that he was made a surety Hebr. 7.22 therein of a better Testament which is Spiritual and the Righteousness of the Law which he fulfils within is also spiritual and inwardly known its judgment sentence and condemnation known inwardly where sin is condemned in the Flesh seeing that the Commandment that was ordained to Life the Apostle found to be unto death in him as it is in all that come to Life and is not this the effect of Christ's Coming Obedience Sufferings c and how can these things be experienced but by waiting in his Light and Spirit within and if Satisfaction consists as well Agendo as Patiendo are not Christ's inward and spiritual operations included in his doing or works for mans Salvation how then can man exclude them and think himself wholy acquitted and yet in his sins by the Suffering and Death of Christ without as a full compensation and satisfaction in his stead And for whom was Christ a Propitiation for the appeasement of wrath relaxation of the Law purchase of freedom from punishment pag. 23. If it consist in his Personal Obedience and Suffering onely without the knowledge of his work within then are not all men so free and acquitted for whom he did suffer and doth not this extend to all that were dead for he is a propitiation for the Sins of the whole world but this Presbyterians deny what effect then do they put upon Christ's Sufferings viz. that he suffered any otherwise then for a small select number accordding to their Doctrine whereas his Suffering was for all men both Jews and Gentiles who were dead in sin in regard of his confirmation of that Spiritual and Living Dispensation and Testament which extends both the Jews and Gentiles which was promised to Abraham which is to be believed and obeyed But to T. D's matter for these things are out of the reach of his carnal conceptions As concerning the precious Blood which he confesseth to be the real Price that hath made a Purchase 1 Pet. 18 19. I ask if the effects of that Blood are not known within in its purging the Conscience and cleansing from all sin c And seeing he confesseth it to be the Blood of God pag. 26. What Scripture hath he then to call it humane and doth the Satisfaction consist in humane Blood how then doth it satisfie Infinite Justice Is not humane Finite according to T. D. and T. V. their Doctrine But if this Blood of God which was shed for all men have an inward effect in the Conscience in order to the answering of Gods will and his pure Law within and
Spirit Christ perfectly obeyed offered up himself a Lamb without spot to God and we know that it is the Law of the Spirit of Life in Christ that makes us free from the Law of Sin and Death Romans 8. which Freedom is effected with in Pag. 53. If there be a connexion between Justification and Sanctification and that the same Christ Jesus that Justifieth by his Blood Sanctifieth by his Spirit as is confest from Calvin c. in Loc. 2. then men are not Justified whilst in an unsanctified state seeing that it is also evidenced by a holy life but then herein T. D. seem doubtfull as rather enclining to lay it upon the active obedience of Christ but then is not he that is Sanctified and Justified being in an holy life a partaker of Christ's Righteousness Obedience and Subjection in the Spirit of Life and the pure Law of it seeing that makes free from the Law of Sin and Death But then he wavers again to the understanding of some who suppose the end of Christ's coming into the World is that God's Righteous Laws might not be absolutely contemned but might be observed though imperfectly by Believers others saith he of the Imputation of Christ's Surety Righteousness c. This imperfect observation of God's Righteous Laws is that he would fain center in and which indeed the tenor of most of his discourse amounts to though it be not the end of Christ's sending into the World nor yet the work of the Spirit and Law of Life within for the end thereof was to destroy sin and to work mans perfect freedom from it which they that experience are only the true and real subjects of Christ's Righteousness and know the true imputation thereof and effect and real benefit of his being a Surety of the new Testament wherein the Promises of God are fulfilled to and in man and man brought under the obligation of that Law and Covenant which tends to the exaltation of Truth and Righteousness in the Earth and the bringing the Creature into a perfect and peaceable subjection unto its Maker So Christ's being both our Surety Advocate Intercessor and Mediator betwixt God and man is to make both Unity Reconciliation and Peace betwixt them a Mediator being not a Mediator of one but betwixt two c. to bring into mutual agreement T. D. Our good and our evil works are not perfectly contrary for our evil works are perfectly evil for malum fit ex quilibet defectu any one defect make our works evil but our good works are but imperfestly good Answ. If good works and evil works be not perfectly contrary where and what then are the good works whilst defect and imperfection is pleaded for which makes them evil Surely good and evil are perfectly contrary but by this man's consequence there is no good works whilst defects and imperfections remain in them and then why doth he call them good works It appears he gives them that name which is improper to them but if good works be really acknowledged as we know they are in Scripture and that they that are truly so are wrought in the Light and so in God these are perfectly contrary to evil but such T. D. his Brethren with their sins and imperfections are strangers to whilst they shew themselves to be out of the Light wherein the good works are wrought and as to the condignity he speaks of or worth as with relation to the infinite reward we do as before place it in that Heavenly Image Spirit and Life which brings forth the good works which were ordained of God and it is that Spirit which leads its Followers to the infinite reward of Life and Salvation Arg. 4. Rom. 2.13 Not the Hearers of the Law are Justified before God but the Doers of the Law shall be Justified to this T. D. saith The words give a reason of the Jews perishing who had the Law viz. the old Covenant Reply The reason of their perishing was their Disobedience unto the Law but this of the Doers of the Law wherein both the Just and Justified state is intimated according to the Gospel verse 14 15 16. relates to those Gentiles which had not the Law outwardly and yet did by nature the things contained in the Law which the Apostle renders as a reason and proof of their Justification who shewed the Work of the Law written in their hearts which Law was pure and Spiritual converting the Souls and here it is also evident that the matter or things contained in the Law they had both in Power and Operation who had it not in the Letter of it but the extent of this is and hath been much opposed by T. D. and such as he who have grosly perverted the Scriptures for their own sinfull and corrupt ends to their own and others destruction And now that a state of Freedom from sin is attainable in this life this T. D. erroneously sets down as an Error and argues against it as followeth Arg. 1. If no meer man ever attained to any such state then it is not attainable but no meer man ever did c. Answ. His term meer man is his own and not ours what he means by meer man is a question for it may be taken variously as first he may be deemed a meer man that is without God Christ or the guidance of his Spirit who lives to himself in which state we never said that freedom from sin was attainable by any meer man for without Christ we can do nothing Secondly if meer man be taken singly as purus homo or man purely or intirely without mixture of those things which are either contrary to him as Man or not proper to his being Man as sin and transgression were improper to him for so he was in his first Creation in Innocency and primitive Purity as so considered to deny him Perfection or Freedom from sin were to deny him that which God did invest him with whilst he was in his Maker's Image which was proper to him and to which Christ comes to restore man again out of the Fall But then T. D. explains what he means by meer man viz. such as the eminently holy Persons in the Scriptures whom he denies to have ever attained a state of Perfection by which he has accused all the holy Men of God at once as but meer men in the worst sence and such were they that were carnal and walked as men 1 Cor 3.3 and he hath therein both opposed God's Commands Promises and Works as also the end of Christ's manifestation which was perfectly to restore man out of sin and unrighteousness unto God see Gen. 3.15 Rom. 16.20 Deut. 6.5 and 10.12 and 11.1 and 13.18 and 19.9 Matth. 22.37 Mark 12.30 Gen. 17.1 Deut. 18.13 2 Sam. 22.33 Psal. 18.32 and 37.37 and 119.1 2 3 4. Isa. 1.16 John 13.8 Isa. 4.4 and 60.21 Ezek. 36.25 26 27 33. Jer. 33.8 Hebr. 8. and chap. 10.13 14 15 16 17. Zeph.
either required a thing not attainable or as if being perfect as he is perfect were but the measure of our Duty and so to be put off till the Life to come wherein the Saints had not such Commands given to them seeing they are not capable of sinning in the Life to come but John said As is he so are we in this world 1 John 4.17 And herein they knew their Love made perfect and this is more then either the small resemblance of Children to their Parents which T. D. speaks of and beyond his imperfect sinfull state and Doctrine for the perfect Love which they had was in them a perfect resemblance of God who is Love verse 16. But this way of T. D. his slighting and diminishing and falsly interpreting the Commands of God which require such perfection only as the measure of our Duty is like his Brethren saying That a Child of God his not committing Sin is to be meant he doth not make a trade of Sin which indeed is a very easie way they have taken to pervert the Commands of God and to give ease and liberty to the Transgressors in their sins as if when a thing is absolutely required of them they should put it off with this It is meant only as but in part to be obeyed and so if they should deal thus with God and say Lord then requires us not to Steal or not to commit Adultery or not to Covet but we are to understand it as that we cannot altogether abstain from Stealing Adultery or Covetousness only we are not to make a trade of these things nor wholy make it our business to be imployed in them what acceptance do they think such a Plea would have before the Lord and what Answer would he make them to this their corruption and what resentment would such Doctrine have in the minds of sober people if they should preach them and give such meanings to the Scriptures and tell them that where Stealing and Adultery and worldly â—usts and Covetousness are forbidden that they are not to go to the extent of the Commands but only not make a trade or a common practice of Stealing or these things c for thus they have dealt with many of God's Commands enjoyning perfect Holiness and Righteousness but then they have an easie way to lay all upon Christ as having paid their debt and fulfilled the Righteousness of the Law in his Person in their stead so that they must not expect its fulfilling in their persons for where the Scripture speaks of its being fulfilled in us we are to understand by in us that it is in Christ's Person and this is the manner of their course from time to time both to shut Christ his Works and Righteousness out of People so much as in them lies 1 John 3.9 Whosoever is born of God doth not commit Sin T. D. saith to this We may interpret it as he is born of God he doth not sin every Child of God is mixta persona Pag. 57. as our Law sayes of the King consists of an old and new nature and so his new nature is Principium quo the Principle from which he acts graciously and the old nature the Principle from which he acts sinfully Reply Here again he hath palpably perverted plain Scripture and contradicted the Apostle John as may be seen in that 1 John 3. For he that is born of God who doth neither commit sin nor can sin because he is born of God has put off the old nature and is not acted by that Principle which leads to act sinfully because he cannot sin and that gracious Principle in him hath overcome the sin and the nature of it and so to tell of his being mixta persona is T. D's gross blindness For first that which is born of God that overcomes the World is not mixt with sin nor with the old sinful nature Secondly He or whosoever is born of God whose Seed remains in him who abideth in Christ is not acted by that old sinful nature because he is born of God and abideth in Christ in whom is no sin neither is mans having divers parts as Body and Soul c. or his being liable or not liable to death any reason to shew that he that is born of God doth act sinfully from the old nature for the Bodies of the Saints were the Temples of the Holy Ghost and their Bodies were sanctified and so brought into subjection unto the Divine Spirit or Principle in them so as they might glorifie God in their bodies and in their spirits which were his Again T. D's meaning to that first of John 3.9 is That it may intend the manner of sinning so the 8 th verse seems to limit it be that committeth sin is of the Devil for the Devil sinneth from the beginning the Comparison quoth he is not between the act simply for then it should have been said only for the Devil sinneth but from the beginning implies a Comparison between the manner of man's sin and the Devils in respect of which he is said to be of the Devil because he immitates his example who from the day he began never ceased to sin nor ever did one truly good action Observ. By this we may gather T. D's limitation put upon that of 1 John 3.9 and the Comparison he makes between not the act simply but the manner of mans sin and the Devils still taking it for granted that he that is born of God doth sin and acts sinfully from the old nature but not in that manner as he that is of the Devil who intimates his example so that his meaning and comparison seems to amount to this that he that is born of God doth sin but not always or not as the Devil sinneth he is somewhat better then the Devil in that he doth some good actions but the Devil doth none Reply Surely our opposer hath come off but very poorly in his arguing for the Devils work contrary both to the state and testimony of such as were born of God whom he hath here very meanly debased and sadly abused the Scriptures misrepresenting Gods Children whom he by his Eternal Power hath delivered from the power of Sin and Satan and given them a Heavenly place in Christ where the Devil cannot come and in whom the Prince of the World hath nothing nor his sinfull Ministers any part or interest whilst they plead against God's Promises holy Commands and against the very end and purpose of Christ's manifestation as T. D. and his Brethren have done wherein they have shown themselves to be Antichrist's Agents and Ministers and not the true Christ's Now touching Christ's Enlightning every man whose Light we affirm to be saving this is set down as an Error by T. D. he and his Brethren denying the Light of Christ in every man to be Saving in its own nature and property which we do affirm it to be but that he enlightens every man to
to shew his Death till he came c. However T. D. construes this it doth not prove the figurative or outward part or sign to be imposed as of absolute necessity upon all Believers till some other coming of Christ not yet come for his coming in the Spirit T. D. owns not to be the end thereof but where then is the mystery and inward and Spiritual Grace signified by the outward Sign so much talked of in your Catechisms but its evident T. D. is ignorant of the Mystery of the Body and Blood of Christ and Cup of the new Testament in his Blood which the outward Bread and Cup was but the sign and figure of we oppose the Popish opinion of Transubstantiation And however as to the Corinthians at that time among them there was strife and division contention and disorder one being hungry another drunk another asleep one being of Paul another of Apollo another of Cephas which the Apostle reproved therein as being carnal walking as men so that he could not speak unto them as unto Spiritual but as unto Carnal 1 Cor. 3.11 16 17 18 20 21 30. Now suposing that wherein the Apostle might or did condescend to their low capacity as not grown to that Spirituallity so as to see through the outward Shaddows this their Example was not to be a President not could it in Reason or Truth be enjoyned to all other that succeeded who were come truly to know the glory of Christ's appearance in Spirit and Spiritually to enjoy the Communion of the body and Blood of Christ where none of these disorders aforesaid have any place Now Paul in his second Epistle to the Corinthians Chap. 13.15 bids them examine and prove themselves saying Know ye not your own selves how that Jesus Christ is in you except you are Reprobates So here was the Bread he then referred them to which indeed was always the intent and end of his Labour and Travel to bring those that were weak to a Living and Spiritual sence even of this Spiritual Bread however because of their weakness and low capacity he might condescend unto them as in some things he did And whereas T. D. pleading for his Ordinances as before saith Pag. 72. They do not cease as to our need of them because it is not to be supposed consistant with Christ's Wisdom to continue an obligation upon us to the use of a means when the end is obtained viz the appearance of Christ within that is a full appearance or state of Perfection saith he but we having proved that there is no such state attainable in this life then if those Ordinances oblige till we be arrived at perfection they oblige and so are of use during term of life Answ. Where observe first however he hath granted that they are not obliging where the end is attained or not continued by Christ as an obligation where this his appearance is Witnessed which brings to a state of Perfection Secondly T. D. having not proved that such a state is not attainable on this side the Grave but the contrary being proved before against him and all his Brethrens sinfull Pleas Doctrines and Arguments for Sin and Imperfection in this life therefore this Spiritual appearance of Christ brings man beyond all mens Traditions and outward Ordinances so called and indeed who do know a beginning in the Spirit ought to wait for this Spiritual Appearance and Coming of Christ according to the Spirit 's direction which is most perfect and not to turn back again into the Types Shaddows and Figures nor into the weak and beggerly Elements of the World nor yet subject themselves to mens Traditions carnal Commandments imposed Doctrines and Preceps but to wait upon God in Spirit to serve and worship him in the newness of the Spirit that thereby they may know the Spiritual Washing the Baptism into Christ's Death and be Baptized by the one Spirit into one Body and so come into the House of God and to feed at his Table and partake of the Living Bread which comes down from Heaven and to drink of the Fruit of the Vine with Christ in his Fathers Kingdom which Kingdom he promised to his Disciples should come with Power even in their Age or before some of them that stood by should taste of death Mark 9.1 Luke 9.27 And as for T. D's saying The Apostle calls the Doctrine of Baptism a Foundation these are not the Apostles words neither did he teach Sprinkling Infants for saith he but leaving the Principles or beginning of the Doctrine of Christ let us go on unto Perfection not laying again the Foundation of Repentance from dead works and of Faith towards Gods and the Doctrine of Baptisms c. Now if Perfection which was the end of those Baptisms was the thing they were to go on unto as he exhorted surely then it was attainable for the Apostles exhortation was in the Faith and did not oppose Perfection as T. D. erroniously hath done but directed and led them forward out off and beyond the Shaddows and Figures unto the Substance and preached to present men perfect in Christ. And whereas T. D. hath charged us yet further with a great Error which is that there is no Resurrection from the Dead and to prove us guilty hereof he mentioneth a Letter of one R. Turner which Letter I have not seen nor do I know the man as also G. W. in his late Answer to William Burnet and G. F. junior in his Books bound up together Answ. How apparently T. D. hath belyed slandered and abused us in accusing so positively that we hold there is no Resurrection from the Dead is evident in many printed Books of ours and he hath neither mentioned my words nor G. F's I say his slander and false accusation herein against me in particular may be plainly detected out of that very Book of my own wherein Pag. 67. I have expressed these very words But the Resurrection according to the Scriptures of Truth and Testimonies of Christ and the Apostles we do believe and own as Recorded in John 5.21 24 25 28 29. and Chap. 11.25 Matth. 22.30 31 32. 1 Cor. 15.34 35 36 37 38. and so on 2 Cor. 5.1 Many other places might be cited These very words and Scriptures are thus set down in my Answer to William Burnet after which are some passages of a Dispute I had upon the same subject with that busie yet sorry Contender Matthew Caffin the Baptist whose impertinencies and ignorance at the Dispute was fully manifested as others of his Brethrens have been when they have appeared in the same unprofitable work against us And as concerning what G. F. the younger saith in his Books collected clears him also from T. Danson's impudent slander of holding there is no Resurrection from the Dead for G. F. affirmeth the contrary in pag. 209 210. in these very words Touching the Resurrection it s a Mystery which the carnal mind can never comprehend
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.
Their own mouths will Condemn them when they charge God with laying impossible Lawes upon Mankind Yet such is the unlimited Nature of Divine Goodness and the exceeding Riches of God's Grace that he makes a large and free offer of Assistance to all those who are so senseable of their own infirmity as to beg it of him And can men then say the Command is impossible when he hath promised an assistance sutable to the nature of the Duty and infirmities of men pag. 23. Hath he not made use of the most obliging motives to perswade us to the Practice of what he requires by the infinite discovery of his own Love the Death of his Son and the Promise of his Spirit and what then is wanting but only setting our selves with a serious Obedience to them to make his Commands not only not impossible but easie to us pag. 24. Thus far E.S. Obs. Here observe That E.S. hath Asserted Truth contrary to the Presbyterians and Independants 1st On the behalf of the Freeness and Sufficiency of God's Grace to Mankind for the Fulfilling or Obeying of God's Commands 2dly In his Asserting the Possibility of man's Obeying them thereby which amounts to Perfection and Freedom from Sin as being attainable by those Divine Helps that God affords man for that end 3dly In Reproving them that being sharply rebuked in their Consciences for sin do charge God with laying impossible Lawes on men which is no less than to charge him with Cruelty or Tyranny The CONCLUSION The sum of the Controversie between us and our present Opposers consists in these following Heads 1st FIrst I Affirm That their distinguishing the Deity or God-head into Three separate or finite Personalities and to reckon the Father Son and Holy Ghost not Infinite is Anti-scriptural Erroneous and Blasphemous 2dly That their Affirming Christ not to be Innocent but Guilty of our sins when he Suffered is Blasphemous and so their deeming that the Suffering he underwent was the same Revenge or Vengeance from God which they term Vindictive Justice that 's due to Wicked men Reprobate Angels and Devils this is false also and that upon that ground their stating the matter of Satisfaction to Divine Justice as otherwise It being impossible 〈◊〉 God to Pardon c. All this is to charge God with Injustice and Cruelty against his Innocent Son and is in the first place Blasphemous against Christ and in the next its Impious to the dishonour of both Father and Son 3dly Their Affirming Christ but to have died but for a few and not for all men and that his being a Propitiation or Sacrifice is but for some of all sorts of Jewes and Gentiles and not for the sins of the whole World is contrary to plain Scripture and repugnant to the free Grace and gift of God to all 4thly Their Affirming That Christ doth not enlighten every man with a spiritual saving Light but with a natural insufficient Light is an Erroneous Doctrine of Darkness and Antichrist and repugnant both to Christ and God's free Grace and Love in him to Mankind 5thly Their Affirming Perfection or freedom from sin not to be attainable in this Life and so their arguing for sin term of Life is Antichristian and of the Devil being against the Commands and Promises of God and against the Power and Coming of Christ and frustrates the end of his Suffering Sacrifice and Manifestation 6thly Their Notion of Imputation of Christ's Righteousness to impure sinful rebellious Persons who are not partakers of it in themselves nor yet in that Faith which purifies the heart and thereupon their reckoning them Righteous in God's account is a false Notion and none of God's nor Christ's Imputation but as Gross Erroneous and Impious as their imputing sin to Christ as not being Innocent when he Suffer'd but Guilty c. 7thly And their Affirming men to be Justified or in a Justified state by an Imputed Righteousness whilst actually sinful and unjust is as false and as great abomination as he that Justifieth the Wicked and he that Condemneth the Just or as they are that Condemn Christ as not being Innocent and Justifie sinful men or Hypocrites as being Righteous whose Faith is but empty dead and feigned 8thly So their Affirming men to be Imputatively Righteous when inherently and actually sinful or Imputatively saved when actually damned And all their Doctrines that tend to dishonour God or Christ and to give People ease and liberty in sin are to be denied as Erroneous Antichristian and Devillish And here in opposition to our Ridgid Opposers both those of Presbyterians and Independants concerned in these Doctrines I further Affirm as followeth First That the Three that bear Record in Heaven the Father the Word and the Spirit or the Father Son and Holy Ghost are One and inseparable no where in Scripture called Three separate Persons nor finite in Personalities though three in manifestation and so testified of as Three Witnesses for the Confirmation of the Testimony of the Gospel Secondly That Christ was Innocent and not Guilty when he Suffered he was Just that Suffered for the Unjust seeing he freely in the Love of God to man gave and offered himself by the Eternal Spirit a Lamb without spot to God so that he was an Offering well pleasing a sweet smelling savour and so a most acceptable and satisfactory Sacrifice to God for all men It being also possible for God and he doth Pardon men upon Repentance for Christ's sake without either accounting Christ not Innocent or Guilty of men's sins and without either exercising the same Rigour of Punishment Eternal Death or Vengeance upon him that 's due to Reprobates and Devils For it was in one and the same Love mutual Condescention and a Spirit of Compassion and Forgiveness both in the Father and in the Son towards Mankind that Christ was given a Ransom or in which as it 's said God sent his Son and Christ gave himself c. Thirdly That Christ gave himself a Ransom for all men and by the Grace of God tasted Death for every man being a Propitiation for the sins of the whole World to shew forth and give Testimony of God's Love and Grace towards all Mankind Fourthly That Christ inlightens every man that cometh into the World with a spiritual saving Light which they that believe in and follow do receive Life in him the true Light however Darkness oppose or deny it and they that reject or hate his Light are condemned and left without excuse before the Lord by it Fifthly That Perfection and freedom from sin is attainable in this Life to all that believe in the Power of Christ for that end what ever the Devil and his Ministers say to the contrary Sixthly That while Persons are impure or sinful not experiencing the Work of God in them nor the Living Faith in it's Operation nor Sanctification in them God doth not impute Christ's Righteousness to them nor reckon it theirs they being out
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