Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	offer_v	sacrifice_n	sin_n	8,215	5	5.1703	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43724	A continuation of The dialogue between a Christian and a Quaker wherein the truth of those things objected against them in the first part, are fully confirm'd : together with a further account of their perilous and pernitious errors concerning the person of Christ, His satisfaction, justification, sanctification, the ministry, and immediate motions are in this second part, cleerly and plainly represented out of the writings of some of their principal, and most approved leaders / published for the common information of such as either really are, or may be, in danger of being insnared and intangled by them by Thomas Hicks.	Hicks, Thomas, 17th cent.	1673 (1673)	Wing H1919; ESTC R21822	53,818	100

did Christ do for the Salvation of men A. He did ratifie and confirm all with great love and a holy resignation by offering up his body to be crucified by wicked hands and thereby became a most compleat captain and perfect example W. Pen. Q. Was Christ in his sufferings no more but an Example A. What more wouldst have him to be Q. Was not the love of God herein manifest in sending his Son to dye for sinners Rom. 5.8 A. There may be something of that in it Q. How and in what respect did Christ dye for sinners A. Not to make satisfaction for their sins the consequence of such a doctrine is both Irreligious and Irrational W. Pen. Sandy Found p. 16. Q. What doth the Scripture mean in saying He was made sin for us A. I caution and warn men by no means to entertain this principle viz. of Christs Satisfaction by whomsoever recommended O why should this Horrible thing be contended for by Christians W. Pen. ibid. p. 16. 25. 30. Q. How was sin laid on Christ and how was he made a curse for us A. God was satisfied in his Son Christ the anointed the Lamb offer'd without spot a sacrifice for Sin G. W. Div. of Christ p. 19. Q. In what respect was Christ a sacrifice for Sin A. Your abuse of Christ confusion and darkness in stating your matter we cannot own as proceeding from any sense or savour of Christ either as Sacrifice or a Saviour G. W. ibid. 79. 80. Q. Was that body of Jesus which was offer'd upon the cross the one and onely Sacrifice for Sin A. Thy sottish queries riseth out of thy dark mind concerning the body of Jesus as the Devill did about the body of Moses Edward Burroughs Q. Was Christs death a satisfactory Sacrifice or not A. God satisfyed himself in his own gift and without performing his own will he could not be satisfyed G. W. ibid. 79. Q. If thou hadst said that God made man and gave him a reasonable Soul c. and without performing his own will he could not be satisfyed would it not have been as much to the question as what thou hast said answer me Was Christs death on the Cross satisfactory for the sins of the world or only for the Elect A. Thou Jesuit art pleading for a Christ a far off that Christ did not satisfie for thee thou art under the woe The death of Christ we witness Edw. Bur. Where reads thou that God requires satisfaction for the sins of the Elect or laid any thing to their charge thou blind ignorant Sot Edward Burroughs Q. What was Christs end in giving himself a ransome in being a propitiation for the sins of the whole world A. To shew forth and give testimony of Gods love and grace towards all mankind G. W. Q. VVherein was that Love and Grace manifested in Christ being a sacrifice for all men A. He gave Him a ransome to redeem and purchase man out of the Transgression G. W. Q. VVas it the will of God that Christ should dye to redeem man out of the Transgression A. It was so Q. VVas there a necessity hereof A. God would not be satisfied without performing his own will G. W. Q. If it was Gods will to give his Son to be a propitiation for the sins of the whole world And if there was a necessity that thus it should be because as you say God cannot be satisfyed without doing his own will How then can the meer Light within be sufficient to save if it were what necessity could there be of Christ being a sacrifice but if this were necessary then why do you maintain the former A. Now thou multiplies questions to ensnare Q. Pray be serious and acquaint me what that obedience or suffering is by which you are reconciled to God A. Silence flesh Would thou who art an Enemy of God know how the Saints are reconciled to God Edw. Bur. Q. VVill you not inform me in this matter A. Own the Light in thy conscience and then thou shalt know Edwards Burroughs Q. VVhat think you of Justification by that Righteousness which Christ in his own person fulfilled for us wholly without us A. I boldly affirm it to be a Doctrine of Devills W. Pen. Q. Is there no other Righteousness by which and for the sake of which the Saints are justified than what Christ works in them A. Thou art accursed thou Beast upon whom the wrath of God must be accomplished who would have another Righteousness than what Christ works in the Saints Edw. Burroughs Q. Is there no such thing as an imputed righteousness A. Justification is not from the imputation of anothers righteousness W. Pen. Q. Doth God justifie men upon the account of their own works A. Was not Abraham justifyed by works and was not his personal offering up of Isaac the ground of that just imputation W. Pen. Q. Are good works meritorious A. They may be said to procure deserve or obtain W. Pen. Q. Doth then the holy lives and works of the Saints justifie them in the sight of God from the guilt of sin A. Thou dead beast by the same that the Saints are justified thou art condemn'd into the lake for ever Edw. Bur. Q. Are none justified or Righteous in the sight of God in whom is any corruption or failing A. Thou polluted Beast God accepts not any where there is any failing or who do not fulfill the law and answer every demand of justice Edw. Burroughs Q. Who what is the true ministry A. God himself by his immediate power Spirit and unction within is the teacher of his people G. Whitehead Q. Who or what doth he teach A. The Seed Q. Is the seed the onely object of this teaching A. To the mind which is carnal the commands of God are not given nor can they be received Edw. Bur. Q. What is this seed A. 'T is that of God in thee the witness of God in thy conscience Q. Do not you sometimes call this seed Christ and his Spirit A. We do Q. Is the command given only to and obeyed by this Seed A. The Spirit both as a rul manifests the promises and exerciseth Faith G. W. Q. Is not this as much us to say that God preacheth to and is obeyed only by himself Are you not ashamed to prate thus A. Is not the great work of the ministry to point to this viz. the Seed in them G. K Q. Is it credible that God should teach only himself A. Thy dark mind cannot conceive these things Q. Dost thou thy self understand them A. Yea. Q. VVhy wilt thou not endeavour to inform me A. What hast thou to do to talk of these things thot knowest nothing of God and Christ Q. Do you not say I have a light in me A. I do Qd. VVhat is this Light A. Thou art an Idle fellow thus one of their Ministers answered this question Q. Must I obey this Light A. Yea. Q. If I do obey it will

he by witnessing the Word made Flesh Is it any thing more then the Seed Light or Power within But is this to the question Doth the Scripture by the Word being made Flesh intend onely the Light within many thousands that in all things walk not up to the light in them do believe that the Word was made Flesh onc't contrary to the bold assertion of this man That they must be obedient to the Light within before they can witness or believe this thing 'T is easie to guess what your notions are concerning the Word made Flesh Burroughs saith the Querist is darness it self if so then surely he had no light in him to tell him he was in the sorcery and witchcraft If no light how is your opinion true That every man hath Christ or his light in him is it possible for that man in whom Christ or his Light is to be darkness it self And how could he be obedient to the light within if he had none to obey Again is a serious proposal about the Word being made Flesh onc't an argument of one being in the sorcery and witchcraft O stupendious madness and folly And if the Querist be the Dragon and hath his Angels I would willingly know of some of them who have commended his memorable Works to the Ages to come who or what these Angels are And since he hath already doom'd and pass'd sentence upon the rest of the Queres as being conjured in the Black Art out of the bottomless Pit we may plainly foresee what Answers they are like to be attended with nevertheless I shall proceed 2. Q. Whether did the man Christ slain in respect of God's Decree and efficacy from the foundation of the World really and indeed suffer death as upon the Cross at Jerusalem more or oftner then once Quak. In this Quere thou Diviner art found adding to the Scriptures the Divination of thy own Brain whereupon the Plagues of God are to be added to thee Oh thou lyar where doth the Scriptures speak as thou speaks here But in the light thou art seen and art for the condemnation The man Christ we own and witness and the Lambs Book of life which was slain from the foundation of the World we witness the Lamb of God and thee to be the Beast that makes war with the Lamb and thou Antichrist which looks at Christs death at Jerusalem alone so let all thy Congregation see what they hold up that follows thee Edw. Burroughs ibid. p. 30. Chr. Can any man be the wiser for this Answer Is it Antichristian to look at Christ's death at Jerusalem Doth the man Christ die in you and must he be onely look'd at as so dying The question is plain whether the man Christ did really suffer death as upon the Cross more then onc't though Edw. Burroughs saith 'T was conjured up in the Black Art and accordingly in his canting way answers We witness the Lamb of God But what is this witnessing to the point or is Diviner Lyar and Beast a fit reply to so harmless an enquiry I see though you cannot or will not answer a question in plain and intelligigible terms yet you can and will freely curse and damn the Querist And whilst you pretend to own and witness the Man Christ c. you sufficiently intimate your erronious thoughts concerning the Sufferings of Christ upon the Cross though you are ashamed or afraid to speak them out 3. Q. Whether did the Man Christ really and indeed suffer in his own Person for that end and after the same manner which he did upon the Cross at Jerusalem before that time or since that time Quak. Here thou full of all subtilty hast manifested thy poyson and enmity but thou art seen with the Light and with it condemn'd for ever Christ Jesus in his own Person doth and ever did suffer by thee and such as thou art after the same manner Thou blind Pharisee and Blasphemer wouldst thou have Christ have more ends in suffering then one Ibid. p. 30. Chr. Whether there be more poyson and enmity manifested in the Question or in the Answer I leave others to judge Was Christ indeed actually crucified upon the Cross by the Querist and doth Christ alwayes suffer after the same manner and for the same end as he did when crucified at Jerusalem If so How is the Body of Jesus Christ said to be offer'd once for all And why is it call'd an offering of one Sacrifice Heb. 10.10 12 14. Be free and plain let us know whether you do believe that Christ did and doth suffer in his own person for the same end and after the same manner as he did upon the Cross both before that time and since that time or deny it else say you cannot or that 't is not convenient to give a positive answer 4. Q. Was not that death which the Man Christ suffer'd once and but once upon the Cross at Jerusalem so satisfactory for all the Sins of the Elect as that the justice of God did not doth not require any suffering or working upon that account either from Sinner or Saint Quak. Here thou Jesuite art pleading for a Christ afar off thee that Christ which died at Jerusalem did not satisfie for thee who art an enemy to him and art under the woe and from that woe thou shalt never flee The death of the Man Christ we own and witness The same Christ that suffer'd we witness made manifest And here thou lyar art made manifest to be a lyar who said We deny that Christ which died at Jerusalem so let thy mouth be stopt thou lyar who art for the lake And whereas thou queries whether the justice of God be not satisfied for the Sins of the Elect let shame strike thee in the face that thou should take upon thee to speak to any people and knowest not the Scripture where reads thou that God requires satisfaction for the Sins of the Elect or laid any thing to their Charge Let all people see whether thou be not a blind ignorant sot Ibid. p. 30 31. Chr. It seems by this Answer 't is Jesuitical to plead for that Christ which died at Jerusalem which Burroughs calls a Christ afar off Then in what sense must you be understood when you say You own the same Christ that suffer'd If the death of the same man you do truly and without reserved meanings acknowledge why do you stigmatize the Querist for pleading for that Christ The Querist is accused for a lyar for saying You deny that Christ which died at Jerusalem and yet Edw. Burroughs calls him Jesuit for pleading for a Christ afar off Is not this to acquit his Accuser and plainly to condemn himself for a rash and peevishman That Burroughs did really lye and dissemble in his pretences to own the same Christ doth in part appear in his Answer and will more fully in the sequel of this Dialogue How did this Quaker know that Christ did not satisfie

for the Querist and that he was under that woe from which he should not escape What means he by the Elect for whom no satisfaction is required and to whose charge nothing is laid was not Christ's death for Sin then either for the sins of the Elect or for the sins of others not for the Elect nor for the Querist for whose sins then 'T is evident enough he intended 't was onely for the Seed which Seed is Christ so that Sinners are no wayes concern'd in the Sufferings of Jesus Christ unless you will say That Christ in man is a Sinner O the patience and forbearance of God that should bear with such Blasphemies as these are that ever men pretending to infallible Teachings should so render the Doctrine of Jesus Christ and his Sufferings as to expose them to the greatest scorn and contempt 5. Q. Whether you be reconciled to God by any other Obedience then that very Obedience which Christ perform'd in his own Person or by any suffering or death then that which Christ suffer'd upon the Cross at Jerusalem Quak. Silence Flesh wouldst thou who art an enemy to God know how we are reconciled to God and by what Obedience own the light in thy Conscience and be obedient to that then thou shalt know by what Obedience we are reconciled to God For yet thou knowest no Obedience but art an enemy to the Cross of Christ and in the mystery of Iniquity and in the dark power of the Man of Sin What hast thou to do to talk of Obedience thou art blind and in the broad way that leads to Death Ibid. p. 31. Chr. Is this to give a reason of your Hope with meekness and fear Suppose the Querist as ignorant as his Answerer would represent him ought he not to have endeavoured his Information the question doth deserve a better reply then here is given to it what inconvenience can there be in giving a serious and solid account how we are reconciled to God Was not Edw. Burroughs either ashamed or afraid to speak out what that Obedience is by which you are reconciled William Penn I must confess herein is more free and ingenious with us He confidently affirms Justification by that Righteousness which Christ fulfil'd in his own Person without us is a Doctrine of Devils Apolog. p. 148. I doubt not but Burroughs was of the same mind though he kept it secret from the Querist as much as in him lay Hitherto you see we have not one direct Answer to any Question 6. Q. Whether did not the Man Christ suffer as a publick Person in the Elects stead or in their behalf and for that end That none who believed in him might die eternally Quak. Thou blind Guide makes it manifest that thou knowst not the Man Christ at all nor his Sufferings A publick Person he is not to thee but a mystery thou knows nothing of and for the redeeming of the Elect from under such mouths as thine Christ did and doth suffer and those that believe deny such dumb idol Shepherds as thee Ibid. p. 31. Chr. Still nothing but Impertinent Ravings instead of a direct Answer What doth the Quaker intend by the Man Christ and his Sufferings which he saith the Querist knows not at all Is Christ a publick Person or not did he die for this end That all who believe in him might not die eternally or did he not who or what is the Elect that is under the mouths of such as the Querist for the redeeming of whom Christ did and doth suffer And what is that which Christ doth now suffer for the Redemption of the Elect and what that Bondage is from which he redeems And what is meant by believing and in whom Is it in that Person who suffer'd upon the Cross or the Light within Do not equivocate but 2speak to the Point directly whether that Person that is distinct from all other persons He that was in the World and died upon the Cross rose again and is now at the right hand of God be that very Christ we are to believe in or that it is not our Duty and Interest so to do but meerly to believe in and obey the light within as the onely Mediator between God and Sinners Let us know your minds herein in down-right terms and do not put us off with your witnessings which to us signifie nothing 7. Q. Whether the Sufferings of Christ now in his Saints be all the satisfaction that is made to or which the justice of God looks for for sins pasts present and to come Quak. Thou Blasphemer askest thou knows not what Is not Christ the same as ever and is not the Sufferings of Christ satisfactory where ever what will satisfie if the Sufferings of Christ will not satisfie Let all people take notice what a Blasphemer thou art or what can they learn from such as thee who knows neither the Justice of God nor the Sufferings of Christ in his Saints Ibid. p. 31. Chr. In answer to the fourth Question this Quaker deny'd the Sufferings of Christ to be satisfactory either for the Elect or others and here he grants his Sufferings are satisfactory where-ever but tells us not to whom nor for whom they are so And whereas he talks of Christ's Sufferings in his Saints I would quere whether his Sufferings in that sense be all the satisfaction that is made to or which the Justice of God requires Again it may not be amiss to observe a little the policy of this man who that he might the better hide and prevent any suspition of himself being a Blasphemer he indites and arraigns the Querist as such perfectly in this imitating the Devil who will charge upon another his own fault that thus it is consider the Quakers Opinion of Christ in his Saints which is 't is God and his eternal Power but doth God and his Power Suffer and die in his Saints Is this to exalt the Deity of the Son of God which sometimes you pretend to do to make him subject to death and to death in you but pray how can an immortal immutable Spirit die and in what sense is such a death satisfactory But the misery is ask what question we will in the plainest terms we can the Quakers will answer equivocally and not let us know their minds as one of them said We do not use to trust such with our Opinions as if they were ashamed to own the things themselves believe 8. Q. Whether was not that Body of Jesus which was offer'd upon the Cross at Jerusalem the one and onely Sacrifice for Sin God accepted to which all the Saints did and do look to be justified without any other Works Quak. Here thou replyes thy sottish Queries which rises out of thy dark mind concerning the Body of Jesus as the Devil did about the body of Moses let thy mouth be stopt for the Body of Jesus thou knowst not nor what it consists on and the offering of it

Penn Apol. p. 148. Chr. Is there no other Righteousness by which the Saints are justified then what Christ works onely in them Quak. Thou Beast to whom the Plagues of God are due and upon whom the wrath of God must be accomplish'd who wouldst have another Righteousness then that which Christ works in the Saints Edw. Burroughs Works p. 32. Chr. Is not this to disclaim the Doctrine of Justification by an imputed Righteousness Quak. Thou wrongst us and our Principle for imputative Righteousness as truly consider'd in the Scriptures we do not disclaim G. Whitehead Apol. p. 37. Chr. I have great reason to believe that G. W. dissembles in these words for in the same page he disclaims them that deny the Righteousness of Christ within for Justification and also saith That justification by the Righteousness of Christ without us is not Scripture language who will believe his complaint of wrong whilst he so apparently confesseth the truth of what is objected against you as will abundantly appear from what follows what righteousness is that upon the account of which we are justified Quak. Justification is not from the imputation of anothers Righteousness but from the actual performing and keeping of Gods righteous Statutes Pen. Sand. Found p. 25. Chr. Is it not written Rom. 5.19 By the Obedience of One many were made righteous Quak. It is a great abomination to say God should condemn and punish his innocent Son that he having satisfied for our Sins we might be justified by the imputation of his perfect Righteousness O why should this horrible thing be contended for by Christians Penn Ibid. p. 25. 30. Chr. How now Mr. Penn is the Doctrine of Christ's Sufferings for Sinners to make satisfaction to Divine Justice an horrible thing and an abomination to you do you consider what you say Quak. This I do say That the consequences of such a Doctrine is both irreligious and irrational Pen. Ibid. p. 16. Chr. What then doth the Scripture intend in saying Christ died for the ungodly Rom. 5. And he was made sin for us 2 Cor. 5. And on him was laid the Iniquities of us all Isa 53. Quak. I caution and warn men by no means to entertain this principle of Christ's dying to make satisfaction to Divine Justice by whomsoever recommended Pen. Ibid. Chr. Be free and plain with me How and in what respect is Christ said to fulfil the Law and to die for Sinners Quak. He fulfil'd the Law onely as our pattern or example Pen. Ibid. p. 26. Christ is so far from telling us of such a way of being justified as that be informs us the reason why he abode in his Fathers love was his Obedience he is so far from telling as of being justified by vertue of his Obedience imputed that unless we keep the Commands and obey for our selves In all which Christ is but our example Pen Ibid. Chr. But are men indeed justified by their own works Quak. Was not Abraham justified by works n●… must not conceive as the dark imputations of the Age that Abrahams personal offering was not a justifying Righteousness Pen. Ibid. p. 30. Chr. Was not Abraham justified before he did personally offer up Isaac ye● doth not the Scripture intimate that Abraham was not justified by works see Rom. 4.2 3 4 5 6 7. And do not you Mr. Penn elsewhere tell us That such are run into a narrow strait who venture to reconcile Merit and Grace See your caveat against Popery p. 12. where you also say That Grace is a free gift requiring nothing and now ask Was not Abraham justified by works and that good works may be said to procure deserve or obtain Apolog. 198. Is this to write like an infalible Dictator But do you really believe that Abraham's offering personally was his justifying Righteousness Quak. I do say Abraham had not the imputation of anothers Righteousness to him his personal Obedience was the ground of that just imputation Pen. Sand. Found p. 30. Chr. If Abraham was justified by works as you argue why did the Apostle onely take notice of his offering up of Isaac and not of the whole course of his Obedience If a man be justified by works before God surely it cannot be by one single action such as Abrahams offering was but by a continued holy and innocent life But is our personal Obedience the very ground and reason of Gods reckoning and accounting us righteous Quak. I do maintain that good works may be said to procure doserve or obtain in which sense without good works there is no acceptance with God and Abrahams personal offering was the ground of that just imputation Penn. God accepts not any where there is any failing or who do not fulfil the Law and answer every demand of Justice Edw. Burroughs supra Chr. Then the ground of our rejoycing and acceptance is not in and from the Righteousness of another viz. of Christ imputed to us by Faith but onely in a righteousness inherent in us and done by us Quak. The Doctrine of rejoycing and acceptance from the works of another is utterly excluded Pen. Sandy Found p. 27. Chr. Doth not this render the undertakings of Jesus Christ as a Mediatour and Surety a meer fancy If the ground of a mans rejoycing be in himself why doth the Apostle give it as the Character and property of a true Christian to rejoyce in Christ Jesus Phil. 3. And what signifie those words Christ is made unto us Righteousness wherefore let him that glorieth glory in the Lord 1 Cor. 1.30 31. And what did the Prophet Isaiah intend cap. 45 24 25. Surely shall one say in the Lord have I Righteousness in the Lord shall all the seed of Israel be justified and shall glory Are we no farther concern'd in the Obedience and Sufferings of our Lord Jesus without us then onely as our example or pattern Quak. What more wouldst thou have I have told thee That Christ fulfil'd the Law but onely as our example Chr. Do you not then notoriously equivocate and dissemble when you say That Christs Birth Blood Offering Death Mediatourship Covenant his being Priest Prophet and King is owned according to the Scriptures and all the Prophesies of him Innocency with open face p. 38. Is the owning of Christ onely as our example all that the Scriptures and Prophesies of him signifie Can you imitate him in his Mediatourship can you lay down your lives and take them up again Have you the same fulness of the Godhead in you he had that you can follow him in the same Obedience Can you execute the Office of Priest Prophet and King in the same manner and perfection which Christ did and doth We know very well how ever you palliate you believe no such thing that your words seem to import For when you talk of Christs Birth Blood Death c. you intend no more but the light in you in its variety of manifestations therefore if possibly thou canst answer directly what