Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65863	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1925; ESTC R19836	166,703	202

named amongst them as becometh Saints Eph. 5. And how corrupt and grosse is T. V's reason for his wicked and unsavoury Doctrine before in saying Because the defilement of the Soul is more deep and more hard to be washed off than the defilement of Whoredom or Adultry As if they did not defile the Soul but the Body only this is a Doctrine that may gratifie Whoremongers and Adulterers and not only to reject the wholsom Warnings and Reproofs against all such Wickedness which both in their own Consciences and in our Meetings is declared and Preached against but also it tends rather to incourage them to go to Bawdy-houses than to our Innocent and Godly Meetings wherein the Truth Righteousness and Power of God which cleanseth and frees from sin and unrighteousness is exalted and born witness to T.V. having so manifestly discovered his Spirit he had now better go and sit down under the Common Prayer and confess himself a miserable Sinner among the rest and not remain in a separation with his whewling and whineing Prayers feigning himself as one more Holy and Humble than they What sober People could have thought that such foulness should lie under these Presbyterians coverings as is mentioned before and after And T. V. further adds to explain his gross corrupt Doctrine these words viz. I told her if there stood a Cup of Poyson in the Window I would rather drink it than drink in their damnable Doctrines because poysoning of the Body is not so bad as poysoning and damning the Soul By which the Reader may further see how his prejudice and envy hath blinded him thus to imply as if Persons might commit either Whordom or Murder upon their Bodies and their Souls not be defiled or damned thereby and then what actual wickedness may not People commit and their Souls not be damnified nor prejudiced by it from this Doctrine whereas the wicked slayeth his own Soul lifteth up his Soul to vanity the Peoples lusting after evil things caused leanness to enter their Souls tribulation and anguish is to come upon every Soul of man that doth evil And it is only the Power and Life of God which purifies the Soul sanctifies the Creature throughout in Body Soul and Spirit and so leads into Righteousness and thereby saves and brings the Soul to God and gives it Life and indues it with the Image of the Heavenly But after this T. V. hath uttered such corrupt Language and Doctrine as before he is so bold as to justifie himself in these words viz. I am sure I neither did nor spake any thing unbecoming a Minister of the Gospel That I refer all modest and sober Readers to judge of Whether T. V. hath spoken Truth herein yea or nay and whether or no it had not been more prudence for him to have studied quietness and quietly to have followed his Devotion with thankfulness for the Liberty they are permitted to enjoy then thus to have shewed himself in outrage with clamorous reproaches and reviling against us who mean him no harm to the great disgrace both of himself and his Religion and them that adher to him therein And as for his accusing me with confused Discourse and indirect Answers to his Arguments and with filling my Mouth and the Peoples Ears with a multitude of words wherein was so much ambiguity and obscurity that the sentiments of my mind were not easily to be perceived as he saith Wherein I have as much cause to complain of not having direct Answers from him as he seems to have against me whilst he was so puzled and put to it with what I said though I answered them in plain Scripture-language And wherein their Questions or pretended Arguments were either indirect or in terms which accorded not with Scripture-language I did not judge my self ingaged so far to admit of the stating their matters as being infallible in the manner and terms of them as to be tyed to Yea or Nay denial of Major or Minor without further scruple Their Arguments appear hereafter And whereas T. V. pleads for using some words in explaining Scripture which are not in the Scripture saying That the Quakers in their Books use many words which are not in the Scripture I Answer We neither contend with words or matters which are not contrary or do not tend to vail or darken the Truth 's or simplicity of the innocent language contained in Scripture neither do we go about to impose one manner and form of expression upon others or limit them therein whilst they speak the Truth or what is in or according to Scripture We are not of Kin to the narrow Spirit of the ridged Presbyters that will count a man a blasphemous Heretick Socinian Arian and what not if he can't repeat his Creed of the Deity or Father Word and Spirit in their invented School-terms although he really believeth and confesseth according to Scripture unto the only true God the eternal Word and Spirit or the Father Son and Holy Spirit and that they are One and in Unity inseparable And whereas T. V. saith That W. P. puts forth the sting of the Serpent in tearming his Prayers strangely affected Whines what more opprobious terms saith he would the Damn-me Blades of the Times have used c. Answ. To which I say That he did not only use a strange affected way of Whineing in his feigned Praying but also therein most falsely accused us for Blasphemers in telling God That we compared Him and his Son and Holy Spirit to three finite Creatures which more justly was charged upon himself and his Brethren from their distinction of Persons in the Deity T. V's lye to God was so apparent in this matter that some that were by said The next time he Prayed he had need to ask God forgiveness for telling him that Lye for our comparison was to evince the natural consequence of their own distinction and the gross tendency of it as further is mainfest and not to represent the infinite God like unto man or finite Creatures as they have done about their Personalities And his comparing W. P's words to such tearms as those use he calls The Dam-me Blades of the Times he should rather have began at home and judged himself for his own wicked opprobious terms in saying It was worse to go to the Quakers Meetings than to a Bawdy-house what more gross terms could the Damners and Sinkers have used but evil words corrupt good manners And as for his Confidence that it is a falshood that they did use such words as impudent villain that there was striking among some of T. V's Hearers There are Persons of repute and credit who can testifie both against them and to my knowledge an honest sober Women did affirm That one of his Hearers thumpt her on the Breast when we were about that Dispute with them besides the malice envy and rudeness that appeared amongst them in clamouring railing and reviling us like the Billings-gate folks though

not subsist in a several and distinct nature of the same kind so as they are not three Gods as is confessed pag. 3. how are they three distinct or separate persons subsisting each by himself These things being considered by the impartial Readers the absurdity of the Presbyterians Doctrine and Comparison touching the Deity will easily appear And what was this Aquinas quoted as T. D's Author so much cited and commented by him as a wise Observant pag. 19 Was not he a great Writer for the Romish Religion and the Pope's Doctrine of Transubstantiation and so a promoter of Popery in his time and canonized 〈◊〉 Saint among them see his large Volums his Sums and others he is highly applauded by the Papists as being an industrious Promoter of their Faith and Religion and was he not a Dominican Fryer To whom it appears that T. D. is very much beholding for his Doctrine of three distinct or sever'd Persons in the Godhead more then he is to Scripture for that is silent concerning it but I have of late Read it in Aquinas his Sums who is Tho. Danson's wise Observant And further mark that after T. D. has confessed that the word Person cannot be properly attributed to Father Son and Holy Ghost and that the Names common to God and the Creatures do signifie somthing wherein the Creatures bears some anology to God and three Persons not strictly yet anologically in the Godhead pag. 3 4. Where proves he this by Scripture and wherein doth man bear a proportion or likeness in his Person with his Maker this is strange Doctrine importing that the Diety hath the resemblance or likeness of persons but not properly which if improperly why do they stand so much upon their improper distinctions in the Godhead Yet saith T. D. may this word Person be used by us to distinguish the Father Son and Spirit in the Godhead and one from another Answer So it appears he pleads for a liberty to put improper names upon God from his pretence of anology the Scripture he mentions Hebr. 1.3 makes against him it being the express Image of his Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it is in some English Copies express Image of his Person however it is not the express Person of his Person much less the express singular Person or rational Substance subsisting by it self distinct from the Father For I and my Father are one said Christ and the Son doth nothing of himself but what he seeth the Father do and the Father is in the Son and the Son is in the Father and if so be that the Soul separated from the Body cannot be called a Person as T. D. saith pag. 2 3. how can he presume to call the Spirit which is the Life or Breath of God a Person distinct from God whilst God is never distinct and separate from his own Life But then it appears that T. D. is necessitated to call the Glorious Divine three in Heaven somthing and therefore he saith that distinction in the Godhead cannot be apprehended by us by any other notion or resemblance then Person and saith he we know not what to call these three but Persons pag. 4. For the conception or notion that we have of the Father suppose as a Subsistent or Person is in adaequatus conceptus in respect of the Divine Essence c. pag. 17. Reply But by what doth he and his Brethren apprehend this concerning God surely neither by the Scripture not by immediate Revelation or Inspiration nor yet by reason for that has failed them in this matter as also the nature and works of God is above their reach and the comprehension of the Creature so that their conceptions and notions being unscriptural we have no ground to believe them whilst we have but their conceptions words and notions for what they say derived from Popish and Heathen Authors and not from any immediate Power Revelation or Scripture and his saying they do not know what to call these three but Persons shews they were hard put to it as being necessitated to call them something but what are they ignorant of the Scripture or would not the Scripture satisfie them and yet profess it their Rule they had better search the Scriptures instead of Aquinas and Aristotle and see what they are called there viz. The Father the Word and Holy Ghost which are One besides these three bearing record in Heaven T. D. hath elsewhere called them Witnesses pag. 5 7 and 10. and thus he contradicts himself one while he knows not what to call them but Persons and another while calls them three Witnesses from their bearing Record and thus in contradiction he knows what to call them besides Persons but then he saith all Witnesses properly so called are Persons How proves he that Are not all things that bear record Witnesses Are Heaven and Earth Persons and are the Water and the Blood Persons seeing they bear record in the Earth and is Conscience in a man a Person distinct from the man seeing Conscience beareth witness if it be how then is the Soul distinct from the Body no Person page 3 5. T. D. upon 1 John 5.9 the Witness of God is greater referring to the Witness concerning Christ verse 7. not to verse 8. for none of those Witnesses are God Reply And yet those Witnesses verse 8. are the Spirit the Water and the Blood herein T. D. hath denied the Spirit to be God contrary to their former pretence and so is come under that they have so unjustly charged us withal but we own the Divinity of that Spirit that bears record in the Earth and know the Water and Blood which agree in one with it to be therefore Spiritual and of this water and Spirit a man must be born or else he cannot enter the Kingdom of God Joh. 13.5 and by this Blood his Conscience must be sprinkled from dead works who ever comes to enter the Heavenly Sanctuary And we may further observe how dubious T. D. in his Work hath appeared from what he saith pag. 83. viz. If my Answers seem not so clear as the Objections which I hope I need not fear unless in the point of the Trinity that being a Mystery so by that it rebates the sharpest edge of humane understanding c. By which the Reader may take notice that he was conscious to himself that his Answers in this case might not seem so clear as the Objections and that he has but made use of his humane understanding and not of Scripture therein the Edge of which is so rebated and grown so dull that it will take very little impression upon any that are in a right mind and understanding even none at all upon such who rely not nor lean to their own understandings but upon the guidance of the Spirit of Truth which leads into all Truth which it appears he has refused and gone from whilst he is now fain to make use of his humane understanding

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

unto himself and Christ is the Son of his Love and it was out of his Free Love that he sent him into the World His sending Christ surely was his own Free Grace and no man's Purchasing and then his Love was openly testified of when Christ was come who came in that Free Love of God which was testified and held forth in Christ Jesus to man and he gave himself a Ransom to Redeem and Purchase man out of Transgression and not to let him lye in sin and imperfection all his life time the Good Will of God in sending Christ in delivering him up for man and giving him for a Propitiation for the sins of the whole World and his tenders of Free Pardon Remission and Redemption in him was that man might receive Christ and come into the Living Faith and be partaker in himself of those precious benefits Heavenly Priviledges tendred in Christ not that man should live in sin all his time for an Act of Free Pardon is not granted that men may take liberty to live in Sedition and Treason all their life but for those Offences past Nor that men should Plead that all Offences past present and to come are Pardoned therefore they cannot be free from Rebellion Sedition and Treason all their Life time this were a sad Consequence and not to be born then you that plead a Satisfaction made to God extending thus far your sin and imperfection term of Life being in you the ground of this Plea and also that which you cover and maintain by it and then when God and Christ require true Repentance perfect Obedience Righteousness c. you tell God the Debt is paid and all satisfied by another without you How then do you Answer the pure Law and requirings of God within Priests and Professors their Answer viz. We indeavor and strive and press after perfection as much as we can but we don't believe it is attainable here Reply Then your indeavouring and striving is all in the unbelief How do you indeavour and strive Priests We Pray and seek God in Ordinances and perform Duties Query But what doth all your performances amount to while Perfection is denied and Sin contended so much for by you Pr. All our best performances are sinful we had need to ask forgiveness for the sins of our best Duties of our Prayers and all other Performances See our Directory Catechism c. So that all our Righteousness in our best state are but polluted and filthy Raggs Dross Dung c. Query How now Professors Do you thus requite God for his Love and is this the use you make of your Plea for a full Satisfaction and Debt paid for you do you thus requite the Lord and answer his requirings will he accept of these things at your hands Pr. God looks not upon us as we are in our selves but upon Christ's Righteousness in his Active and Passive Obedience whereby he fully satisfied for us Query What then Do you think that God will be satisfied on your parts with your filthy Raggs rotten Clouts Dross and Dung which you offer to him or will he not rather take it as a mockery or wrong at your hands thus meanly to requite him what do you signifie for him Was this the end of Christs suffering for Man and his being a Sacrifice well-pleasing to God and a Propitiation for the sins of the whole World did he appease Wrath fulfil Righteousness bear the Sins or the burthen of them in his own Body that men might take this liberty to Sin Pollution Rebellion term of Life and so live all their time in Disloyalty and without subjection to him and then when he requires Obedience of you and to answer his pure Law in the heart you go and offer a few rotten Clouts filthy Raggs Dross and Dung and such nauceous stuffe to him will not he return it upon your own faces as a mockery and contempt done to him Behold I will spread Dung upon your faces even the Dung of your solemn Feasts Mal. 2. So it may be justly said Even the Dung of all your best Performances feigned Humility feigned Confessions feigned Prayers feigned Pretences feigned Applications feigned claiming an Interest in the Satisfaction and Imputation of the Righteousness and Obedience of Christ whilst you are out of it cloathed with your own rotten Clouts and filthy Raggs And if a People should deal thus with their Prince after he has granted and given an Act of Free Pardon and Indempnity that they should both take liberty to Rebellion and Treason and not only so but Plead for it as you do for sin term of Life and tell People they must lay hold and apply this Pardon but they must not expect to be free from actual Rebellion against their Prince while they live How would this be taken and what ungratefulness and unworthiness would this import on their parts How would they be acquitted before him Nay if they should go to requite their Prince by spreading a deal of rotten Clouts before him and a deal of Dross and Dung under his Nostrils every day upon his Table and not only so but publickly in the sight of the People once or twice a Week at least as you do your sinful Prayers and Performances would not this be taken as an high Affront and Indignity put upon a Merciful Prince Judge what would be the effect hereof Nay if you should present an Oblation before him mixt with Poyson and Infection and he know it to be so what would be your recompence And do you not present your sinful Prayers and Performances before the Lord from your sinful polluted hearts which are deceitful and desperate wicked above all things and therefore full of deadly Corruption and Poyson will your feigned Humility feigned Applications stand you in any stead herein Bring no more vain Oblations before the Lord go offer it to thy Prince and see if he will accept thy Person Mal. 1. That the Son of Man came to give his Life a Ransom for many and that he is the Propitiation through Faith in his Blood and that in due time he died for the ungodly bare our sins in his own Body upon the Tree that he was wounded for the Transgressions of the People that he hath loved us and given himself for us an Offering and Sacrifice to God for a sweet smelling savour See Matth 20.28 Rom. 5.6 1 Pet. 2.24 Isa. 53.5 Rom. 3.25 yea we own and confess to Christ in his Suffering being an Offering dying for the ungodly more than you Presbyterians do First as to the Universal Love of God shewed forth therein Secondly As to the Vertue Power and Effects of his Death Sacrifice Blood c. First In that he Died for All men for the Ungodly in general tasted Death for every man gave himself a Ransom for All to be testified of in due time that he is the Propitiation for the sins of the whole World which you say is

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

until the Law Sin was in the World but Sin is not imputed where there is no Law verse 13. But now mark there is a Law transgressed whereby Sin and Transgression is imputed to them that are guilty of transgression as all in Adam in the earthly state and nature are and therefore on the other hand righteousness is not imputed to persons out of Christ or to such that are not partakers of his righteousness Pag. 45. Arg. 4. Quaker A man cannot be said to be actually sinfull and imputatively righteous he may as well be said to be actually damned and imputatively saved To which T. D. answereth Why not as well as to say a man is actually poor and not worth a groat but imputatively rich as having by Surety paid his debt of thousands Reply Here he hath plainly discovered their notion of Imputation and the falseness of it viz. that a man is imputatively righteous when actually sinfull or actually damned and yet imputatively saved what gross Corruption and Ignorance is this and what an improper Comparison doth he bring to back it let the wise judge and we do not admit of it in this case as that a man should be actually damned and imputatively saved or actually guilty and yet imputatively innocent but that such to whom righteousness and true riches are reckoned as being theirs have right therein and are partakers thereof and what he asserts herein by his simile is but a beging the question and taking that for granted which is still opposed as both unscriptural and unreasonable viz. men being actually damned and imputatively saved or actually guilty and imputatively innocent by the same reason he might as well say persons really Theeves are innocent or persons really and actual trecherous and rebellious are true and good Subjects or actually Devils and imputatively Saints But Christ being or becoming our Suerty was not to impute righteousness to men in transgression but to bring them into Covenant and Peace with God which stands in everlasting righteousness and not in sin for he was also a perfect example to be followed as well as profest and he is the Surety of the new Testament and Covenant which is spiritual and is manifested and enjoyed in his people And T. D's instance that nine men throughout a mutinous Army are actually guilty and yet imputatively innocent when the tenth man is admited to sustain the punishment due to the rest is as sottish and impertinent as the rest before for neither is a mutinous Army innocent nor is Christ any of the mutinous or guilty Persons And where proves T.D. that Imputation is an Act of Law and makes a Relative and not a real change I ask what Law it is an act of is it real or true or no if it be of God it must be true if not then false and it is a false imputation which is not real and contrary to the Apostles Doctrine who knew that Abraham's Faith was imputed or reckoned to him for righteousness and to that state to which there was no condemnation but justification which was a state of being walking in Christ and not a walking after the Flesh but after the Spirit and this they that experience and witness know a real change from death to life from condemnation to justification from sin to righteousness from the wayes of death and darkness to the wayes of Life Light and Peace Pag. 45. T. D. saith There is no need of inherent Righteousness for Justification bu● yet there is need of it for other ends as to make us meet for Heaven Col. 1.12 Answ. It appears that he means by this inherent righteousness that of Sanctification or the work of Gods Spirit within which he afterwards calls personal righteousness and is there no need of this for Justification what darkness is here as if men were justified while in the unsanctified state this is like the rest of his sottish stuff quite contrary to the Apostles Doctrine which is But ye are Sanctified but ye are Justified in the Name of our Lord Jesus Christ and by the Spirit of our God 1 Cor. 6.11 And also what contradiction hath T. D. brought to himself herein whilst he hath confessed that the word Justifie signifieth to make Just as also he hath confessed that inherent Righteousness as he call it gives a fitness of enjoying the Heavenly Inheritance it lying in Communion with God pag. 46. then it follows that it gives a fitness for Justification whilst Justification and Sanctification are unseparable Companions and God loves his Image in his People freely saith his Brother T. V. Thus without Washing Clensing and Sanctification men are not Justified seeing the unrighteous shall not inherit the Kingdom of God and they that live in unrighteousness cannot be accepted of him It being not the Hearers of the Law but the Doers that shall be Justified Pag. 46. And now concerning good works that are acceptable to God which T. D. accuseth us with placing Merit for Justification or as a deserved cause thereof c. Concerning this particular that faithfull Servant of the Lord S. Fisher hath very fully answered T. D. and his Brethren and it hath been manifest how he did wrong and abuse S. Fisher about this point and how contrary to his intent he construed good works as being ours relating to self works or imperfect obedience which S. Fisher never intended but with Relation to those works which are perfect which Christ is the Author of which if Christs Works be not deserving whose are and to those which God hath wrought in us who having ordained Peace for us hath wrought all our works in us Isa. 26. now we never placed a merit upon self-acting nor upon mans best works in the faln sinfull and corrupt state so that there is not a correspondency betwixt us and the Papists in this particular as falsly we have been accused see S. Fisher's Rusticus ad Accademicos where the point is fully explained which you Presbyterians and Independants are never able to answer Where did we ever profess or hold forth that we were able or could fulfil the Law our selves or merit or deserve Salvation by any thing that we could do but we do profess and witness that through the Power of Christ we are enabled to faithfull and sincere obedience not of our selves knowing that good works how ever rejected and undervalued are ordained of God and without them your faith is dead as a body without a Spirit is And it is true enough as T. D. saith That you are averse to obedience through corruptions who plead for sin term of life and yet would cover over all your filthy raggs with a pretence of Christ's Righteousness Satisfaction Imputation Justification and Merit whilst you are yet in your sins and corruptions and in the weakness of your flesh but as under the Law of works wherein you are in no perfect obedience Pag. 47. Seeing the Law of Faith is acknowledged I ask how far it

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.

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

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