Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	adam_n	body_n	spirit_n	4,811	5	5.6331	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65885	The rector examined about his book scandalously stiled, An antidote against the venom of Quakerism, by John Meriton, who calls himself A.M. rector of Boughton in Norfolk : and his observations remarked, and the Christianity of the people commonly called Quakers, re-asserted and vindicated, from his perversions and aspersions / by George Whitehead.	Whitehead, George, 1636?-1723.	1699 (1699)	Wing W1953; ESTC R20277	40,584	48

Scripture which is no ways agreeable to the Sence and Interpretations of any Orthodox Christians p. 43. Which is as undue a Reflection as 't is uncharitably Censorious And what he quotes against our Sence out of W. Penn's Arguments against such a Carnal Resurrection of Man's Carnal or Natural Body as some imagine out of his Reason against Railing p. 134. is no proof at all That our Sence of Holy Scripture in this case is no ways agreeable to the Sence and Interpretation of any Orthodox Christians unless he can either prove the same Natural Carnal and Numerical Body that now is to be the Resurrection Body or the Apostle Paul Heterodox in asserting it a Spiritual Body for a Natural Body is sown a Spiritual Body is raised and that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual 1 Cor. 15. 46. ver 37. and our Sence clearly agrees with this His other Instance to disprove our Sence herein if rightly cited is out of Thomas Ellwood's Answer to G. Keith's First Narrative p. 149. printed 1696. In 1 Cor. 15. 37. he makes the Apostle thus speak saith he The Body that shall arise is not the same Carnal Body that dies No the Body that is sown is a Natural Body but the Body that is raised is a Spiritual Body it is sown a Natural Body it is raised a Spiritual Body ver 44. And that none might think this Spiritual Body was the same with the Natural Body he adds quoth the Priest there is a Natural Body and there is a Spiritual Body He does not say quoth he the Natural Body is made a Spiritual Body or the Natural Body and the Spiritual Body is but one and the same Body but he sets them in opposition as two distinct Bodies and again that none might think this Spiritual Body was the same he adds There is a Natural Body and there is a Spiritual Body p. 27. Thus far the Rector This Addition as he counts it and repeats twice over against Tho. Ellwood to make him an Offender is the express words of the Apostle Paul 1 Cor. 15. 44. There is a Natural Body and there is a Spiritual Body Thus the Apostle uses the same distinction between the Natural Body and the Spiritual Body Where does he say They are both one and the same Body And farther to evince the distinction Paul adds And so it is written The first Man Adam was made a living Soul the last Adam was made a quickning Spirit Howbeit that was not first which is Spiritual but that which is Natural and afterward that which is Spiritual ver 45 46. Now I ask these Men 1st If the first Adam and the last Adam were one and the same Adam 2. If the Spiritual Body and the Natural Body be one and the same Numerical Body And 3. If the Celestial Bodies and the Bodies Terrestrial be one and the same Bodies see ver 40. and ver 37. And thou sowest not that Body that shall be Whom shall we believe in this case the Apostle or this Priest for they differ herein the one says Thou sowest not that Body that shall be and the other 'T is the same Body that shall be The one says Flesh and Blood cannot Inherit the Kingdom of God 1 Cor. 15. 50. The other I presume upon his Principle says The same Carnal Body i. e. of Flesh and Blood can and shall Inherit the Kingdom of God But then how agrees his Notion herein with his Beloved Friend their Assistant Geo. Keith his affirming The Husk or drossy part that is no more the true Body than dross in a lump of Rich Ore of Gold is Gold as in his Gross Error and Hypocrisie detected p. 13. And what he means by the Husk or drossy part may be gathered from his affirming concerning the Body of Christ that was Crucified that It is so wonderfully changed as to the Mode and Manner of its being that it is no more a Body of Flesh Blood and Bones but a pure Ethereal or heavenly Body like unto which the Bodies of the Saints are to be at the Resurrection See G. Keith's Way Cast up p. 131 132. 1676. So that the Flesh Blood and Bones the Saints now have must be the Husk or drossy part which they shall not have in the Resurrection but pure Ethereal or heavenly Bodies like Christ's glorious Body And if so 1st How shall they remain one and the same in Substance or Essence they now are 2. How shall they be the same in Substance without Flesh Blood and Bones 3. What shall be their Substance or Essence when they shall be no more Bodies of Flesh Blood and Bones 4. How will this Priest and G. K. reconcile themselves in this Point of the Sameness of Bodies If one affirm the Resurrection Bodies shall be the same Flesh Blood and Bones or at least the same Flesh and Bones they now are and the other they shall be the same in Substance but no more Bodies of Flesh Blood and Bones Let them reconcile and demonstrate the same we are satisfied with the Appointment and good Pleasure of God in this weighty Matter and to wait upon him in the hope of the Resurrection of the Just unto Eternal Life and Glory sincerely believing that God will give a Body as it pleaseth him and to every Seed his own proper Body 1 Cor 15. 38. And do not think it necessary to Faith and Salvation to be too curious or inquisitive as to the very Mode or Manner of the Resurrection Bodies and How God will manifest his Pleasure therein Let 's live well here and it shall be well with us hereafter say to the Righteous it shall be well with them but Woe to the Wicked it shall be ill with them Isa. 30. 10 11. I refer the Ingenuous Reader to several further Answers in this Great Point of the Resurrection i. e. My Antidote against the Venom of the Snake in the Grass p. 102 to 111. And to the Christian Quaker printed 1674. Part II. p. 316 to 167. p. 168 to 173. where also Dr. H. Moor is largely cited on the same subject in his Modest Enquiry into the Mystery of Iniquity and Search into the Nature of a Glorified Body And as to what 's objected against R. Hubberthorn who was both a very Innocent Gifted and Knowing Man if rightly quoted his owning the Glorified Saints in Heaven to be in a State of Perfection and as having received the Redemption of the Body i. e. from the Bondage of Corruption and Sin even before they came thither This no ways contradicts our sincere Belief and Confession Of the Doctrine of the Resurrection from the Dead according to Holy Scripture Heb. 6. As to what is objected against G. W's Questions Is it i. e. the Glory of God visible to the Carnal Eye And of Christ's coming therein c. p. 46. I would ask this Rector Doest thou expect to see

THE RECTOR EXAMINED About his Book Scandalously stiled An Antidote against the Venom of Quakerism BY John Meriton who calls himself A. M. Rector of Boughton in Norfolk AND His Observations Remarked and the Christianity of the People commonly called Quakers Re-asserted and Vindicated from his Perversions and Aspersions By GEORGE WHITEHEAD And they are Shepherds that cannot understand they all look to their own way every one for his Gain from his quarter Isa. 56. 11. LONDON Printed and Sold by T. Sowle in White-Hart-Court in Gracious-street and at the Bible in Leaden-Hall-street 1699. THE RECTOR EXAMINED About his Book Scandalously stiled An Antidote against the Venom of Quakerism WHAT John Meriton calls The Venom of Quakerism is not what 's contain'd in our Paper entituled The Christianity of the People commonly called Quakers for he grants our Profession throughout the greatest part thereof as well as some others would seem Orthodox page 5. But what he quotes out of other Books as he thinks in Opposition thereto wherein he shews his own Enmity and Perversions and not our Contradiction to what 's Orthodox in our said Profession and the greatest part of what he hath quoted for that end being Answered in the other Examination entituled Truth and Innocency vindicated and but Repetitions and no Refutations of his and his Abettors I need not much repeat or insist upon them but take notice of some other Abuses intermix'd in his Observations and by the way to shew his Learning in Divinity how he defines Christianity and Christian first Negatively then Affirmatively viz. 1st What is understood by the Term Christianity or what is necessary in a strict and proper Sense to entitle a Man to be a Christian For making up this good Composition saith he it is not enough for a Man to know and acknowledge God as the one only true God Creator of all things to depend upon and be subject to him to love him and our Neighbour as our selves to walk soberly and honestly and to practise all those other Duties which by the Light and Law of Nature he may be convinced of for then a Man may believe and be conformable thereunto and yet be no Christian page 3 4. Whereupon we may observe and hence inferr That a Man may be Godly and so live to God and yet no Christian i. e. a Man may be born of God as he that loveth is and yet without Christ as if a Man could come to God without Christ Oh! Lamentable Unchristian Doctrine contrary to his own Doctrine No Man cometh to the Father but by me and If God were your Father ye would love me And if without Christ we can do nothing How should any Man either know God depend upon him be subject to him or love him without Christ And 't is by his Divine Light and Grace that Men are taught these Duties to live Godly and to walk Soberly and Honestly and not by a Light or Law of Humane Nature So that a Man born of God who loves and obeys him and is subject to him is truly and lovingly a Partaker of Christ and of the Nature of Christianity But if to know God to depend upon him to be subject to him to love him our Neighbour as our selves to walk soberly and honestly c. will not entitle a Man to Christianity to be a Christian then 't is not the Jew inward nor the Christian inward nor the New Creature nor the New Birth that will avail but the outward Profession of Christianity though many have that who neither love God nor are subject to him nor love their Neighbours consequently are no New Creatures nor born of God And if to know love and obey God and to live Soberly and Honestly c. be not such a Good Composition as will make up a true Christian in Spirit and Life What will this Composition make up May we take what our Opposer here adds for Answer viz. For who doubts but that some of the Heathens thus far believed and practised who were not only altogether Ignorant of Christ but also vehemently opposed him and the Christian-Name page 4. This I cannot receive for sufficient Answer or for Truth And 't is said but not proved that any of those Gentiles or Heathens who knew and loved God depended upon him and were subject to him and loved their Neighbours as themselves and walked soberly and honestly yet that these Gentiles thus qualified vehemently opposed Christ and the Christian Name We want proof for this Assertion How could they love God and be subject to him and depend upon him and hate or oppose his dear Son and Servants If God were your Father ye would love me saith Christ for I proceeded forth and came from God John 8. 42. for those that hated him were of their Father the Devil ver 44. Where did ever any honest sober Gentiles or Heathen who truly loved God so vehemently oppose Christ as this Man accuseth them We find the contrary in Scripture that many Gentiles believed and received the Gospel of Christ who is the Light of the Gentiles and even in the Case of Justification the Apostle brings those Gentiles for a proof who not having the Law were a Law to themselves when they performed those things contained in the Law and shewed the Work of the Law that was written in their Hearts Rom. 2. 13 14 15 16. But the mistake of this our Opposer and his Adherents is they 'll have the Light which enlightens every Man that cometh into the World not to be Christ but Man's Conscience a Light and Law of Nature and so but natural as of Man and not Divine deeming it Blasphemy to assert the Light that doth enlighten every Man that cometh into the World is not Conscience and that it was before any thing was made or Conscience named as in their first and great Charge against us in their Brief Discovery page 3. whereby they have consequently charged John the Evangelist's Testimony of Christ who is that true Light John 1. with Blasphemy Thus have they brought the Blasphemy upon their own ignorant Opposition to this Evangelical Doctrine of the true Light which Christ the Word is the Fountain of which is a Divine Supernatural Light and therefore increated consequently not Man's natural Conscience but a superiour Reformer and Guide of Man's whole Soul with all the Parts and Faculties thereof He that made all things was not made but he that was the true Light made all things by him all things were made John 1. He that made Man was before Man was before his Soul or Spirit or any Faculties or Intellectuals were made or formed within Man Consequently this Light was not Conscience but that which enlightens Man's Understanding and Conscience and the Eyes of his Understanding How Blasphemous then are these Men who deem this Doctrine of the Light Blasphemy And 't is not safe to conclude That those Jews who were God's chosen People and obedient to the

Legal Dispensation had no Faith in the Messiah or no Title to Christianity or were in no Christian State as implied page 4. seeing they had the Word of Faith in them as well as the Law without them Deut. 30. 12 14. compared with Rom. 10. 8. And all Israel drank of the same Spiritual Rock which followed them or went with them and that Rock was Christ 1 Cor. 10. 4. How could they drink thereof if they had no Faith therein 2. Now how this Reason describes a Christian in the Affirmative He tells us To entitle a Man to be a Christian viz. He must necessarily believe Christ to be already come nay that particular and numerical Man Christ Jesus who was born of the Virgin Mary and was of the Seed of Abraham according to the Flesh to be the Christ of God that was promised to come in due time That this very Man was Crucified died and rose again from the Dead and is ascended c. citing 1 Tim. 3. 16. This Christ God-man as come and Crucified was that main Foundation of the Gospel and Christianity These were new Articles founded upon a new Dispensation without the Belief of which not to name some others which may be thought by some also necessary such as Baptism by Water and the Sacrament of the Lord's Supper by Bread and Wine a Man cannot be called a Christian page 4 5. If this Belief of the Blessed Man Christ Jesus his Birth Death Resurrection and Ascension into Glory as the Great Mystery of Godliness God manifest in the Flesh c. 1 Tim. 3. 16. be necessary to entitle a Man to be a Christian then we the People called Quakers sincerely believe all this of Christ the true and promised Messiah we really have all this Faith of and concerning him consequently we must have a true Title and right Claim to Christianity by the same Proposition we really believe both of Christ and in him even in his Name and Power wherein we hold the main Foundation of the Gospel and Christianity and the Doctrine thereof But this Rector has omitted a Living Faith in Christ unto Repentance Sanctification Regeneration the New Birth Newness of Life Purity and Holiness without which no Man shall see God or be a Christian in Nature The more uncharitable and inconsistent then is this Rector in charging us with Venom giving our Doctrine the Character of The Venom of Quakerism and the Quakers indefinitely that of Deceitful Workers Transforming themselves into the Apostles of Christ cannot be looked upon any otherwise at best than good moral Heathens and many of them short of that page 5. Hence observe how uncharitable and furious this Rector is and how he had need to be corrected for his Rashness herein though our Profession taking the words thereof in their common Acceptation must be granted at least to seem Orthodox as he grants both of our Paper observed by him i. e. The Christianity c. W. P' s Key John Crook ' s Principles c. But still in his uncharitable and sower Humour he will presume to be Judge over our Sincerity from my seeing cause to construe my Friend's words and Intentions as if we were hence to be mistrusted in our Orthodox Confessions whereupon he presently passes Judgment against the Quakers viz. That they have a nauseous Pill to give you but that it may not be distastful they gild it over as the Writers of Popery in the late K. J's Reign the other day did with more such bitter envious Stuff and false Judgment to which we shall never submit nor give away our Sincerity or Holy Profession of Christ and Christianity which he cannot deny to be Orthodox in it self Nor extinguish our Sincerity therein but only strive to cloud by Reproaches groundless Jealousies and Misconstructions and Perversions which is not as he would be done by to be sure But if a Belief of Christ already come born of the Virgin Mary being of the Seed of Abraham and that he was Crucified died rose again and ascended as the Scriptures declare be sufficient to entitle a Man to be a Christian How many do believe and confess thus much of Christ and yet Unsanctified Unregenerate Impenitent Ungodly and Unchristian in Spirit and Conversation So that they are not in the true living Faith in Christ Jesus though they have an Historical and Traditional one and perhaps may be Baptized or Sprinkled with Water too But of that the Rector here writes somewhat faintly and dubiously as thought by some also necessary i. e. to make a Man a Christian page 9. But afterward he is more positive in this Point That 't is necessary as the Sacred Ordinance of Christ and Saving p. 27. Necessary to enter Men into the Kingdom of God from John 3. 5. p. 28. for Remission and doing away Sins cleansing of our Souls that the Spirit doth Sanctifie the Waters in Baptism to the mystical Washing away of Sin p. 29 31 32. But as for Infants partaking thereof he evades proof It is not his business here to prove he saith p. 27. So that he both evades defending their own Practice and leaves People at an uncertainty of the Subjects of this ignorantly supposed Saving Soul cleansing and mystical washing Ordinance making use of the Anabaptists Arguments for Baptizing Believers with Water which is no proof for Rantism or Sprinkling upon Infants Thus he attempts to shew People the way or means of Regeneration and entering into the Kingdom of God and he lays the stress thereof upon the outward Baptism by Water and not upon the inward Baptism of the Spirit he has found out an easie way to make Christians and to get to Heaven at this rate His business here being to prove Whether outward Baptism by Water is the Sacred Ordinance of Christ as necessary to be believed and Saving or Inward Baptism i. e. the Washing or Cleansing of the Heart or an Inward Conversion to God p. 27. So that by this the Saving Baptism must be the one or the other he places it upon the outward Waters of Baptism as necessary to the cleansing of our Souls mystical Washing away of Sin p. 31 32. therefore not upon the Inward Baptism of the Spirit for that was not sufficient he saith p. 29. No What was it good for then He tells us The inward Baptism was but a necessary Qualification for the Reception of the outward Baptism by Water p. 29. So that the Water is exalted above the Spirit or the Spirit 's Baptism But how many Infants who are Sprinkled can they prove are thus first qualified by the Inward Baptism of the Spirit What confused and bewildred work do we meet withal from some angry Opposers Upon the whole the Man's Definition of a Christian is summed up in this viz. That the Washing of Regeneration by the Word of Life the Inward and Spiritual Baptism is not Saving or sufficient to make a true Christian but Water-Baptism and whether that must be of

within And the Book will be opened in thee he puts IN THEE in Capital Characters as if it were a Crime or Error to own the Lamb of God to have a Throne or Dominion in Man or the Light within to be Judge of every idle Word Which still bespeaks a secret Enmity against the Light and as if the Light were neither to Judge nor to Record Mens Actions in the Book of Mens own Consciences whereas the contrary is evident if they will search and examine their own Consciences and be willing to bring their Deeds to the Light in them that they may be manifest proved and Judged For every one that doeth Truth cometh to the Light and bringeth his Deeds to the Light that They may be manifest that they are wrought in God John 3. And 't is certain that there is a Record made of Mens Iniquities even in their Hearts and Consciences by the true Light as the Sin of Judah was graven upon the Table of their Heart Jer. 17. 1. And without true Repentance it will not be blotted out of that Record but will remain unto the Great Day of Judgment and final Recompence of Rewards when the Books shall all be opened and the Dead Judged out of those things written in the Books every Man according to their Works Rev. 20. So that the Judgment given and the Record made in Mens Consciences by the true Light even in this Life will not wear out nor be made void but remain unto the Last Judgment of the Great Day to come to the great Joy of the Righteous and Shame Contempt and Misery of the Wicked and finally Impenitent who live and die in their Sins As it is testified in Job 21. 30. That the Wicked is reserved to the Day of Destruction they shall be brought forth to the Day of Wrath. And Christ spoke of such as would not receive his Ministers nor hear their Words Verily I say unto you it shall be more tolerable for Sodom and Gomorrah in the Day of Judgment than for that City Matt. 10. 15. compare with Chap. 11. 22 24. and Mark 6. 11. and Luke 10. 12 14. All which signifie a Day of Judgment to come And as it is appointed unto Men once to die but after this the Judgment Heb. 9. 27. As also the Apostle Peter speaks of the Day of Judgment and Perdition of Ungodly Men 2 Pet. 3. 7. And also 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations and to reserve the Unjust to the Day of Judgment to be punished And Jude v. 6. And the Angels which kept not their first Estate or Principality but left their own Habitation he hath reserved in Everlasting Chains under Darkness unto the Judgment of the Great Day In which Great Day it will fully appear that the Judgment given and the Record made in Mens Consciences by the Light is true and will stand for ever against the Wicked the willful Unbelievers and finally Impenitent And that there is no Opposition nor Contradiction between the present Judgment of Christ in Mens Hearts and Consciences and that which is to come That the Soul of Man though created is Immortal and never dies This we still believe and confess and what the Rector quotes as he supposes against it out of G. F. his Great Mystery and W. Penn's Brief Answer p. 47. if rightly considered and compared will not make void our Belief and Profession which I have answered and explained over and over and so has W. P. by his Distinction between the Breath or Spirit of Life which God breathed into Man and Man himself who thereby became a Living Soul Consequently the Soul of Man is created as well as Man being included in the Being of Man as the more Noble and Spiritual part inspired by the Divine Breath or Spirit of Life whereby Man became a Living Soul And this Distinction is clearly implied in G. F's Great Mystery though unfairly quoted What 's more Explanatory being left out by this Adversary and more fully answered in my aforesaid Examination Entituled Truth and Innocency vindicated c. against the three Norfolk Priests and Bugg p. 7 8 9 60. That we are Sincere in our Profession of Christianity in what is contained in our said little Pamphlet as he calls it entituled The Christianity of the People called Quakers Asserted we are not Conscious to our selves of the contrary nor Convicted of any Insincerity therein by this Rector's or any others Invidious Essays or Attempts nor from any Instances which either he or his Brethren or F. Bugg have produced against us Nor are we Conscious to our selves of holding Tenets or Doctrines which are either directly opposite or contradictory to these he calls New Creeds if impartially cited and truly explained which they have not done in their Invidious Endeavours against us consequently we find no cause to Retract Censure or Condemn the Tenets or Doctrines which we hold and therefore his Charge of Horrid Blasphemies we reject as an odious Calumny proceeding from a Proud Envious Persecuting Spirit which the Lord will Rebuke Neither has he shewn from those Instances against us any such Horrid Blasphemies as he tells of but rather his own Perversions Ignorance and Envy The Lord deliver poor Souls from such Blind Guides that they may not fall into the Ditch with them For some of their Leaders the Priests especially those of them that are of an Envious Persecuting Spirit are the most Blind and Ignorant of the Mystery of Christ and of those things which pertain to his Kingdom FINIS