Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	nourish_v	3,797	5	10.3232	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35020	The general history of the Quakers containing the lives, tenents, sufferings, tryals, speeches and letters of the most eminent Quakers, both men and women : from the first rise of that sect down to this present time / being written originally in Latin by Gerard Croese ; to which is added a letter writ by George Keith ...	Croese, Gerardus, 1642-1710.; Keith, George, 1639?-1716.	1696 (1696)	Wing C6965; ESTC R31312	344,579	528

Men denoteth their Union with those Men in whom they dwell but there is no Union nor Communion of God and Christ with evil men and unbelievers P. 279. So Christ so God by Christ is in all Men and dwelleth in all Men yea in all Creatures The Annot. See the Correction above given P. The same Chrisst and God set or go down Latineword occidit in Men but not every way The Annot. If by the Latine word occidit he understandeth it in that sense as the Sun is said to set or go down in the West or to arise or come up in the East it is in some manner tolerable But if by that Latine word occidit he understandeth as if God did dye in any Men I do not acknowledge that ever I said or Writ nay nor either thought any such thing But on the contrary when Thomas Fitzwater said in his Prayer at the yearly Meeting in Philadelphia these words O God who dyed in us and hast risen in us I did publickly in the Meeting reprehend him as speaking Blasphemously So far was it from me that I never thought any such thing for God is every way Immortal Indeed the Man Christ who is God was Born and Dyed but not as God but as Man But if at any time I have said that Christ is Crucified in any one I did no wise understand it so as that he suffered in the least as God but as that Seed of God siffereth in Men by their sins which Seed of God belongeth to Christ as a certain member of Christ mystically speaking for if the Saints and Believers are called the Members of Christ in Scripture Why may not this Seed of God much more be called so Because by that Seed the Faithful become the Members of Christ and are united with him mystically and spiritually Pag. The same And that seed is a substance a particle of the Invisible and spiritual substance of the Son of God and the Divine Man The Annot. That the Seed of God in the Faithful is a substance I own that I have affirm'd and I do still affirm it But I said not as I do not now say that it is a Particle of God nor doth the Author fix this upon me But that I said that Seed of God was a Particle of Christ the Divine Man I would not be so understood as if it were a Particle that could be divided or separated from Christ in that manner as a Corporeal Particle can be divided or separated from the Body whose part it is for it is undividable from Christ its Fountain as the Beams from the Sun P. The same So the Saints from all Ages have eat the Flesh and drank the Blood of Christ The Annot. That the Life of Christ in the Saints and Faithful is called the Flesh and Blood of Christ according to Joh. 6. 54. 63. is not otherwise so said than Allegorically and by a Metaphor as when it is called Milk Wine Oyl Fatness Bread I grant also that the Saints in all Ages have eat the Flesh and drunk the Blood of Christ in the common sense of Protestant Writers understanding by the Flesh of Christ his outward Flesh and by his Blood his outward Blood but so that they did not eat his Flesh and drink his Blood by the mouth of the body but by Faith according to these excellent words of Augustine Why said he preparest thou the Teeth and the Belly to eat Christ's Flesh Believe and thou hast eat it And I do not think that ever I said that the inward Blood of Christ was that Blood which by way of Atonement doth reconcile us to God But I alwayes believed and still I so believe that the Blood of Christ which reconcileth us to God by way of Atonement is that most holy Blood of his most holy Body outwardly shed which Blood was a necessary part of the Sacrifice of Christ which he offered for our sins joyned with his most holy Obedience and his most great Dolors and Sufferings both of his most holy Soul and Body P. 280. And often by the Infamy and Tearing asunder of his Body he is so afflicted with grief and suppressed as if he were nailed to the Cross The Annot. I do not remember that ever I said or Writ such words or so much as thought them I own that I have Writ that Christ or the Life of Christ in some manner or respect is Crucified in men when they commit heinous Sins who have formerly experienced Christ after a sort to live in them but all this is to be taken with a grain of allowance and in a sober sence Nor did I ever think that Christ suffereth such griefs in men as he suffered when he was nailed to the Cross when he did bear on him the weight of the Sins of the whole World but this I did mean that the life of Christ as it were doth so suffer in some men committing heinous sins as the life of man suffers when a Finger or a Toe of his Body is wounded with a mortal wound but that suffering is neither such nor so great as when the Head or Heart is mortally wounded Again it is one thing for a manss Finger to be killed and far another for his Head and Heart to be killed And whatsoever is the Suffering of Christ in some men I do neither think nor remember that either by Word or Writing I affirmed that Christ's Sufferings in any men were or are in any part or degree Propitiatory or by way of a Propitiatory Sacrifice I know some have so Writ viz. that Christ in men offereth up himself a Sacrifice to pacifie the Wrath of God but I have publickly shewed my Offence and witnessed against it But still I acknowledge and perhaps somewhere I have so Writ that the Life of Christ in the Faithful is not a Propitiatory Sacrifice but as an Heavenly and Divine Incense most sweetly smelling before God P. the same Thus Christ as he is that Divine Man is to be worshipped and adored by all but not as outward born of Mary The Annot. In this also he doth not rightly ascribe such Doctrine to me as if I deny'd that Divine Worship were due to the Man Christ outwardly Born of Mary for I have plainly Taught the contrary particularly in my Book called The Way cast up which Book I suppose this Author has both seen and read therefore I the rather think strange that he should attribute such Doctrine to me for in that Book I set down some words of Prayer to the Man Christ who suffered without us calling him Son of David and in this point I did dissent from many called Quakers and I still dissent But this I also affirm that the Divine Worship which we give to Christ is so to be directed to Christ our alone Mediator that by the Man Christ it may be directed to God and doth ultimately terminate in God Also he doth not aright ascribe to me that Doctrine

of the rending asunder or laceration of Christ's Body in Men for laceration implyeth division or separation of the parts asunder which cannot happen to the life of Christ in men Nor did or do I understand Christ to have Flesh or a Body in the Saints but only in an Allegorical and Figurative sence as when that of Christ which the Faithful perceive in them which they tast and which is to their Souls Meat and Drink whereby they are Spiritually refreshed and nourished is called in Scripture Milk Honey Bread Wine Oyl Fatness and the like all which are Names of a Bodily substance and therefore cannot be applyed to this Mystery but by way of Allegory and that for the defect of proper words P. The same Such a Dogma as this of Keith was entertained by Hereticks and published by Gul. Postellus a Frenchman of which Keith was not ignorant The Annot. Altho in some words and phrases I may seem to agree to these in this Author's esteem or others yet I no-wise agree in sense with them nor have I followed their words but the words and phrases of Scripture which the Hereticks used but wrested to a forraign and contrary sense to the Truth as if by the presence and inhabitation of God and Christ in Men these Men were deifyed and made God and Christ and the same honour were due to them as to God and Christ which never came into my mind yea I always abhorred such sort of Doctrine as not only Heretical but Mad and only proper to Men demented And as concerning Gulielmus Postellus I saw but little of his Writings at any time and what I saw I did not well understand for the obscurity of his stile and diverse things in him did not please me But what I have Writ concerning the Birth or Begetting and Formation of Christ in the Faithful I would not be understood to mean it in the sense of Hereticks but in the sense of Scripture Gal. 4. 19. which speaketh after this manner And in the sence of Augustine and Erasmus who both have Writ If Mary had not conceived Christ in her heart or Soul although she did bear him according to the Flesh she could not have been Saved by him Nor did I ever dream there was such an Union betwixt Christ and the Faithful as to make up one Person as the Soul and Body of Man make up one Man But such an Union I did and do understand betwixt Christ and the Faithful and betwixt God and the Faithful by Christ as is by the sincere Faith and Love of the Faithful begot and wrought in them by the Spirit of God Moreover that I have Writ some things of the Incarnate Word in the Faithful in my Book called The Way Cast Vp. I meant it no otherwise than Allegorically for I never thought that our corruptible flesh which we carry about is the Flesh of the Word but in an Allegorical sence I understand it as Orig●n and other Ancient Writers by the Flesh of the Word of God Mystically speaking they understood the inward Life and Virtue of Christ which feedeth the Souls of the Faithful as the flesh of a Lamb or Calf feedeth the Bodies and by the like Allegory the same Life of Christ in the Faithful is called Bread but there is a shortness and disparity and that great in all these Similitudes which Life of Christ in the Saints is a certain influence or efflux from the Man Christ or from that fullness of life and Grace in him as he is without the Saints Glorified with the Father in Heaven But this efflux or influence flowing from the Person of Christ without the Saints into the hearts of the Saints too few Christian Teachers do acknowledge They confess indeed that Grace is given us of God for Christ's Merits and so they affirm that the Man Christ is the Moral Cause of the Grace which we have of God which is true But that the Man Christ sendeth down from Heaven the Influences of Grace the Divine Rain and Dew of Grace out of his fullness to few acknowledge for they understand the Grace of Christ to be nothing else than a certain quality after the manner of an accident inherent in the Soul And because it is the very being of an accident to be inherent in its subject therefore they will not own that it comes down from Christ out of Heaven In which I acknowledge I much differ from them in my Perswasion P. 280. Towards the end And these Books he took care to get Printed not in England but in Holland not consulting the Society of his Prof●ssion nor letting them know it that they might not refuse their Consent The Annot. In this also he doth not well relate the matter of Fact I procured indeed two Books of mine to be Printed in Holland the one called The Way Cast up the other called The Way to the City of God not consulting the English Quakers I not being an Englishman nor living then in England nor the 2d days Weekly Meeting at London but I consulted the Scots Friends where I lived And notwithstanding that some London-Quakers of the Ministry accused both these Books to contain False Doctrine in some Articles yet George Whitehead recommended the first in Print and both George Whitehead and William Pen at a Solemn Meeting of the Ministry held at London about the year 1678. defended it against the gainsaying of Three Ministers of Note among the Quakers diverse beside the Ministry and my self being present tho of late the same two men have risen up against me after a most offensive manner for my standing up to defend the same Heads of Christian Religion contained in these Books and generally confessed by all True Christians against these most ignorant men who opposed them in Pensilvania The which doth plainly demonstrate the great Hypocrise of these two men The Heads of Doctrine were chiefly Three on which these three Ministers above-mentioned accused my Book and me being the Author of it The first was that in my Book I had affirm'd That the same Body of Christ which was Nailed to the Cross and was Crucified and Buried Rose again and afterwards was taken up into Heaven The Second was That it is the Duty of all Christians to Pray to the same Jesus Christ who was then Crucified and to Worship and Adore him and by him our alone Mediator to Worship Adore and Pray unto God the Father The Third was That the most Holy Men in their highest Attainments of Holiness are to approach unto God with Prayer and Thanksgiving by the Mediation of the Man Christ Jesus But these three men above-mention'd who had divers others even of the Ministry who favoured their Errors did openly and boldly in that Solemn Meeting deny these Three Heads of Doctrine above specified and my other Book called The Way to the City of God cited by the Author in this History some of the People called Quakers when I was absent in