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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	sin_n	soul_n	13,963	5	5.3517	4	true

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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

that the Inward Spiritual Baptism washing of Regeneration by the Word of Life the Spirit of Life the Power of Christ is the Saving Baptism the truly Regenerating Baptism the Baptism essentially necessary to Salvation and making Christians and not the outward nor the Sign Type or Shadow thereof is no venomous Doctrine but agreeable to Holy Scripture Testimony is evident from Isa. 1. Wash you make you clean put away the evil of your doings from before mine Eyes saith the Lord c. this was an Inward and Spiritual Washing Jer. 4. 14. O Jerusalem wash thine Heart from thy wickedness that thou mayest be saved This was a Heart-washing an Inward and Spiritual Washing whereby they might be Saved Zech. 13. 1. The Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Uncleanness was a Spiritual Fountain The Lord God was the Fountain of Living Water which when they had forsaken they committed a great Evil therein as well as in hewing to themselves broken Cisterns which could hold no Water Jer. 2. 13. And the clean Water the Lord promised to Sprinkle upon his People to make them clean from all their Filthiness and to cleanse them from all their Idols Ezek. 36. 25. was a Spiritual Sprinkling with Spiritual Water and the Lord 's doing John 3. 5. Except a Man be born again of Water and of the Spirit he cannot enter into the Kingdom of God This was Spiritual Living Water Inward and Sanctifying Grace as the True Primitive Christians experienced and best of Reformed Protestants believed and not the outward Element of Water as Papists and this Rector believe and hold As in his page 28 before more fully observed yea he holds This poor Element as he calls it of Water as necessary to do away Sins and to work upon our Souls as the Waters of Jordan were to the Cleansing of Naaman 2 Kings 5. 13. so necessary quoth he are the Waters of Baptism to the Cleansing our Souls p. 31. Such Vertue he ascribes to this Element thus idolizing it even as highly as the Rhemists against the Protestants but contrary to Christ's own Testimony also If I wash thee not thou hast no part with me saith our Lord Jesus John 13. 8. who also required first to make clean the inside that the out-side might be clean also Therefore 't was the Inward Spiritual Washing of Regeneration the Washing or Cleansing of the Heart by the Word of Life the Holy Spirit and Power of Christ which was the Soul's Saving Baptism and not that of the outward Element Titus 3. 4 5. After that the Kindness of God our Saviour toward Man appeared not by Works of Righteousness which we have done but according to his Mercy he Saved us by the Washing of Regeneration and Renewing of the Holy Ghost And if the Baptism which doth now save us be not the Putting away of the filth of the Flesh but the Answer of a good Conscience towards God by the Resurrection of Jesus Christ according to that of 1 Pet. 3. 23. What can be more clear than that the Saving Baptism is that of the Spirit which is the One Baptism Ephes. 4. 5. whereby the Saints were all Baptized into One Body 1 Cor. 12. 13. and not that of the outward Element which can neither cleanse the Soul nor wash away the Sin or Guilt thereof The Inward and Spiritual Grace Saveth the Soul from Sin and Condemnation and ought to be preferred to all outward and visible Signs which can neither Save nor Sustain or Relieve the Soul 't is Life and Substance which is divine can do that The One Spiritual Baptism and that One Bread that Spiritual Meat and Drink which cometh down from Heaven is that which both saves and nourisheth the Soul unto Eternal Life John 6. 1 Cor. 10. That Disciples and Apostles of Christ did Baptize with Water is not denied Acts 8. 36 38. ch 10. 48. ch 19. 3 4 5. but that they did Practice or enjoin it as an act of necessity pursuant to Christ's Commission in Matth. 28. 19. is to impose upon us or beg the Question but that it was rather permissively practised in con discention than by that Commission For 1st Water is not expressed in that Text. 2dly When they Baptized with Water they did not use the terms of the Commission in it We do not read in all the Acts of the Apostles that any of them Baptized with Water in the Name of the Father and of the Son and of the Holy Ghost or that they used those expressions or terms in their Baptizing with Water but in the name of the Lord or in the name of the Lord Jesus If Water had been intended in that Commission of Christ Matth. 28. 19. the Apostle Paul must be concerned in it it must be as much binding to him as any other Minister but he declares the contrary that Christ sent him not to Baptize but to Preach the Gospel 1 Cor. 1. 17. he does not say Christ sent me not only to Baptize but positively for Christ sent me not to Baptize but to preach the Gospel which was part of the Reason he gave why he thanked God that he had baptized no more than those he mentions 1 Cor. 1. 14 15 16. as well as Lest they should have said he had baptized in his own name for 't is not to be supposed he would thank God for not performing part of his Commission if it had been to Baptize with Water as well as to Preach the Gospel but that positive and general Reason for Christ sent me not to Baptize but to preach the Gospel leaves no room for him to say Christ sent me to Minister Water-Baptism in his Commission in Matth. 28. 19. for Water-Baptism was properly John's Baptism and Ministry to make way for Christ's higher Dispensation and Spiritual Ministry Matth. 3. 11. Mark 11. 8. Luke 3. 16. John 1. 16. Acts 1. 5. 10. 16. compare with Acts 19. 2 3 4. But I need not enlarge on this subject to answer the Anabaptists Argument for Plunging or dipping Believers in Water unless this Rector were in the Practice thereof and renounced his Rantism as they do as a Scriptureless Thing as they term Sprinkling Infants But referr him to a Treatise of one that was of his Coat i. e. William Dell his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or The Doctrine of Baptisms To the Rector's Referring the Reader to that Excellent Piece of Water-Baptism as he terms it writ by that worthy and Ingenious Author as he applauds him of The Snake in the Grass c. printed 1697. p. 29. Thus highly has he commended the Author of that Great Defaming and Reproaching Libel i. e. The Snake in the Grass but it would be too difficult a Task for him to defend the manifold Gross and Abominable Lies and Calumnies contain'd therein against the manifest detection and discovery made of them not only in my Antidote against the Venom of

Typical though Consecrated We are sure no real Protestants do deny them to be Typical or Figurative but have affirm'd them so to be And whether the Supper of the Lord or Christ's Last Supper in the Type Luke 22. was made up only of the Bread broken and the Cup is a Question to be considered by them who assert it or whether the Passover was not principally concern'd in the Supper seeing that also after Supper Christ took the Cup and gave them I deny that the Bread and the Wine only as now ministred by Priests is either properly a Supper or a Dinner How then come they to call it The Supper of the Lord Or deny it to be a Type or Figure by deeming us Horrid Impostors for asserting the outward Supper to be Typical 'T is true it 's said As oft as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come 1 Cor. 11. 26. I hope our Adversary will not make As oft to import a Command and that perpetual too unless till he Christ come can import a perpetual Delay of his Coming And though Christ's Last Supper wherein he eat the Passover with his Disciples was then pro tempore commanded by him yet this does not prove it his Institution For it was a Legal Institution fulfilled by him as other Legal Rites and Types were before he was offer'd up That Christ as the Bread of Life from Heaven and his Divine Virtue Grace and Spirit as the Fruit of him the heavenly Vine which gives Life Nourishment and Comfort unto the Soul was really the Substance and Mystery typified by the outward Bread and Cup I hope no Spiritual Believer or Christian will deny And to suppose they shall not partake thereof until Christ's Coming at the Resurrection is to suppose their Souls must starve and famish in the mean time which can be no glad Tidings to them The Rector falsly charges us with saying The Resurrection is past already as Hymeneus and Philetus 2 Tim. 2. 18. p. 34. 'T is none of our saying we deny that the Resurrection there spoken of is past or made already or that we overthrow the Faith of any believing therein as it is to come by Christ Jesus who is the Resurrection and the Life and by whom comes the Resurrection of the Dead 1. Cor. 15. And I would ask this Rector where we say or use these Expressions That the Institution of the Lord's Supper was only to continue till that Inward Coming or forming of Christ in our Hearts and for that Reason throw off the outward Supper p. 34 35. Where have we so said or argued For our not using the Type is rather because we do not believe it of Force or Necessity under an higher Dispensation namely that of the New Covenant established by the Death of Christ the Testator who blotted out and nailed the hand-writing of Ordinances to his Cross the Dispensation of the Gospel and New Covenant being a Dispensation of Substance and not of Shadows although they were in some things condescended unto in a State of Infancy when not impos'd as things Essential to Christianity or Salvation It 's true that they who gladly received the Word continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers Acts 2. 42. And Verse 46. And they continuing daily with one Accord in the Temple and breaking Bread from House to House did eat their Meat with Gladness and singleness of Heart No doubt they were very Innocent in this Practice Praising God c. v. 47. And this we have often done and believe it is the Duty of all true Christians to eat their Meat with Singleness of Heart and whether they eat or drink to do all to the Glory of God 1 Cor. 10. 31. Col. 3. 17. And what greater Sanction can this Man suppose or place upon what he calls the Lord's Supper Ought we not to praise God for all his Benefits and use them to his Glory daily and not only in a daily Remembrance of Christ and his Love to us but also in a true sense thereof and of his Sanctifying Word In Acts the second quoted it 's also said Verse 44 45. And all that believed were together and had all things common and sold their Possessions and Goods and parted them to all Men as every Man had need Now if our Opposers will make all Examples and Practices binding then why do they not follow this of having all things common and selling their Possessions c. I do not think the Priests now a-days will imitate them or deem themselves bound thereby And where do they so much as imitate those Primitive Believers in breaking Bread from House to House And how will they prove this Breaking of Bread only to be the Lord's Supper I deny that to be made up only of Bread and I cannot suppose this Man will esteem it a sufficient Supper Nor do I find that the Apostles call Believers only breaking Bread from House to House Acts 2. or the Disciples coming together to break Bread Acts 20. 7. the Lord's Supper where they neither mention Wine nor the Passover Nor would it be of good report to say they drank Wine from House to House And if it should be asserted That the Lord's Supper was made up only of breaking Bread would not this gratifie the Popish Priests in giving their Sacrament but in one kind However the outward Bread as broken and the outward Cup as ministred by our Lord Jesus Christ were not only Figurative of his Body and Blood as offer'd upon the Cross but also did Typifie the Saints Eating and Drinking the Body and Blood of Christ Spiritually who saith My Flesh is Meat indeed and my Blood is Drink indeed And he that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6. And I 'll raise him up at the last day saith Christ. Therefore it 's no Corruption of Scripture nor Imposture to consider the Supper of the Lord in the Figure and in the Substance And as to these other Texts 1 Cor. 10. 15 16 17. Rev. 3. 20. Prov. 9. 4 5. John 6. Matt. 26. 29. Luke 22. 16 29 30. They i. e. the Quakers offer to the view of the World I cannot discern or imagine quoth the Rector to what End and Purpose this is done unless it be to amuse the Reader abuse the Scriptures or confute themselves Page 36 37. Reply It was to none of those Ends these Texts are offer'd but to shew our Consideration of the Lord's Supper in the Substance and Mystery thereof as Typified by the outward that there is a Spiritual Bread and Wine Spiritual Meat and Drink in Christ's Kingdom for the enlivened Soul to eat and drink of and live by which the Visible and Elementary did Typifie and Figure Prov. 9. 5. Wisdom saith Come eat of my Bread and drink of the Wine which I have mingled That this was

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

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