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To which is cited G. W''s Chriftian

• confifted?'
Quaker, p. 139, 140.

IN ftating this Queftion, our Opponent has alter'd the Terms of the Affertion which George Whitehead there oppofed, which was, That Fefus Chrift is a Man, confifting of a Body of Flefb and Bone, to which G. W. anfwers p. 130. Now for Jefus Christ to have Flesh and Bone, and for him to confift of Flesh and Bone in his Senfe, are two differing Things; for to have Flesh and Bones, implies a Diftinction between him the Son of God, (as to his being) and the Flesh and Bones which he had: but to confift of Flesh and Bones, implies he could not have a being without them, but that he is made up merely of human Flesh and Bones. And p. 140. If Chrift confifteth, or is made up of human Flefh and Bones, and be the Chrift only as fo confidered, < then how is he the Son of God by Eternal Generation, even before (as well as fince) he took upon him that Body which was prepared for him, or partook of that which theChildren had, to wit, Flesh and Blood? If the Son of God before, was he not then Chrift before? Or was he the Son of God when he was not Christ?'

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BUT our Opponent goes on querying, did not he only take a Body of Flesh, as a • Veil or Garment, which he was to wear for a while, and afterwards to lay afide, and so only ⚫ dwelt in the Body of Jefus for a Time, and infpired him as he doth other good Men, tho' ina higher Degree?' Here he cites 7. Penington's Queft. to Frofessors pag. 3, 20, 27. After Examination of the Pages cited, we are yet to feek where 7. P. ufes the Expreffions in this Query, fuch as to wear for a while, and afterM

wards

ries.

wards to lay afide; we find him in one of the Pages quoted (viz. pag. 20.) propofing these QueWhat was he for whom the Father prepared a Body, and who took it up to do the Will, and did the Will in it? Was he not the Arm of God, the Power of God, the Saviour ⚫ and Salvation of God, the Jefus and Christ of • God?

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To whom, do the Names and Titles, Jefus, and Christ, chiefly, and in the firft Place, belong? Do they belong to the Body which was took by him, or to him who took the Body? The Body hath its Nature and Properties, and the • Eternal Word or Son of God, (the pure fpotlefs Lamb, the Fountain of Innocency) its Nature and Properties. Now the Query is, which was the appointed Saviour of the Father, which was the anointed of the Father, chiefly and in the first Place? Whether the Body prepared, ⚫ or he for whom the Body was prepared to do the Will, and offer up an acceptable Sacrifice • in ?'

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THESE are pertinent Queftions, and proper for our Adverfary to give a direct Anfwer to; but 'tis obfervable, that though he feveral Times, in this Section, pretends to quote J. Penington's Questions to Profeffors, yet he never attempts to answer any of them, till he has firft adapted'em to his own Purpose, either by omitting or changing the Author's Terms, or adding his own.

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HIS Question pag. 120, • How could Chrift

the Word take our Nature which is finful and corrupt, into his own Perfon, for then he must have been corrupted and defiled?' we have fought for in the Places he directs to, viz. G.

W's He Goat's Horn, p. 11, 12. and Edward Burroughs, p. 80. but to no Purpofe. When he fhall give us Directions fufficient to find it by, we may confider it.

Pag. 123. He has alfo this Queftion, • Why did it behove Chrift to have both the Divine and the Human Nature in one Perfon?' The greatest Part of his Anfwer to this, p. 123, and 124. we have little Objection to. But feeing he concludes it thus, And he is our Mediator with God, neither as God only, nor as Man only, but as both God and Man in one Perfon.' we think it not amifs to put him in Mind of this Text, There is one God, and one Mediator between God and Men, the Man Christ Jesus. 1 Tim. ii. 5.

He acknowledges p. 124. That the Quakers have profeffed that they fincerely believe in Jefus Christ, the only begotten Son of the Living God, both as he is true God and perfect Man. But that Profeffion he would have not to be understood of his outward human Manhood, for, he says, • They have elsewhere plainly told us, that they never owned, nor do own, Chrift's Body now in · Heaven, or while it was on Earth, to be terreftial or of the Earth.' And cites Thomas Ellwood's Answer to G. K's first Narrative p. 205. But to fhew that Thomas Ellwood in that Place doth not plainly tell us any fuch Matter, we fhall tranfcribe the Paffage.

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IN Order to clear George Whitehead of Contradiction, which G. K. had charged him with, T. E. fays, Did G. W. ever call or own Chrift's Body now in Heaven, or while it was on Earth, to be terreftrial or of the Earth? If he did not, G. K. is clearly gone with his idle Pretence of • Contradiction

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Contradiction.' Now I appeal to any rational Man, whether this Query and Suppofition of T. Ellwood's, concerning G. W. doth at all infer, that they (the Quakers) have plainly told us, that they never own'd, nor do own, Chrift's Body now in Heaven, or whilst it was on Earth, to be terreftial or of the Earth? If it do not, our Opponent's Cavil in this Point is altogether groundless, and the Quakers owning Chrift as he is perfect Man, may be well understood of his outward human Manhood.

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As to our Opponent's Query p. 125. ⚫ not Chrift inwardly born in Men, which the Scripture calls Chrift formed in them, a greater Mystery than a Chrift without, outwardly born of the Virgin Mary?' I find no Foundation for it in the Place he cites, viz. W. P's Preface to R. B's Collection p. 20. However, our Adverfary admits the Text Gal. iv. 19. to be understood of Regeneration, and p. 126. of Men's being renewed after the Image of God and Christ, and denies not that to be a Mystery; yet he fays, it is in no wife to be compared, and far lefs to be preferred to it (viz. Chrift's outward Birth of the Virgin Mary) for which he gives this Reason, because it is what they who had no external Revelation, could have fome Apprehenfions of, when they placed Religion mainly in the Imitation of God, in Holiness and Goodness.

THE Word when in this Place is remarkable, and feems to infer, that Men only THEN placed Religion mainly in the Imitation of God, in Holiness and Goodness, when they had no external Revelation. As if external Revelation had alter'd the Nature of Religion, and it were not now to be placed mainly in the Imitation of God,. in Holinefs

and

and Goodness. This is a great Mistake, for the Imitation of God in Holiness and Goodness, is the Sum and Subftance of true Religion; which 'twas the very End and main Purpofe of Chrift's Coming to bring Men to, and without which all Speculative Knowledge, fuperficial Ceremonies, and outfide Performances, will avail nothing. To the Truth of this, the Writings of the New Testament do most abundantly testifie.

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OUR Adversary next proposes this Question, Does not the Apostle to the Coloffians fay, The Mystery that has been bid from Ages and Generations, but now is made manifeft, is Chrift in you the Hope of Glory; that is, Christ born and <formed in them, and working his Works in them, whereby as they are fanctified, so are they juftified, (and fo to fpeak) formally justi⚫fied in the Sight of God.' Here he quotes R B's Apology p. 196, 215. whofe Words are,

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Pag. 196. Prop. vii. concerning Juftification. As many as refift not this Light, but receive the fame, it becomes in them a holy, pure and fpiritual Birth, bringing forth Holiness, Righ-. teoufnefs, Purity, and all thofe other bleffed Fruits, which are acceptable to God; by which holy Birth, to wit, Jefus Chrift formed within us, and working his Works in us, as we are fanctified, fo are we juftified in the Sight of God, according to the Apostle's Words, But ye are washed, but ye are fanctified, but ye are juftified in the Name of the Lord Jefus, and by the Spirit of our God. 1 Cor. vi. 11. Therefore it is not by our Works wrought in our Will, nor yet by good Works, confidered as of themfelves; but by Chrift, who is both the Gift and the Giver, and the Caufe producing the • Effects

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