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fying Life and Virtue, which is in him as the

Word God, and as which he is the Life of " the World ?' He Answers, Yes, and cites W. P's Christian Quaker p. 57, 101. But that W. Penn there tells him any such Thing, we find not ; nor indeed do we remember to have found in any Quaker Writer the express Terms he has here used; he too often catches up a mistaken Sense of their Words, and then reports in his own that they told him fo. However, that there is an holy purifying Life and Virtue in Christ as he is the Tiord God, and as he is the Life of the "l'orld, is a Truth our Opponent dare not deny ; but seems to admit, that the inward Spiritual Life of Christ, is that by which we are renewed and fan Elified, and have an Interest in the Merit of his outward. Blood fed outwardly for us; which is the very Sense of the Quakers, who acknowledge, as well as himself, Christ's outward Blood jhed outwardly for us, to be the Blood of Atonement, and whereby alone we have the Remision of our Sins.

He then puts together these Queries, p. 136, • What do you think of the saying that Christ

in us offers up himself a living Sacrifice to · God for us, by which the Wrath of God is

appeased to us? And that Christ offers him

self in hisChildren, in the Nature of a mediating « Sacrifice? And that Christ's Offering is of < farther Extent than that of the Outward, as • 'he fulfills the Law inwardly, and appea feth ( the Wrath and Condemnation of it?

For the first of these Queries, he cites William Smith's Cat. p. 12. For the Second W. P's Rejoinder p. 85. and for the Third G. W's Light and Life, p. 44.


To the two first, let us hear W. Penn, who in answer to Faldo quoting William Smith's Words, and saying, If this can be the Blood of Christ jhed at Jerusalem, or the Crojs of Wooch, it is a mojt incredible Mystery, replies,

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(z)There is no Difficulty, Friendly Reader, in * unfolding his pretended Mystery, if the Query

unto which the Answer was made be considered, which was this, What is your Faith con

cerning Christ in you, as a Mediator? Which ' relates not to the Blood of Christ Ihed up6 on the Crols of Wood: Wherefore to make • the Answer deny Remision of Sins to be de

clared by Christ's facrificing of his Body on the Cross, (which was no part of the Question to be answered) is like all the rest of bis injustice towards us : If the Answer had rejected

that facrifice, we should have condemned it, as į much as he hath abused it ; but unless he denies

that Christ offers himself in his Children in • che nature of a mediating Sacrifice, W. Smith's < Words are so far from denying the Blood of • Chrift fhed upon the Cross of Wood, that

he must allow them to be found in themselves;

for Christ is á Mediator, and an Atoner in the Consciences of his people, at what Time they

shall fall under any Miscarriage, if they unfeignedly repent, according to i John ii. 1, 2.

To the Third ; GW's Words are, « This Offering is of farther extent than that of the « Outward, for he makes his Soul an Offering • for Sin, and he is the Propitiation, not for our * Sins only, but for the Sins of the whole World. Mark, he is the Propitiation in the present Time, N 2


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" and seeing there remaineth no more a facri• fice for them that wilfully sinned, therefore • there does remain a Sacrifice for them that do not wilfully Sin, the true Knowledge, and living Sense of which Christ does fulfill,

(as the Law inwardly) appeaseth the Wrath and Condem« nation of it, and raises Life in that Soul that has • lain under the Sentence of Death within it felf.'

So that the plain import of W. Smith's, W. Penns's, and G. Whitehead's Expressions are no more than this, that Christ, as he continues a Priest for ever, so he was, is, and remains to be, the one Offering, Sacrifice, and Atonement for Sin, and that, as our Opponent says, p. 137. There fall be no more need of any other Expiatory Sacrifice or Offering whatsoever. But it doth not follow, that he must offer himself Millions of Times, as our Adversary p. 136. extravagantly expresses himself.

Page 138. He tells us, that the Scripture's Speaking of Men's crucifying to themselves the Son of God afresh, Heb. vi. 6. is quite another Thing than Christ's Offering up himself as crucified within them, for appealing the Wrath of God against them. In which he manifestly perverts W. Smith's Words aforegoing, by adding the Term crucified, and abuses the Quakers by insinuating that they urge that Text to prove what his Perversion would make them affert.

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He then proposes this Question, · When does the Scripture ever speak of Christ's making

Satisfa&tion to the Justice of God for our Sins ? < And in Answer thereto, would infer, that tho' the Scripture does not use that Word, yet « since it expresses the same Thing in Effekt,

• it may be proper enough to use that Word, un

less Men will needlesly wrangle about Words.' But from the same Premises he might much better have argued for omitting that Term ; for since the Scripture does not use it, but fully expresses the Doctrine of Remission in other Terms, the Imposingthat Word is a prefumptuous Addition to the Text, and altogether unnecessary, unless Men are ininded to exalt themselves, by preferring their own Mode of Expresfio: to such as the Holy Ghost has thought fit to use.

If our Opponent's next three Queries, P. 138, 139. be not well grounded, he has notably secured himself from Detection. By the Marginal Letters W. P. it may be supposed he intends William Penn, but he neither refers to Page nor Book. To avoid therefore the unreasonable Labour of reading all that Author's Works, several hundred Sheets in Folio, in search of what perhaps may not be there, we must be content to leave our Adversary Sleeping in his Intrenchments,

He seems to acknowledge, p. 140. ' Some • of the Quakers owning, that the Obedience, · Death and Sufferings of Christ in the Flesh, is « that whereby Remission of Sins that are part

is obtain'd.' And adds, I wish they would all do so. In which we think he has his Desire, nor do we find in their Writings any Thing contradi&tory thereto. But that our Reader 'may clearly see that they have a true Seripture Notion of Justification, we transcribe the following Declaration.

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(a) · I must again declare, that we are led by ' the Light and Spirit of Christ, with holy Re( verence to confess unto the Blood of Christ med at Jerusalem, as that by which a Propitiation

beld forth to the Remision of Sins that were. Past through the Forbearance of God unto all <that believed: And we do embrace it as such : • and do firmly believe, that thereby God de• clared his great Love to the World, for by < it is the Consciousness of Sin declared to be * taken away, or Remission fealed to all that - have known true Repentance and Faith in his

Appearance. But because of the Conditions, • I mean Faith and Repentance, therefore do we

exhort all to turn their Minds to the Light and Spirit of Christ within, that by seeing their Conditions, and being by the same brought botb into true Contrition and holy Confidence in God's Mercy, they may come to receive the Benefit there

of, for without that necessary Condition, it • will be iinpossible to obtain Remission of Sins,

though it be fo generally promulgated thereby. To conclude; As in my Answer at large, so here in short, I say, Justification may

be taken in a two fold Sente ; Compleatly • and Incompleately; or rather thus, Compleat

Justification hath two Parts: the first is not imputing past Sins, or accounting a true Penitent, as Rightecus, (or clear from the Guilt of past Sin) as if he had never sinned, through the Remifjion which God declared and sealed up.io all such · iz::. Blood of his Son; and thus far Righteousncls as imputed goes, and is the first Part, or Juftification begun. The compleat, or last


(3) ??, P's. Workol. 2. p. 411.

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