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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 Anfwers, Yes, and cites W. P's Chriftian Quaker p. 57, 101. But that W. Penn there tells him any fuch Thing, we find not; nor indeed do we remember to have found in any Quaker Writer the exprefs Terms he has here used; he too often catches up a mistaken Senfe of their Words, and then reports in his own that they told him fo. However, that there is an holy purifying Ltfe and Virtue in Christ as he is the Word God, and as he is the Life of the World, is a Truth our Opponent dare not deny; but feems to admit, that the inward Spiritual Life of Chrift, is that by which we are renewed and fandlified, and have an Intereft in the Merit of his outward Blood fbed outwardly for us; which is the very Senfe of the Quakers, who acknowledge, as well as himfelf, Chrift's outward Blood fhed outwardly for us, to be the Blood of Atonement, and whereby alone we have the Remiffion of our Sins.

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He then puts together thefe Queries, p. 136, What do you think of the faying that Chrift in us offers up himself a living Sacrifice to God for us, by which the Wrath of God is appeafed to us? And that Chrift offers himfelf in hisChildren, in the Nature of a mediating • Sacrifice? And that Chrift's Offering is of < farther Extent than that of the Outward, as he fulfills the Law inwardly, and appeafeth the Wrath and Condemnation of it?

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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.

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To the two firft, let us hear W. Penn, who in answer to Faldo quoting William Smith's Words, and faying, If this can be the Blood of Chrift bed at Jerufalem, on the Crofs of Wood, it is a most incredible Mystery, replies,

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(2)THERE is no Difficulty, Friendly Reader, in unfolding his pretended Mystery, if the Query ¿ unto which the Anfwer was made be confidered, which was this, What is your Faith concerning Chrift in you, as a Mediator? Which • relates not to the Blood of Chrift fhed upon the Cross of Wood: Wherefore to make the Answer deny Remiffion of Sins to be declared by Chrift's facrificing of his Body on the Crofs, (which was no part of the Question to be answered) is like all the reft of his injuftice towards us: If the Anfwer had rejected that facrifice, we should have condemned it, as much as he hath abused it; but unless he denies that Chrift offers himself in his Children in the nature of a mediating Sacrifice, W. Smith's Words are fo far from denying the Blood of • Chrift fhed upon the Crofs of Wood, that he muft allow them to be found in themselves; for Chrift is a Mediator, and an Atoner in the Confciences of his People, at what Time they • fhall fall under any Mifcarriage, if they unfeignedly repent, according to 1 John ii. 1, 2.

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To the Third; G W'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 prefent Time,
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(z) Works, Vol. 2. p. 410, 411.

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and feeing there remaineth no more a facri'fice for them that wilfully finned, therefore there does remain a Sacrifice for them that do not wilfully Sin, the true Knowledge, and living Senfe of which Chrift does fulfill,(as the Law inwardly) appeaseth the Wrath and Condemnation of it, and raises Life in that Soul that has lain under the Sentence of Death within it self.'

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So that the plain import of W. Smith's, W. Penns's, and G. Whitehead's Expreffions are no more than this, that Chrift, as he continues a Priest for ever, fo he was, is, and remains to be, the one Offering, Sacrifice, and Atonement for Sin, and that, as our Opponent fays, p. 137. There fball 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 Adverfary p. 136. extravagantly expreffes 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 Chrift's Offering up himself as crucified within them, for appeafing the Wrath of God against them. In which he manifeftly perverts W. Smith's Words aforegoing, by adding the Term crucified, and abuses the Quakers by infinuating that they urge that Text to prove what his Perverfion would make them affert,

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He then proposes this Question, When does the Scripture ever fpeak of Chrift's making Satisfaction to the Juftice of God for our Sins? • And in Answer thereto, would infer, that tho' the Scripture does not ufe that Word, yet fince it expreffes the fame Thing in Effect,

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may be proper enough to use that Word, unlefs Men will needlefly wrangle about Words.' But from the fame Premifes he might much better have argued for omitting that Term; for fince the Scripture does not use it, but fully expreffes the Doctrine of Remiffion in other Terms, the Impofingthat Word is a prefumptuous Addition to the Text, and altogether unneceffary, unless Men are minded to exalt themfelves, by preferring their own Mode of Expreffion to fuch as the Holy Ghoft has thought fit to use.

If our Opponent's next three Queries, p. 138, 139. be not well grounded, he has notably fecured 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, feveral hundred Sheets in Folio, in fearch of what perhaps may not be there, we must be content to leave our Adverfary Sleeping in his Intrenchments,

HE feems to acknowledge, p. 140. Some of the Quakers owning, that the Obedience, Death and Sufferings of Chrift, in the Flesh, is that whereby Remiffion of Sins that are part is obtain❜d.' And adds, I wish they would all do fo. In which we think he has his Desire, nor do we find in their Writings any Thing contradictory thereto. But that our Reader may clearly fee that they have a true Seripture Notion of Juftification, we tranfcribe the following Declaration.

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(a) I MUST again declare, that we are led by the Light and Spirit of Chrift, with holy Reverence to confefs unto the Blood of Christ shed at Jerufalem, as that by which a Propitiation. was held forth to the Remiffion of Sins that were Paft through the Forbearance of God unto all that believed: And we do embrace it as fuch: 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 Remiffion fealed to all that have known true Repentance and Faith in his • Appearance. But becaufe of the Conditions, I mean Faith and Repentance, therefore do we exhort all to turn their Minds to the Light and Spirit of Chrift within, that by feeing their Conditions, and being by the fame brought both into true Contrition and holy Confidence in God's Mercy, they may come to receive the Benefit thereof, for without that neceffary Condition, it will be impoffible to obtain Remiffion of Sins, though it be fo generally promulgated thereby. To conclude; As in my Anfwer at large, fo here in fhort, I fay, Juftification may be taken in a two fold Senfe; Compleatly and Incompleately; or rather thus, Compleat Juftification hath two Parts: the firft is not imputing past Sins, or accounting a true Penitent, • as Righteous, (or clear from the Guilt of past Sin) as if he had never finned, through the Remiffion which God declared and fealed up to all fuch · in the Blood of his Son; and thus far Righteoufnels as imputed goes, and is the firft Part, or Juftification begun. The compleat, or laft

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(a) W. P's. Worksyol. 2. p. 411.

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