die immortal or spiritual as they shall rise But we say the bodies that are sown mortal and natural shall rise immortal and spiritual To Thomas Moors saying that the same Kirnel of Wheat rises up again in the blade They say It is known that the same Kirnel doth not rise but another body or Ear of corn grows forth in the nature of that which is sown But we appeal to sense whether it be not that Kirnel that is sown that is changed into the Blade that springs out and grows into blade ear and corn as that other body or ear of corn grows forth in the nature of that which is sown so it springs out of that which is sown too and that was sown is quickened and grows into that which comes up and not another thing that being annihilated They talk of Riddles but of their own imagination of conceited Seeds and the nature of them and their center and habitation like those conceits of Jacob Behmen which are all Aliens to the Apostles discourse which we pass by as things frivolous and impertinent being nothing but carnal imaginations of men destitute of the Truth and that believe not Gods Doctrine And as for what they say of the last Trumpet in the last day and the Resurrection of just and unjust We see their corruption about it in what was said by them above viz. that the Saints in Pauls time remained till that coming of Christ which is to be with a shout and with the Voice of the Arch-angel and Trump of God by which they know that though they use the Scripture Words of the last Trumpet Sounding and Resurrection of the just and unjust and that many that sleep in the Dust of the Earth shall rise and shall come forth some to the Resurrection of Life and some to the Resurrection of Condemnation every one to be rewarded according to his Works and that John said the Sea gave up the dead in it and Death and Hell delivered up that which were in them and they were judged c. Yet we know by what is already said by them in their Book and by their Questions to us in which they propound Shall the Souls of the wicked which are in Hell and have received their judgement come forth again to receive a second judgement that they are void of the faith of those sayings and turn them into delusions of their own or other mens inventions for what shall rise that sleeps in the dust or that is in the graves as in Job 5. 28 29 if not the Body that was laid into it which they say rises not And what shall Hell and death give up if Hell give up no souls in it as their question implies and death give up nothing in it For what should it give up Is it the Spirit that dies not with the body but when the body goes to dust it returns to God but sure the Apostle sayes its the Body that is now vile that shall be changed that it mark that it and its a Relative and relates to that before it which there is the vile body that it may be fashioned into the likenesse of his Glorious Body which they believe not and therefore what but deceit and equivocation is this in their Hearts while they quote the Words of Scripture that say every man shall be Judged according to his Works if neither the Soul nor the Body come up again what of the man is that that shall be judged Let all judge And this they say is an answer about the Resurrection but such an answer as clearly denies it and turns it up by the roots as not grounded in their conceited appearance of Christ in them W. and F. They say to their question to Thomas Moore What was the Seed of which the Apostle said God giveth it a body as it pleaseth him He answered That the Seed was the Body that dies or is laid in the Ground which he pleaded for the rising of Reply Surely ye wrong T. M. for the Seed there spoken of is the Grain or Seed mentioned which men sow and which the Apostle mentions by way of illustration T. M. might say that which answers to the seed in the Comparison is the Body of man but see here that by their faulting T. M. as pleading for the Resurrection of the Body that dies they plead Tertul. de Resur carnis praescripta adversus Heretic not for it but deny it See then if they be not out of the Apostles Creed and out of the Faith of all the Primitive times who believed and pleaded for the Resurrection of the body But they say to this it was replyed That then every man must rise with two bodies if that body that is Terrestrial must arise and have another body given it but herein his ignorance say they was seen Reply Nay rather your Sophistry appears For is that seed that men sow a Body or not I suppose sense will prove it is for it may be seen felt tasted c. Well then doth God give it a body or no the Apostle saith yes Hath the Seed then two bodies one that is quickened it dying and another that comes up surely no but his giving it a body is his changing it into another body that is a body of another form so is the Resurrection of the dead Phillip 3. 20 21. It is sown a natural body God changes and fashions it mark it into a Spiritual body that 's his giving it a body Even as when the Potter was fashioning a Vessel upon the Wheel and it was broken he made it into another Vessel was there two vessels then one that was made into another and another into which it was made let reason judge t is another body made of the same this mortal shall put on immortality and this corruptible shall put on incorruption But they say of us We have both confuted our selves because in our Post-script we say the Apostle implies plainly that the raised body in the Resurrection shall not be flesh and blood Whence they ask How is it they have pleaded so much for the same that dies to rise again which is a body of flesh and blood when the raised body is not flesh and blood they say whence they conclude us much shut up in Babylon c. Reply Reader mind it again and see whether we or they be in confusion we said the same body should rise but it shall not rise the same we say it shall not rise flesh and blood a carnal natural body follows it Therefore it was not flesh and blood a carnal natural body when it dyed or that the same that was so shall not rise a spiritual body judge of it by this men sow bare grain the bare grain they sow dying is quickened and comes up but the grain they sow comes not up bare grain when it comes up this mortal body that dies shall rise but it shall not rise a mortal body
would rise and cannot he wants power he would do the will of the Father but cannot it seems till the power reach to him and so he may say too as Paul said To will is present with me but how to perform what I would I find not If the power be the Christ then how was Christ there where he lies burthened with corruption in man and making his grave with the wicked before he was begotten for the power is not begotten in all that Christ is in as a suffering seed and so he suffers before he be begotten and he by whom all things were made is in some men and yet his power not begotten which when it reaches to the seed it rises in it by degrees surely as men in whom he is give way to him 5. Yea here we may see the reigning of their Christ too and of his Saints with him in that they say in some he suffers and in others he reigns and is known to be Prince of Peace Is Christ divided then or doth some part of him in some suffer and other part reign in others it seems he hath neither done dying nor been at any time without his Reigning and his to Reign with him so that here we have the Mystery of their Religion 6. Nay what is this seeds rising but the Redemption of the body with them for as for the Redemption of any Natural body of man from the Natural death on them or judgement on them after that death they plainly deny it onely they talk of a seed shall rise and what is that but this seed that they say Christ takes after the flesh 7. Note here also how this their imagined Christ differs from our Christ the true Christ witnessed to and Preached in the Scriptures for their Rock is not as our Rock their Christ as our Christ themselves being Judges Deut. 32. 31. with their Book pag 10 our Rock is God in Christ and so our Lord Jesus Christ between whom and their Christ consider these differences 1. Our Christ is that Holy and Innocent man that was born of the Virgin Mary and lived in his personal body upon the Earth in the dayes of Augustus and Tiberius Cesars amongst the Jews And who in that body of his was crucified or nayled on a Tree died and was buried and rose again the third day and appeared in the same body to his Disciples after which he in that his body left the World ascending up from the Earth into the highest Heavens where he is Glorified with Gods own Self the fulnesse of the Godhead dwelling in him bodily He being God over all blessed for ever This is he whom these perverters deny and jears at as having the form and body of a Man and set up another thing in his stead that hath neither personal head hands nor feet flesh or bones proper to himself but an imaginary seed within every man desiring to follow after God and be free from sin which they call the Light the Christ the Power of God c. 2. Our Christ in a personal body of his own distinst from and out of our bodies bare our sins to and on the Tree or Crosse and so in that body died for our sins and in the same body rose for our justification that we believing in him might be justified by his Blood and accepted in his Righteousnesse and from thence have sin die in us and we dying to sin might live to Righteousnesse These plead for a Christ without any body of man distinct from others or out of them but a certain seed with an imaginary flesh and blood dying and beating sin in every man and rising where the Power reaches to it in men having no other body but what is in some men dying yea in every man in its time and in some men rising but not in all 3. Our Christ in his said body did once and but once in the last Ages of the World little more then one thousand six hundred years since suffer and die and rise again and can now therein die no more death hath no more dominion over him but he is alive for evermore in that body Glorified in the Heavens which these perverters deny But their Christ is alwayes suffering and so dying in some men and rising in others and reigning in some and so hath been alwayes dying and rising in mâ—n from the beginning of the World and so will be to the end their words plainly enough import as much 4. Our Christ by that his death once suffered and in his Resurrection in that his body that body once in sacrifice offered up to God hath overcome Death and the Devil slain the enmity and taken out of the way all that was contrary to us redeemed us from the curse of the Law obtained eternal Redemption for us and received the immeasurable fulness of the Spirit in the man and for men and is become Wisdom Righteousnesse Sanctification and Redemption being by virtue of all his foresaid sufferings and sacrifice the propitiation for the sins of the whole World of man kind the Mediator of God and men that all that believe in him may by Faith be reckoned after him and receive of the virtues hereof a first fruits of the Spirit making their Spirits liâ—e for Righteousnesse sake and giving them the hope of the fulness in Soul and Body at his coming again to be enjoyed by them for which they wait of all which these Perverters make nothing as James Naylor writ to a certain Gentleman by way of reproach Thou lookest to be saved by a man that dyed 1600. years ago this is that they scoff at giving out in their words that the death they mean of is not the death of a man in a Mortal body which was Natural and must have dyed they say though sin had never been But the death they mean is the death of the Seed or Christ that is alwayes dying and rising sometime in one and sometime in another which death and resurrection they extol and account the other but a shadow and figure of 5. Our Christ being in his glorified Bodie in the Heavens the fulnesse of the Godhead dwelling in him bodily by his spirit draws in many to believe in him of whom he in his Personal body is the Head and they the Members are one spiritual body or Corporation But these Perverters denying that their Christ hath any Personal body made but one Body in and of all and that the Seed sure for the Natural Bodies of themselves and others they say must die and never rise again and therefore sure they are in their account no part of Christs Body that must live ever and sure that Seed is no Personal Body but a conceited spirit that is within them with a conceited flesh and blood in them to This is the fulnesse of God they say whereof they are every one of them in this Seed the Members such an Idol was scarce ever in any Generation
of men set up before 6. Our Christ is by his Word and spirit and the riches of his Grace in the hearts of his people by faith quickening and inlivening them which these perverters deny and jeer at and say Their Christ in all the reality of his Body with his Flesh and Blood is wholly within them for so some of them have said even sensibly bearing their sins in them though not willingly as Christ bare ours on the Tree but desiring to be free and so is rising in them and reigning in Glory So as the Redemption and Resurrection of the Body others wait for these say they have in this body within a pleasing fancy 7. Our Christ will come again personally in his own Glorious Body and every eye shall see him in which coming he will not by degrees or one after another but at once together in one moment in the twinkling of an eye change the surviving and raise the dead bodies of all that sleep in Jesus so as they shall be all mortal and meet him in the air and appear in Glory with him freed from all Hunger Persecution Sorrow and death for ever and blessed in the enjoyment of him with whom they shall reign for evermore and when he is set on his Throne he will gather all Nations before him raising all men not leaving out these Deceivers but all shall appear before his Judgement Seat even those that rebel against him and in this day deny him then shall they acknowledge him Lord and his People that have now confest him the beloved of the Lord when themselves shall be judged by him and sent into the Lake of Fire c. all which coming of his and the Resurrection of the dead and judgement after death the bodily death is by those Perverters also altogether denyed they owning no other coming of Christ then some of them enjoy now nor other Resurrection then is now sometime of one and sometime of another and yet they of them that enjoy the Resurrection of the body they talk of sometime bunger and feel pain and cry out of Persecution and must die the bodily yea and rise again to the second death too 8. Our Christ hath by his spirit so fully discovered himself in the Testimony of the Gospel that is the written verity that in and according to the plain import of the saying thereof he is to be known so far as we may know him till his coming again and by and wit that the Holy Spirit doth witnesse of him to and teach the hearts of the believers and they from the same spirit and according to the same Gospel do conside in him confesse him and hold him sorth to others and for that are opposed by these perverters Of whose Christ and their Doctrine of him though whatever is said of the true Christ or of his Church in the Scripture they apply to their false Christ and to themselves as if they meant no other Christ nor faith then the Scriptures speak of perverting them to that end Yet the scripture writing indeed speaketh not but to the condemnation overthrow and confusion thereof warning all believers not to hear or follow them nor receive them to house nor bid them God-speed But hold them accursed beware them and avoid them as Wolves false Apostles and Reprobate concerning the Faith Such the Doctrine and Principles which these men call the truth which indeed is errour and darknesse let the Scriptures be compared 2. For the manner of their managing and maintaining their doctrine let these particulars amongst divers others be noted 1. They come in their own name or authority boasting of themselves and witnessing to and of themselves and so obtruding things upon men not by and in the light and evidence of the spirit in and according to the Scriptures as the true Apostles use to do but upon their own authority and the authority of their sayings and witnessings which therefore they say also are of equal authority with c. Better than the saying of the Holy Spirit in the Scriptures as appeares by George Whiteheads answers to the Cambridge Queries To this purpose is their saying in their Title Page that what they have written and made manifest in their Book is they say by the Truth they say not which is in Christ or in the Gospel of Christ but which is in George Whitehead John Whitehead George Fox the younger to which three witnesses in their own names We oppose the three in Heaven the Father the Son or Word and the Holy Ghost and the truth that is in and is witnessed by them much of this their way of self-witnessing and obtruding things in their own name word or authority the Reader may see in their Book p. 8. 13. 18. 20 21 22 23. 26. In which they are such as the false Christs and the false Prophets of whom our Lord said to the Jews if another come in his own name him ye will receive John 5. 43. And like the Idol worshippers and preachers of whom the Lord says by the Prophet Isaiah that they were their own witnesses Isa 44. 9. And though they say the Lord saith yet they do therein as the false prophets affirming the Name of the Lord to their own words dreames fancies or deceits as in Jer. 23. 16. 25 26 27. Ezek. 13. 7. As we might also instance in some they have said of that they were Priests and Hirelings and took Tythes that were never exercised in such away as a certain woman said of Thomas Moor junior at Glentworth in Lincoln-shire and George Fox said in Bury Goal of one Disbrough brother in law to Joseph Hagger being a trads-man in London yet they pretended that they speak by the Revelation of the spirit of them in which their imposture and deceit was made manifest 2. When they do quote Scripture they usually pervert and corrupt it altering leaving out something or adding thereto corrupt and false glosses we may instance some few particulars in their book against us As 1. Alleadged 1 John 5 10. He that believeth hath the witnesse in himself bâ—ing out on the Son of God without which it is not true for the Devils believe yet have not the witnesse spoken of in 1 John 5. in themselves Jam. 2. 19. 2. They alleadge 1 John 4. 17. as he is so are we in this World to prove that they are without sin here as well or much as Christ is though its evident that contradicts the Apostle himself who says 1 John 1. 8. If we say we have no sin we deceive our selves touching which quotation because they make some specious use of it to deceive the simple We shall note some things here further about it for the help of the weak let the Reader mind then that 1. He saith not as he was besore the World was so are we in this World for so he was glorified with the Fathers own self equal to God and in his forme the same with
sure these men have the imperfection of irrationality if they cannot understand this difference We accused John Whitehead for arguing against the Redemption of the body to be expected after death and for saying the Apostles had it before death W. and F. Here they fault us for not expecting the Redemption of the body and our discharge from sin till after death because we said also p. 10. that the nature of man in the Resurrection is discharged of sin which we spake of Christ made under sin and Law and death for us and in the Resurrection namely his resurrection discharged thereof sayes that any thing of our not being discharged of sin as to forgivenesse of it till the resurrection What grosse abuses be these But they plead for John Whiteheads corrupt sayings reproaching our W. and F. expecting the redemption of the body after death as contrary to the Saints expectations for they waited and groaned they say for the redemption of the body from under corruption when they were upon earth and the creature it self was to be brought into the Glorious Liberty of the Sons of God which state was witnessed by as many as were led by the Spirit of God who were sanctified throughout in body in Soul and in Spirit and put not redemption afar off till after death as they say we do Reply Oh monstrous blind corrupted stuffe one would think that all men that read these things should abhor to listen to these Preachers for first they bely the Saints in saying the expecting the redemption of the body after Death is contrary to the Saints expectation did not the Saints expect that after death their bodies should be raised incorruptible Did they look to have their bodies immortal incorruptible powerful and glorious before their death read 1 Cor. 15. and see if these men be not lyars in grain and wofully corrupt like Hymeneus and Phyletus that said the resurrection was past Phil. 3. 20. 21. 2 Tim. 2 17. 18. 2. They aequivocate in saying they waited and groaned for the redemption of the body from under corruption when they were upon earth in one sense it is true and in another false It is true while they were upon earth they exercised their patient waiting and expectation but false that they expected that the redemption of their body should be proved by them before death the redemption of it I say either from all the being of sin therein or to the being of sin in it till death we spake before and proved it from Ps 143. 2. for they say it s sown in corruption and raised in incorruption if it be sown in corruption when it dies then it is not redeemed from corruption before it die 3. That the Creature it self is to be brought into the liberty of the Sons of God is true but that that state was witnessed that is proved by as many as were led by the Spirit of God is false for the Apostle was led by the Spirit of God and so are the Sons of God but if they witnessed the Creatures being brought into the liberty of the Sons of God and the Redemption of their bodies from corruption how sayes he then that the earnest expectation of the creature waits for the manifestation of the Sons of God seeing what they waited for they did not see and prove and so could not witnesse it for if they see it why did they yet wait for it Rom. 8. 14. 19 20. 23 24 25. Why say they the creature it self shall be delivered from the bondage of corruption and not rather is delivered from it yea and why say they expresly we that have the first fruits of the spirit even we our selves groaning within our selves wait for the Adoption the Redemption of the body for we are saved by hope c. Were not the Apostles led by the Spirit that had the first fruits of it And Paul sayes The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Rom. 8. 2. And were not they sanctified throughout in Body Soul and Spirit at least in good measure And yet we see they did but wait for the Redemption of the Body they did not witnesse it as a thing which they had nor do we ever find them say they had it but they confound the Redemption of the body with the freeing it from sin in it as G. W. in his late dispute with J. H. declared himself alleadging Rom. 8. 2. his being set free from the Law of sin and death for proof that Paul witnessed the Redemption of the body when as Paul had that before he said he waited for this nor doth it prove any absolute freedom from the being of sin in his body Rom. 7. 26. shews So see all men how corrupt the Quakers be and how miserable out of the Apostles Doctrine and Faith And yet fourthly We say not that either we or the Apostles put Redemption far off till after death It is God that hath Ordered the Redemption there spoken of to be after Death that we might first bear the image of the Earthly in a vile Mortal body before we bear the Image of the Heavenly in a Glorious body it was their part and so is ours to groan after it and waite for it till the time of Christs descending from Heaven to change our vile body that it may be fashioned into the likenesse of his Glorious body was ever any mans body redeemed from Corruption and Death and Rottennesse before it died They may as well contradict the Apostle and say that which thou sowest is quickened before it die All men may see these be deniers of the Resurrection preached by the Apostles and therefore Teachers that are to be accounted accursed Gal. 1. 8. Note by the way Reader that these men never attempt to answer our Question propounded to them at both our former disputes whether that that shall rise a Spiritual body was ever dead surely they by their shunning it do declare that they do not believe it and therefore by consequence deny the Resurrection of the dead To our charge of them with Antichristianisme in intimately not confessing Christ come in the flesh while they make not the knowledge of him as so come the knowledge to Eternal Salvation but the knowledge of him after the Spirit as he was before the World was in Ed. Burroughs declaration of their faith which charge we managed against them and they could not make good their faith or prove it by Scriptures though they assayed it from 2 Cor. 5. 16. 1 John 1. 1 2 3. And therefore stood concluded Antichristians To this upon further thoughts they give now this answer That W. and F. To know Christ as he is the Power of God is to know him in the Spirit as he was before the World was and that we trust in the living God who is the Saviour of all men especially of them that believe but as he is
Or should not the people have listened to and followed their doctrines because of those their confessions See then people that we may reprove and cry out against the Quakers and warn you of them though we consess we have been too guilty in not arming you as we ought against them The Apostle Paul intimately faults the generality of the believers and Teachers of his time as too much guilty of neglecting Christ and abusing his Truth when he sayes he had none naturally minded as Timothy for all seek their own and none the things that be Jesus Christs Phil. 2. 20 21. Did he say therefore that they should leave preaching Christ Surely not Christ also faults the Church of Laodicea for the like evils contained in lukewarmness did he bid them therefore not preach his truth Nay but to be zealous and amend Rev 3. 14. 15. 19. W. and F. They ask if they be a judgement of God upon us why we do not bear the Judgement of God more patiently seeing we have sinned so against him why we rage so against God and say all people may be satisfied that we be not contended with Gods Judgement Reply All this is but deceit For First what impatiency or rage do we discover against Gods judgement Is that rage or impatiency to reprove and warn men to beware of deceivers Were not the false prophets and deceivers alwayes a judgement And did not the Prophets and Apostles alwayes reprove them and warn People of them Did they therefore rage against Gods judgement Secondly Had God sent us instead of these some judgement of Savage Beasts Lyons VVolves c. might we not have used our best diligence to sray them away and destroy them without impatience under Gods hand or judgement Or if God should send an Army of Turks or Spaniards to punish us in this Nation for our neglect of Christ and abuse of his Truth may we not fight against them what we can and endeavour to beat and destroy them and yet not rage against Gods Judgement but bear patiently what he orders to us So if God send strong delusions is not that a Judgement Must we be content and satisfied with them and not discover and resist them for fear of being impatient under his Judgement Even so may we and ought we to be diligent against these by word and writing to oppose and discover their filthy dreams and deceits and yet we may be patient under his hand and have no grudge in our spirits against him as the Prophet Micah who was exercised in his dayes with some such evil generation Mic. 7. 8 9. he resolved to bear the indignation of the Lord because he had sinned against him he owned himself a sinner though the hypocrites his enemies rejoyced against him till God should plead his cause c. and yet he ceased not to reprove and endeavour to keep people from being harmed by such enemies They threaten They will be an heavier judgement and a burthensome stone c. Reply We blesse God we see in some measure what they are and we are above their reach and the more they strive against the Truth of Christ with us we are sure the more to discover and lay open their wickednesse we shall be able through the strength of Christ to scatter their mists and fogs and their weapons of deceit shall have no force upon us the more we strive with you ye Quakers the more through Gods help we overcome you and get above you so as to be strengthened in our Spirits against you and your swelling words of vanity that you think to fray the simple with And where as they bid us Learn to prize Christ the Salvation of God and Truth and believe therein and fight no longer against the Lord and his Truth and his Servants least he shorten our dayes c. Reply We hope we prize Christ so as we think all our service for him against them and for his Truth against their destructive deceits too little to be performed to him and that our greatest diligence to know and serve him is so far below his excellency as that we judge our selves guilty of neglecting him in serving him no more and our greatest services for his Truths and Servants too much abusive of them as Job confessed though he spake many excellent things of God that he but darkened Counsel by words without Knowledge but far be it from us to fight against the Lord or his Truth or Servants t is against their errors and in them that serve another Master then the Lord as through Gods strength we have made them manifest that we fight and we say they that have their life in heaven and their hope stedfast for the Resurrection of their Bodies and the Glory of Christs Kingdom fear not either that God will shorten their dayes for their service against his adversaries nor what death can do to them if it shorten their dayes in the flesh and we blesse God that we have thriven the better both in Souls and Bodies since we contended against them and their errors W. and F. They say The Lord hath searched and tryed our Hearts and found us guilty of much ungodlinesse and his Light hath often made us sensible of it c. and we have long sleighted his call and hardened our Hearts against his reproof Reply Herein they set themselves above their places and makes themselves knowers of our hearts of which they are ignorant It were better for them to judge themselves and repent of their own errors and deceits while there may be space of repentance as for Gods searching and reproving us we blesse him for it and desire him yet in mercy and faithfulnesse to search us and see if there be any way of iniquity in us and purge it out and lead us in the way everlasting but should we not search and try our hearts if God have searched them had not God often searched the Prophet Jeremies heart and reproved him too Yet he saith Let us search and try our wayes and turn unto the Lord Law 3. 40. But as for their self-exaltations and vilifying and reproaching us we shall leave them and bear their Rabshekah-like language knowing that he that abases himself shall be exalted when he that lifts up himself as they proudly do shall come down with a witness That their prevailing is not of the Lord otherwise then was foreshewed the strong delusions be should send should prevail upon them that perish is evident from what we have discovered And therefore all those self-commendations of themselves are but so many deceitful words of vanity we know they tread much in the Pharisees and salse apostles steps they compass Sea and Land as much to make proselites and served their Master therein as freely as they do and bragged of it too as they do as the Apostle implies 2 Cor. 11. 10 11. and yet they lead people to destruction Whereas they reproach us for laying open one anothers
are as followeth For John Horn and Thomas Moor both Teachers who disputed against George Whitehead at Lin the 15. th day of the 7th month 59. A few questions of concernment for them or any that own them to answer directly 1. WHether do you own that Christ hath two Bodies one in Heaven and another on Earth yea or nay 2. Whether the body of Christ which is the sulnesse of God whereof the Saints are members is a Body of flesh and bones in the Heavens yea or nay 3. Whether did the body of flesh and bones wherein Christ suffered descend from Heaven into the lower parts of the Earth yea or nay Seeing no man hath ascended up to Heaven but the Son of man which came down from Heaven And it is the same that descended into the lower parts of the Earth that ascended far above all Heavens that be might fill all things Eph. 4. 9 10. Psal 68. 18. 4. What and where are the lower parts of the Earth whereinto Christ descended from his Father 5. And if he which descended into the lower parts of the Earth be a person of flesh and bones which ascended far above all Heavens what is that place he is in far above all Heavens which is not Heaven 6. Whether do you believe that all the Heavens are local places one above another and above the Firmament called Heaven yea or nay 7. Can a body of flesh and bone be both in the Heavens and far above them all and fill all things at one and the same time yea or nay 8. Seeing Thomas Moor did not own that Christs body is a carnal body in Heaven how is it that you say his body is a body of flesh and bones or a humane body without blood in it is not a fleshly body Carnal 9. Can any locall place containe that Glory which Christ had with the Father before the World was wherein he is Glorified 10. Where or how came Christ into the house where his Disciples were met after his Resurrection the doors being shut John 20. 19. 26. Have not some of you said that then his body being Spirituallized it glided in at the Key-hole of the door for so it hath been spoken concerning some of your way 11. Whether the same Christ who in the dayes of his flesh suffered persecution whose body was subject to hunger and afliction be not made a quickening Spirit 1 Cor. 15. 45. And yet his flesh and blood is so nigh to every true believer that his Flesh is his meat indeed and his Blood is his drink indeed 12. And if the Blood of Christ that was shed be the drink indeed and the purger of the Conscience where is that blood if not in Christs flesh as you affirmed Seeing that men must drink the Blood of Christ as well as eat his Flesh or else they have no life in them 13. And was the Blood of Christ that was shed seperate from his Body and then bearing Record in the Earth when John wrote these words in 1 John 5 8. 14. And how can the Blood of Christ either cleanse away from sin or give life to any if the Life of Christ be not in it as Thomas Moor affirmed 15. How many comings of Christ do you own seeing you yet have his second coming without sin unto Salvation to look for 16. What are these seeds that must every one have its own Body in the Resurrection and whether are they Natural or Spiritual 17. And must not every seed have a body of its own nature 18. And whether the wicked upon whom after Death Judgement is come whose souls are in Hell must afterward come out of Hell again to receive a second Judgement 19. Whether the receiving Bread and Wine to shew the Lords Death be to continue an Ordinance in the Church till the end of the World yea or nay 20. And whether doth the receiving Bread and Wine alone without an outward Passeover really figure forth the Death of Christ 21. And how must the life of Christ be shewen forth and when if People must receive Bread and Wine as a continuing Ordinance in this Life alwayes to shew forth the Death of Christ 22. What is your ground for sprinkling the Children of them you count believers have you ever a command from God or evident example for it if you have shew it 23. Whether do you own such Teachers as take Tythes or Preach for hire or for gifts and rewards yea or nay 24. What is the Soul of man which the Word of God is to save and what is the difference between the Soul and the Spirit seeing the word of God divides them asunder 25. Whether men must be justified by the same Righteousness of Christ in them which sanstifies them yea or nay 26. What is that Light with which Christ lighteth every man that cometh into the world which Thomas Moor said is both Natural and Spirituall Name one Light that every man is lighted with that is both Natural and Spiritual or else let your silence be an acknowledgement of your Ignorance touching the Light and that you have confuted your selves for Thomas Moor would not acknowledge that every man hath a Spiritual Light in him or is inlightned with a Spiritual Light But that every man should in due time be enlightned with such a Light when the seed is sown or by the Preaching of the Gospel what says he then to this the Gospel is preached in every Creature under Heaven Answer directly in simplicity without evading from these things propounded to you as you did evade and cavil at the dispute and Thomas Moor severall times fled from his own words and John Horn when you could not answer to our Question where the Blood of Christ is which you say is the foundation of Faith in his deceit asked us the same question again leave off such deceit for shame and come down to the simplicity of God in you and speak not evil of the things you know not And if you answer these questions send or give your answer to some of our friends in Lin to be conveyed to me Who am a friend to the Truth But a witnesse against all Deceit Hypocrisie and dead formality that is among you George Whitehead An Answer to the Questions forementioned THese Questions give so full intimation of their Antichristian Spirit and give us such occasion to discover it to others and so evidence the Truth of God in the great things of his Doctrine against their endeavours to make it void That since all the three forementioned have owned them as sent by them all We have judged it seasonable and tending to the profit of many that they may be saved to make them with this answer publick which answer is owned by John Horn and Thomas Moor senior and Thomas Moor junior And in it we desire the Readers to note that we direct not our speech to them because they have been already discovered and proved deceivers and
9. speaks of his having descended into the lower parts of the earth as may further appear by comparing it with that prediction of our Saviour Mat. 12. 40. as the fulfilling of it is opened by Peter Acts 2. 24. 27. 31. He was made sin and made a curse for us yea he dyed and was buried wonderful was his abasement and humiliation for us and the more wonderful considering the excellency of the person who so willingly humbled and abased himself and what we were for whom he did it the greater the sin of the enemies of his Cross that seek to render it as a common or prophane thing as if of no more worth or preciousnesse then the blood or Sufferings of or sustained in and by other persons may be and so wretchedly strive to abase him that abased himself for them But God hath mightily declared him to be the Son of God by raising him from the dead in the same body the third day for his Soul that was made an offering for sin was not left in bell neither did his flesh see corruption and in that body he is ascended and the Father hath exalted and received him even him whom they crucified slew and hung on a Tree the same that these men also crucifie to themselves and put to an open shame seeking to cast him down from his excellency Q. 5 W. and F. And if he which descended into the lower parts of the earth be a person of flesh and bones which ascended far above all Heavens What is that place he is in far above all Heavens which is not Heaven Answ It is not so hard to find confusion and non-sence in this Supposition and Querie grounded upon it as it is to find so much plainnesse and honesty as by which it may be understood what they mean or require answer to But the intention of this Querie by comparing it with the rest of their confusions of this nature appears to be First To suppose or implie this as the question Whether he that ascended up far above all Heavens be a person of flesh and bones the same that descended into the lower parts of the earth and then by that which follows as the main querie in this question to enforce a Negative answer by rendering the acknowledgement of that Person as being in that his own body in Heaven it self absurd and foolish because they think in their foolish imagination that to acknowledge him to be so in Heaven and yet also far above all Heavens cannot stand together Their inward thought its like is by these perverse disputings to draw us into some snare or confusion that they may glory over us and get advantage to insinuate to such as will listen to them that the plain declarations of these things concerning the Man Christ Jesus in the Scriptures are but cunningly Devised fables that must have some other Moral or Mysterie according to the Sensual or fleshly mind in which they are vainly puft up not holding the head however we shall put it to the issue giving our answers plainly and without hidden things of dishonesty as those that have received a word of truth a faithful saying worthy to be stuck too and of which we are not ashamed And so first to their supposition laid down as the ground of their following querie If he which descended c. be a person of flesh and bones To this we say first we know no person made up or wholly consisting of flesh and bones much lesse is his who is God man the onely begotten Son of God even as now made flesh and so as the Son of Man John 1. 14. now glorified with the Fathers own Self as the Fruits of his Sufferings for in him Col. 2. 9. dwelleth all the fulnesse of the God head bodily Joh. 17. 4 5. Therefore we reject their absurb expression as foolish and impious proceeding from their scorn of him and enmity to him though they in reproach and derision of us for his Sake would intimate it as ours as a little before that other expression not altogether so grosse as this a body of flesh and bones to which having spoken already we add no more to this But further assert in answer to their querie implyed in the Supposition That the Son of Man even Christ of the Seed of David Abraham yea of Noah and Adam after the flesh in that body of his flesh prepared for him when he came into the World in which he was sent forth made of a Woman made under the Law he being found in fashion as a man in the likenesse of sinsul flesh though without sin and in the form of a Servant did also descend into the lower parts of the earth even in the two last sences of the lower parts of the earth before mentioned For as Jonas was three dayes and three nights in the belly of the Whale so was the Son of Man in his finishing the works the Father gave him to do on the earth three dayes and three nights in the heart of the earth Mat. 12. 40. In that Body of his flesh he bore the Judgement of this World even that due to us for sin in which he was made for a time the banished or forsaken one and his Soul therein made an offering for our sin John 12. 27. 31. with Isa 53. 10 Luke 22. 42. 44. Psal 22. 1. c. with Mat. 37. 46. Mark 15. 34. in that his own Body himself bare our sins on the tree 1 Pet. 2. 24. and 3. 18. and once Suffered for Sins the just for the unjust being put to death in the flesh he dyed for our Sins according to the Scriptures and was buried 1 Cor. 15. 3 4. yea farther we assert with the Scriptures that Christ of the Seed of David after the flesh he even the same that dyed and was buried rose again the third day according to the Scriptures for if the dead rise not then is not Christ risen for though it was in or after the flesh that he dyed and was buried yet by reason of the inseparable union of the two natures in one person the word being made flesh It was Christ that died and was buried and therefore also it was not possible that he should be holden of Death 1 Cor. 15. 3 4. 12. 16. Acts 2. 22. 24. His soul was not left in hell neither did his flesh see corruption as Davids did but God raised him the third day even him whom they flew and hung on a tree and took down from the tree and laid in a Sepulcher God raised him from the dead and shewed him openly not to all the people but to witnesses chosen before of God even to those last Apostles who did eat and drink with him after he rose from the dead Acts 10. 39. 40 41. and 13. 29. 30 31 37. To whom he shewed himself alive after his passion even himself that suffered to death in the flesh alive after his suffering by many
given and broken for us and so alwayes to be remembered and fed upon by us Luke 22. 19. 1 Cor. 11 24. John 6. 5â— Again by his Blood as distinguished from his flesh is meant that blood of his Crosse which was shed for us for the Remission of sins Col â— 14. 20. Mat. 26. 28. Not only nor so directly his being sometime partakers of material and mortal blood in that body of his flesh that is included in the forementioned sence of his flesh as distinguished from his blood and when mentioned together with it such blood being in and with his flesh all the dayes of his mortallity untill his death in which it was so fully shed forth and powered out that water followed but by his blood as distinct from his flesh is directly meant his humbling himself to that death in the finishing of his sufferings wherein that blood in which was his natural life in the flesh as of man was shed and so therein his Soul or Life in the flesh powered out yeilded up and laid down for our sins that were caused to meet together upon him that so he might by means of that his death in the flesh take his Life again in the Power of God and live for ever in the Glory of his Father even in that raised body of his flesh And this is very usual in the Scripture by blood to signifie the shedding of blood to Death or the natural and bodily death by any other means so Abels death by Cain called his blood Gen. 4. 10. with Heb. 12. 24. So Naboths death by stoning called his blood 2 Kings 9. 2â— generally the Martyrdom and death of the Servants of God for his sake 2 Kings 9. 7. Deut. 32. 43. Psal 72. 14. with Psal 116. 15. Yea the natural or bodily Death however it come on a man is called his blood Psal 30. 9. Heb. 12. 4. So also that by Christs own blood the blood of his Crosse by which peace was made Redemption obtained and so by which he entered into Heaven it self and so by the Spirituall sprinkling of which in the Preaching of the Crosse he purgeth the conscience is meant his Death his shedding of his blood his once suffiring even to the death of the Crosse his being put to death in the flesh see it in the foreceited Scriptures Col. 1. 14 20. Mat. 26. 28. with Phil. 2. 8. 1 Pet. 2. 24 and 3. 18. so also in Heb 9. 2. 14. with ver 15 16. 22. 26. Again Secondly By the distinct mention of his flesh and blood is signified some distinct considerations of the ends and powerfull efficacies of his own suffering in that body of his flesh for our sins As 1. For making peace and atonement with God for our sins in which we have all sinned in the disobedience of one and in which we are from thence become altogether filthy and as such justly banished and dead at Law and so it s said he gave his flesh for the life of the World and by suffering the judgement of this World and being made a Curse for us he hath abolished death obtained a Redemption and release of mankinde from under the power of that judgement that came on all in and by the first man Adam and so from the curse of the Law to be under his dispose and judgement by whom the Kingdom of God is brought unto us that through him we might be saved As the offence of one was unto all to condemnation so the Righteousnesse of one in laying down his Life that he might take it again is unto all to Justification of Life from under the power of the first death and banishment that they may not perish therein or be held out from God thereby but that they might live to him that dyed for them and rose again Rom. 5. 18. 2 Cor. 5. 1â— 15. 19. Col. 1. 20. John 6. 51. and 12. 31 32. Gal. 3. 13. 11. His shedding of his blood laying down his Life or powering out his Soul unto death for our sins was also to obtaine into himself for us a better life yea better then that we lost in the first Adam even Eternal Life Yea all fulnesse of all things pertaining to life and Godlinesse even the fulnesse of the Godhead bodily that of his fulnesse we might receive And so the immeasurable fulnesse of that Holy and Eternal Spirit to rest upon him in that body in which he so suffered that he should Teach sinners in the way and guide the meek in Judgement Yea further he hath by his blood or by means of that his death which was for the Redemption of the Transgressions under the first Testament obtained plentious and Eternal Redemption even the forgivenesse of such sins as are after the similitude of Adams transgression he hath received power in the name of the Father and as the fruit of his sufferings to take away such sins by his dayly appearing in the presence of God for us and so all such gifts as may serve for the good of the Rebellious while it is to day for forbearing and renewing mercies to them that yet through him they might be saved and that he might be just and the Justifier of him that believeth in Jesus even from such sins yea from all things from which they could not be justified by the Law of Moses And so he is a Saviour from the wrath to come being now by means of his death a Mediator and propitiation for such sins as deserve it John 17. 4 5. 1 John 5. 11. Heb. 9. 12. Col. 1. 14. 19. and 2. 9. Acts 2. 33. Psal 68. 18 19. with Ephes 4. 8. 10. Heb. 9. 15. 1 Thes 1. 10. 1 John 2. 2. He was bruised wounded and put to death in the body of his flesh for our transgressions that through death he might abolish death in his Resurrection and make such peace and healing for us that through him we might be delivered and saved that were all our life time through fear of death subject to bondage Yea therefore also he shed his blood and powered out his Soul unto death that he might by vertue thereof obtaine and receive into himself a better even Eternal life for us with all such gifts for men yea for the Rebellious also as was needful that yet while it is to day they might be brought back to God and that he might be able to save to the utmost them that come to God by him 2. This his flesh and his blood was evidenced to be meat indeed and drink indeed for men spiritually to feed upon by the Resurrection of Christ from the dead and his offering up his spotlesse body a Ransom or price of Redemption once for all as being made perfect through sufferings and his being accepted and set down on the Right hand of God and Glorified with the Fathers own self Immeasurebly filled with all gifts in the man for men as before we have shewed all as the fruit of
is that blood if not in Christs flesh as you affirmed seeing that men must drink the blood of Christ as well as eat his Flesh or else they have no life in them Answ They have hitherto intimated their corrupt minde against the personall and now Glorious body of Christ and against the heavens in which it is as onely designing to cast him down from his Excellency now they proceed to imply and privily cast out their venom against the blood of Christ as if that blood that was shed is personal sufferings to the sheding of his blood and death of the Cross were not the drink indeed and purger of the conscience for so in their supposition they imply that as a question whether that blood of Christ that was shed be the drink indeed c. And then frame their following question of purpose to deny or make it void from being so for if it be so say they then where is it c In which as in the former they imply that men cannot eat his flesh and drink his blood except it be in a sencible being present with them nigh to or in them and so consequently deny that blood of his Cross that was shed for the Remission of sins to be the drink indeed and the purger of the conscience because it is not now shedding and so as much deny his flesh that was broken and the preparing and giving it to be bruised wounded and broken for our transgressions to be meat indeed because those works and sufferings therein are finished and past and not doing or to be done over again in that person or any other and so cannot be in a present or sencible being nigh to in or with any man 2. They still to cast reproach upon it further imply that if that blood that was shed be the drink indeed and so consequently if that body of his flesh be meat indeed then the eating or drinking must be in a natural or sensual manner like as natural meat and drink is eaten and drunk For this they fully signifie the blood that was shed cannot be drunk except in its material being it be in Christs flesh or somewhere else nigh to men in a present material existence For if that blood that was shed say they be the drink indeed then where is it if not in Christs flesh as they say we affirmed but they say falsly for we oft declared that as the Blood of Christ is the bottom ground or foundation of our Faith or that by means of which he is so and so as it is the drink indeed c. Even so it is in Heaven with the Father even in Christs personal Glorious Body But that is not in a material and mortal existence or being of it in his flesh and with it as here he was partakers of Flesh and Blood but in the infinite vertue and preciousness of its being shed and so his sufferings once suffered in the flesh are for ever accepted and remembered with the Father and his Body Glorified and immeasurably fil'd with the Eternal Spirit yea he therein made a quickening Spirit for and to us and all by means of his death the vertue and preciousnesse of which remains for ever and so the Fruit of it and grace in and through it which also as we hinted before may be called his Blood as being the Fruit of it and things procured and purchased by it But then also in this their reproach 3. That which they add as a Reason why Christs Blood that was shed must be in his flesh if it be the drink indeed c. Namely that men must drink it shewes their folly for the necessity of drinking his Blood can be no Argument that his Blood is in his flesh as before it was shed for as so it was in a materiall being in his flesh and mixed with it it cannot be drunk in a sensuall or naturall way of drinking as they would signifie it must if that be the drink indeed it is rather to be drunk as shed and powered out for us We read of eating flesh with the Blood in it a thing forbidden in the Law but of drinking Blood in the flesh we read not but in their nonsencical language Yea 4. In the whole of this question they imply an immagination that there is some other Blood of Christ besides that which was shed or his Blood shedding and death once suffered in the flesh and that that other Blood is the drink indeed and the purger of the conscience and so consequently that there is some other flesh or Body of his flesh besides that which was broken for us which and not the former is the meat indeed And so they in their immagination make void his once suffering in the flesh in that one body so prepared for him as before as of no abiding vertue or efficacy with the Father for the taking away our sins and so for the Spiritual feeding of the believer now to this they render the Crosse of Christ of no effect that they may lift up something else in the name and place of it For further answer therefore to this Question and for the help of others we here add to what former demonstrations we have given of the flesh of Christ that is meat indeed and of his Blood that is drink indeed 1. That there is no other flesh of Christ that is meat indeed but that one Body of his Flesh that was prepared given and broken for us even his Flesh that he gave for the Life of the World nor any other Blood of Christ that is drink indeed but that Blood or death of the Cross that shedding of his Blood and powering out his Soul unto death which he once suffered in that his own Body for our sins without which we could have had no remission of them that he obtaining by it plenteous Redemption even the forgivenesse of sins might therein also seal and confirm the new Testament of precious promises and become himself in the man the Mediator of it and so an high Priest for ever after the order of Melchizedeck It is onely his being made flesh in that one Body prepared for him and his works and sufferings finished in that his own body in which he appeared once in the end of the World to put away sin by the Sacrifice of himself which the Father hath found out and accepted as a ransom or price of Redemption for sinful and fallen mankind and by means of which he hath given him glory in that his own Body in which he so Suffered that our Faith and Hope might be in God and therefore also it is onely that Cross of Christ because of the infinite grace therein testified which is commended and shed abroad by the Holy Ghost in his evidencing it as already past as to the actual enduring and suffering it in that in due time Christ dyed for the ungodly c. Rom. 5. 5. 10. and because of the Infinite vertue and
as the fruit of his once dying for them who therefore died rose and revived that he might be Lord of all the Judge of quick and dead not so any other man or men and so he mostfully answers the similitude or comparison as used in that 1 Cor. 15. 36 37. also But now Christ being risen from the dead is become the first fruits of them that sleep and the first fruits and harvest must needs be both of one and the same kind as to the thing to be raised though the first fruits be more excellent and glorious in it self then the following His resurrection therefore being the resurrection of the body the resurrection of others by him must needs be the resurrection of their bodies also for since by man came death and was not that also the death of the Body by man also the resurrection of the dead and is not that the body for as in Adam all die so in Christ shall all be made alive So then 2. We further say with the Apostle in his following answer and application of the comparison the same body that is now a natural body it even the same that is sown in corruption it is raised in the Resurrection after Death in incorruption it the same it or body that is sown in dishonour having neither Life Breath Beauty or Fitnesse for Society it is raised in honour it the same that is sown in weaknesse so as it cannot help it self but moulders to dust it is raisin power and so in Immortality It the same It or body that is sown a natural body it is raised a Spiritual body For there is a natural Body and such are all men first and there is a Spiritual Body and such shall the same bodies be that were sown natural Bodies in the resurrection the same shall be Spiritual Bodies it is the same body in a new quality And as it is absurd and unreasonable to immagine that that Body that suffers much even to death for the name of Christ shall after death cease for ever and another Body that never so suffered be raised and Glorified in stead thereof or that the body that runs on in wickednesse and is yeilded up to unrighteousnesse even to death shall from thence cease to be for ever and another Body rise that never so acted the sin nor was imployed in the service of it and suffer the punishment for the former for we must all appear before the righteous Judgement Seat of Christ that every one may receive in his Body the things in the fruit or reward of them done in his Body according to what he hath done whether it be good or bad for what a man soweth that shall he the man reap be not deceived God is not mocked 2 Cor. 5. 10. Rom. 14. 9 10 11 12 Gal. 5. 7 8. c. So likewise it is as absurd to think there can be a resurrection of that which never died or before it be dead Thou fool that which thou sowest is not quickened except it die c. as before it is the dead that rise in the Resurrection Luke 20 37. Mark 12. 25 26. 17. Query And must not every seed have a body of its one Nature Answ In this question that they may render absurd the belief and acknowledgment of the resurrection of the dead body which while it lives here is vile and mortal in it self and in death further corrupts and turns to dust They imply that every seed must have a body of its own Nature and so that if the mortal and dead Body rise it must rise the same or in the same Quality or manner of being for so much they include in its own nature in which its sown namely Vile Mortal Weak c. In all which it clearly appeares they therefore so greatly err even as the Sadduces of old because they know not the Scriptures as likewise neither the Power of God Mark. 12 24 27. For the Scripture saith expresly in the forementioned similitude that which thou sowest thou sowest not that body that it shall be but bare grain c. But God giveth it a body as it hath pleased him and to every seed his own body the same corn is quickened after it dyes in the ground and so retains its nature or kind as Wheat or some other grain but in the quickening is changed into another quality or manner of being and glory as in the blade and after the ear and fruit as aforesaid So likewise in the Resurrection of the dead yea more fully and clearly for such resemblances have not the lively Image of such greater things to come as yet are shadowed or resembled by them the same Body of man that dyed and was buried is raised and so every Soul shall have its own proper Body which it laid down or departed out of but not in the same quality or manner of being which is all one with the nature or kind of beings in these mens confusions But as we have shewed already it s the same body in a new or other quality or manner of being than that in which it was sown for it is sown a natural body it is raised a spiritual body c. as before yea Christ himself was crucified through and in weakness but he even the same he that dyed and was buried as before is shewed he was raised and liveth in the Power and Glory of God But it appears in these Questions and by their consounding the Seeds in the similitude with the bodies of men resembled by them and spoken of as sown in death and raised in the Resurrection especially if we compare these and the next Question with their discourses and writings on this subject that they are of no faith or judgement concerning any other Resurrection either of the just or unjust then such an imaginary Resurrection as is made or may be atrained in this life and that is not not a Resurrection of the man or dead body that cannot be except it first die and so not before its death nor is that in their imagination but of some Seeds sown in man distinct from the body of the man and so the resurrection of the just in their vain thought is when that they call the good Seed of which some of them dream Christ takes flesh in the man and sometimes they call it Christ and the light within when this gets above the other Seed and gets victory over the lusts in the man and that is the Resurrection to praise and to life likewise the resurrection of the unjust is nothing else with these Dreamers but the rising or getting above of the evil seed or seed of the Serpent in every or any man distinct from the man or Body of the man and when that rises it rises to condemnation and death that is according to their meaning that it may be condemned and judged to death by the other Seed yet can they not tell us who sew these Seeds and
when nor what Bodies they have before they die yea according to this their imagination the resurrection of the unjust is usually or often first contrary to the order of the Resurrection of the dead witnessed in the Scriptures of truth and there may be also many Resurrections of both the just and the unjust whereas the Scriptures mention but one a Resurrection not many Resurrections and that of the dead both of the just and unjust but every man in his own order but more need not here be added to shew the filthiness of this Satanical Dream the mention of it is enough with what hath been already said to shew the Dreamers to be denyers of the Resurrection of the Bodies of men that die in Adam that is after the natural or Bodily death and so of the Resurrection of the dead affirmed and shewed in the Scripture and to evince the truth of that Doctrine against all their endeavours to overthrow it yeâ— something further we shall add to this subject in answer to their next Question Quest 18. And whether the wicked upon whom after Death Judgement is come whose Souls are in Hell must afterward come out of Hell again to receive a second Judgement Ans This Question needs no other answer but the mention of that Scripture Rev. 20. 12 13. which speaking prophetically of the final and Eternal Judgement saith expresly That Death and Hell delivered up the dead which were in them and they were judged every one according to his works ther 's death and hell delivering up their Prisoners to Judgement But because in this last Question especially they manifest their horrible Corruption and infidelity about the Doctrine of the Resurrection of the dead and Eternal Judgement and what Deriders and Scoffers of both they be even against the plainest assertions of Scripture as in the fifteenth Question they are of Christs personal coming the second time and that we may further bear witnesse to the Truth denyed and reproached by them for the good of others we shall here add something further in return to this Question also noting the palpable wickednesse of the intention and scope of it and the falshood and folly they are found in in their pursuit of such a wicked enterprise 1. The intention and scope of it is to fasten an error upon the Doctrine of the resurrection of the dead and their coming forth to an Eternal Judgement after death viz. That if so then the wicked must come out of hell again after sentenced and sent thither and thereby to give a total overthrow to that doctrine of the resurrection of the dead Bodies of men and their coming forth to Eternal judgement after the natural and bodily death and so to make God a lyar even in those his most plain and full manifestations of the Truth by the Son himself who having declared the powerful efficacy of his voice as now speaking from heaven in the glorious Gospel for making those dead in sins and trespasses to hear and to the quickening and preserving in life those that in hearing hear and said that hour is coming and now is John 5. 25. he biddeth them vers 28. not marvel at that for the hour is coming he saith not as before and now is but onely that it is coming and in leaving out that clause and now is having mentioned it in the former declaration he fully implies that the hour here spoken of in the 28. vers now is not but certainly cometh after the forementioned hour or time that was then begun even when God shall send us Jesus who before was preached to us as Acts 3. 20. with Mat. 24. 14. See the instruction to the living from the consideration of the future state of the dead by T. M. Junior pages 15 16 17 18 19. the hour is coming in the which all that are in the graves in the dust of the earth and in the disappearing state of death shall hear his voice and shall come forth namely out of their graves they shall be wholly freed and made alive from the first death Hos 13. 14. 1 Cor. 15. 22. they that have done good shall come forth unto the Resurrection of life and they that have done evil unto the resurrection of Damnation for even death and hell shall deliver up the dead that are in them and they shall be judged every one according to his works as before is shewed This is that which the scope of this question is to deny and so consequently that Christ is risen from the dead for if the dead rise not then is not Christ risen and so in the denyal of this the Apostles whole Preaching is rendred vain and faith in Christ as Preached by them vain also yea they are therein proclamed false witnesses of God because they have testified of him that he raised up Christ whom he raised not up if so be the dead rise not 1 Cor. 15. 12. 15. 2. In their pursuit of this end they make lies and mistakes their desence that which they first suppose and take for granted as that in which their chief strength lies is neither granted by us nor so expressed in the Scripture but according to the import of it in their query very erroneous viz. that judgement is come upon the wicked after death now that by is come they mean is now already come as soon as they are dead and that by Judgement they mean the whole of the judgement is clear by their bringing it to disprove and deride a coming forth again to any other or further judgement and so it s very false for though judgement may come upon them in this life and their death is a terrible Judgement it proves so accidentally to them through their misimprovement of their time because it cuts them off from further space of repentance they being from thence sealed up and reserved as Prisoners in the Pit to the judgement of the great day of Christ yet neither is the one or the other that great and Eternal judgement unto which all the ungodly that continue such till death are reserved to be punished nor doth that seize on them till that day of judgement whence it is alwayes truly called the wrath to come and not that is already come upon any and so much is plain in that Heb. 9. 27. with vers 28. to which they would seem to allude especially if compared with other Scriptures see the text as it is appointed to men once to die he speaks of men indefinitely and so of the whole kind for all shall once dye though some shall not sleep in death but suffere a sudden change in which both death and resurrection shall be accomplished upon them in a moment But after this the judgement he saith not that then or as these that after this the judgement is come as if it were already come upon such of them as are dead or should come upon any that die before the rest at least of their
generation or sort of men have finished their course as well as they But after this the Judgement even after this appointment of the whole kind once to die is fulfilled on all generations then will be the general final and Eternal judgement And though those that now sleep in Jesus and have suffered with him shall have their judgement come upon them their Kingdom glory given them to possess first before the rest of the dead yet that will not be till the time and state of the Resurrection of the just that have suffered with him for they shall first rise from the dead neither will that be till the beginning of that great day of Christ when the dayes of sufferings and trouble to that generation will be ended So that the judgement that properly so called as distinguished from other Judgements in this life that are temporal and reversible even the Eternal judgement that is after death it is in the time and state of the Resurrection for there shall be a General Resurrection of both the just and unjust in which they shall come forth to their judgement and that shall be to both at the hour or day of Christ even at his appearing and his Kingdom Acts 24. 15. John 5. 28 29. 2 Tim. 4. 1. and so much also appears in that which follows Heb. 9. 28. where after he hath said as it is appointed to men once to die but after this the judgement he adds as a remedy against the evil that otherwise might be unto men in that death or that judgement following so Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin to salvation now as his first appearing to put away sin by the sacrifice of himself answers to the first death and misery and was effectual that by Christ we should be saved from perishing in it and that through him we might be saved so his second appearing without sin to Salvation answers to the judgement after death and is such as by it all those that now through his grace bringing salvation to all men in due time do look for him shall be saved from wrath through him even from the wrath to come when it shall come forth in that judgement so as they shall stand in the judgement even before the Son of man when he appears and the second death shall have no power on them yea they shall then be saved to the utmost by that his appearing yea he shall then appear to their salvation in that judgement which implies his appearing the second time to be first and the judgement after death following upon it at that his appearing and his Kingdome to come upon men in the time and state of the resurrection as before is shewed compare with the forementioned Scriptures Heb. 6. 2. Rev. 20. 12 13. Again their folly is manifest in taking up a sence of the Word Hell from some common contradions without examination as if in every place it signified that place and state of torment in which the wicked are to be punished for ever after the passing of the Eternal judgement upon them whereas they might have known the word Hell is used in Scripture generally for that which is deep and low obscure and dark And so 1. Sometime for the Grave or disappearing state of death whence t is often translated grave from which and from the power of it there is a redemption and deliverance though no man can redeem himself c. Psal 49. 8 9. 15. and 89. 48. Job 17. 13. 16. with Hos 13. 14. 2. Sometime for any such distress or misery as threatens death and as in which a man is in darknesse that he can see no way out or how deliverance should come out of which yet there may be deliverance though he see not how as Jonahs being in the Whales belly Jonah 2. 2 3. c. see also Psalm 86. 13. 88. 6. and 116. 3 4 c. 3. Sometime for that place and state of darkness and separation from God into which the Spirits of ungodly sinners that dy in their sins are cast and shut up from the time of their departing out of the body unto the judgement of the great day for when the body returns to its dust then the spirit returns to God who gave it Ecles 3. 21. and 12. 7. by him to be appointed to its proper place by whom the Spirits of Believers such as die in the Lord are received into Paradise a place and state of pleasure and rest in heaven under the altar on which the perfect Sacrifice was offered sometimes called Abrahams bosom t is such as in which they are from the time of their departure out of the flesh or body with the Lord made perfect so much as the Spirit without the body is capable yet still waiting for the redemption of the Body and Glorious Kingdom promised And so likewise by him the Spirits of the disobedient that persisted in the refusal of him till their sin was finished are when they depart out of the body at the death of the body driven away shut cut from his presence shut up as prisoners in some place and state of darknesse where they are reserved to the judgement of the great day Prov. 14. 32. Isa 24. 22. 1 Pet. 3. 19 20. And this is called hell Psal 9. 17. Luke 16. 23. Rev. 20. 13. that hell that follows or goes along with the first death Rev. 6. 8. That might have been an everlasting Prison to the Souls or Spirits of all mankind had not Christ abolished death by his appearing and obtained a release of all Mankind unto him and the Keys of Hell and Death into his hand But now by him that Hell going with or pertaining to the first death as in this last sence is onely appointed for a prison for all the ungodly in which they shall be reserved as in chains of darknesse to the judgement of the great day where also they are fil'd with unspeakable horror and torment in their spirit in the remembrance and sence of what they have lost and for what lying vanities and what they must shortly and for ever suffer in soul and body together reunited And out of this Hell there shall be such a deliverance as may be resembled by the deliverance of Prisoners to judgement so Rev. 20. 13. John 8. 28 29. in which yet they are not delivered out of darknesse but still in a state of separation from God and the Light of his countenance brought forth to receive their bodies that slept in dust and in them to receive their final conviction and judgement Again 4. Sometime and but seldome the word Hell singly but Hell fire is used for that wrath to come the lake of fire prepared for the Devil and his angels which is to man the second death into which they are not cast while the body is held in the grave and
the foolish woman they pursue their wicked enterprize in this order as may be seen in these Queries 1. Seeking to make void and of no effect the Personal Cross of Christ in what he hath already done and compleated in himself thereby for men and so privily to deny the Lord that bought them and render the Preaching of his Cross and faith in him of no effect 2. To overthrow the Hope of the Gospel even of the second personal coming of Christ from Heaven and the Salvation then to be revealed and so to undermine the Doctrine of the Resurrection of the dead and of eternal judgment by the man Christ Jesus 3. Thereby to render needless useless and contemptible those his wayes and Ordinances in which he hath appointed us to remember him in what he hath done and thence to consider him in what he is thereby become for us and to us and to be exercised in our waiting for his second coming and the salvation then to be revealed and surely where they can prevail in the two first they may easily prevail in the latter for to what end or purpose should they observe any of those his wayes and Ordinances that are appointed for remembering and shewing forth the Lords death and the infinite and abiding virtue and pretiousnesse of that and that in them we should be exercised to an expectation and waiting for his second coming who believe neither so as to have their faith in the first and from thence their hope of the second for if the dead rise not then is not Christ risen from the dead and then neither can there be any expectation of his coming again in that body in which he suffered or of any hope by him in or of another life after death and then the Apostles preaching is vain and the Ordinances as delivered by them of no use or worth to be kept by us baptizing in the Name of Christ as delivered by them and so the Supper of the Lord empty and unprofitable things And doublesse if these men as they seem to intimate do grant any use of such an Ordinance for shewing forth the Lords Death at any time yet then either they mean it not otherwise then as for commemorating and shewing forth a type or shadow whose truth and body is to be sought for in something else and not in the thing commemorated or else by the Lord they mean not that Jesus of Nazareth whom God hath made Lord and Christ and by that they call the Lords death they mean not that death of his Crosse which he once suffered in that body of his flesh for our sins and can suffer or die no more And however that they have no Faith in him or these things of him is fully manifested in their former questions but seek to lift up something else in the Name and place of him and then what profit can there be to them in treating with them about his Ordinances while they are so wholly void of judgement in the great things of his Law as before is shewed But for the help of others that are not yet wholly turned aside after Satan we answer to this Query That the taking blessing and breaking Bread and the taking and blessing the cup and so eating and drinking of them as Christ hath appointed to shew forth the Lords death is an Ordinance to continue in the Church till the end of the World or which is all one till his coming again 1 Cor. 11. 23 24 25 26 and 10. 16. Mat. 24 3. and 28. 20. And for further helpfulnesse in the understanding and use of it we add I. The thing to be commemorated and shewed forth in that Ordinance is not our Mortifications sufferings qualifications or works wrought in or by us but the Lords death 1. The death of him that was the Lord from Heaven before he died even in the beginning with God the proper Lord and heir of all the Kingdom and glory of God for the Father sent forth his onely begotten Son by his Grace to taste death for us which shews our sinfulnesse miserie and helplesnesse and so the necessity of his death for us in respect of us as also its Excellency for our help likewise 2. It s the death of him that is the Lord Gloriously made both Lord and Christ in that body in which he died and by means of his death for us for he died once and can die no more but is now alive for evermore and hath the keyes of Hell and Death which shewes the preciousnesse of his death for us seeing by means of it he ever liveth for us in the Power and Glory of God II. This is to be remembered and so commemorated and shewed forth in that Ordinance as that which is alwayes and for ever to be remembred and that imports 1. That the thing itself the Lords death as to the actual accomplishment and sustaining of it is already past and over being finished in his own body For remembrance is of things past as is fore hinted 2. And that the precious virtue and efficacie of it abides for ever with the Father for us in his appearing in his presence in that body Glorified as Lord and Christ by means thereof and so remaines in and through him that is the Lord in the Name of the Father to us Likewise 3. That the vertue efficacy and fruit of it is brought to us in the Preachin of his Crosse and through the witnesses of it and of the Grace in and through it and to be met within the believing remembrance and acknowledgment of it for with the heart man believeth unto Righteousnesse and with the mouth confession is made to Salvation III. That therefore he hath appointed together with the Preaching of the Crosse this outward Ordinance for the remembering and shewing forth the Lords death till he come Which implyes that there is even in believers in their several ages till that his coming again natural dulnesse and pronenesse to forget it and with that also a natural aptnesse to be either looking singly on their sins or enemies to their discouragement and fainting in the way or else on their personal Mortifications Sufferings Victories or Works to a rejoycing and lifting up themselves in something that is not the Lord and therefore need of such mementoes And it shews the Gratious mind of God to us that we should have the Lords death alwayes in remembrance and in our acknowledgement which onely will keep us from fainting in the way and instruct and strengthen to relinquish all rejoycing in the flesh for the Excellency of the knowledge of him and therefore he hath appointed such means to stir us up by putting in remembrance often IV. This Ordinance is by the Lord appointed to the Church and so to be used in it and in the societies of it whereever two or three are gathered in his Name in the beliefe of his sayings and of the Grace commended through his death drawn
c. They may if they see it convenient according to the instructions and liberty given them by him take such things as God by his providence orders to them and sets before them Be it the Tenth or what part it will that is appointed them by the Fathers of the Countrey of that which is at their dispose or that is otherwise produced to them by the Gospel But all that take Tythes we own not no more then we do all that refuse them we make not their taking or leaving them our rule for knowing or owning Preachers but leave that gross way of judgeing to such as being Reprobate concerning the Faith have no better rule to walk by To the other two parts of this Question we say 1. We distinguish between taking Hire Gifts or Rewards and Preaching for them and so being hirelings 2. Such as Preach for Hire or for Gifts and rewards and so for filthy Lucre in their so doing we own not but are instructed to flee that vile lust and to warn others of it 1 Pet. 5. 2. Yet it is not our parts to judge the hearts of men yea though therebe some failings but rejoyce if Christ be Preached and not to account any to be hirelings until it appear by their fleeing when the Wolfe comes to devour the sheep of their faith and hope of the Gospel and so of their fallowship in the Word and Ordinances thereof he that then neglecteth and fleeth from the sheep as not caring for them but leaving them to the Thief and Wolfe he flyeth because he is an hireling and by his flight may be judged so to be John 10. 10 11 13. 3. Yet some that do or may receive hire and gifts we own as being no hirelings but moved and carried forth by the love of Christ constraining them to Preach the Gospel and perswade men to be reconciled to God as the Apostle 2 Cor. 5. 14 15. 18 19. and 6. 1. â—â— who yet receive hire or took wages 2 Cor. 11. 8. and gifts Phil. 4. 14 15 16 17 18. as Elisha did 2 Kings 4 42. and Jeremiah Chap. â—0 5. But 4. Such as bring another Doctrine then that which the Apostles have Preached and delivered we own not no though they Preach it freely as it may seem the false Apostles boasted they did 2 Cor. 11 12 13. Yea the Wolf comes without hireing desiring or sending for to the sheep and barks against hirelings too seeking to scare them away yet is no better friend to the sheep but a far more dangerous and hurtful Enemy for he cometh not but to scatter catch rob and destroy John 10. Yea further if such persons coming to such a contrary end and with another message should not onely scorn 〈◊〉 but also give rewards to hire others to come in to them However Ignorant and Worldly minded men may admire such yet in the account of God and those taught of him it agravates their sin and shame Ezek. 16. 31. 33 34. 5. It s given us as a Character of false Apostles and deceitful workers transforming themselves into the Apostles of Christ to boast of and commend themselves to others by their Preaching freely and great labours and sufferings and to seek occasions where they can right or wrong for report say they and we will report it Jer. 20. 10. against the true Ministers of Christ to reproach and vilifie them by their taking wages or gifts see 2 Cor. 11. 8. 13. c. 24. Query What is the Soul of man which the Word of God is to save and what is the difference between the Soul and the Spirit seeing the Word of God divides them asunder Answ This hath two Questions distinct the first is what is the Soul of man which the Word of God is to save To which we say It s the Soul of man that God hath made Isa 57. 16. And that by sin was defiled corrupted and lost for the Son of man came to save that which was lost But happily they think to intimate something in this to strengthen their denial of the Resurrection and Redemption of the dead body as to say that because the Soul onely is mentioned as to be saved by the Word of God Jam. 1. 21. and 5. 20. 1 Pet. 1. 9. Therefore the dead body is not to be saved or Redeemed from death after the natural and bodily death We therefore further say 1. That the Soul of man is understood in Scripture in a twofold sence 1 Sometimes for the Spirit Soul or inward man distinct from the body or outward man which at death departs out of the body and returns to God that gave it to be appointed to its proper place and still retains a sensible being either in prison or at liberty even till the Resurrection of the body when they shall be for ever reunited Gen. 35. 18. Luke 12. 20. Eccles 12. 7. 3. John 2. And this is that in which the saving work of Christ begins and especially hath its efficacy now while yet the body is mortal and decaying though it also works in and through the mortal body to the devoting it to Christ and strengthening it to service and suffering and preserving blamelesse 2. By the Soul or Souls of men is frequently meant the whole person Soul and body Gen. 12. 5. and 14. 21. and 46. 18. 22. 26 27. Deut. 10. 22. Acts 7. 14. 1 Pet 3 20. Revel 18. 13. with Ezek. 27. 13. And so in the Creation of man it is said the Lord God formed man of the dust of the Earth and breathed into his nostrils the breath of Life and man became a living Soul And these are the Souls even the whole persons of men for every of whom Jesus Christ by the Grace of God tasted death and gave himself a ransome that through him they might be saved yea when the Soul and Body are spoken of distinctly they are both mentioned as bought with one price that God might be Glorified in both 1 Cor. 6. 20. And so that both even the whole man might be Sanctified and preserved in Christ and so blamlesse even to the coming of the Lord 1 Thes 5. 23. And as in Adam all die so in Christ shall all be made alive and appear before the Judgement seat of Christ to receive the things done in the body as before is shewed at large 2. By the Word whose Name is also called the Word of God is sometimes meant that Word that was in the beginning with God which Word is God one God with the Father Eternal Spirit though distinct in respect of manner of being in the Godhead the same that in the fulnesse of time was made flesh and in that body of his flesh is now raised from the dead and Glorified with the Fathers own self and made both Lord and Christ John 1. 1. 2. 14. 1 John 1. 1. 2. and 5. 7. And sometimes by the Word of God which also was called the Word of Christ of
the Kingdom of Grace of Salvation of Life is meant that Declaration or Revelation of his Name and Grace in Christ as witnessed and spoken forth by the one mouth of his Holy Apostles and Prophets since the World began who have spoken to us in the Name of the Lord Psal 147. 19. Mark 7 13. Acts 3. 21. and 10. 36. Tit. 1. 3. Col. 3. 16. John 5. 24 38. and 8. 31. Mat. 13. 19. Acts 20. 32. Phil. 2. 16. 2 Cor. 3. And it is the Word in this sence the Gospel of Christ or Preaching of his Crosse that is the Arm or Power of God to save even to open the eyes of the blind and turn them from darknesse to light and from the Power of Satan to God and to the further saving the believers here in this Life 1 Cor. 1. 18. Rom. 1. 16 17. This is made able through him that is declared in it and Spiritually present with it to save the Soul to build up and give the inheritance in the first fruits of the Spirit to the making the Spirit alive for the Righteousnesse sake while yet the body is dead because of sin and to preserve the whole man blamelesse to the coming of Christ For this is that which he the Son of man sowes in the heart and ingrafts there for the saving the Soul Jam. 3. 21. Mat. 13 19. Acts. 20 32. And so his faithful Servants that have it in their hearts Ministering in this Word are said instrumentally to convert and save the Soul Jam. 5. 20. Acts 26. 18. with 1 Cor. 3. 5. 11. and 4. 15. 2 Cor. 3. 3 And so our further answer is 1. The saving or Salvation of the Soul includes the Salvation of the whole man 1 Pet. 1. 9. Jam. 5. 20. with Psal 33. 19 20. and 34. 22. and 72. 13 14. For that which is not received now in some first fruits of enjoyment yet is assured in and with Christ and received by Faith and in the hope that is by him as Rom. 8. 10 11. 23. Col. 1. 27. with Heb. 6 19 20. Besides some of the forementioned Scriptures speak of the Redemption and Salvation to be revealed in the last time in which the body shall by him be redeemed from death and all deceit and violence and their former sufferings be remembred as Rom. 8 18. 23. And do evidently include that under the redeeming of their Soul as Psal 72. 13 14. 2. Though no Scripture saith the Soul onely as distinguished from the body is to be saved by Christ But contrariwise that through him both may be saved Yet in this saving work effected by his word or through the Preaching of his Crosse the Soul is onely mentioned in divers Scriptures as the subject of it for these Reasons 1. It is the Spirit or Soul distinct that is made alive and so chiefly the subject of the Saving or Redeeming here effected in this day while yet the body distinct though devoted and yeilded up to his dispose and so in some 〈…〉 yet remaineth mortal and so dead by reason of sin and so even those that have the first fruits of the Spirit yet wait for the Adoption that is the Redemption of the body and though the inward man be renewed day by day yet the outward man decayes and perisheth Rom 8. 10. 23. 2 Cor. 4 16. 2. The saving which is now effected in them is wrought mediately through that word Preached in and by outward means wayes and instruments whereas that compleat saving in which the dead body shall be raised redeemed and fashioned in to the likenesse of his glorious body though it shall be by Christ and by his mighty Voice which now breathes and is put forth in and with the Gospel yet by an immediate and wonderful putting forth of it without the use of outward means and instruments according to the working whereby he is able even to subdue all things unto himself Phil. 3. 21. Rom. 8. 11. The next part of their Query is what is the difference between the Soul and the Spirit seeing the Word of God divides them asunder To that we answer 1. The text saith not that the Word of God makes a difference between or devides them asunder one from another But that it pierceth even to the dividing asunder both Soul and Spirit and so of the Joints and Marrow and is a discerner of the thoughts and intents of the heart That is it pierceth through all and so as much through Spirit as Soul to a discerning and manifesting too at his pleasure the counsels of the heart even after the similitude of a Sword that pierceth through a man which devides not one part from another but makes way for it self Yet 2. There is distinction between Soul and Spirit in the Scriptures though sometimes both are comprehended under either of the termes and as distinguished the Spirit of a man his mind or understanding with the inclination or bent of his Soul is the Candle of the Lord which when lighted by him by his inspiration giving understanding and fixing it searcheth or the Lord by it searcheth all the inward parts of the belly And the Soul is that belly or inward parts in Solomons sence searched by it Prov. 20. 27. Even all the faculties of the Soul and its exercises with the thoughts and intents of the heart c. as Heb. 4. 12 13. Answerable to which distinct sence of Soul and Spirit is that profession Luke 1. 46 47. and calling upon both Psal 103. 1. And the Apostles prayer that their whole Spirit and Soul and Body might be preserved blamelesse c. 1 Thes 5 23. Both which Soul and Spirit are oft included in one of the tearms as 1 Cor. 6. 20. and 3 John 2. And so the whole Soul or Spirit and Soul may here be renewed delivered and preserved through the Grace of God in Christ bringing Salvation from under the guilt and bondage of sin while yet the body is dead and by putting on that new man the body also may be delivered and preserved from under the dominion of sin that henceforth it should not serve or fulfill it though sin be still in the members warring against that new Law of the mind Rom. 6. 12 13 14. 19. and 7. 15. to the end and 8. 1. 13. and 12. 1. 2. Gal 5. 16 17 18. Ephes 4. 20. 24. c. Col. 3. 1. 5. 10. 25. Question Whether men must be justified by the same Righteousnesse of Christ in them which Sanctifies them yea or nay Answ The true Prophets and Apostles never use the phrase of Christs Righteousnesse in men when speaking of that by which men are Sanctified or Justified for though the sanctifying and justifying effecacies of it be in them as also in Heaven with the Father for them yet that which hath those effecacies and so by which they are sanctified and justified is the Righteousnesse wrought and perfect in himself for them in whom they are compleat For he
Children in their infancy no such thing is required expresly because they have not known c. Deut. 1. â— 2. c. Nor are any blamed for not knowing to do good till they are wise to do evil And there is a time when they know not to chuse the good and refuse the evil and no such knowledge being given them nothing of that nature is required of them though the declarations of Gods Grace in Christ are affirmed true concerning them and his free promises in Christ to them and so to be witnessed by his servants But so soon as God requires any hearing knowing or acknowledgement of his Grace of any he prevents them with his Grace bringing Salvation to them even by his Spirit to their spirits as before sowing his Words in their hearts as Mat. 13. 19. And further we say that when the light of the knowledge of God comes to them it shines in darknesse it finds them in darknesse yea dead in sins and trespasses John 1. 5. and 5. 25. Ephes 2. 1. 4. Else no need of shining light into them from without them at least not of such light as in which is both discovery of the objects or things to be known as also giving of understanding or opening the eyes of the minde to perceive what is discovered as Psal 119. 130. with Psal 19. 7. Acts 26. 18. Again we say that if when light comes men love darknesse and like not to retain God in their knowledge they are still darknesse and have not the knowledge of God So the Ephesians were sometimes darknesse but now saith the Apostle ye are light yet he saith not in themselves but in the Lord who is the Fountain and Original of their light Ephes 5. 8. 1 Cor. 15. 34. But if any persist in their chusing darknesse when light comes or on hearing reject or after receiving the knowledge of the Truth put it away from them till his holy Spirit have done shining with them and he take it away from them Then they are left to hardnesse and blindnesse and have no true or morning light in them but a mind void of Judgement Rom. 1. 28. with Psal 8. 12. 2 Thes 2. 11. with 1 Tim. 4. 1 2. Jude 12. And so we read of many that under one or other of these considerations that is either not having heartily received or not retaining or having rejected to the utmost are truly said to have no morning light or knowledge of Christ the morning Star in them as Isa 8. 20. no truth in them Yea that is expresly affirmed of such as say they have no sin as 1 John 1. 8. 10. But if so say they what saith he then to this the Gospel is Preached in every Creature under Heaven Answ To that he saith 1. Where read they those words that the Gospel is Preached in every Creature under Heaven The Apostles were commissioned and instructed to Preach the Gospel to every Creature namely of all the Nations or Generations of mankind as appeares by comparing the three Evangelists Relation of the Commission Mat 28. 19. Mark 16. 15. Luke 24. 47 48. And accordingly the Apostle Paul saith having obtained help of God he did continue witnessing both to small and great not of any thing in every of them but saying none other things then what Moses and the Prophets did say should come to passe and so witnessed them as things not actually accomplished in their day as 1 Pet. â—â— 12. And then not in any person to whom they Preached how that Christ should suffer and should be the first that should rise from the dead and should shew light to the People and to the Gentiles these things the Apostles Preached as now manifested by the appearing of Christ who had now suffered and risen and ascended and received the promise of the Holy Ghost in that body prepared for him once in the end of the World and therein abolished Death and thereby brought Life and Immortality to light through the Gospel 2 Tim. 1. 10. with Acts 2. 22. 36. And so in that Col. 1. 23. The words are as in our reading the Gospel which they the Collosians had heard and of which he was made a Minister was or had been Preached to every Creature and that reading agrees with vers 6. where he saith it was now come unto them as in all the World and did bring forth fruit it was now come unto them in the Preaching of it it appeares it was not in them before for then it could not have been said to have come unto them the Grace of God brings Salvation unto men it finds it not in them before And though in its being brought to them by the Preachings and witnesses of it in the Light and Power of his Spirit accompanying them it came into many of them such as were capable of hearing and so was manifested in them as Rom. 19. Yet still the thing manifested was not any thing essentially in them but that which may be known in God and of his Grace and Truth in and through Christs Repentance and Remission of sins in the Name of that Jesus of Nazareth and not in any other Name Luke 24. 47. with Acts 4. 10 11 12. That Christ had now once in the end of the World suffered in the flesh for our sins and that he was risen from the dead in that body in which he bore our sins on the Tree and is now become therein Gods light to the Gentiles and his Salvation to the ends of the Earth Acts 26. 22 23. with Chap. 2. 22. 36. and 13. 23. 38. 4â— and 17. 3. This was the thing brought to them in the witnesses of it which was also evidenced by the Spirit to their spirits and so manifested in them Yea further he onely that believeth on the Son of God is said to have this witnesse in himself and neither is he said to have the thing witnessed in himself otherwise then by Faith receiving the Testimony God hath given of Christ which witnesse he hath in him But such as like not to retain God in their knowledge but on hearing reject are not yet said to have it though it be still manifested by his Spirit to their spirits and so in them working and striving for reception and entertainment as is foreshewed Yea neither was it so manifested in or to the minds or spirits of all to whom they witnessed it to an opening of their eyes and moving to Repentance for they witnessed to small and great to every Creature of mankind and so unto such as yet were not capable of hearing or attending to the things spoken by them and so of whom therefore no such thing was required yet they witnessed it unto such in as much as they so Preached it as all their hearers might understand the latitude of the Grace of it that it reached to and included their Children as well as themselves and was tidings of great joy to all People Acts 2. 39.
A Fuller Discovery OF THE Dangerous Principles And lying spirit of the People called Quakers made manifest in George Whitehead John Whitehead and George Fox the younger In their Book against Iohn Horne and Thomas Moore of Lin Regis in NORTHFOLK Written by the said Thomas Moore and Iohn Horne for the fuller satisfaction of all such as desire to be further satisfied about the evil and erroniousnesse of the said People called Quakers Most men will proclame every man his own goodnesse but a faithful man to Christ and his Cause who can find Prov. 20. 6. I marvel yee are so soon removed from him that called you not into your selves but into the grace of Christ unto another Gospel which is not another but there be some that trouble you and would pervert the Gospel of Christ But though we even Apostles or an Angel from heaven persons of most Angel-like carriage and appearance preach any other Gospel unto you as the following Discourse shews that these Quakers do then that which we the Apostles have preached unto you let him be accursed Gal. 1. 6 7 8. LONDON Printed for John Allein at the signe of the Rising Sun in Pauls Church-yard 1660. THE EPISTLE TO THE READER ONce more we have herein presented thee Courteous Reader with a discovery of the People called Quakers in which thou mayest see from their own written and printed sayings by what manner of spirit they be led and what manner of Doctrine they publish and strive to maintain and indeed the naughtinesse of their way is made manifest partly by their Principles and Doctrines broachedly them and partly by the manner of their carriage in their managing and maintaining them Wee shall give thee here a brief account of both in a few Observations 1 For the Doctrines and Principles maintained by them thou mayest observe in their Queries sent us printed with our Answers to them at the close of our Answer to their Book against us as hintâ—d and in their book more clearly asserted or implyed these following viz. I. That Christ hath no other body but his Church no personal body and so that that body of his flesh in which he suffered and bare our sins and which rose again is not a body or is not in being Book pag. 7 8 9. answered by us in our Reply pag. 25. to pa. 42. and Quest 1 2 3 4 5 7 8 10 11. II. That the blood of Jesus Christ or his personal abasement sufferings in the flesh to the shedding and pouring out his blood and soul to Death sustained by him once in the end or last Ages of the World are not the foundation or of the foundation of their faith so that their faith is not faith in Christs blood as so considered nor is that precious blood or those sufferings of Christ that wherewith their conscience is purged or the spiritual drink of the soul but some other thing principle or spirit in men which they put the Name of the blood of Christ upon See if this conceit or Doctrine in both parts of it negative and affirmative be not hinted in their Quest 12 13 14. seeing the body of his flesh in which he suffered they deny to remain and yet say his blood is in his flesh what can they mean by his flesh but something of his Church which onely they grant to be his body and so that his blood is nothing but some seed principle or sufferings in his Church their pleading against his blood or suffering as the foundation or of the foundation of Faith thou mayst see in their book p. 14 15 16 17. answered by us here p. 52 53 54 c. III. That the lower parts of the earth into which Christ descended and the heavens into which he again ascended are no local places but some conditions or conceits in men Qu. 3 4 5 6â— Book p. 8 9. answered by us p. 26 27 33. IV. That the same body that dies shall not rise again in the Resurrection Book p. 10 11. Answered by us p. 42 to 46. and Quest 16 17. V. That the souls of the wicked shall not come out Hell at the great day of the Resurrection and judgement to be further judged they imply Quest 18. and so that neither the souls nor the bodies of the wicked shall rise again to judgement VI. That that coming of Christ in which the dead in him shall be raised and be caught up into the Ayr together to meet him and be ever with him and in which he shall descend from heaven with a short and the sound of the trumpet c. mentioned 1 Thess 4. 15 16. is already long since past For they say the Apostles and Believers of that Age in which the Apostle wrote remained to it Book p. â— Answered p. 32. Quest 15. and so they agree with Hymeneus and Philetus that said the Resurrection is already past 2 Tim. 16. to 18. VII That the Christ we look for to come from heaven again they desire not the knowledge of Book p. 10. Answered p. 41. VIII That they are sinless or have no sin in them they deny not and that those that are believers in Christ and born of God are perfectly freed from sin as to the being of it in them Book p. 1 to 6. and yet that the little children that John wrote to who were also born of God and know the Father might have sin in them Ans p. 9 10. to p. 24. IX That all sin is guide when as the scripture distinguishes guile from other sins and other sins from guile 1 Pet. 2. â— and sayes some have no guile in their spirits who yet have sins though forgiven and covered yet there to be covered Psalm 32. 1. 2. Book p. 4. 5. Answ p. 17 18. X. That Adam might have died the natural death if he had not sinned and so that the bodily or natural death came not in by sin Book p. 6 7. Ans p. 23. XI That Christ came not to redeem men from out of the natural or bodily death B. p. 7. Ans p. 25. XII That our faith that is not grounded in Christs appearing in us is to be turned up by the roots and so by consequence that all the faith that is grounded in Christs appearing and suffering for us without us and in his appearing in heaven for us and so such faith as that of the Elect mentioned Rom. 8. 33 34 35. is by these mens Doctrines to be rooted up Book p. 10. Ans p. 41 42. XIII That the Apostles and all that were led by the spirit of God c. witnessed the Redemption of the body spoken of Rom. 8. 23. when they were upon the earth and did not put it afar off as they deridingly phrase the looking and waiting for it till after death in which they say again in effect that the resurrection of the believers body is made in this life Book p 11 12. Ans p. 47 48 XIV That the knowledge
of Christ after the spirit as he was before the world was when as he was not come in the flesh or promised as one to come is the knowledge of him to Eternal Salvation Book p. 6 7 8. Answ p. 48 49 50. XV. That the Scriptures are not a medium of faith Book p. 18 Answ p. 58. 59. XVI That the light wherewith Christ lighteth men is not both natural and spiritual light or good Book p. 20. It seems he is not by their Doctrine the Authour and procurer of all good to men both natural and spiritual and so we are to thank him and God by him for both see our answer p. 61. XVII That they that speak not according to the Law and Testimony and whom we should not seek to for direction though they have no morning light in them yet have Christs evening or candle-light and so that by the Prophet Isaiahs counsel men should not listen to them that have but Christs evening or candle-light Isaiah 8 20. and yet the Apostle Peter by these mens Doctrine commended the Believers for taking heed to the evening or candle-light of Christ that was not the morning light 2 Pet. 1. 19 20. and as if Christs candle-light would lead men to speak otherwise than according to his Law and Testimony and yet is to be heeded to by men Answ p. 62. XVIII They deny the continuance and usefulnesse of the outward Ordinances of Baptisme and Lords Supper or eating Bread and Wine in remembrance of him till the end of the World in the Church of Christ in a manner deriding them Quest 19 20 21 22. XIX They intimately deny justification by a righteousnesse imputed to us contrary to Rom. 4. 5. 11. and maintain a justification by righteousnesse within which indeed in them is a meer unrighteousnesse as denying and evacuating the virtues of Christs sufferings in his own personal body and his sacrifice for us Quest 25. XX. That to endeavour to detect make manifest their delusions or the delusions of any others and to preserve people from them is a being impatient under raging against Gods judgements or else that it is no judgement of God to have delusions and Deluders sent amongst us to exercise and trouble us or that we ought not to contend against them Book p. 23. Answ 68 69. XXI That these Teachers whose hearers do sleight and neglect the truth preached by them and remain not withstanding it slothful formal covetous c. are false prophets by which conclusion they involve him who said he had laboured in vain and spent his strength for nought that would have gathered Jerusalems children often but yet they were not gathered even Christ himself Isa 49. 4 5. Mat. 23. 37. Yea and all the Prophets and Apostles of Christ who had many such hearers as if they also were false prophets Book p. 28 29. Answ p 7â— 74. XXII That Christ is a seed of God in men which in some wants Redemption and is burthened by corruption and desires to be free from the burthen of sin and alwayes to do his Fathers will and so hath not ceased from sin in them nor can do in all things his Fathers will but needs a power to reach to him where it is begotten to set him free redeem or raise him up in which power he arises in them that believe in the light for their Redemption Book p. 21. Answ 63 64 65. XXIII That Christ is first known as one without form or comâ—linesse and is in some a seed that yet suffers and in others reigns and is known to be Prince of peace so that he both suffers and reigns at once in divers persons Book p. 21 22. Answ p. 63 64 65. Such be the Doctrines discovered in their writings to us concerning the last two because therein is a discovery of that Imagination of theirs which they call Christ and which they preach as the true Christ or as James Naylor in his Book called Love to the Lost sayes is the seed of Abraham which Christ takes after the flesh We shall note some things here more particularly as 1. That by Flesh and Seed of Abraham after the flesh they mean not any natural Seed or Body of man but a certain seed or principle in every mans mind whether he know it or no which in some men is not fully able but desirous to follow after God and be free from sin they say not to free him in whom it is from sin but to be free it self from sin and yet this seed with them is the Christ the Word that was made flesh the true light that is in every man that comes into the World and that is manifested in men to take away their sins yet it cannot be said it seems of it that in it is no sin but for it desires to be free from sin and follow God but it seems doth not nor can yet in some men till raised by the power and when so manifested in men they are perfectly sinlesse 2. When they say this Seed or Christ is known in some men as suffering and burthened with corruption and desiring to be free from sin c. is not that the death of their Christ or do they not blaspheme the true Christ who is raised and made a quickening spirit while they represent him as one not able to do his Fathers will in some men and as one that needs Redemption and to be set free himself 3. When they say this seed the power reaches to where it is begotten and in the power it arises c. is not that the Resurrection of Christ with them for mans Redemption and Justification and so the believer in the light for redemption believes first in a dying Christ dying yet in him unlesse the light he believes in be another Christ or some thing besides Christ or rather their candle-light which is put out in the wicked is all one with their Christ suffering and making his grave with the wicked and their Christ Redeemed and rising in men is the light reviving as the morning light in them and then the man is redeemed and raised sinlesse too and so there is their and their Christs Resurrection together 4. And yet again mind their strange expressing of this Redemption and Resurrection of their Christ This Seed say they the Power reaches to where it is begotten and in the Power it ariseth What is this power that they say reaches to that Seed is it Christ or not Christ If it be not Christ then it seems their Christ crucified or burthened with corruption is not the power of God but needs another power to Redeem him that is not he no alas their Christ lies strugling under corruption as weak it seems as the poor believer himself that cryes out wretched man that I am who shall deliver me from the body of this Death So that what Paul said of himself as carnal and sold under sin is true of their Christ in some he
God by whom all things were made So there was not nor ever was or will be any other man or Angel like him and so as he was and is John 1. 1 2 3. Col 1. 15 16. Phil. 2. 7. 2. He saith not as he was when the Word was made flesh in Vnion of Person with the Son of God Gods onely Son his first begotten and first born God-man in one Person John 1. 14. 18. Mat. 1. 23. So is no man else 3. He saith not as he is now at Gods Right hand in his body glorified by virtue of that he did here on the Earth in his personal sufferings for so he is the Lord of all Angels Powers and Authorities being made subject to him 1 Pet. 3. 22. alive and living for evermore and hath the Keys of Hell and Death Rev. 1. 18. Yea so he is the Christ exalted a Prince and Saviour to give Repentance and Remission of sins Acts 2. 36. and 5. 31 32. The great High Priest and King that hath all Power in Heaven and Earth given to him Heb. 7. and 8. Mat. 28. 18. The fulnesse of the God-head dwelling in him bodily Col 2. 9 10. The Mediator of God and man 1 Tim. 2. 5. The Way the Truth the Life John 14. 6. The recoverer of Man-kind the second Man the last Adam who is made a quickening Spirit Rom 5. 14. 18. Gal. 3. 13. 14. and 4. 4. 1 Cor. 15. 45 to 49. The Saviour of the World and propitiation for the sins of the whole World 1 John 2. 2. and 4. 14. The Authour of Faith and of Salvation Heb. 12. 2. and 5. 9. The caller of all Isa 45. 22. The Head and Husband of the Church and special Advocate of believers Ephes 5. 26. and 1. 22. 23. 1 John 2. 1. So he is and was so as there never was is or will be found another in these respects as he to do that which and as he hath done and to be by virtue thereof as and what he is 4. He saith not as he is in himself in his own person and for the work done by him and excellency in him in the estimate will and love of God his Father so and in the same manner and sence are we Not so for it hath pleased the Father that in him all fulnesse should dwell and that in all things he should have the preheminence Col. 1. 18 19. And so likewise is he in the esteem of the true Church 2 Cor. 4. 5. Col. 3. 11. So as no other is as he much lesse upon the account of any thing done in and by them 5. He saith not as he shall appear at his coming again so are we in this World no that is denied by the Apostle for in that respect we are dead and our life hid with Christ in God and such conformity to him is not here to be enjoyed but waited for till his glorious appearing 1 John 3. 2. Col. 3. 3 4. none yet so as he is Phil. 3. 12. and 20 21. 6. He saith not simply as he is so are we not so for he is the mighty God Tiâ— 2. 13. God over all blessed for ever Rom. 9. 5. God-man in one person John 1. 14. Mat. 1. 23. He by whom the Worlds are upheld Heb. 1. 3. And by him God will raise and judge all men Rom. 2. 16. None therefore so as he in such respects 7. Nor saith he as he was in the World so are we though in some respects that be true He when here in weaknesse here on Earth was then Immanual the onely begotten Son of God the Saviour of the World So no other none so impowered to give forth the Gospel and appoint new Ordinances to be used as he was we may onely receive declare and use what he gave forth and appointed Yet as he when on Earth preached that Gospel and suffered shame and reproach for so doing and was humble meek loving patient and constant to the death in so doing So it becomes us to do and be that we may therein be like him John 15. 1â— 22. Ephes 5. 1. 2. 1 Pet. 2. 22. And so in living by Faith so as he but this Text speaks in a more proper Language for incouragement And so 8. He saith plainly not of others but of themselves the Apostles and those unfained believers that were one with them in the same Faith as he is so are we in this World He had before declared the foundation and Gods love commended therein as the ground of confidence and love vers 9. 10 11. like that in Rom. 5. 1. 10. And how by the abiding of this love in us God dwells in us and his love is perfected in us vers 7 8. 12 13. And then affirming that they had seen and did Testifie that the Father sent the Son the Saviour of the World vers 1â— and how they had known and believed the same commended through him and how they that have believed and dwell in that love dwell in God and God in them vers 15 16. He adds herein is love with us or our love made perfect he saith not so perfect as there is no fear in us because there is none in love but that perfect love casteth out fear c. doth dayly or continually cast it out as it riseth in us that so we may have boldnesse in the day of Judgement And giveth this as the reason because as he is which can here be no other then as he is in the publication and demonstrations of him in the Gospel approved and received or dispised and rejected so are we in the declaration and holding forth of this message approved or rejected in this World which is sutable to that foretold by our Saviour Mat. 10. 40. Luke 10. 16. Again as he used comparatively signifies not in every respect nor in the fulnesse of measure as may be seen Mat. 10. 16. Gal. â— 12. Rev. 16 15. And so here Not as he by his omnipotent power upholding the Heavens and the Earth and ruling amongst all for ever making his counsel to take place upholding his Church in the World c. Not as be is in his omniscience in the World seeing all things and beholding the hearts thoughts and wayes of all men not as he in his Perfection of Holinesse and Righteousnesse as inherently found in us He is yet about that work to bring his Church to that that he may in his season present them so to himself Ephes 5. 26 27. 1 Thes 5. 23 24. Acts 3 19 20 21. Because of his perfect Righteousnesse and Power vengence belongs to him and he may punish and cut off at his pleasure not so we Rom. 12. 19. So that such an assuring to be like him as thâ—se imply in such perfection of sinlessnesse applying it to themselves is to aspire to such a likenesse to and equality with God as the Serpent tempted Eve to And no marvel if such be high conceited of themselves and
to prove that Adam might have died the natural death though he had not sinned they argue as thus Because Christ who had no sin not considering that Christ had our sins laid upon him and for them he died but Adam should have had no sin laid upon him or imputed to him had he not sinned himself But such like reasonings are too many to number up in them 4. They carry on their false designs and doctrines with lies and falshood most frequently as in saying often that we accuse the Saints and plead for sin p. 2 3 4 5. And in belying J. H. in saying that he turned G. Ws. words about his false Syllogisme above mentioned when as all that were at the dispute and heard and remembred his words may remember they were word for word as John Horn relates them Yea and in belying his own words in saying they were such as they indeed were not Again in saying we might as well have accused the true Prophets and Apostles with being Preachers of lies and deceivers as the Quakers and that the same Spirit in us that hath accused the Quakers with being deceivers that is the Spirit of Truth would have accused the true Prophets Christ and his Apostles for being deceivers page 5. That we contradict our selves in many things where we have made it we have made it evident there is no contradiction That we look for a Christ like our selves but that he hath no Blood in his Body as we imagine p. 10. That our expecting the Redemption of the Body to be waited for aster Death is contrary to the Saints expectations p. 11. and 12. In which words is both equivocation and falshood that what the Scriptures say of Christ and his Body they own in which they also either equivocate or say falsly or both they equivocate if by owning they mean as probably they do they own it as true of themselves the Quakers as if the things spoken of Christ and his Church are verified in and of them and may be affirmed of them Or if by owning they mean they believe and hold them true concerning Jesus of Nazareth and them that believe on him to be saved through the virtue of his sufferings Sacrifice and Mediation then they say falsly Yea whether this or the former be their meaning they are false therein as our reply makes manifest to the impartial Reader But who can number up their lies and falshoods in falsifying our sayings and otherwise which the following Reply will further evidence He that will procure and search and compare what Christopher Wade of Water-beach hath written against them with their writings against him may see a whole dozen of notorious lies of George Foxes clearly proved against him to which G. W. in his answer gives the go by most egregiously and in none of them disproves him 5. They misrelate and give the go-by to many of our charges and sayings as for instance We quoted Jam. 3. 2. to prove all believers here to have sin or sometime to offend to this they say nothing onely quote the place and give it the go-by telling us onely that James exhorted men to let patience have its perfect work c. Which is nothing to the purpose p. 3. So what we said of the Nature of man as it is in Christ discharged of sin Law and Death in his Resurrection p. 10. Of our former Book that they represent it as if we had said it of the Nature and being of man as in us to be discharged in our Resurrection p. 11. And whereas we charged them with denying the Humanity of Christ as to its being now in him they give it the go-by answering onely that they never denied the Man Christ for his flesh is their food p. 14. Whereas they had before denied him to have any other Body then his Church p. 8. And to our saying that Christ is not really and personally in the believer as in Heaven but by Faith they let go the words personally and as in Heaven in their answer and traduce us as denying any real being of him by Faith in the believer p. 14. More such like dealings thou mayst find in p. 15. and 18. and divers others 6. They carry their designes by reproaches Nick-names and abusive expressions in which also much hatred malice and spite against us is made evident to be in them and so that they are far from sinlessenesse to this purpose it is that in their Title page and Post-script they Nick-name us Calling us 1. Teachers of the People called Moorians or Manifestarians and called by some Free-willers and Independants which what can it proceed from but their hatred of us and indignation against us Seeing 1. The Names we own not nor are the People we Teach so called as Moorians that we know of T. M sen it seems for affirming not of himself as his own but from the Testimony of Christ and his Spirit recorded in the Scriptures that Jesus Christ is the Saviour of the World and gave himself a ransom for all men and is by virtue thereof the Mediator of God and men the propitiation for the sins of the whole World and extends to men meanes leading them to Repentance and is ready to receive such as in the means are prevailed with to believe and this a good ground and motive to Repentance Faith Love c. Was by some that opposed those truths standered and called Papists or Arminian and some of the same mind with him in those truths were by means of a certain Manciple in one of the Colledges that turned Almanack-maker and reproachfully devising that Name called Moorians by some drunkards profane and cavilling persons but never owned by him nor by any of his friends much less by us or the people we teach nor do we know of any civil people or others these revilers excepted that say or write of us or of any people that they are the people called Moorians as these men call themselves in divers of their writings the Quakers the people called Quakers which makes it lawful for us also without reproach to give them that name by way of distinction in our speaking or writing of them as the names Herodians Sadduces and Pharisees are given in the Scripture to and were owned by those people 's so called without reproach to them And the rather because the Name Quakers fathers their Doctrine upon no man as the name Moorian doth nor charges it with any particular evil Opinion as the other name Manifestarian and Free-Willers import though had they been thereby wronged and reproached yet the Spirit of Truth would have led them not to return reviling for reviling reproach for reproach and to joyn hands with drunkards and others so that herein they are convicted to be sinners being guilty of reviling As also in that 2. They add or Manifestarians as if Moorian and Manifestarian were the same with them this is another of their spiteful reproaches against
Epistle to the Reader as ours in which they shew their ignorance and deceit they be thus T. Moor say they affirmed That sin is a natural heritage in the beleevers while they be here To which T. Moor saith Ans This is falsly expressed his sayings were That sin is in the beleever as a natural heritage from Adam while he is in this mortal body And in noting this as erroneous they intimately deny the natural uncleanness of man by sin entring into the world by one mans sin and so that all have sinned in him and are fallen short of the glory of God in and unto which they were created Or else with the Papists imagine that its taken away by Baptism or Regeneration so as no more to be in men here But note that T. M. says its in them as a natural heritage from the first natural root fallen Adam in which is implied a distinction between what is the beleevers by nature as a son of the first Adam a man and what is his by grace as in Christ the second Adam and the Apostle tells us That by one man sin entred into the world and death by sin and that it abides in the beleever after beleeving is plain in that Paul says sin dwelt in him even then when he says it was not he that did sin but sin in him Rom. 7. 17 20. For I know that in me that is in my flesh dwelleth no good thing there his natural heritage In which also he implies that in his Spirit was that that is good dwelling as also he after says vers 22. and that sin abides not in the beleever till death we find no Scripture saith but the contrary That no man living shall be justified in the sight of God if he enter into judgement with him Psal 143. 2. If no man living but by Gods not entring into judgment with him then no man living here is without sin for if there were though God did enter into judgement with him he should be justified for God certainly cannot in judgment or will not condemn him in whom is no sin so that their ignorance and error herein appears in accusing T. M. of Error herein 2. T. M. say they affirmed that their nature is restored in Christ speaking of their own nature and that their nature is a filthy nature and Christ took upon him their nature Ans This also is falsly expressed and perverted for his sayings were to this effect That the nature or kind of man is perfectly redeemed and restored in one for all even in Christ the second Adam while yet sin is in and death upon the Individuals or particular persons of men for whom such Redemption is obtained in and by Jesus Christ Yea even the beleevers body is yet vile while not changed by death and they all waiting for the redemption of the body but here they confound things together and deal deceitfully they might as well have taxed the Apostle of confusion for saying men by nature do the things contained in the Law Rom. 2. 14. and yet by nature are children of wrath Eph. 2. 3. The word Nature signifies diversly when we say our nature is restored in Christ we speak of the nature or kind of man as it is distinguished from the nature or kind of Angels and other creatures which whole nature by reason of sin committed by it in Adam was fallen under wrath and curse but being assumed by Christ who was made flesh and man and not in the nature or kind of Angels he hath redeemed it even mans nature or being which is ours too inasmuch as we are men and restored it to favour and fellowship with God in himself and yet we say our nature kind or being as in us not in Christ for the same common nature kind or being of man is in every man though in divers persons diversly is corrupt and filthy in it self by reason of sin in it Isai 64. 6. and death upon us further then purified and purged by him yet Christ took upon him our nature as before not as it is filthy in us by sin in it but as it was under bondage to death and ourse without filth in him he being sanctified in his conception so as to be the Holy One even in his Birth Luke 1. 35. whereas others are conceived in sin and shapen in iniquity Psal 51. 5. so that there is neither error nor confusion in what is said by T. M. hereabout but they have mis-related his sayings and therefore tax them because they agree not with their Errors concerning mans natural sinfulness called Original sin and the humanity of Christ denied by them 3. John Horn they say holds that they that had no guile in them had sin in them that every sin is not guile Answ T is well they dared not to put in David with him as holding the same error for he says that man is blessed whose sins are covered and to whom the Lord will not impute sin and in whose spirit there is no guile so then it seems some men in whose spirit is no guile have sins in them though covered and not imputed to them there needs no cover for what is not yet John Horn did not say that every one that had no guile in him had sin in him for he excepts Jesus Christ who neither did sin nor had guile in him not that Principle then but the contradiction of it is the Error 4. T. M. say they affirmed That the blood of Christ shed is not in his person in heaven but the vertue of it To which T. M. saith Ans That herein also they have altered and falsified his sayings which in Answer to their Question where the blood of Christ is was to this effect That the material blood was shed and the vertue or preciousness thereof or of his bloodshedding is now with the Father in the person of Christ in Heaven forasmuch as by means and for the worth thereof he is raised from the dead and entred into heaven it self there to appear in the presence of God for us having by it obtained life from the dead even eternal life and redemption for us Mind also Reader that they say p. 15. that they blame us not nor did blame us for not asserting that the bloodshed is in the body of Christ Why then note they this as a dangerous principle had T. M. so said 5. T. M. say they affirmed That the blood of Christ shed is the foundation of their faith but where it is they answered not nor could they tell Ans The forementioned Answer to their Question was first often given and urged else what meant their reply to it to this effect That the vertue of a thing cannot be separated from the thing it self that it may be where the thing it self is not in a present reall sensible existence or being the contrary to which was then proved as is shewed in the Book they pretend to answer And further T.
in his members and these two warring the one against the other but their arguing is like as if they should say the beleever hath no flesh or blood in his body because he hath a spirit in his body that hath neither flesh nor blood in it or that they be guilty of the imperfection of witlesness because they have something in them their gutts suppose that be witless and they are not divided from their nature they adde John said speaking of Christ as he is so are we in this world 1 Joh. 4. 17. and therefore that we have manifestly wronged them and the Apostles Rep. That we have either wronged them or the Apostles is false for that they hold what we said they do they deny not and that the Apostles so held they prove not the place they quote says not as Christ is without sin in himself so are we in this world no more then he saith as Christ is without a natural corruptible body or without pain ach or bodily death so are we in this world they may as well gather the one as the other from that saying and that the Apostle meant it not in respect of sinlesness as men is evident by comparing it with 1 John 1. 8. where he saith If we say we have no sin we deceive our selves and the truth is not in us we may not strain Scriptures beyond their scope nor may we say we are in every respect as Christ is either in himself or to the world or to beleevers Christ is God over all so are not the beleevers Christ is the second Adam a quickning spirit so are not the beleevers Christ is the only begotten Son of God so are not the beleevers on him The only begotten Son of God and they that beleeve on him are distinct and different persons Christ is the Saviour of the world so are not the beleevers not the Saviour though instruments of saving men Christ is the propitiation for our sins and for the sins of the whole world so are not the beleevers Christ is the Head and Husband of the Church so are not the beleevers but as Christ is so are the beleevers and in an eminent sense so were the Apostles in the world in the judgement knowledge account of the world as also in a measure set to be lights in the world But the main scope is that in respect of judgement account and estimate as Christ is so are we in this world for he says Herein is our love or love with us made perfect that we may have boldness in the day of judgement when we are judged of men here because as he is so are we in this world as to their receit approvement rejection or disapprovement we have our fellowship therein with him which also gives us strong consolation and confidence that when he comes to judge he will justifie us that were here condemned with him but what is this to their being sinless in themselves They add That they say not there is any perfection themselves without Christ who is their righteousness and they the righteousness of God in him Rep. That Christ is their righteousness c. is but their own testimony of themselves which we cannot receive because the true Christ whom we with the Apostles look for from heaven so to come again as they see him go up they say p. 10. they desire not the knowledge of nor doth their not saying that there is any perfection in them without Christ suffice to excuse them for its an Error to say that through Christ they have perfection in themselves so as to be perfectly sinless even the beleever in Christ though in Christ perfect is not as yet perfect in himself through Christ while here Paul though in Christ said he was not perfect nor had attained Phil. 3. 12 13. no not to be sinless Rom. 7. 20. 1 Tim. 1. 15. That Christ was manifested to take away our sin and in him is no sin we granted but added that its never said so of any else no where said by any of the Saints of themselves or of any of their brethren that they had no sin in them or were not sinners But they bid W. and F. mark how fairly we contradict our doctrine by telling its said indeed that he that abideth in him sinneth not and he that is born of God doth not commit or work sin because the seed of God abides in him neither can he sin that is commit work or yeeld up himself to sin because he is born of God which they render as inconsistent with our counting their maintaining a perfection of sinlesness in this life as a great error and say we would accuse the Saints or brethren with being sinners Rep. 1. Is this to accuse the Saints or brethren to observe what they have said or not said of themselves or one another If so then all are accusers of them that observe their sayings and so it seems they to avoid accusing of them observe them not If it be not then are they lyers and so not sinless that call our observing what they said or said not of themselves an accusing of them for we did no more in those sayings they have quoted as any impartial Reader may see 2. What we observed they said contradicts not what we noted they said not if they can find that they said of themselves or of their brethren that they had no sin in them or were not sinners they should produce it and prove us lyers if not then have they falsly charged us with self-contradiction These two contradict not John said He that abideth in him sinneth not and John said not he that abideth in him hath no sin in himself or is not in that respect a sinner or that any doth perfectly abide in Christ in every operation and act so as never to wander in his minde out of him Paul abode in Christ in the main and did not commit sin for he says It s no more I but sin that do it and yet Paul then had sin in him for he adds but sin that dwelleth in me Yea and said that with his flesh he served the law of sin and yet with his mind served the law of God Rom. 7. 20 25. Did Paul then contradict himself If yes then will we be counted contradictors of our selves also with him if no then neither do we contradict our selves but either they are ignorant of the nature of contradictions and so not perfect or else knowingly say falsly and so are vitious We then yet account what they maintain a great Error and yet say what the Apostle John said because he said not what they say that he that is born of God hath no sin in him but on the contrary If we say we have no sin in us we deceive our selves and yet they were born of God sure they beleeved Jesus to be the Christ and whosoever doth so is born of God 1 Joh. 5. 1. so that any that
perfect in knowledge and then they are wretchedly unhappy that take them for Oracles that are so ignorant If they know this then dealt they guilfully and intended to deceive simple ignorant people that cannot distinguish things that differ by their Sophistry and then the case of their followers is yet more wretched which things being so 4. Their conclusion cannot follow from those premises viz. So that he that had no guile in him had no sin in him but the contrary so that he that had no guile in him might have ignorance and other sins in him G. W. They accuse J. H. also of turning George Whiteheads words in saying he said guile is a transgression of the law therefore guile is all sin which they say is falsly framed and that the words were to this effect Every transgression of the law is guile or sin and all guile includes all transgression of the law therefore every sin is guile Rep. I call God and men to witness whither George Whitehead be not herein a notorious lyer who hath shamefully turned his own words and belyed both himself and me why else should I match it and detect his Sophistry in his syllogisme by this as like it all sin is a transgression of the law but lying is transgression of the law therefore lying is all sin It is true that syllogism of his was falsly framed and so much I told him then but it was of his own framing nor does he repeate it here as I writ it rightly and as he framed it but leaves out the word all in the minor and the whole major proposition as any that compare our books may discern And when they say their words were to suâ—â— effect as they repeat why say they not directly they were their words may they not as boldly lye and falsifie in one thing as in another and what kind of argument have they framed here sure as corrupt as that he framed then for here is but onely the same falshood affirmed in three severall forms of words to the same sense and none of them proved and yet they would infer the last form of them from the two former just like this every transgression of the law is anger or sin and all anger includes all transgression therefore every sin is anger but why saies the first proposition every transgression of the law is guile or sin t is true it s one of them if their or disjoyn then they distinguish sin and guile if it but explicate then they beg the question instead of proving it Oh! Lord deliver this Nation and the poor ignorant people from such sophisters as these be that lead men to destruction They aske G. W. What sin can we prove that Nathaniel had in him when he had no guile in him and tell us we must prove some sin then in him or see our selves confuted Rep. They may as well say seeing the Scripture witnesses that the children of Korah dyed not in the judgement that befell Korah and his company what disease dyed they of and if we cannot prove that they dyed of some disease then we are confuted if we believe and hold that they dyed For as there are many diseases they might dye of though not in that judgement so there be divers sins besides guile secret sins distinct from presumptuous sins as David implies Psal 19. 1. When they tell us what were those secret sins David prayed to be cleansed from distinct from presumptuous sins then may we tell them what sins Nathaniel had distinct from guile David implies sins in them though forgiven and covered in whose Spirits is no guile Psal 32. 1 2. Which we also quoted and that will save us from being confuted though we can prove no one particular sin in Nathaniell but that Scripture they skip over in silence as afraid to meddle with it because thereby they are confuted To our Quotation of Ed. Borroughs saying that saints upon earth may be perfectly freed from the body of sin and death and our concluding them from their doctrine of sinlesness to be deceivers They say W. and F. Here we might as well have accused the true Prophets and Apostles Rep. It seems then by their own intimation they be not such but false Prophets and Apostles what needed that word true by way of distinction of them from themselves else if not to imply that they also be Prophets and Apostles but not true Mind this Reader and beware of them then for say they they witnessed to the same the Quakers witnesse to Rep. Here they own themselves Quakers too so that we may call them lawfully so whereas they traduce us by many Nick names that we own not as Moorians Manifestarians Freewillers c. Did the true Apostles and Prophets ever so nickname their Opponents as these false ones do But let us see their proof that the true Apostles and Prophets witnessed to the same things that the untrue ones the Quakers do They adde as said the Prophet Blessed are the undefiled in the way they also do no iniquity Psal 119. 1 2 3. And saith the Lord ye shall be clean from all your filthiness Ezek. 36. 25. And Christ exhorted his to be perfect as their heavenly Father is perfect Math. 5. 48. And every one that is perfect shall be as his Lord and the same Apostle who said ye are compleat in Christ said also in whom ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh Col. 2. 10. 11. Rep. Here is no place yet saies that either those Holy men themselves or any others then living were without sin in themselves which is the thing should have been proved 1. As for the Prophet David lived not he under the old Testament as well as Solomon whose saying there is no man that sinneth not they would therewith have eluded but undefiled in the way may signifie either in Christ who is the way John 14. 6. And that we granted or in the way of their walking so as Zachariah and Elizabeth were blameless in their walking in all the statutes and commandements of the Lord and yet Zachary had sin in him which discovered it self when tried with the vision for he believed not the Angel and therefore was punished with blindness Luke 1. 6. 20. And they do no iniquity perverse evil as the word signifies is all one with they do not commit sin yet even such as do not commit sin have sin in them yea and with their flesh serve the Law of sin as we may read Rom. 7. 20. 25. 2. In that of Ezek 36. 25. They confound things distinguished for it is not said as they quote it in one and the same period you shal be clean from all your filthiness but the words are distinguished thus I will sprinkle clean water upon you and you shall be clean there 's a half stop and then follows from all your filthiness and from all your
idols will I cleanse you And as God promised to do so doth and will he do the blood of Christ cleanseth us from all sin and yet it follows If we say we have no sin we deceive our selves and he is the propitiation for our sins 1 John 1. 7 8. and 2. 2. As was before noted he that forgives and cleanseth us by way of pardon from all sins bids us also pray as duly as for our daily bread forgive us our trespasses c. 3. As for exhortations to be perfect they prove not the being of the thing exhorted to They supposed above the little children to whom the Apostle wrote that they might not sin might have sin in them not withstanding Nor is all perfectiom perfection of sinlesness in mens selves Asa was perfect hearted all his daies and yet had sin and sinned 2 Chron. 15. 17. and 16. 9. And yet every one that is perfect shall be as his Lord he saies not he is so yea in saying he shall be he implies he is not yet so but when he shall appear we shall be like him for we shall see him as he is This we granted but they skipt it over 4. The Apostle said they were circumcised with the circumcisiou made without hands in the putting off the body of sins of the flesh but it was in Christ he saies for so much the words in whom signifies And the same Apostle in the same Epist Col. 1. 10. 11 to the same people therefore he saith but now you also Mark now also put off all these anger wrath malice blasphemy filthy communication c. Col 3. 8 9. it seems then they had those things yet to put off still for can any put off what is not So to the Ephesians too when he had said they had learned to put off the old man and put on the new he addes wherefore putting away lying speak every man truth to his brother a lesson these men have not yet learned To the Corimbians also he saith purge out the old leaven that ye may be a new lump even as ye are unleavened so that in some sense in Christ they were unleavened and yet in other sense needed to purge out the old leaven which implies it was yet in them for how can a man purge that out of him that is not in him but they through ignorance confound these things and run themselves and Auditors into delusion Again p. 5. l. 36. They distinguish the true Prophets Christ and his Apostles from themselves that are accused by us and so again imply that they be neither the true Christ nor his true Prophets or Apostles Reader mind it they give out themselves for Prophets and Apostles and some of them say they are Christ but they are false ones and why then plead they for their false prophecyings and witnessings But they indeed shew their confusion and rayling against us as after will appear to their own delection and shame as for their innocence no liers are innocent but they be over and over proved liers that perfect heartedness and compleateness in Christ may consist with sin being in men in this life we have shewed And they cannot disprove unloss they will blot out Col. 2. 10. with Chap. 3. 8. 2 Chron. 15. 17. so 1 Cor. 5. 8. 9. Which we noted above either let them say those Scripture sayings are false or else own their own words to be false in saying that we fight against our own words and that they that are compleate in Christ are perfectly freed from sin namely as to all inherency of it in themselves or they say nothing to purpose that sinners are out of the compleatness of Christ which though in some sense true viz. Of sinners out of Christ yet is not universally true except Paul when he said of sinners I am the chief was out of Christs compleatness that the heart that hath sin dwelling in it is not perfect contrary to 2 Chron. 15. 17. with 16 17. Where Isaiahs heart is said to have been perfect all his daies and yet he is charged with relying on the King of Asyria and not relying on the Lord his God and those were heart-sins surely and they dwell there too for some time as the verses before manifest p. 6. They accuse us of confusion that we say believers are come to a further state and covenant then Adam was in before his fall who then had no sin in him and yet accuse the believers they say with having the body of sin or not being perfect while here Rep. Here they shew their own confusion for the believers being in a better state or convenant in Christ hinders not their having sin yet in themselves to purge out as is evident in Col. 2. 10 11. with 3. 5. 8 9. No more then it hinders them from having infirmides and death which Adam unfallen had not besides they have added a lie or two as that we accuse the believers with having a body of sin then Paul accused them when he said the believers old man is crucified with Christ that the body of sin might be destroyed the words might be plainly imply it a thing not then done but to be done as in all like expressions is evident and that we accuse them with not being perfect when in divers respects we grant them to be perfect as perfect in Christ Jesus and many of them perfect with Christ in their Spirits without guile there and perfect comparatively to some others c. In the same page they wrong us in giving it as our saying that Adam might possibly sin and die but not so the believers whereas we added what they suppress to not so the believer not under a covenant of works here nor hereafter the resurrection capable of sinning and dying as Adam before his fall was again they say we would accuse the Quakers of being sinners because of their dying which is false let any man read our book p 3. What we said is thus that the Quakers are not in Adams state before the fall because Adam had no death then upon him as the Quakers have for they must die but they say here our darkness appears for believers dying the natural death doth not prove them sinners while here for through death they gain more of the peace and glory of God which they partake of in their life time which is both confused and inconcludent for what if the believer gain by his death may it not therefore argue he had sin in him while he lived is not the being freed from the body of death and inherency and combating with sin again think they Though we did not bring it for an argument to prove what they charge us with as we before discovered and for their confusion their words sound as if they believed that the greater gain by their death they have it all in this live for they say not more of the peace and glory of God then they partake of in
this life but which they partake of in this life but where can they shew us any that ever died that either had not sin in him or sin imputed to him They imply p. 6. l. 25 26. By their taxing us with the contrary that Adam might have died the naturall death if he had not sinned and to prove it adde for Christ died who had no sin To which we reply 1. Did Christ die a naturall death was it naturall to Christ to die 2. Had Christ no sin of ours upon him which occasioned his death or should he have died though he had not them laid upon him He bare our sins in his own body on the tree therefore he had sins though none of his own he did no sin neither was guile found in his mouth see there guile and sin distinguished as if all sin is not guile or guile not all sin yet he bare our sins 1 Pet. 2. 22 24. 3. Is this a good inference Christ died that did not sin yet had our sins charged or laid upon him therfore Adam should have died a natural death though he had not sinned let the reader judge they say Christ died to destroy the death that came by sin Rep. 1. If death came by sin as the Apostle testifies in Rom. 5. 12. What death was that if not the naturall death Or where doth the Apostle distinguish and say there is a death of men that came in by sin and the death of men that came not in by sin and that 's the natural death Or where find we mention of Adams dying before and without respect to his sinning in any kind of death 2. Did not Christ by death destroy the naturall death both in taking away its force for taking us out of favour and fellowship with God and in becoming the Resurrection and life from death by whom men shall be raised up out of it at the last day Did he not destroy that kind of death which he died and if that was the naturall death as they say the bodily death we may say then that he also destroyed and so destroying that death that came in by sin it follows that the naturall or bodily death came in by sin too and so that Adam should not have died had he not sinned Do they think that we will worship them and call them the masters of our faith to receive their dictates without proof Let them shew that Adam might have died the natural death or the believers either if they had not sinned They say They who die in the Lord are blessed and to die is gain to them Rep. True but it s by vertue of the Lord in whom they die that turns their curses into blessings death into life Nor is it natural to die in the Lord though to die be It s true too that the righteous mens dying was not charged upon them as a reward for their sin and yet true too that had they never been sinners or sinned in Adam they had never died for as much as by one mans sin death passed upon all as the Apostle witnesses as a reward of Adams sin and theirs in him it first was denounced and though through Christ the weight and destructiveness of it is removed yet the carcass of it remains upon men generally though through Christ turned to the believers gain W. and F. They say God said to Adam in the day thou eatest thereof thou shalt die but Adam lost not his naturall life in the day he eat of the tree of knowledge for after that he lived in the body Rep. Herein again they shew their confusion for what though Adam lived in the body after he eat of the tree of knowledge follows it he had not lost his life that day he eat A man my loose or forfeit that which may not presently be taken from him men loose their lives in a Law sense when they do such things as subject them to the Law so as they are thereby condemned to die though death be not presently executed upon them That day he died then in the sentence of the Law though not as to its execution upon him which yet had been then executed too its probable had not Christ the Mediator interposed between him and death to die for him Besides that a thousand years being to the Lord but as one day and he dying in that space he might be said in that sense to have died on the day he sinned They say The covenant Adam was in before his fall was a covenant of life for he was in the image of God and a living soul having the breath of life in him and had dominion in it while he stood in his habitation c. Rep. That Adam was under a covenant of life before the fall is true nor opposes our sayings but their own that Adam might have died the naturall death though he had not sinned But they have weakly proved that it is so for sure the covenant made with him was with him alive and as a creature and not made with him before he was a living man and therefore his being in the image of God a living soul having the breath of life in him and dominion in it as they speak are not to the purpose The covenat might concern their continuance to him not his being made first in them they adde this state have the believers proved and witnessed that life and nature and image that was in man before the fall though they become further in the second Adam who is greater then the first Adam Rep. Still they dictate magisterially where have the believers proved that state of Adam and witness it let them shew it in all the Scriptures for as for their witnessings they are of no Authority with us it s the truth of their witnessings we would have them prove and not onely tell us they are true for we are not of the mind with some simple that believe every of their words to believe that their sayings are as good or better then the sayings of the Prophets and Apostle in the Scriptures have any believers ever witnessed that they were without sin as Adam under no more sentence of death then Adam while in his innocent condition let them shew us that that we may believe it have any believers proved that state of Adam to have life in themselves and not in Christ crucified as Adam had And how are they come further in the second Adam are they led to that and the second Adams state too Where prove they that Into the naturall life of Adam as earthly and fallen full of sin and death such as Adam fallen derived to them they are born and through it are led yea and out and beyond that in Christ in a measure here and fully hereafter but that Christ leads them first into the state of Adam innocent and then into the state of Christ they must prove and not onely dictate before it find credit with
us or with any that know and believe the Scriptures but they imply That if Adam was under a covenant of works do this and live then he should not have lived when he was in innocency till he had done some thing to merit life Rep. The mistake of this is shewed above in that that covenant was not for the first giving but for the continuance of his life in the favour of God and that though he could not merit by any works and obedience was to be continued upon his working that that was good sinlesly otherwise he was to die as appeared in that he lost it by his sinning and fell under death from which that covenant afforded no Redemption as the covenant in Christ doth so that we have not spoken ignorantly as they charge us but the ignorance is found with them that confound what covenant Adam was under with what was given to the people of Israel for convincement of their sin when fallen The covenant of works or Law as given to fallen man in the hand of a Mediator entred because of transgression till the seed came and so was given with subordination to the covenant of grace even the grace of God in the Redeemer from the fall and the death that came by sin as the naturall death also did though they erroneously imply the contrary and no marvaile for if that death be by sin then there must be a Redemption out of that death and so a Resurrection of the body from it which seeing they deny how can they grant it comes in by sin and that the seed should Redeem the creature out of it So that herein also their iniquity and corrupt judgement is seen and the root of their deniall that the naturall death came in by sin namely their deniall of the Redemption by Christ from that death and so the Resurrection of the body from it as after will more appear so that here Reader we have a complication of errours in them Thus much to their defence of their first errour about their sinlesness let us see how they defend their second Our second charge of them was about the personall body of Christ in which he suffered which that it is ascended into Heaven the Heavens without all men and above the clouds opposed to the visible earth we say they would not be brought to acknowledge touching which whether we questioned severall times altering our words as they charge us let them judge that read our book But they say W. and F. We contradict our selves because we say that they said the same body that suffered was glorified at Gods right hand in heaven Rep. Nay not unless by that body and that Heaven we say they meant as we expressed in our question which we said they did not and they in their book clearly manifest the truth of what we therein said so that it 's but another falshood added to the former to say that we are stifled in our own confusion and another yet to say that we charge them ignorantly with what they meant for here they plainly say W. and F. It appears we hold Christ hath two bodies in telling of a mysticall body and not receiving that as in answer that his body is the Church the fulness of him that filleth all in all and in that from our words they say we would have Christ to have a body besides or distinct from the fulness of God when as the Scripture doth not say that Christ hath two bodies or that his body is a body of flesh and bones without the blood in it as they say we told them Rep. See here Reader did we ignorantly charge them that by the body they said was glorified in Heaven they meant his Church do not they here speak it out while they tax us with holding Christ hath two bodies because we say he hath his personall body in which he suffered and which he shewed to have flesh and bones in it as a Spirit hath not And is it more absurd for Christ to have in two senses a body or two bodies in different senses of the word body then for the believer to have two heads in two distinct senses hath not George Whitehead and the rest each of them their personall head in which they have tongues with which they smite them that are more righteous then themselves And if they were believers in truth should they not have Christ for their head too And why then may not Christ have a body of his own as a man the man Christ Jesus in which he shewed his Disciples flesh and bones and yet have a body mysticall or body signifying a Church society or congregation as he is the Ruler and Governour of them and in them by his Spirit And doth not the Scripture set forth both these to us as distinct bodies though those very words two bodies it hath not was it his body the Church in which he shewed his Disciples his flesh and bones hands and feet that were pierced with Nailes and in which he bare our sins on the tree And was it his personal body for which Paul filled up the remainder of the sufferings Col. 1. 24. Is there not expresly the body of his flesh mentioned Col. 1. 22. In which he reconciled us to God his now glorious body in the Heavens to which the body of his Church is to be fashioned into the likeness of it Phil. 3. 20. 21. And the body his Church Col. 1. 24. See here how these men broadly deny Christ as man and onely make him a Spirit filling the Church and so the Spirit and the Church to be Christ and is not that all the Christ they confess now to be And whereas they say we would have Christ to have a body besides and distinct from the fulness of God Col. 2. 9. We say we acknowledge a body in which dwells the fulness of the Godhead which we say is distinct from the fulness of the Godhead that dwells in it and is distinct too from the Church the fulness it is not said of God as God but of him that filleth all in all that is of Christ as Mediator in the power of God Ephes 4. 9 10. Yet that his body is a body of flesh and bones in Heaven without blood in it we determined not but that that body of flesh and bones or in which he shewed his Disciples flesh and bones is ascâ—nded up into Heaven and he as in it is glorified against which they reason thâ—â— W. and F. It 's not proper to say a body of flesh and bones is in the Heavens as if it were in many places at once for Heavens are more then one a silly reason for by that reason it 's not proper to say a body of flesh and bones is in the waters or a stone sinks in the waters for waters are more then one Heaven and Heavens are indifferently used in the Singular or Plurall number as water and waters be as we
that that which is raised was dead Well how did we represent them Why thus that that which should rise is a spiritual body and that that which died is or shall be raised It seemes we did not apprehend his errour fully enough we asked about a Resurrection to be made hereafter and he subtilly answered about a Resurrection past for where else is the change except that we say should be raised Where he said that which is raised we said that which dyed is or shall be raised and he said they say that which is raised was dead but whereas we said they might mean thereby a dead spirit dead in sin they do not at all take notice of it to deny it See then what corrupt Equivocaters we have to deal with that when we ask about the body to be raised they answered about something raised that was dead but that the body that dyeth shall be raised they will not say yea they deny it And are they not then clearly enough Reprobate concerning the Faith of it its probable that by the spirituall body that is raised they mean nothing else but the Church the body of Christ which was dead in sins and trespasses before quickened by him as Ephes 2. 4 5. and if they say no we challenge them to answer what that is that was dead is raised a Spiritual Body if not the Church of Christ as being in the World in its several ages They tell how they put the fool upon us its I kely for believing the Resurrection of the Body which the Apostles put upon the denyers of it and so rather appertains to them how they answered us plainly and we would not be satisfied that it is sown a natural body and is raised a Spiritual body Reply But yet when we asked what that it was that was sown a natural body and should be raised a Spiritual body they would never tell us and how then should we be satisfied with their Answer They say The Apostles doth not say that that which dies or is sown which is earthly shall rise Judge Reader Saith not the Apostle it is sown a Natural body it is raised a Spiritual body and this corruptible shall put on in-corruption now is not the Naturall body an earthly body and is not this corruptible an earthly body Is not that an Earthly body that is laid in the grave and is corruptible And if this corruptible put on incorruption and this mortal and is not that the Earthly body put on immortality then doth not this corruptible and Earthly body rise incorruptible and this mortal rise immortal Is it not as plain as the Sun If it be this mortal that is now mortal that puts on Immortality then its this that is now mortal that shall be in the Resurrection Immortal and if this that 's now mortal shall put on Immortality then this that 's now mortal is not to be Annihilated and lost for how can that that is not put on any thing much lesse Immortality The mortal shall loose its Mortality and put on Immortality and the corruptible shall loose corruption and corruptibility and put on incorruption but the corruptible it self and the mortal it self shall not be lost but rise Incorruptible and Immortal They say They told us that which thou sowest is not quickened except it dye and that which thou sowest thou sowest not that body which shall be mark thou sowest not that body that shall be but bare graine c. Which they say is contrary to what we affirmed that the same body namely that dies or is sowen in the Earth shall rise again Reply Now Reader minde again how they are clearly out mind the Apostles words again and mind ours and see if they be contrary the Apostle says not that which thou sowest shall never be quickened but be utterly abolished but that which thou sowest is not quickened except it die implying that if it die it even that thou sowest shall be quickened and doth not that agree with our saying that the body that dies shall be raised again even that thou sowest if it die it shall be quickened but not unless it die it is not one thing that dies and another that is quickened but the same that being sown dies is quickened being dead This confirmes and is not contrary to our saying Again the Apostle saith and that which thou sowest thou sowest not that body that shall be but bare grain but then he adds which they leave out but God giveth it mark it the same that thou sowest a body as pleaseth him to every Seed his own body the Apostle sayes that men sow not the same body that shall be nor say we that men sow or yeeld up to death the same body that shall be that is immortal incorruptible bodies for so they shall be but it s this mortal body they sow that shall be immortal and this corruptible body that shall put on incorruption and be incorruptible the same that men sow riseth but they sow it not the same that it shall rise the Apostles instance clears it evidently for saith he thou sowest bare grain it may chance of Wheat c. signifying that the body sown is not that it shall be in respect of form or condition Therefore he saith bare grain as if he should say thou sowest it not in stalk and blade and ear and kirnel in the husk as it shall be but bare grain and in that thou sowest not that body that shall be but he saith not that body thou sowest shall not come again in another manner of body but implies the contrary in saying God giveth it what it if not that it thou sowest For G. W. knows that the word it is a relative and hath reference to that that went before a body as pleaseth him that is such a body as to its form as pleaseth him to every seed it s own body that which is sutable to it self and of the same nature which it was though not the same in manner and form and this agrees with and is not contrary to what we further said viz. it is the same that is sown which is raised though it rise not the same in the same quality and condition as its the same bare grain that is sown that comes up or is quickened if it die but it comes not up the same bare grain but in the body that God gives it for the body is changed as to its quality and form so it s sown a mortal body and the same mortal body that is sown shall rise but it shall not rise the same mortal body it shall rise immortal can any thing be more plain We say the same body that dies or is sown in the earth shall rise but we say not that its the same body that dies or is sown in the earth that it shall be when it rises And therefore say not any thing contrary to the Apostles saying We say not mens bodies
the World was Reply That we did not bely G. W. but they us the repeating those things that passed will evidence we urged that Ed. Burroughs foresaid passage confest not Christ come in the flesh and G. W. to justifie his saying alleadged that the Apostles thenceforth knew Christ no more after the flesh which to what purpose could it be if not to insinuate that to know him after the Spirit is to know him as he was before the World was and to know him otherwise viz. as one that since the World came and suffered in the flesh for men is to know him after the flesh Why else was he beaten from it and waved it upon our clearing it that it was the Apostles knowing him as one that dyed for all that led him to let go that knowledge of him after the flesh there denyed by him and therefore that knowing him as one that died was not the knowledge after the flesh Nor were we declaring or speaking about our knowing Christ one way or other when he brought it but against the knowledge they plead for as the knowledge to Salvation false it is therefore that he brought it against our knowledge of him which we matter not his reproaching of who is grievously and notoriously erroneous as hath been seen yea doth not his distinction here in his reproaching our knowing Christ as he was in the flesh or after the Spirit plainly imply that the knowing Christ as he was in the flesh is not with them the knowing him after the Spirit so that the knowing him after the Spirit is not the knowing him as come in the flesh contrary to 1 John 4. 2. by which they are discovered to be Antichristians if they judge them the same why do they distinguish and divide them It plainly implyes that the Spirit after which they know him doth not teach them to know him as he was in the flesh yea its plain too that by that phrase of knowing him after the Spirit in E. â—s Book is meant a distinct knowledge from the knowing him as come in the flesh and so makes that empty and lifeless seeing here they distinguish them as different so that their own words condemn them to them that are intelligent And whereas they say we contend against knowing him as he was before the World was and neglect Christ and so against the knowledge of the Glory of God as a knowledge to Salvation Herein also are they false for it is not against the knowledge of Christ as before the world was that we contend but against their making that knowledge the knowledge of him to Salvation nor said we we do neglect Christ though who can so worthily prize and serve him as in nothing to be guilty of the neglect of him We shall God inabling be more industrious to mind him manage his truth against these mens errors then we have formerly been much lesse is there either truth or knowledge but Ignorance and Confusion in their making the knowledge of Christ as before the World was the knowledge of the Glory of God for the Glory of God is his great goodnesse manifested and brightly shining forth in Christ sent forth and crucified for us Exod. 33. 18. 2 Cor. 4. 4. 6. It is the light of the knowledge of the Glory of God that is in the Face of Jesus Christ as represented in the Gospel which preaches him crucified And so that Glory could not be known as he was before the World was for God was manifested in the flesh and not as before and without the flesh or respect to it so as to our Salvation Besides there is fallacy in saying the Spirit and Power in which the Apostles knew Christ and one another was before the World was for its one thing to say the Spirit and Power was before the World was and the object now manifested as now manifested by that Spirit and Power the knowledge whereof is to Salvation is Christ as he was before the world was and not as he was made flesh since the world Having made good these our charges of them we shall be briefer in the rest P. 13. Our distinction of the condition of the Nature of man as it is in the believer from what it is in Christ they charge with making it in the believers to be seperate from Christ To which we say we believe and say with the Apostle that the believer while in the body is absent from Christ but not seperate Yet we say his nature as in him is distinct from it as in Christ because in the believer its subject to infirmity and bodily Death in Christ it is not they deny the sinfulnesse of Nature commonly called Original sin contrary to Psal 51. 5. Job 14. 4. Rom. 5. 12. 18 19. And say that to make the believer to have two Heritages a Natural and a Spiritual is an old delusion of the Priests it seems then believers have no such Heritage as bodily weaknesse or Death or if they have it it s a Spiritual and not a Natural Heritage to them is it But we believe and so do all that know anything that the believer by Nature and after the Flesh as a man inherits one thing and after the Spirit as a believer another After the flesh and by Nature the Image of the Earthly and after the Spirit the Image of the Heavenly was not Paul one of the Priests that here they reproach for he taught such a distinction in 1 Cor. 15. 44. 46. 49. There is a Natural Body and there is a Spiritual Body is the believer heir to both by Nature or to neither of them Naturally Let them answer directly if they reproach that distinction which holds also in sin and Righteousnesse if the Priest Paul may be believed Rom. 7. 24. 25. For in his flesh he found the law of sin and had sin dwelling we suppose that was no Spiritual heritage and in his mind the Law of God we suppose that was not Natural and do not these men imply the same they condemn in saying the Believers witnesse a better Heritage then sin in their Nature Do they not imply that they witnesse that too though a better besides However may not believers witnesse that and yet witnesse also a better then that as Paul did Paul said in him in his flesh dwelt no good thing whence had he that Heritage and yet in his minde was the Law of God was not that a better Heritage W. and F. p. 14. To our charging them with denying the humanity of Christ they say changing our phrase They never denyed the Man Christ Reply If they deny him now to be a man and to have a humane Body then they deny his humanity which was it we charged them with and that they deny his having an humane body or any other then his Church is evident by what they said page 8. besides the Body his Church they grant him to have nothing more of man then he
himself handle me and see that is I my self For the Word was made flesh and therefore even that flesh or body could not be holden of Death Luke 24. 39. John 1. 14. with Acts 22. 24. 31. c. Or 2. A man may have other things or persons as relations to him by marriage Covenant or by Blood So a man is said to have his wife and the woman her husband 1 Cor. 7. 12. 13. likewise instructed to have one another according to such covenant and relation ver 2. So persons are said to have children or nephews as relation in the flesh though neither is the husband the wife nor the wife the husband nor is the child the father or the father the child c. But these are distinct relations and distinctly related to and so had by each other as well as distinct persons In some answerable sence it may be said Jesus Christ hath his Body the Church as his spouse and children and they have him as their Head Husband Father and Lord in that Covenant and Relation that is in the unity of the Spirit as appears by those comparisons and instructions from them Ephes 5. 23. 32. with Chap. 4. 4. 6. c. And yet Christ is not the Church but the Head and Husband of it and so neither is he who is the head of his body the Church A body in such a sence of himself alone without his members that are so Mystically and Spiritually I say not in such a sence as they joyned to him as their head are said to be his Body Whence as he in his own personal body now glorified is the head of a body in the last sence namely of his body the Church in such a sence and in such consideration of him they are said to be his fulnesse who yet receives nothing from them but filleth all in all But he as the head of the body and so that his body in the last sence is made up and compleated of them by what they receive from him and are made in him Ephes 1 22. 23. And so neither are they any of them or all of them together the Christ the head of the Body or Husband of the Church But his Body Church or Spouse as joyned to him Spiritually and by Faith and members thereof in particular 1 Cor. 12. 12. 13. 27. Eph. 5. 23. 25. 32. The having each other in this sence is not such as confounds the distinction of persons or relations or makes the one the other 3. One may also truly be said to have things or persons which yet he hath not in such relation nor are so related to him and that either in a propriety or interest in them by right of purchase gift or otherwise or in possession And so according to these divers sences in which these words are used we might answer to this first question whether Christ hath two bodies In some sences yea and in others nay But for the help of others we answer more fully thus 1. If by bodies be understood personal bodies and also by having them be meant as in the last mentioned sence in which one may be said to have things or persons as we are left at liberty to take any sence in which the words are used whether they so propounded it out of weaknesse or wickednesse we will not determine then thus we answer Christ hath an innumerable multitude of bodies as well as souls even the bodies and spirits of all men are his and of right in his dispose For 1. He hath interest in them by creation for all things were made by him and for him John 1. 3. Col. 1. 16 17. and by redemption for he gave himself a ransom for all and hath bought them all even them that deny him he hath redeemed them from the curse of the Law to be under his Government dispose and judgement and by means thereof 2. He hath the dispose and dominion of them committed to him for the Father judgeth no man but hath committed all judgement to the Son and hath given him authority to execute judgement also because he is the Son of man All things are delivered unto him of his Father even the Heathen for his inheritance and the utmost parts of the Earth for his possession And therefore also 3. He shall inherit all Nations yea all shall be raised and judged by him at the last day for to this end Christ both dyed rose and revived that he might be Lord of both dead living whether we live therefore or die we are the Lords 1 Tim. 2. 6. 2 Pet. 2. 1 Gal. 3. 13. with Rom. 5 18 Col. 1. 20. John 12. 31 32. and 5. 22. 27 28. Math. 11. 27. Psal 2 6 7 8. Rom. 14. 7 8 9. c. who can number the bodies he hath in this sence on the Earth surely even these deceivers that privily deny the Lord that bought them and those deceived by them are all his and shall be judged by him even by the man Christ Jesus by whom God hath ordained to judge the World in Righteouenesse whereof he hath given assurance unto all men in that he hath raised him from the dead Job 12. 16. John 5. 22. 29. Acts 17. 31. And as for the bodies of those that with the heart believe on him they are his in a more peculiar manner even members of him as is before shewed But 2. If by Bodies be understood personal Bodies and by having be meant as in the first mentioned sence his having them as of the essence or being of himself Then our answer to the question is nay There are not divers personal bodies of Christ not two that may each properly and peculiarly be called the Body of Christ but there is one which is more then these men believe and that which they privily endeavour to deny in these queries and he hath it and continueth in it for ever And it is the same and no other that was prepared for him in the womb of the Virgin in which he appeared once in the last ages of the World to put away sin by the Sacrifice of himself And in this his own Body himself bore our sins on the Tree and being raised from the dead the third day is now passed into the Heavens and there received by the Father till the times of the restitution of all things and because this man continueth for ever therefore he hath an unchangeable priesthood is now appearing in the presence of God in the Heaven it self for us the man Christ Jesus the Mediator between God and man and great high Priest over the House of God even Jesus the Son of God passed into the Heavens for us For if he were on Earth he were not such a Priest as becomes us to have 1 Tim. 2. 5. 6. Heb. 7. 23. 26. and 8. 1. 3 4 and 9 24 and 10. 5. 12. Again 3. If Bodies be understood in the 2d sence of the word body mentioned
bodily Col. 2. 9. with Capter 1. 19. Not that his body is the fulnesse of God or of the God-head but that dwells in him bodily that so of his fulnesse we might receive And of his Body the Church he saith it is his fulnesse namely the fulness of Christ as he is the Head of a Body viz. of an union of many persons in one Body now although that head be God blessed for ever and he and the Father are one though distinct in respect of the manner of their being in the God-head and as so distinct as Christ is the Head of the Church so the Head of Christ is God 1 Cor. 11. 3. So although Christ who is the Head of the Church be God yet the Church is not said to be his fulnesse simply as he is God but as he is the Head of the Church and that is as he is God man in one Person the Man Christ Jesus now raised from the dead and continuing ever with the the Father even as so considered he is the Fountain of all fulnesse for us and filleth all in all compare Ephes 1. 20. 23. with chap. 4. 8 9 10 c. and Col. 1. 13. 19. and 2. 9. 19. Heb. 7. 23 24 25. as so considered he is the Head of the Church and as he in that his personal body is the Head and Husband so the Church is his fulnesse even as Eve was Adams or as the Natural Body is the Heads fulnesse the Church is that in which is the fulnesse or compleating of him as he is the Head of a body viz. of an union of many persons in one body for so as we have shewed before he could not have a Body in such a sence had he not members many Persons united to himself as their Head Governour and Husband Further also their Querie is perverse and corrupt in that it intimately charges us as calling the Personal Body of our Lord Jesus Christ now Glorified a Body of flesh and bones which is a slander for it is not our expression but theirs used oft by way of derision and reproach of him and though possibly we may sometimes have let it pass without consideration or particular notice of it in some discourse that may have passed between us yet the expression we own not but say with the Scripture That the Personal Body of Christ hath flesh and bones hands and feet even the same in which he once suffered for sins the just for the unjust truly called the Body of his flesh and in that very body he is now glorified yea this we have divers times asserted to them in answer to such their deriding expressions and still do assert that the Personal Body of our Lord Jesus Christ for which we contend is not a body without a spirit which a body of flesh and bones may be yet we are so far from being ashamed of the Words of Christ and bearing the reproach cast upon his Glorious Body by them That as we know and believe as the Scripture hath said so we confesse that Jesus Christ was made of the Seed of David after the Flesh Rom. 1. 3. made of a woman Gal. 4. 4. and so took part of flesh and blood with mankind that through death he might destroy him that had the power of death that is the Devil c. Heb. 2. 14 15 16. and so he dyed as man mortal but he rose again the same body spiritual and immortal his Body not a spirit though spiritual yet truly a body yea the body of a man and in that sence humane The same he that dyed and was buried is risen and ascended having flesh and bones even such as before his ascention was seen and handled by his Disciples and so himself saith of himself and did walk speak and eat before them and shewed them his hands and his feet to confirm the same Luke 24. 36. 44. John 20. and 21. And while he blessed them and they beheld him he was parted from them and carried up into Heaven Luke 2. 50 51. Acts 1. 9 10 11. And as his Disciples that saw were blessed so he hath also pronounced them blessed that have not so seen and yet believe John 20. 29. 1 Pet. 1. 8. so that though we call not his personal body a body of flesh and bones yet believing his sayings we are not ashamed to confesse he hath flesh and bones though not carnal or mortal like mortal men whole life is in then blood and may be let out with a Sword and must die But his though humane yet spiritual and immortal and because of that suffered and done by him in that Body in which he hath overcome death and so received gifts in the man it s by way of Eminency and Peculiarity called his flesh and his bones and he in that body is in the Heaven of Heavens nor is there any but the Spirit of Satan in Antichrist that will move any to deny or reproach this as these do From all which considerations we refuse this Question as thus stated by them as foolish unlearned corrupt and prophane But yet for the help of the weak if it be queried what is that his Body of which he is said to be the Head and which is said to be his fulnesse as he is the Head Ephes 1. 23. We answer Not his Body in the first sence but in the second viz. not such an union of many Members in one Body as in which they are all united in one person or personal body but the union of many persons believers or Persons so imputed that have each a distinct personal Body in one mystical body Church or Congregation under that one head who hath also a distinct personal body of his own in which he is the head and also the Saviour of that his Body the Church see the Text Ephes 1. 22 23. with chap. 5. 23. 28. If it be further Queried whether the Body of Christ in this sence or his Body the Church have flesh and bones it s already answered 1. He who is the Head of it hath a distinct Body that hath flesh and bones now glorified in which he is the Head 2. The members also that are living on the earth have each their distinct personal bodies that have flesh and bones yea they are yet partakers of flesh and blood in weaknesse and mortality and their bodies vile Phil. 3. 21. Rom. 8. 10. 23. Heb. 2. 14. If yet further any Querie whether this Body be in Heaven it is likewise already answered The Head who is their forerunner is already entered and so they in him as in their head and with him by the faith of the operation of God who hath raised him he saith not them his own personal Body not theirs from the dead see Col. 2. 12. with Ephes 1. 20 21 22. and Chap. 2. 6. Heb. 6 19 20. with Chap. 4. 3. But they in their particular bodies are not so entered but while at home
is God man the word made flesh in an insepable union for God sent forth his Son made of a woman and he humbled himself to death in the flesh Ephes 4 9 10. Further also 3. He saith That he that ascended is the same that descended into the lower parts of the earth he saith not simply or onely that he is the same that descended or came down from Heaven but further that he is the same that descended into the lower parts of the earth Now though in that first act of his descention and abasement in which he was made flesh of a woman he might as we hinted before be said to descend into and be curiously wrought or framed in the lower parts of the earth yet did he also descend into the lower parts of the earth in other and further sences and in further and following acts of his abasement in all which he was abased and humbled in that body of his flesh which he had taken or was made in the womb of the Virgin Now his descention into the lower parts of the earth was first even to the utmost step or point of it before his ascention there spoken of and after the Declaration of that t is said He that descended namely into the lower parts of the earth even in the utmost sence in which he did so he is the same that ascended up far above all Heavens Now he that was made sin and made a curse for us that humbled himself and became obedient to the death of the Cross that dyed and was buried all which as we shall further shew anon is evidently included in his descending into the lower parts of the earth he is Gods Son Jesus Christ our Lord not onely as the eternal word simply considered but as made flesh of a woman and so made of the Seed of David after the flesh and made under the law for us And that he that so descended into the lower parts of the earth and after the same consideration of him even Jesus of the Seed of David according to the flesh that that very he was raised in that very Body in which he Suffered having the same substance flesh and bones hands and feet though not in the same quality and therein mightily declared to be the Son of God in that raised Body Spiritual and immortal and carried up into Heaven yea that this man continues for ever we have already particularly proved and shewed by the Scriptures and shall further do it as we have occasion in answer to these Queries nor are they able to resist the wisdom and Spirit in the holy Scriptures by which this great thing of Gods Doctrine concerning Christ is evidently set forth and therefore seek privily to undermine and deny it by this snaring querie with the Argument annexed as before expressed whither did that body descend from Heaven c. To which likewise we give this further answer 4. He even the Son of man yea that body of his flesh in which he was made and became the Son of man might be and is truly said to have come down from Heaven thus or in these considerations 1. In that the grace appointment and gift in which he was given and sent forth to be so made flesh and humbled in that body was from Heaven the Father gave and sent forth his Son made of a woman made under the Law and so to be the propitiation for our sins and he came forth from the Father and came into the World Joh. 3. 14. 16 17. Gal. 4. 4. 1 John 4. 9 10 John 16. 28. 2. In that the power by which he was made flesh in that one body prepared him was from Heaven for the Birth of Jesus was on this wise The Holy Ghost did come upon a woman a Virgin that had not known man and the Power of the Highest did overshadow her and she was found with child of the Holy Ghost and so that which was conceived in her was of the Holy Ghost Therefore also that holy Thing that was born of her was called The Son of the Highest Mat. 1. 18. 21. Luke 1. 31. 35. And so even the Son of man yea that body of his flesh prepared for him on the earth in which he was made and became the Son of man descended and came forth from Heaven and came into the world forasmuch as he so came forth and was made flesh by the grace gift and appointment of the Father and by the operation of the Holy Ghost and in that body of his flesh he descended into the lower parts of the earth and he that descended is the same also that ascended up c. as before W. and F. 4. Qu. What and where are the lower parts of the earth whereinto Christ descended from his Father Answ We find in the Scriptures of Truth 1. That sometimes the Mothers womb is called the lowest parts of the earth as being a place of secresie darkness and obscurity Psal 139. 12 13 14 15 16. and so he descended into the lower parts of the Earth when the Word was made flesh in that one body prepared for him in the Womb of a Virgin in which also he was made lower than the Angels even partaker with us of flesh and blood of our nature in its mortal state for a time as hath been shewed that by the Grace of God he might taste death for every Man 2. As men in all the ends of the earth are sometimes called all the ends of the earth Isa 45. 22. and 49. 6. so men of the lowest rank poor despised and of mean esteem as Rom. 12. 16. may be as properly called the lower parts of the earth and may be included with those that sleep in the dust of the earth as those that also in a metaphorical sence dwell in dust Isa 44. 23. with chap. 26. 19. and in that sence also he descended into the lower parts of the earth for though he was in the form of God and thought it no robbery to be equal with God yet having his body prepared for him of the Father subject to all our infirmities that came by sin yet without sin and living amongst men he made himself of no reputation and took upon him the form of a Servant he became as a worm and no Man a reproach of men and despised of the people Psal 22. 6 7. Isa 53. 2 3. Phil. 2. 5 6 7. 3. The words likewise are used to expresse a place and state of darknesse Banishment or Separation from God the portion of the wicked transgressors such as among whom he was numbred in his humiliation for us Psal 63. 9. as also those equivalent expressions Psal 86. 13. and 88. 5 6. 4. Likewise the grave or place where the dead body or bodies are buried appears to be clearly meant and expressed in those tearms as in that figurative speech Isa 44. 23. as compared with chap. 26. 19. And in these two last sences especially that of Eph. 4.
intention of this query with the former is to deny the being of the perscnall Body of our Lord Jesus Christ or that this Man continues for ever so as the former priests did not by reason of Death And the Argument here from which they would urge that denyall is because it is said he is ascended that he might fill all things but a body of Flesh and Bones cannot be in divers places at once and so not fill all things therefore hence they would imply That he hath no such body the corruption and folly of both which their implyed denyal and Argument intimated is already manifest in what hath been said to their deriding expressions a body of flesh and bones And in the answers already given and in what hath been said to this query where is shewed that Christ of the fruit of Davids loyns after the flesh who hath a Glorious personall body having flesh and bones in heaven with the Father he may be in divers sences in divers places at one and the same time and so may fill all things though as to his personal bodily presence he is not on Earth while the Heavens receive him which is till the times of restitution of all things So while yet we have not Jesus Christ in his personal Bodily presence with us yet he is in his Gratious and Spirituall presence and vertues in the hearts Societies and works of them that wait for him And in his inspections influencies and operations he is every where and so in a sence filling all things now though also in a more full and Glorious sence he shall fill and fulfill all things as before hinted in his Season And surely such a question concerning him whom they reproachfully call a Body of flesh and Bones as this can He c. Doth very much manifest not only the Insidelity but also the absurdity and gross sensuallity of the Interrogators For is not the visible Sun in its body set or fixed in the Firmament of heaven a place above the heavens where fowles fly and Clouds ride And yet so Glorious in Light Brightness and extention of Light that it fills with its light and influences the heavens and the earth and all in it and yet this is but one of his creatures that hath its being glory and standing off and from him for by him were all things made that were made and in him was Life even life from the dead by way of Redemption even from the beginning of mans need of it by vertue of what he had then undertaken to do and to become for fallen mankinde And that Life in him was the light of men the Fountain Original cause and producer of all that is truly Light and good unto them for by him do all things consist even by him as now in that body in the fulness of time prepared for him he is the first begotten from the dead For so is he glorified with the Fathers own Selfe in that his own personal body in which he bore our sins on the Tree that he even the Son of man the man Christ Jesus is the Image of the invisible God the brightnesse of his Glory the expresse Image of his Person upholding all things by the word of his Power John 1. 1. 3. 14. Col. 1. 14 15 16. 19 20. Heb. 1. 1. 3. c. And cannot this man who is King of Righteousness and King of Peace Heb. 7. 2. An hiding place from the wind and a Covert from the Tempest as Rivers of Water in a dry place as the shadow of a great Rock in a weary land Isa 32. 2 Immeasurably full of Grace and Truth Spirit Power and Authority John 1. 14. and 3. 34. Mat. 28. 18. Glorified with the Fathers own self so as in him dwells the fulnesse of the Godhead Bodily John 17. 4 5. Col. 2. 9. Cannot he we say in that Glorified body of his be in the Heaven of heavens that is above all other heavens and in the fulnesse of his Power Excellency and Glory above all Heavens and by his Glorious all-seeing Spirit discern and see into allthings even the secrets of every heart and so into all the evil thoughts and windings in the Imaginations of these men striving to mar his vizage Is he a God at hand and not afar off can any hide himself in secret places that he should not see him doth not he fill Heaven and Earth Jer. 23. 23 24. with Heb. 4. 12 13 14 15. Doth he not by the Power and fulnesse he hath received in the man rule for ever Oh let not the Rebellious exalt themselves Psal 66. 7. with John 5. 22. 27. 1 Pet. 3. 22. Doth he not by the fulness of gifts received in the man and for men even send forth Spirit to the Rebellious and load us with his benefits Psal 68. 18 19 20. with Eph. 4 8 9 10. Is not the Earth upheld by him and the Inhabitants thereof Psal 75. 3. with Col. 1. 16. 17. and Heb. 1. 3. Is he not nigh to all in giving them their being Life Breath and Moving and his good Spirit therein discovering his gooduesse instructing and moving to Repentance that they might seek the Lord Acts 17. 27. 28. 30. 31. John 1. 9. 10. c. and 8. 12. and 12. 46. c. And is not he by his Spirit with the Riches influences of his Grace in unfeigned believers and so in and unto them the hope of Glory Col. 1. 26. 27. Surely he is and doth all this in every age and so is filling all things and will in his time fill or fulfill all things as aforesaid And had these men been of any judgement concerning the Faith they would not have propounded this query with the former or following But against what Christ what Gospel and what Faith they fight their queries discover to those who have their Spiritual sences exercised 8. Que. Seeing Thomas Moor did not own that Christs Body is a carnal body in Heaven how is it that you say his Body is a body of Flesh and Bones or a Humane Body without Blood in it Is not a Fleshly body Carnal Answ 1. That the Body of Christ in Heaven is not a Carnal body in Scripture sence yea that it was not a carnal body when on Earth we did and still do assert for Carnal as used in Scripture when applyed to man signifyes sinful flesh or Natural sinfulnesse and emptinesse of good in mind or members and so he was not made though for a time in the likeness of sinful flesh Rom. 7. 14. 23. with Chap. 8. 3. Phil. 2. 7. Heb. 4. 15. 2. As for their reproach in saying that we say that its a body of Flesh and Bones without Blood in it It s already answered we say a body having Flesh and Bones though not now weak and mortal as ours whose natural bodily weaknesse and mortality is signified by those expressions Flesh and Blood when put together of which he also was
partaker for a time that he might die for us That through Death he might destroy him that had the power of Death c. 3. To their parenchesis or a humane body we further say Doth the Light in them tell them that carnal and a body of Flesh and Bones and a humane body is alwayes one and the same Let us see if it be not darknesse Humane is alwayes used for the Nature or kind of man as Gods Creature as distinguished from other kinds of Creatures And so a humane body is the body of a man one that is verily a man whether sinful and mortal or not so either the one or the other And so the Body of Adam in his Innocency was humane the body of a man he was verily man yet sinless and so not subject to or in a state of Death though capable of becoming Immortal or mortal but when by sinning he fell from God then he became sinfult and mortal And such are all that by natural propagation come from him as of and from him while in this body not changed by Death yet still humane the nature or kinde remains though degenerated and corrupt God made man upright and t is man still that hath sought out inventions and is become carnal sold under sin Ecles 7. 21. with Gen. 5. 1. 2. and Chap. 8. 21. But the second Adam our Lord Jesus Christ is not a carnal but Spiritual man even from the first of his being made man for though his Body prepared for and taken by him when the word was made flesh was humane of mankinde and so he was a very man Yet he came not by propagation from Adam but though made of a woman of the seed of Abraham and so of Adam of whom Abraham was yet it was in a supernatural way a work of new Creation by the operation of the holy Ghost in the womb of a Virgin that had not known man and was holy being anointed of God with the Holy Ghost and power even in and from his conception and Birth And so that holy thing even before born of her and when born and alwayes without sin yet not Immortal but for a time partakers of Flesh and Blood as the Natural Children of Adam and because therein he was made subject to our infirmities that came on us naturally or as a natural heritage from Adam by reason of sin yet without sin he was said to be made in the likeness of sinful Flesh and his body might be said in some sence to be made a natural body as being partakers with us of Flesh and Blood and so mortal though not in every sence or in a full sence as the naturall Children of Adam are Yet to esteem him sinful Flesh or his body a carnal Body even then when he was on Earth partakers of Flesh and Blood and suffered in the Flesh we account blasphemie much more to esteem his raised and Glorified body in Heaven a carnal body For in his Resurrection form the dead all that weakness and mortality of the Flesh that came on the Nature of man by the first Adams sin and fall which he for a time was subject to in being partakers with us of Flesh Blood it was put off from him that he should no more return to it And so his body is become in a full and Glorious sence Spiritual Gloriously filled with the Spirit of Life and Power yea Immortal a Glorious body he being therein glorified with the Fathers own self and all by vertue of that his once suffering for our sins in the Fâ—esh in which he shed his blood and therein powered out his Soul unto Death laying down his Natural Mortal and Adam-like Life in the Flesh that he might take it again in the Spirit and Glory of the Father by which he was quickened raised from the dead now no more to return to corruption Yet still this raised and Glorious body is humane the body of a man even the man Christ Jesus having Flesh and bones hands and feet which by way of distinction from others and eminency above them is called his flâ—sh and his bones And had these men believed either the great Mystery as now revealed that God was manifested in the flesh in the words being made flesh and dwelling amongst men or the Resurrection of the body of Christ that dyed they would neither have cavelled at the denying his body to be carnal as if it could not stand with the acknowledgement of this man continuing for ever nor have spoken so contemptuously of the Glorious body of Christ And so neither would they have added this following query Is not a fleshly body Carnal To which we further Answer 1. Fleshly and carnal do not alwayes signify the same thing in Scripture for we read of a heart of flesh and fleshly Tables of the Heart Ezek. 36. 26. 2 Cor. 3. 3. whereby fleshly cannot be meant carnal but tender and fit to receive his impression or writing as opposed to a stony hard or carnal heart And though sometimes such expressions as to be flesh or fleshly named after it may be used to signify the weakness and brittleness of the outward man or a helpless withering worthlesse and decaying state which may stand with carnality in Scripture sence though distinct from it because all flesh in its present state is as Grass and the goodlinesse thereof as the flower of the Field fading and withering but the word of the Lord that was made flesh who is the spiritual and heavenly man and he abides for ever Yea though also sometimes a fleshly Mind and fleshly Lusts are equivalent with carnal mindedness and lusts as Rom. 8. 5. to 8. Col. 2. 18. 1 Pet. 2. 11 Yet 2. To have flesh and to be fleshly or named after it is two things whether we take flesh as signifying the outward man or body of man that hath flesh and bones and that whether as natural from Adam or as raised from the dead for there is a natural body and there is a spiritual body and both have flesh though not of or in the same quality or if we take flesh as Signifying the natural Sinfulness or carnal mind as the word is used for both yet to have flesh in either sence and to be fleshly or named after the flesh are not the same nor alwayes meeting in the same person The Apostles did live and walk in the flesh or natural body yet did not war after the flesh nor was fleshly or carnal in their knowings speakings or actings 2 Cor. 10. 3 4. with chap. 1 12 13 and 5. 16. Gal 2 20. with Phil. 1 2â— 24. and yet also they had flesh in the last sence even natural sinfulnesse and carnality still dwelling in them in their flesh members or outward man as from Adam though they were not reckoned after it nor did walk in or after it but did mind and walk in and after the spirit and so were not carnal but Spiritual
And if to have flesh and to be fleshly be not the same nor doth the latter at all necessarily follow upon the former in mortal men How durst these men speak of them as necessarily one in him who is raised from the dead in the Glory of the Father and who saw no corruption as if his having flesh and bones should render him a fleshly man or body but that they are vainly puft up with their fleshly mind not holding the head c. Yea 3. Neither is his body a fleshly body nor any where by us or the Scripture so called for though sometime as we shewed it was subject to the weakness and infirmities of the flesh that are natural to us from fallen Adam and so in some sence might be said to be a natural body though he was therein made that which naturally he was not and that in a supernatural way as aforesaid and was therein as alwayes perfectly without sin yet taking part with us of flesh and blood that he might dye our death c. as before is hinted yet now being raised from the dead even that body of his flesh which God hath raised up from the dead is now in Heaven with the Father a spiritual heavenly and glorious body so as yet the bodies of any of his members on earth are not But their bodies also that now are vile and see corruption as his never did even the same that are now living on the earth or sleeping in the dust shall be raised by him in the first Resurrection at his appearing not carnal bodies or vile and corruptible as now they are but fashioned into the likeness of his glorious body when this corruptible shall put on incorruption and this mortal immortality Quest 9. Can any local place contain that Glory which Christ had with the Father before the world was wherein he is glorified Ans Nay but the heavenly places or places on high where he is received till the times of restitution may contain his Glorious Body though they cannot contain the glory wherewith he is glorified and which he possesseth therein for place cannot contain infinite power wisdom eternity glorious Majesty c. The heaven heaven of heavens cannot contain that glory of the Fathers own self which is the glory that Christ had with him before the world was and wherewith he is now glorified in the Body of his flesh how much less can earthen Vessels or Clay Tabernacles contain that Glory that is set above the Heavens we say the heavens cannot contain it so that it should not Shine forth and operate in heaven and in earth and in all places yet the heaven is his Throne the earth his footstool yea the heaven of heavens is that place of his habitation from whence he beholdeth all things and doth whatsoever he pleaseth in heaven and in earth and in all places 1 Kings 8. 27 Isa 66. 1. Eccles 5. 2. Psal 33. 13 14. And so the personal body of Christ in which he bore our sins on the Tree being now raised from the dead is received and taken up into heaven set down on the right hand of the Majesty and Power of God in the heavens and not now on the earth personally yet the heavens cannot contain his Glory from Shining forth to us and operating in and with us and in all things and places in the influences thereof because the fulness of the God-head dwells in him bodily and all power is given unto him in heaven and in earth yea because he is in heaven with the father therefore he is able to fill all things with the fruits of his mediation and influences of his power for if he were now on earthor had not been received up into heaven set down on the right hand of Majesty upon his finishing the Works the Father gave him to do on earth and offering up that spotless body of his flesh to God he could not have been such a Priest and such a mighty King of Righteousness Prince and Saviour for us and to us And therefore those that deny his being in heaven in that body of his flesh his now glorious body in which he is the head distinct from every body and spirit of his members and as their fore-runner entred before them as these Spirits in all their discourse and perverse disputings against it at least privily do and have done they do therein as much deny that Jesus is the Christ and so are the great lyars and Antichrists foretold to come in the last dayes that deny the Father and the Son And surely in frameing this query to that purpose not onely their wicked enmity against the man Christ Jesus as in the former appears but also in this their brutish folly to which God justly leaves them is so made manifest that all of any understanding in naturall things or things within the reach of mans reason may easily see it For in such things its evident not onely that the power excellency and efficacy of some man or men on earth may reach much further then his personal body or then the place in which that is yea the farther and the more fruitfully for his standing or abiding in some one place where he may be more profitable and fruitful to others then if he were personally with them according to which our Saviour instructs his Disciples in the necessity and usefulness to them ward of his leaving the World and going away from them to the Father to appear in his presence and stand in his Name for our help John 14. 2. 3. and 16. 7. 28 with Heb. 7. 8. 9. 4. 14. c. 1 John 2. 1 2. But farther also its evident to all that know anything and therein may be also some resemblance of this business that even the Visible Sun is placed in the firmament to run and keep its course there yet those heavens cannot contain its glory that it should not Shine to us and have its effects on the earth nor could it so generally Shine and have such Universal influences and effects if its body were not set or placed at such a distance from us Quest 10. Where or how came Christ into the house where his Disciples were met after his Resurrection the doors being shut John 20. 19. 26. Have not some of you said that then his body being spirituallized it glided in at the key hole of the door for so it hath been spoken concerning some of your way An. This hath two or three questions in it the two first are foolish and unlearned and to be avoided by us as where he came in or how it being not revealed otherwise or farther then thus That the same Jesus that dyed and rose did when his Disciples were in a house together come the doors being shut and stand in the midst of them even in that body of his flesh that saw no corruption having flesh and bones hands and feet the same body that was
of the Holy Ghost as is foreshewed and so was the Lord from Heaven Heavenly even when he was made flesh in that body so prepared for him yet very Man made of the Seed of David after the flesh and therein partaker with us of flesh and blood and so like to natural fallen sinful men from birth to death in all things except sin This second man the last Adam because he so humbled himself in that body prepared for him to that purpose God hath raised from the dead and exalted with his Right hand and Glorified him with his own self in that body in which he bore our sins with the Glory he had with him as his onely begotten Son before the World was and therein actually made him in a full and Glorious sence a quickning Spirit to quicken and raise others as is fore-shew'n So that his being made a quickning Spirit no more Annihilates his risen and Glorified body having flesh and bones from being truly a living Spiritual and personal body then the Breath of Life did Annihilate the first Adams body yea without that body he is not the man Jesus Christ us he is affirmed to be that was so made whereas if he were onely a Spirit without the body of a man the assertion must have been contrariwise thus He that was the last Adam is now the quickening Spirit and not Adam But the Text serves not these mens turn for it saith The first man Adam was made a living Soul the last Adam who is also called the second man ver 47. was made a quickening Spirit Nor was or is there any other man made a quickening Spirit but He in that his own personal body onely the second and last Adam or publick man who being made perfect through sufferings offered up himself once for all through the offering up of which body of Christ we are sanctified Heb. 10. 5. 10. For it pleased the Father that in all things he might have the preheminence that in him all fulnesse should dwell even the fulnesse of the God-head bodily Col. â— 1â— 19. and 2. 9. T is of his fulnesse that his members receive and that of this measure which they here receive from him they have it in earthen vessels and though by what they receive from him and are made in him their spirit is made alive for Righteousnesse sake yet the body is still dead because of sin and so vile while in this Mortal state that is while not changed in the natural bodily Death that in the Resurrection it may be fashioned into the likenesse of his Glorious body John 1. 14. 16. 18. 2 Cor. 4. 7. Rom. 8. 10. 2 Col. 3. 3 4. Phil. 3. 2. The second part further shews their Ignorance and being void of judgement in the things about which they query as also their sensualnesse not having the Spirit 1. Their Ignorance and being void of Judgement appeares in their saying and yet c. Or notwithstanding that he is made a quickening Spirit yet his flesh and blood is so nigh to every true believer that his flesh is his meat indeed c. In this saying and yet they imply that his being made a quickening Spirit renders it more difficult to understand that his flesh should be meat indeed and his blood drink indeed whereas our Saviour when he had affirmed his flesh to be meat indeed and his blood to be drink indeed and some thought it a hard or difficult saying John 6. 55. 60 c That he might demonstrate and make it more easie to their understandings he saith what and if ye shall see the Son of Man ascend up where he was before It is the Spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are Spirit and they are Life in all which he signifies as is more fully opened by the Apostles after his having finished the works the Father gave him to do on the Earth that even the flesh of Christ as in its mortal state and so all his abasement and sufferings for us in the flesh could not have profited us and so not have been bread of life for us if he in the same body of his flesh the Son of Man had not risen from the dead ascended and offered up himself to his Father in and by the Power of the Eternal Spirit according to that 1 Cor. 15. If Christ had not risen from the dead even Jesus Christ of the seed of David after the flesh that was dead and buried we had been yet in our sins and the Preaching of him and Faith in him had been vain But he being in due time by means of his once suffering in the flesh for sins quickened raised from the dead and Glorified by the Power of the Eternall Spirit and so made a quickening Spirit He therefore in that body of his flesh which saw no corruption and so his once suffering in the flesh for sin by means of which he was so Glorified is spiritual meat indeed the Bread of Life and was vertually so before but is now fully made so for us and also manifested so to us by that Spirit that raised him from the dead breathing in and present with the Preaching of his Crosse in which Preaching the preciousnesse of his Crosse is commended in this that he that suffered is raised and Glorified in the same body and now appearing in the presence of God for us by vertue of which it is made in the Preaching of it Bread of Life indeed and so his words declaring him that once suffered in the flesh to be so raised and glorified as aforesaid are Spirit and life as also Rom. 10. 9. These men therefore are of no Judgement concerning the Faith forasmuch as that which our Saviour gives as the Reason why his flesh is meat indeed and his Blood drink indeed namely that God would give him Glory as the fruit of it they imply at least as a thing rendering it more hard to be understood yea secretly they imply it as a reason against the understanding Christs flesh and Christs blood that is meat indeed and drink indeed according to the plain import of his words And so in this implication they signifie not onely as we have noted of them upon the first part of this question that in his being made a quickning Spirit they fancy a nullifying of the real being of that Body of his flesh in which they grant he once suffered but also that by his flesh and his blood which is meat and drink indeed they mean not that flesh once given for the life of the World nor that blood once shed for the Remission of sins or his once suffering in the flesh to the sheding of his blood as also more plainly appears in their next question 2. Their sensuality not having the Spirit appeares at least if we consider their sence of its being nigh in their saying that the flesh and blood of Christ is so nigh to
every true beliver that his flesh is his meat indeed c. In which they imply that it cannot be meat to them and so not fed upon by them except nigh to them and explain not themselves in what sence they mean nigh which had been very needfull in such a case when they lay so much stress upon its being nigh especially seeing the expressions are not found in the Scripture that the flesh and blood of Christ is nigh to every true believer much less that its being nigh is the cause of its being meat and drink unto them the Scripture saith that the word of Faith which the Apostles preached the Preaching of the Crosse declaring Christ to be risen from the dead was made nigh to them in and through the Preaching of it even so in their mouth and and in their heart that it might be believed and confessed by them but he saith not that the flesh and blood of Christ was nigh to every true believer yea doubtlesse even that flesh and blood of Christ vertually of which our Saviour speaks was meat and drink indeed Spiritually and by Faith to Abraham and other true believers in Moses and the Prophets times and yet they received not the promises in which they were actually brought forth and manifested but saw them afar off and rejoyced in them We say therefore seeing the expressions are not found in the Scripture there was the more need for them to have explained in what sence they mean that it is so nigh them which though they do not yet the whole question compared with the former yea the following Question more clearly shewes their meaning to be that except the flesh and blood of Christ be nigh them as to time and place in a present sencible being it cannot be meat drink indeed to them By which it appears that that which they mean by the flesh and blood of Christ which is meat and drink to the believer it is something alwayes in a present sencible being nigh to with and in them in which they shew themselves sensual not having the Spirit living by sence and not by Faith which is the evidence of things not seen as also the ground or confidence of things hoped for We shall here therefore for the help of others and that none may be beguiled with inticing words positively assert and shew by the Scriptures 1. What is meant by Christs Flesh and Christs Blood that is meat and drink indeed 2. How or wherein that was actually so made and from what reason it is evidenced to be such meat and drink indeed 3. How and by what means it is brought to us that it may be fed on by us 1. By his flesh and his blood when mentioned together and so by each and either of them when expressed by it self as the Bread or Drink of Life is meant Jesus Christ and him crucified himself as come in the flesh and having finished the the works the Father gave him to do on the Earth in his whole abasement and humiliation in which he once suffered for sins the Just for the unjust that he might bring us to God Our Saviour comprehends both his flesh that is meat indeed and his blood that is drink indeed in those sayings the Bread of God is he which cometh down from Heaven and giveth life unto the World I am the living Bread that came down from Heaven and the Bread which I will give is my flesh which I will give for the life of the World John 6. 33. 48. 50 51. Whence also both the eating and drinking in the Supper of the Lord is appointed to be done in remembrance of him Now remembrance implyes something actually done finished and passed through in and by him as he is the object of remembrance which is therefore alwayes to be remembred because of its infinite and abiding vertue and usefulnesse he being by means thereof made both Lord and Christ and so that which is remembred and shewed forth is the Lords death the whole abasement humiliation and sufferings sustained and finished by him in that body of his flesh the Crosse of Christ with the glorious ends vertues and preciousnesse thereof 1 Cor. 11. 24 25 26. Therefore the whole Gospel of Christ is called the preaching of his Crosse even of Christ crucified 1 Cor. 1. 17. 18. 23. and 2. 2. Yet in the distinct mention of his flesh and his blood there is some distinct considerations of him and him crucified or of the Crosse of Christ as he is so and by means thereof the Bread of God signified to us And that both in his Humiliation and sufferings and in the ends of them and their powerful efficacy with the Father to those ends for us First Distinct things considerable in his Humiliation and sufferings for us and so by his flesh as distinguished from his blood is meant His whole abasement in being made flesh and sufferings in the flesh unto the shedding his blood or laying down his Life even all that sustained and endured by him in the dayes of his flesh or weaknesse for he was crucified through weaknesse of which he was made partaker that therein he might be capable of suffering and dying our death as well as that he might bear our infirmities and sorrowes And so his taking mans Nature or kind in being made flesh of a woman so as in that preparation of his Body he took part of flesh and blood like as the Children of men are partakers of it as the fruit of sin and so was made in the likenesse of sinful flesh subject to all our infirmities that came on us by reason of sin yet without sin in that body of his flesh therefore his flesh so prepared and given him of the Father was meet to be given by him for the Life of the World whereas in our flesh as we are partakers of it in its mortal state there dwells no good thing therefore nothing that can be done or suffered by us in our flesh is in it self clean or meet to be offered in sacrifice to God But his flesh as distinguished from and in some sence opposed to our flesh as we in our particular persons are partakers of it and so his humbling himself to be made flesh in the likenesse of our sinfull flesh and to come as a weak and dispicable man in the form of a Servant and being therein made a man of sorrows and acquainted with griefs and giving his flesh to be broken bruised torn wounded and pierced for our transgressions this is that which God hath accepted and therefore crowned him with this Honour when made flesh and in that body of his flesh lower then the Angels even partaker with us of flesh and blood that his sufferings unto death and so his death in the flesh should be by the Grace of God for every man therefore his flesh is meat indeed for us even his flesh given for the Life of the World his body
preciousness thereof for our help which is shewed in the discovery of him as now raised from the dead in the same body in which he Suffered those things and standing by means of that his death the prOpitiation for our sins and our advocate with the Father c. as before in which all True Believers have the ground of their peace rejoycing and hope and so in Christ Jesus all other rejoycings are fleshly and after the sensual mind whence the Apostle determined not to know any thing among believers but Jesus Christ and him crucified not crucifying or often Suffering from the foundation of the world yea God forbid that we should rejoyce in any thing save in the Cross of Christ by whom the world is crucified to us and we to the world for the Preaching of that is to them that perish foolishness but to us that are saved the Power of God 1 Cor. 1. 18. 24. and 2. 2. Heb. 9. 25 26. and Gal. 6. 14. 2 That such things as are done and past as to the actual accomplishment of them long before Men had their particular beings in the world yet may be spiritually fed on by those Men and so eaten and drunk in a like sence as in which the flesh and blood of Christ is said to be eaten and drunk though not remaining in a present or sencible being to them or otherwise then in the virtue and fruit of then this might be shewed in other things mentioned in the Scripture as Types and patterns of this as the Lords passing over the houses of the Children of Israel in Aegypt when he smote the Aegyptians was to be remembred and rejoyced in throughout their Generations and therefore that day to be kept for a memorial a feast to the Lord by an ordinance for ever Exod. 12. 12 14 27. So we also are instructed to keep the feast of rejoycing in Christ in thankful commemmoration of what he hath done for saith the Text Christ our Passover is sacrificed not sacrificing or daily and often offering himself but this he did once that is the ground of our rejoycing in him evermore he is sacrificed for us 1 Cor. 5. 7 8. Again Gods dividing the Sea by his strength and breaking the heads of the Dragons in the waters and so the broken heads of Leviathan even Pharaoh and his host as broken and destroyed in the Red Sea was given for meat to the people inhabiting in the Wildernesse Psal 74. 13 14. though yet Pharaoh and his host was not in a present sensible being near that people all the time they were meat for them nor yet their drowning or destruction actually done in their sight or before them all along but once finished and therefore so worthy to be remembred and such matter of feeding and rejoycing to them in after ages Psal 81. 5. 10. and 78. and 105. and 106. but it is so clear in this which is the Truth and fulnesse of all those Types and Patterns namely the flesh of Christ and the blood of Christ and so evident in what is already said of it that more need not be said to shew and prove that that flesh of Christ even the words being made flesh in the similitude of sinful flesh and so his whole abasement and sufferings in the flesh the dayes of which are past Heb. 5. 7. 1 Pet. 3. 18. and so his blood his sufferings even to blood to death in the flesh which as to the actual accomplishment and sustaining of it is now past and finished yea therefore because his sufferings and death is so finished that he is in the virtue and bye means thereof raised and glorified in the same body for us as is before shewed so that he can die no more therefore is his flesh meat indeed and his blood drink indeed the Lords Death worthy for ever to be remembred and rejoyced in himself in the Infinite Grace of it and everlasting Virtue and Fruit of it that Bread of God the Bread of Life c. As aforesaid But for a little further demonstration how such a thing may be and is that even his personal Sufferings and Abasement in the flesh and so the Lords death may be eaten and drunk now so long after the actual accomplishment and sustaining of it is past as also that it might be so before its manifestation or coming forth into actual and sensible being for he did not often Suffer for sin from the Foundation of the world but once in the end of the world as Heb. 9. 26. 1 Pet. 3. 18. For some further demonstration of this we say We shall here add a word or two to shew what the eating his flesh and drinking his blood is or how and in what manner it may be eaten and drunk and so how the Blood of Christ purgeth the Conscience The eating and drinking here is not naturally or bodily with the mouth but mentally with the Mind Spirit or inner man and that not in or by a sensual immagination or apprehension of seeing feeling or proving the works Sufferings or things that are the bottom matter of feeding and rejoycing to the heart as acted in them or in the present time before them but it is by faith as Ephes 3. 16 17. yea the eating and drinking is an act and exercise of faith as opposed to sight or sence we walk saies the Apostle and so the Just shall live Rom. 1. 17. Heb. 10. 38 by faith not by sight and so the life that I now live in the flesh I live by the faith of the Son of God who loved me and gave himself note that he saith not is giving or giveth but gave himself for me the love that was manifested in that unspeakable gift and perfect offering of himself already prepared and perfected and so those works already finished on the earth through which that love is still manifested and commended are mentioned as the bottom ground of his faith and so matter of his feeding so that though the Apostles had seen the Lord yet they did not now live by that sight but by faith as opposed to sight yea blessed are those that have not so seen and yet believed saith our Saviour And the Apostle Peter saith That even those that were partakers of like precious faith with them yet had not so seen him as they had done but did believe and rejoyce in him though now they see him not John 20. 29. 1 Pet. 1. 8. and it is in such believing on him as the Scripture hath said that himself and him crucified and so his flesh and his blood is eaten and drunk as may be seen in John 6. 35. with chap. 7. 37 38 39. A man believing in and with the heart the record that God hath given of Christ that is receiving withal acceptation loving and closing with it according to the understanding given him as a good and faithful saying letting it dwell in him and so having his heart exercised in it and by
not in it as Thomas Moor affirmed Ans They wrest Thomas Moors words as is shewed in the reply to them pa. 3 and 4. therefore we shall say the lesse to it here What he said was by way of return to their saying that the life is in the blood as applying it to Christ in answer to which he spake to this purpose That those sayings Gen. 9. 4. Levit. 17. 11. 14 are spoken of other mortal Creatures distinct from mortal man and though it may be truly affirmed of mortal man also as to the natural life of the Body Yet it neither is nor can be truly affirmed of him whom God hath raised from the dead that his life which he now liveth by the power of God by which he was raised from the dead is in or by the supply of material blood as the natural life of the natural and mortal body is for in him being raised from the dead all mortality is put off But that the life he now liveth by the Father and in the Power of God for us is by means and in the virtue of his blood or death in the flesh once suffered for our sins by which he hath obtained eternal redemption and life into himself for us and is the Mediator between God and men the Apostle and High Priest of our Profession And that the life he giveth to the World is by virtue of that his Blood And the life he giveth to them that feed on him by faith is not onely by virtue of it but in the Spiritual discoveries of it and love commended through it in the Preaching of his Cross as before shewed this he also then and still affirmeth as also is shewed in our former Answers Quest 15. How many comings of Christ do you own seeing you have his second coming without sin to salvation yet to look for Ans Hitherto they have played the part of the false Christs foretold by our Saviour Mat. 24. 24. privily denying the Lord that bought them as 2 Pet. 2. 1. in the excellency of his personal Body and the works finished by him in that his own Body on the earth and in his infinite fulnesse and glory by means of death possessed by him for us in that body raised from the dead that so they might make way for their lifting up something else in the name anâ— place thereof as Mat. 24. 5. And now they proceed more plainly to act the part also of the false Prophets there also foretold vers 11. 23. 26. scoffing at â—he promise of his second coming his glorious personal appearing as it is owned and acknowledged by all that believe through and according to the Apostles Doctrine as that which is yet to be looked and waited for all the time of this present World 2 Pet. 3. 3 4. 10. 12. with Tit. 2. 12 13. plainly implying they have it not yet to look for and so intimately saying Lo here or lo there in this or that present operation or sensual imagination Christs appearing the second time without sin to salvation and so consequently the resurrection is already made and past to them as Mat. 24. 23. 26. with 2 Tim. 2. 18. Nor is this any more then is expresly affirmed by them in their pretended answer to J. H. and T. M. Junior called A brief discovery of the dangerous Principles of J. H. and T. M. c. where page 9. They say That the Saints which then were alive remained unto that coming of Christ spoken of 1 Thes 4. 15. and Phil. 3. 20. 21. The groundlesnesse falsenesse and wickednesse of which is shewen in the reply to it see the fuller discovery of the Dangerous Principles and lying spirit of the people called Quakers page to which we refer the Reader And here also that we may further shew by the Scriptures the Truth of God reproached by them and manifest the folly and wickednesse of their spirit we further answer to this question 1. There are comings of Christ in a divers sence mentioned in the Scripture for there are comings of Christ in respect of which it is said he came unto his own even to Israel after the flesh to gather them c. often from the beginning of their being a people John 1. 11. Mat. 23. 37. yea he was in the World and went by his Spirit in the ministration of Noah to the Spirits of men then John 1. 5. 10. 1 Pet. 3. 19 20 And there are comings of Christ in such a sence spoken of in Scripture as in respect of which it is said he appeared and came into the World not often but once in the end of the World personally to Minister and to give his life a ransome for many and so to put away sin by the sacrifice of himself Matthew 20. 28. 1 Pet. 3. 18. with Heber 9. 26. There are providential comings of Christ to men both more particularly and more generally and that both in more then ordinary demonstrations of his power and goodnesse in special mercies and blessings as John â— 11. and in like manifestations of his severity in some great and signal corrections or judgements as Rev. 2. 5. and 3. 3. There are also spiritual comings and manifestations of himself to men severally in their several times to the opening and enlightening the blind minds and moving sinners to repentance Isa 50. 2 with c. 42. 1. 7 and 55. 1. 6. 1 Tim. 2. 6. and to the quickening refreshing and satisfying the souls of such as hear and receive his sayings with the further discoveries openings tastes and operations of his goodnesse such as John 14. 16. 18. 21. 23. Rev. 3. 20. and of his comings in both these sences there are more then can be numbred nor of these read we of first or second so called but then there are also personal and bodily appearances and comings of Christ into the World or his coming into the world and appearing on the earth in a real body prepared for him spoken of in the Scripture and called the comings and dayes of the Son of man of Christ of the Seed of David after the flesh and of these a first and a second The first was when that Body of his flesh was prepared for him in the womb of a Virgin when the fulnesse of time was come God sent forth his Son made of a woman c. wherefore when he cometh into the world he saith A body hast thou prepared me Lo I come c. Gal. 4. 4. Heb. 10. 5. 10. And so he once in the end of the World and not often from the foundation of the World appeared to put away sin by the Sacrifice of himself even by and through the offering up his body once for all which was therefore prepared for him that he might therein be capable of doing and do the Will of the Father for the Redemption and sanctification of sinful men even that he might in that body finish the Works the Father gave him to do on
and grew in body and waxed strong in Spirit fil'd with Wisdom and the Grace of God was upon him Mat. 2. 13. to the end Luke 2. 39 40 c. And when in that body of his he was twelve years old going up with his parents to Jerusalem when they returned he tarried behind them Which he could not have done if personally or essentially in them as in that his own body and after seeking him three dayes with sorrow at last they found him not in themselves or in other persons but in the Temple sitting in the midst of the Doctors and he went down with them and came to Nazareth and was subject to them which was part of his abasement and service and his mother hid or kept not his body within her womb any more after born of her but his sayings in her heart And after John the son of Zachary and Elizabeth his messenger had been preparing his way Baptizing and Preaching the Baptisme of Repentance he himself came the Text saith not into but unto John to be baptized of him And when he was Baptized the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him and lo a voice from Heaven saying not of John but of Jesus This is my beloved Son in whom I am well pleased a like voice after in his transiguration before three of his Disciples they heard from Heaven not speaking of them but of him whence they said that he not they received from God the Father Honour and Glory when there came such a voice to him from the Excellent Glory 2 Pet. 1. 17 18. with Mat. 17. 1. 5. And so John his fore-runner having both seen and heard professed not himself but this Jesus to be the Christ and pointed to him not as in himself or as in other men but as a distinct person standing not in every of them but among them the beholders though they knew him not and proclaimed him to be and called men to behold him as such the Lamb of God that taketh away the sin of the World John 1. 19. 36. and 3. 26. 36. After this the same Jesus of Nazareth manifested himself and walked up and down more openly and generally among the Jewes Preaching the Gospel and doing good calling and choosing Disciples and was approved of God amongst Friends and Enemies by miracles and signes which God wrought by him in the midst of them such as none before him ever did nor after any like works but in his Name but he was hated of the Sadduces that denied the Resurrection of the dead of the Pharisees that trusted in themselves that they were Righteous and by their means of the chief of the People and of many of the inferiour also At last they arreigned and falsly condemned him and delivered him to Pilate and so to the Gentiles to be Crucified and he was by them hung upon the Tree and Crucified and when dead was buried by two Honourable persons not in themselves but in a new Sepulchre which was sealed and watched by Souldiers that he might not be stolen away unto all which the Father delivered him and he gave himself for our sins But he in the same body that was dead and buried even Jesus of Nazareth rose again the third day and was witnessed by Angels to be risen and not to be there in the grave the emptinesse of which place the orderly lying of the cloathes witnessing the same And then he appearing to his Disciples shewed himself alive in that very Body having the very same flesh and bones hands and feet though now in another quality viz. Spiritual Immortal in which they had foreseen him Mortal then he acquainted them with the ends necessity of his Death and Resurrection and shewed opened to them in all the Scriptures the things concerning himself opening their understandings that they might understand the Scriptures gave them the Gospel which he had received from his Father Commission with commandment to Preach it make it known out of the Scriptures of the Prophets to all Nations for the obedience of Faith and having prayed for their Sanctification fitnesse to that service and for blessing on all that after should believe through their word he also promised his Spiritual presence with them in that Ministration to the end of the World After which while he blessed them and while they beheld he was parted from them in that body of his and ascended and was received up into Heaven and according to his promise did soon after send down and powre out upon them the Holy Ghost to furnish and enable them to their Ministry And so he hath already come in the flesh and perfected all that he was to do in his own body in his first coming as all that read and believe the record God hath given of his Son and caused to be written for our instruction may plainly and more fully discern Nor was this coming of his ever so seen nor but by Faith of any before those times no though it hath been desired by many of them Mat. 13. 16 17. Luk. 10. 23 24. But by Faith they saw it and rejoyced John 8. 56. with Heb. 11. 1. 12. Nor yet hath it ever been so seen of any since the Apostles so saw it and him 1 Cor. 15. 5. 8. and Chap. 9. 1. with Chap 4. 9. 1 Pet. 1. 8. Nor will he ever come in that manner to suffer and do over those things again so to be seen John 16. 10. Rom. 6. 9 10. Acts 13. 34. But these things are written concerning him even this Jesus that we may believe that he is the Son of God the Lords Christ and that believing we may have life through his Name John 20. 31. And so our sight is onely in believing by Faith as Heb. 11. 1. 3 Yea they are pronounced blessed that having not seen him so as the Apostles did yet have believed John 20. 29. In which believing to understand and know him to have come in the flesh and to have done and to be that for us as the Testimony recorded declareth is to know him not after the flesh or carnal and sensual mind but after the Spirit according to the Testimony he hath already given of him and in his Light and Power shining and working in and with that Testimony by which onely these things now not so seen as before are made evident plain and powerfully nigh that they might be believed with the heart and confessed with the mouth and still made further precious to and effectual on them that believe 2 Cor. 5. 14 15 16 17. c. Rom. 1. 16 17. and 10. 6. 9 10. And whosoever now boast of having otherwise seen his first coming his appearance and Manifestation in the flesh is a lyar Yea neither is this Jesus who is the very Christ now in that his own personal body in the World we have him not
have every one his own body in the Resurrection and whether are they Natural or Spiritual Answ Having fought against the being of the Glorious body of Christ and the Excellency of his works done or doing in that body which they privily deny to be so also against the truth of his coming again as before They now proceed to fight against the Faith and hope of the Resurrection of the dead which the Apostle affirmeth and largely proveth shall be by Jesus Christ 1 Cor. 15. Calling it all along the Resurrection of the dead yea when he speaks of it as denyed by some among them he saith not simply how say some among you there is no Resurrection but how do they say there is no Resurrection of the dead It seemes they did or might acknowledge a Resurrection so called by them such as might be made and passe upon them in this day but the Resurrection of the dead they denied vers 12. 16. 20 21. 32. 35. 42. And it s not the Spirit or Soul of the man distinct that dies in the death spoken of or ceases to be in a sencible being much less the new man or mind and Spirit of Christ received by and in the believer but it s the natural body that dies and being dead is sown in the Earth which is that of which these would insinuate by these queries that there is no Resurrection after the natural or bodily death And to that purpose here signifie this as their notion that the seeds that must have in the Resurrection every one his own body are not natural but Spiritual For further answer therefore to their Query and for evincing the Doctrine of the Resurrection of the dead and manifesting the folly of their subtilty in this question and the following we say 1. This question is foolish and unlearned for no Scripture speaks of seeds that must have every one their own body in the Resurrection But the Apostle tells us of seeds that men sow expresly of Wheat or other Grain to which God gives a body as pleases him and to every seed it s own body and they are natural seeds Again they wrest the Metaphor and Comparison confounding it with the thing to be set forth by it not regarding or being willingly Ignorant that Metaphors and Comparisons hold not in every thing but in such things onely as serve to set forth in some resemblance the thing for which they are used and it s no wrong to answer them in this query according to their folly as 1 Cor. 15. 36. c. Thou fool that which thou sowest mark thou sowest as differing it from bodies sown by God in his changing them by Death is not quickened except it die nor saith he that the same it or seed is not quickened after it dies but it is not quickened before or except it die And that which thou sowest thou he saith not God but still proceeding in the Metaphor Thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain these and such are the seeds spoken of of which he saith but God he saith not thou giveth it a body as it pleaseth him and to every seed his own body so then t is the same it which men sowe a bare grain to which God giveth a body for Glory Beauty and Fruitfulnesse as it pleaseth him And had they understood the similitude and the end and use of it here it might have preserved them from denying the Resurrection and living again after the natural and bodily death of the same body that died or dies either of the person of Christ or of the persons of men that shall by him be raised from the dead for it is used as a resemblance of both as appeares by comparing it with vers 20. 23. Where Christ is risen from the dead in the vertue and for the worth of his own righteousnesse in laying down his Life for us that he might take it again is mentioned as the first fruits of them that slept the first born from the dead as also Col. 1. 18. Acts 26. 23. And then the rest that die in Adam are mentioned as afterward to be raised by him in their own order at his coming and Kingdom Now this similitude follows as a resemblance of the resurrection both of him and them and in answer to a sensual question or cavil like this of theirs which he supposes some ignorant and foolish men might make how are the dead raised up and with what body do they come And therefore he propounds the question gives the answer in terms of the present time rather then of the time past or to come because he includes both the resurrection of Christ who was already raised and the resurrection of all men that now die in Adam which is yet to come both being well included and expressed under such termes how are the dead raised with what body do they come That is how is it both in that which is perfected in him and shall be afterward perfected by him as ver 23. and therefore also he still speaks in such phrase or manner of speaking in the present tense in the similitude and further answer following And so we shall finde our Saviour sometimes using the same Metaphor in a like similitude to resemble the necessity vertue and preciousnesse of his own death for us and the power and fruitfulnesse of his Resurrection by means thereof as in John 12. 24. Where after he hath told them ver 23. that the hour is come that the Son of man should be Glorified namely as appeares in what follows in suffering the judgement of this World and on the finishing of that in being raised and Glorified in that body with the Fathers own self compare ver 23. with ver 24. 27. 31 32. and Chap. 13. 31 32. and Heb. 2. 9 10. He then adds verily verily I say unto you except a corn of Wheat fall into the ground and die it abideth alone but if it die it bringeth forth much Fruit its evident by what is before noted that our Saviour there in the comparison points at himself and his own death and resurrection He onely is that man that without his abasement and death might have abode alone without us in his own Excellence and Glory but then he could not have redeemed mankind nor have brought many Sons to Glory now as the corn of Wheat that dieth riseth up after in its stalk to many corns so he dying one for all is so likewise quickened or raised from the dead for or in the behalf of them all that he is the resurrection and the Life for them and they shall all be made alive from the first death by him some to Eternal Life others to eternal Damnation The Wheat they that have done good shall be gathered into his Garner the chaffe they that have done evil shall be burnt with unquenchable fire and all by him and
the spirit detained in prison in the first Death this is that unquenchable fire ever burning and that can never be quenched no not to them that are cast into it the raised bodies of men being in that equal to the evil angels they can never more cease to be or be ever free from sencible Suffering nor will the Worm in their Spirits ever cease tormenting This is that lake of fire into which the first Death and Hell shall be cast when they have delivered up all the dead that was in them and so shall be destroyed and swallowed up in this that shall remain and burn on all the ungodly for ever see for this and who they are and when they shall be cast into it Rev. 20. 11. 15. and 21. 8. Mat. 25. 41. 46 with Mark 9. 43 48. so that out of this after men are in it here is no deliverance in any sence but none are in this until they be brought forth of their graves and delivered up by Death and Hell as forementioned except those that at his appearing shall be taken and cast alive into that lake of fire without being detained any time in prison as the rest are Rev. 19 20. with chap. 20. 10. Now had these men understood the Scripture and so these things as there distinguished and set forth they would not have counted it at all absurd that souls in Hell bodies in dust and spirits in prison should come forth again to receive their final judgement yea had they in the least believed God to be true in his sayings they would not have dared so plainly to have contradicted and blasphemed them though they could not have understood them seeing the Holy Ghost speaketh expresly of the Final and Eternal Judgement when all the dead that have died in their sins from the beginning of the World to the latter end of it shall at once be raised and brought forth to that judgement and there and to that faith Death and Hell delivered up the dead which were in them But they have clearly shewed themselves to be of that sort that deny the Resurrection of the dead and the Eternal Judgement of all men witnessed in the Scripture as yet to come and to be passed and executed upon them by that man Christ Jesus whom God hath ordained to judge the world in Righteousnes whereof he hath given assurance unto all men in that he hath raised him from the dead Question 19. Whether the receiving Bread and Wine to shew the Lords death be to continue an Ordinance in the Church till the end of the World yea or nay Answ This and the three following questions aptly follow the former to a further discovery of their Antichristian Spirit For As Jesus Christ having ascended on high and received gifts in the man hath given gifts unto men and therein set in the Church First Apostles that were chosen witnesses of his personal body in which he the Word was made flesh and humbled himself unto the death of the Cross as now raised from the dead and received up into glory having finished the works the Father gave him to do in that body on the earth that repentance and remission of sins should be preached in his name unto all Nations and so as wise Master builders layers of the foundation Doctrinally As likewise he hath given and appointed to be still in continual exercise a gift and office inferior to the Apostles for instructing in and opening out of the Scriptures of the Prophets and Apostles the foundation as already laid by them in the word of the beginning of Christ and for directing to and building on that foundation in witnessing him as already come in the flesh and having finished the works as aforesaid and so for Doctrinal shewing forth the Lords death and the pretiousnesse thereof with the Father for us and in his Name to us and to manifest the goodnesse and righteousnesse of God therein Luke 24. 44. 48. John 17. 18. 20. c. 1 John 1. 1. 5 Rom. 1. 1. 5 and 16. 25 26. 1 Cor. 3. 10. 11. Secondarily Prophets or the gift and office of prophesie to shew distinctly out of the Scriptures and from the foundation as already laid the things to come even the Resurrection of the dead and Eternal Judgement and so the grace and glory to be brought to us at the glorious appearing of Christ from Heaven for encouragement to look to him and for the edification and comfort of those that wait for him which gift office was primely given to the Apostles and is also included in that inferior gift office forementioned as given to believers since and the choise to be desired by them whence that is called prophesying 1 Cor. 14 1. 3 and 12. 28. which also is called Ephes 4 11. prophecying and evangelizing John 15. 26 27 and 16 13 14 Titus 2. 11. 13 14 15. Thirdly Teachers or the gift of teaching for applying instructing and directing to the usefulness of both namely of that which he hath already done and is become for us in himself the ground of all the Redemption already wrought and obtained by his Blood and the infinite and abiding efficacy of it in what he is now doing and of that Salvation ready to be revealed in the last time as the end of all from both together to teach Transgressors the way that sinners may be converted to him and to lead Believers into all truth teaching them that denying ungodlinesse and worldly lust they should live soberly righteously and godly in this present world looking for that blessed hope and the Glorious appearing of the great God and our Saviour Jesus Christ Tit. 2. 13 12 13. 1 Pet. 1. 10. 14. c. John 16. 8. 14. So on the other hand Anti-christ that was to come in these last dayes and is already come he hath his contrary gifts and work yet coming in the name of Christ and as Apostles and Prophets and Teachers of Christ but in a directly opposite and contrary strain though subtilly and with hidden things of dishonesty for such are false Apostles deceitful Workers c. They to prepare and make way for their false Apostolizing in which they lift up something else in the name and place of Christ in respect of what he hath already done and is become in himself for us and for their false prophecying in which they magnifie something else in the name and place of him in respect of what he will do in his second and glorious appearing and for their false Teaching in which they direct to another Light and Teacher and teach otherwise not consenting to sound words even the Words of our Lord Jesus Christ and the Doctrine according to goodlinesse to this purpose we say they seek with design in the first place to cast him down from his excellency in his person and works and to render his Ordinances contemptible and that they may effectually pull down the house with both their hands as
Thes 4. 14. 16. Phil. 2. 20 21. Untill he comes there is much Hypocrisie and hidden things of dishonesty covered over with good words fair speeches and formes of Godlinesse but when he comes he will bring to light the hidden things of darknesse and make manifest the counsels of the hearts so as there is nothing covered that shall not then be revealed Mat. 10. 26. 1 Cor. 4. 5. until he come The Earth and Aire is corrupt and the Creatures subject to Bondage but when he comes he shall restore all things Rom. 8. 19. 22. with Acts 3. 19. 21. Until he come his Saints on Earth are under reproach and persecution 2 Tim. 3. 12. But at his coming he shall give them full restand deliverance that they shall so suffer no more 2 Thes 1. 7. By all which it appeares that the second coming of the Lord and the end of this World contemporize and so till both the Ordinances are to be kept as delivered by the Apostles 20. Que. And whether doth the receiving Bread and Wine alone without on outward passeover really figure forth the death of Christ Answ Having been large to the former Question it shall suffice in answer to this to give some briefe notice of their folly Antichristianisme and prophane scoffing at Christs appointments here more fully manifest and so we say 1. It is not the receiving of Bread and Wine alone that is the supper of the Lord or his Ordinance appointed for the Church to shew forth his death in nor is it that about which they query however their light failed them in propounding their question For 1. That may be by them that do not then eat and drink them 2. That may be done also in eating and drinking by such as these that do what they can privily to hide and deny the Lords death the ends vertue and pretiousnesse of it as also by such as do it to gluttony and drunkenesse and by others more sober who yet do it profanely without belief or acknowledgement of their Redeemer as by his death he hath procured these mercies for them and through it extends them In all which receivings of Bread and Wine there is no commemoration of the Lords death or shewing it forth by them yea 3. It may be by unfeigned believers for the preservation of their natural life and cheering and strengthening the outward man as 1 Tim. 5. 23. And this with belief and acknowledgement of the Redemption wrought and obtained by the blood of Christ and of these Mercies as procured and Sanctified for their 〈◊〉 thereby for which they give him thanks And as through Christ every Creature of God is good and Mercy and Blessing in them for and unto men the use of them lawful and good in it self so are they also in a peculiar sence clean to them 1 Tim. 4. 3 4. Tit. 1. 14 15. And in such use of them as aforesaid they do remember and in a sort may shew forth the Lords death as before is hinted yet neither is this that solemn and profest celebrating the memorial of and shewing forth the Lords death which is appointed to be done in the use of the Lords Supper or that his Ordinance to be observed in the Church to that purpose nor would an outward passeover joyned with any such receivings as forementioned make it so But to eat the Lords Supper and to do it worthily or as is meet according to his appointment is for a man upon hearing and in minding the instructions of the Gospel concerning the Lords Body that was broken for us examining and judging himself as therein discovered and reproved so to eat of that Bread and drink of that cup in remembrance and acknowledgement of the Lords death and in the Assemblies of believers when met together in his Name to that purpose and so celebrating that memorial according to his Ordinance and institution as is before shewed see 1 Cor 11. 20. to the end Chap. 10. 16 17. compared with Acts 2. 42. and 20. 7. with the instructions about it as mentioned by the Evangelists See the instructions to it also from the consideration of Israel after the flesh in their observance of the Ordinance of the passeover unto which this of the Supper hath much answerablenesse as in other of their typical Ordinanes 1 Cor. 10 18. But 2. They also shew their Antichristian denial of Christs being already come in the flesh and having finished the works given him to do on the Earth in that his first appearing to put away sin by the sacrifice of himself in their intimation that the Lords death cannot be shewed forth in that Ordinance of the Supper appointed by him to that purpose without an outward passeover For in the Ordinance of the passeover which was outward there was blood shed and sprinckled and the Lamb roasted and eaten and so there was not onely a commemoration of that passing over them by the destroying Angel and their deliverance out of Egypt but also a Type of Christ the Lamb of God that taketh away the sin of the World who then was to come and to be slain and sacrificed for us And so his blood his virtuous sufferings and death to be presented to God in his ascending in that spotlesse body to appear in the presence of God for us that in his Name it might be Spiritually sprinkled on us in the Preaching of the Crosse and so he fed upon by Faith as come in the flesh But this Grace was not yet so brought forth and manifested the works of the first appearing of Christ not finished the offering of his body once for all not actually perfected and while they were not so the first Tabernacle and Typical Ordinances of Divine service had their standing and usefulness as Types and shadowes of good things to come in which was not a lively Image of them But now he who is the Body and Truth of all even the fountaine of Grace and Truth being come in the flesh and having been slain and offered up himself in Sacrifice for us and by his blood even by means of his death and with the virtue of it entered into Heaven it self and there appearing in the presence of God for us from thence to quicken cleanse and feed us with his own blood as aforesaid All such like bloody and Typical Sacrifices and observances are taken away that he may confirm the truth of all fulnesse and compleatnesse now found in him and establish his appointments who and not Moses is the Apostle and High Priest of our profession yea there being herein a change of the Priesthood there must also be of necessity a change of the Law Heb. 7. and 9. Therefore we are instructed to keep the feast with the unleavened bread of sincerity and truth and to celebrate the memorial of the Lords death in such manner and in such an Ordinance as aforesaid without any outward passeover because Christ our passeover is not now slaying or
they render the knowledge of him as Preached by the Apostles and witnessed in the Ordinances as delivered by them fleshly and carnal and so to be let go for the other Surely Antichrist doth not onely figure forth but reveale himself in them by these Queries as may be seen in the light 21. Query And how must the life of Christ be shown forth And when If people must receive Bread and Wine as a continuing Ordinance in this life alwayes to shew forth the death of Christ Answ In the right shewing forth the Lords death the life of Christ is also acknowledged and shew'n forth For therein we shew not forth a dead Christ or Death simply but the Lords death that is as is shewed before the death of him who by means of that his death being raised from the dead in the Glory of the Father and made both Lord and Christ in that body in which he died and was buried is alive for evermore And so that death by which Peace was made and Redemption and life obtained in and by him for us That with him it might be given to us and in receiving him be received by us as he is received that is now by Faith And in the first fruits of those Spirituall blessings we are now blest within him and the hope of the fulnesse with the Redemption of the body at his second coming and so it is that death the excellency and preciousnesse of which is shewed in the testification of the glory God hath given him in his Resurrection and exaltation as the fruit of it that our faith and hope might be in God And so that of which and the preciousnesse thereof he now liveth to be an Apostle to us as likewise by vertue of which he appeares in the presence of God an High Priestâ— for us and therefore also is able to save to the utmost them that come to God by him And so in the right shewing forth the Lords death all this is acknowledged and shewed forth as that in which his death is commended as therefore infinitely worthy to be remembred and the Grace and Glory of God therein displayed And so in being Spiritually baptised into his death into the understanding and acknowledgement of it as declared in the Gospel Therein a man is also risen with him through faith of the operation of God and comes to prove the power of his Resurrection in such fellowship of his sufferings quickening to new and lively hope and affections by the Resurrection of Christ from the dead Col. 2. 1â— Phil. 3. 10. 1 Pet. 1. 1. 3. c. And is made a powerful Saviour of Christ to others either of life unto Life or of death unto Death For the Preaching or shewing forth the Crosse of Christ in which the whole Gospel of Christ the Wisdom of God the Power of God is preached that is to them that perish foolishnesse but to us that are saved it is the Power of God Whence the Apostled said God forbid that I should glory in any thing save in the Crosse of Christ by whom the World is crucified to me and I to the World yea he determined not to know any thing in his Preaching among believers but Jesus Christ and him crucified 1 Cor. 1. 18. 23 24. â— 2 with Gal 6. 14. And he had then the mind of Christ 1 Cor. 2. 16. and was therein rejoycing in and shewing forth the Life of Christ Gal. 2. 19 20. holding forth not a Ministration of death but of Spirit and Life 2 Cor. 3. 1 John 1. But this must needs be an offence and stumbling block to them who deny the abiding virtue and effecatious preciousnesse for others of that death once finished in that his own body and believe not his being raised and continuing for ever in the same body in which he died But set up an Idol in the name and place of him that is often dying rising and offering it self and in divers bodies For they cannot shew forth the death and life of their Immaginary Christ in one and the same demonstration because when he rises or is risen in them its another and not the same body that died which rises or is risen 22. Query What is your ground for sprinkling the Children of them you count Believers Have you ever a command from God or evident example for it if you have shew it Answ This Question is laid as a snare for such as differ from us in the Ordinance of Baptising with water in the Name of Christ as to the persons that may be baptized and the manner of baptising And yet agree with us in the acknowledgement of the Lords body and of the infinite Grace and abiding Vertue of his first appearing therein and the hope of his second and of the Resurrection of the dead and Eternal Judgment at his appearing to his Kingdom that so by seeming to take their part against us in this about baptisme they may catch them in their net For why else do they not as well question our grounds for the continuance of this Ordinance of Baptising with water in his Name as they have done that of the Lords Supper seeing it is notoriously known they make no more account of the one then of the other We shall therefore here say the lesse to this Hypocritical question But if any desire to understand the grounds of our practice in that they may see them at large shewed by the Scriptures in Treatises made publick the one by Joh. Horn called Considerations of Infant Baptism The other by Tho. Moor senior called A brief discourse about Baptism And if any that own the great things of the Doctrine of Christ but different from us in such lighter things will propound their distractions or reasons against our practice in answer to what is made publick or they have ours in manuscript which yet they have not done or otherwise we shall be ready to answer them though we think it not expedient here to speak to those things in which they differ from us who yet own the same Lord Jesus with us and waite for his Glorious appearance from Heaven And though differing from us in the manner or outward form of an Ordinance c. Yet do it to the same Lord whom we will neither judge nor dispise nor reckon them amongst or joyn them with such Enemies of the Crosse of Christ as prvily deny the Lord that bought them and dispise both his sayings and Ordinances 2. Why demand they a command from God or evident example for what we do in this seeing they contemn both in the former and in scorn reject the Ordinance it self as unprofitable We might answer this demand as our Saviour answers a like Question Mat. 21. 23 24 25. When they demanded of our Saviour by what Authority he did those things He answered and said unto them I also will aske you one thing which if ye tell me I likewise will tell you by what