his Revelation in this conclusion surely here is something more plain than in all before viz. That they are bewitching Simon Maguses Sorcerers and preach another Gospel contrary to what Christ hath preached that pu◠people upon a Christ Crucified without them notwithstanding they are in their filthiness and first nature c. See more at large in the conclusion of his Queries For answer to it let us see what Jesus Christ and his Apostles have preached as to this The Son of Man came to seek and to save that which was lost for God so loved the World that he gave his only begotten Son the Saviour of the World and to be so lifted up as Moses lifted up the Serpent in the Wilderness as an Object prepared for the healing of all that have sinned and must dye that whosoever beleeveth in him as so lifted up before them should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved and Jesus Christ by the Grace of God tasted Death not in but for every man and gave himself a Ransom to God for all men he gave his Flesh for the life of the World and is the Mediator between God and Man the standing Propitiation not for our sins only but also for the sins of the whole World and a testimony unto men in due time having himself in his own Body not in our Bodies born our sins to the Tree he dyed the just for the unjust that he might bring us to God being put to death in the Flesh but quickned by the Spirit c. When we were Sinners and without strength in due time Christ dyed for the ungodly Surely if men had been pure or might by any other means have seen God Christ should not have dyed for them This is a faithful saying and worthy of all acceptation that Jesus Christ came into the World to save sinners c. Search the Scriptures Neither doth this Doctrin lead men to neglect or slight the washing of Regeneration or the forming of Christ in the knowledge and faith of him in what hee hath done is become and will do and so in the vertues and saving operations of him in the heart But on the other hand both urgeth the absolute necessity of it according to the means and capacities thereto vouchsafed for if men could have entred th◠Kingdom without another Birth he would never have been at such cost for the opening a Fountain of Pardon and purging to wash us in and also shews the only open door way and means to it and by which it may be effected viz. His Name through faith in it which things considered it will appear They are but the reproaches of them that reproach him that herein fall on us which we desire patiently and joyfully to bear Th◠Moore junior POST-SCRIPT SInce my writing the Premises I have met with the Queries fore-inserted in Print published among other such stuff by some that are ashamed of their Name or know not what to call themselves or else as is likely refused to subscribe those Queries because they had delivered them into the hands of many others of their young Disciples in severall places as well as to Tho. Biddall to be given forth as their own immediate revelations the property of their spirit being to reveal Questions without any substantial or certain Answers and having done so now to have subscribed to them James Parnell or any other particular name would have rendered T. B. in one place and some others in other places Lyars in pretending them theirs In that in Print by them the superscription is much altered and many of the Tearms in the Queries their spirit it seems on better advisement sometimes findes cause to alter his expressions and tearms I mention it to shew that wherein they glory they are found as others They have also waved their Rayling conclusion and in its room added a sixteenth Query to those I had viz. What that Grace of God is that bringeth Salvation and hath appeared to all men c. For Answer to that I refer the Reader to the Preface where I have shewed How that Doctrin of the Grace of God bringeth Salvation to all men and so appearing unto them directly strikes against and overthrows the foundation of all their imaginations And that indeed they beleeve no such thing as the Grace of God appearing to men and bringing Salvation to them as a thing wrought in another for them and thence and therewith moving in saving operations but do put in the room of it the fancy of some Grace Light Disposition or Quality discovered revived or stirred up in a man to be the Author and Finisher of their imaginary Salvation and so at the best seek to establish a righteousness of their own mean while not submitting to but stumbling at the righteousness of Christs Which also further appears in their Rayling on the directing men to a Christ Crucified for them without them while they were yet sinners see the conclusion of their Queries as fore-inserted compare with this that which immediatly follows that sixteenth Query fore-mentioned as now published by them viz. The light in your Conscience the tru◠Teacher and that as opposed to Teachers from without So in the Title Page of that Book it is called A direction to all to turn their mindes within c. Now that which is always and at all times within cannot properly be said to be brought to a man And here also the considerate Reader may see how falsly the Querist in some Queries set before these in the Book fore-mentioned pretends tó disown That the light he boasts of is Natural or naturally in a man doubtless their imaginations of its being always in men as a Habit or in-dwelling Principle while yet they have received nothing of that given from above how much soever disappearing and whether they call it first or second nature do render it such as likewise is shewed in the Preface where the vanity and filthiness of these Dreamers that commend to every one the Visions of their own heart and teach them to follow their own spirit that yet have seen nothing as Ezek. 13. 3. and yet call that Spirit and the Word of the Lord as those Isa 4. that would eat their own Bread and wear their own Apparrel only bee called by his Name to take away their reproach is discovered Nor is it unusual for these spirits to pretend highly against a thing for advantage to their design when yet in their hearts or bottom Principles they justifie or allow it or on the other hand to pretend as much for a thing that in heart they are enemies to and their Principles strike against as I could clearly evince were it not for brevity sake The Reader may see a little in J. N's Letter to me where he admonisheth those he calls blinde Guides to search the Scriptures and
put away sin by the Sacrifice of himself had been manifested and accomplished in him yea that Death in which it is appointed to men once to dye was past in him Christs second appearing without sin to Salvation manifested and accomplished in him with much of that nature and that hee that could not witness that with him was Antichrist and did deny Christ come in the Flesh In Answer to which we oft-times offered and desired liberty to manifest and prove to the people That the one offering of Christ to bear our sins and to put away sin by the Sacrifice of himself it was accomplished and finished in one Person not in many and once at one time or Age of the World nor at divers times and that the Second appearing of Christ is not yet accomplished in or to any person nor shall be in this day nor till to all together but we could get no liberty but were filled with Raylings Reproaches and Revilings from divâ—rs of them together in such manner as I never heard from any so we last them and what hath passed since with the sum of what was then asserted and maintained by us I have published in the following Discourse with some Queries I had from others of them and the Answers to them annexed for these Reasons 1 They did then as we have shewed here and in the following Discourse grosly slander us almost in all we said and would not suffer the people to hear what was said in answer to their slanders and have still persisted in managing them against us and the truth pleaded for by us where they come by word and writing as may also be fully seen in J. N. his Letter with my Answer to it in which Answer I have largely opened our Principles as to the things discoursed of that they that read may understand what they are and how falsly charged by them 2 As also that it may appear how they stand in direct opposition to and shew the vanity falseness and evil of the bottome principles of both Quakers and Ranters in which they are both one Which I have the rather done to vindicate the Doctrine of the grace of God in Christ that bringeth salvation to all men from those foul aspersions cast on it by some yea I have seen them in print in which it s charged with laying or administring foundation for those filthy and ungodly principles the falseness of which charge is manifest in the following Discourse yea it appears that which is in express terms fought against and reproached by them is the asserting the great benefits prepared for men in Christ and redounding to them by Christ while yet lying in their wickedness and thence directing them to look to a Christ crucified for them while they were yet sinners and in their filthiness The truth is They acknowledge not the grace of God in the Death and Resurrection of Christ as accomplished in that his own body â—â— being the foundation of or bringing salvation to men all or any but would lay another foundation or overthrow that though they can do neither by directing men to look into themselves and to what is witnessed or wrought in them for all their consolation rejoycing direction c. yea it s their counsel to all men I have often heard it and seen it in many of their Papers even to such as they then judged to be yet wallowing in their filthiness turned out from the presence of God murdering the just one in them â—igh to cursing c. yet to turn the eye inward to look and take diligent heed to the light in them to the book of their conscience c. and that in opposition to and to take them off from looking unto Jesus and the works wrought in his body for them without them and to such looking or attention to him in and through the testimony â—â—â— hath given by the one mouth of his holy Apostles and Prâ—phâ—ts and left on record for us They in their foolish and vain imaginations while professing to be wise being so besotted as to imagine that one person of the Son of God in the nature of man and the works done in his own body and the manifestation of God in him and therein testified to be but some farther types and figures of the true light the very Christ and that to be something naturally in every man naturally I say for so it must be if affirmed to be in every man while yet none of them have received nor are they ever directed by them to look to or for any supernatural grace whether they talk of first or second nature yet both are natural to the man and naturally in him and of him according to their principles only the best or second nature which they direct to look to that in the witness and operation of it as in them they may have righteousness strength and direction is something dis-appearing they say through the fall yet not much dis-appearing it seems when if they do but turn the eye inward they shall presently see and meet with it as the first mover and teacher appearing and yet such a thing too as no man hath benefit by till he can witness it in him they are indeed foolish and inconsistent apprehensions as well as most Antichristian and ungodly but their folly and evil is not so manifested and detected by any other spirit or doctrine as by the testimony of Jesus as the Son of God the Saviour of the world and that doctrine of the grace of God in him bringing salvation to all men when rightly held according to the Scriptures Tit. 2. 11 12. For as that holds forth that very Jesus the only immediately begotten Son of God that was before us all even from everlasting with the Father by whom and for whom all things were made which in the fulness of times was sent forth made of a woman made under the Law for us in that one body c. and therein delivered to death raised and exalted according to the Scriptures to beindeed the very Christ The Savior of the world the true light that lightens every man that comes into the world that with his vertues and influences fills all things for the good and salvation of mankind and so instructs and directs al the ends of the earth to look to him and the grace of God in by through him bringing salvation to all men and be saved so it therein in the same light of the Lord cryes concerning them All flesh is grass surely the people is grass Isa 40. 6 7. Men are altogether strangers to that wisdome and strength by which they might be reconciled to God the way of peace they know not yea thaâ— wisdome is not to be found in the land of beliâ—ing Rom. 3. 10 11-19 Job 28. 12 13 c. They are without God in the world and strangers to the life of God Eph. 4. 18. and 2. 1â— They are dead in sins and
any thing else my very sayings at first delivered and after repeated do shew the falsness of thy charge they were these That though the Scriptures be the absolute rule and medium according to which faith is begotten and regulated yet Jesus Christ himself as therein declared is made the foundation and bottome of it as well as the object in whom the father is beleeved in That here taken for granted about the Scriptures is far from denying him what it affirms him to be And if as in the Answer I writ and leâ—t for thee to that charge If I say I had said That they are the absolute and perfect means through which the preaching of faith is discovered and so faith begotten that is far from denying other means It only saith as that Psal 19. They as compared withall other are perfect as is more at large in that Answer Many more I say of thy slanders might be discovered But what should I speak farther of thy slandering us thou hast as grosly belyed the Apostles themselves as in that Rom. 10. 8. where thou sayest The Apostles preached the word and faith in the heart of them to whom they preached whereas the Text saith not the word and faith But the word of faith which they preached and of that he saith not simply It was in their heart either as dwelling or received there But that it was nigh them in their heart c. And speaks there expresly of such a nighness of it in their heart as is to men in the preaching of it even before faith of and in it be effected in them and that they might beleeve c. saying The word is nigh thee in thy heart that if thou shalt beleeve c. I might mention many more of thy abuses of them whose doctrine thou wouldst pervert to colour or countenance thy vain visions out of thy own heart yea our Saviour himself thou slanderest to that purpose as will appear in making good the next part of what I do in the presence of God charge thee with which is That perverting the Gospel of Christ to that purpose and pretending spirit and immediate call to it also thou preachest or bearest witness of another Jesus than he whom they the Apostles as well as also the Prophets that have spoken to us in the Name of the Lord have preached and born their testimony to and movest us to listen to another Spirit that we have not received in the hearing of faith and bringest another doctrine or message which we have not accepted nor the Prophets and Apostles of the Lord delivered or spoken of yea so contrary to theirs that they cannot stand together which when he that cometh to or amongst any of us doth we have good cause then especially to be jealous over one another and such jealousie may be born with and have then also more especially need to strive together for the faith of the Gospel having also so good incouragement hope and strength therein That we need bee in nothing terrified by our Adversaries though they charge us with having a Devil as they did our Master and speak great swelling words of vanity promising liberty to them that will listen to them First That thou preachest another Jesus c. appears in this 1 The Jesus to whom thou bearest witness is one or something that is not already come in the flesh but still and daily comâ—â—g and as with reference to some persons not yet having come or appeared at all to put away sin by the sacrifice of himself It s something whose appearing in the flesh suffering or offering himself to bear our sins as a sacrifice for them was not perfectly finished at once and in that one person of Jesus of Nazareth so as not to be made or accomplished over again neither in the same nor in any other person which did fully appear in thee and Richard Farnsworth witnessing his coming in the flesh his offering himself to bear sin and as the sacrifice for it to be or to have been accomplâ—shed in your persons in some late operations in and upon you which also you signified to be such as we were yet strangers to And now in thiâ— thy Letter thou chargest us with denying Christ come in the flesh because we affirmed That appearing or coming of his in the flesh to put away sin by the Sacrifice of himself to be finished in that one person Jesus of Nazareth and so now past and not accomplished in thee or any other person Whereas the Jesus of whom they bore witness is one person distinct from all other that needeth not daily to offer himself or as those former Priests daily to offer sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Heb. 7. 27. he did not â—or doth offer himself often for then must he often have suffered since the foundation of the world but now once in the end of the world hath hee appeared to put away sin by the sacrifice of himself And as it is appointed to men once to dye which evidently speaks of the natural and first death which in the ordinance or appointment of God passed on all men in one when sin entred into the world in that one offence for as much as all therein sinned Rom. 5 12-18 and once seizeth on every individual so as in that death that came by Gods appointment on men as sinful men from Adam considered they indeed dye but once even so Christ was once offered not many times or in many Ages but then once in the last Ages as also is shewed before to bear the sins of many even of all men that in one were appointed to dye when they and their offences were multiplied into many Note that he saith not To bear sins in many for then also the offering could not have been â—iâ—â—shed at once but must have been often iterated but now once one dyed for all not in all or in that sense in any other person but did himself bear our sins in his own body to the Tree c. Heb. 9. 24 25 26 27 28. 2 Cor. 5. 14 15. 1 Pet. 2. 24. Hee dyed once and can dye no more Rom. 6. 9 10. Rev. 1. 18. nor is there another offering to be made or that to be made over again But with that one offering in that his own body made and finished once for all he is set down for ever on the right hand of God a Prince and Saviour as before also in the beginning of this discovery is shewed read Heb. 10. 1-12 Against the truth of which and to introduce such a Jesus as is daily appearing and offering himself to bear our sins and make propitiation for them in men you perverâ—ed such Scriptures as tell us of Gods being made to serve with mens sins and wearied with their iniquities Isa 43. 24. And being pressed with them as a cart is pressed with sheaves Amos 2. 13.
further to that if I had not been taken off in the midst by Naylor with a reproach for bringing those Scriptures as parallel and derision at the thing thereby signified that the name â—f Christ and so of God in him through and according to which faith in him is begotten is declared in the Scriptures To this I further add Prov. 22. 19 20. That thy trust may be in the Lord I have made known to thee this day even to thee have I not written to thee excellent things with Psal 19. 7 8. The Law or Doctrine of the Lord is perfect converting the soul the Testimony of the Lord is sure making wise the simple c. with these compare 2 Tim. 3. 15. 16 17. The holy Scriptures which he had known from a child are able to make thee wise to salvation through faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for all Doctrine Reproof Instruction in Righteousness c. And if I had also said that they are as left on record for us a perfect and absolute means through which Faith is begotten and nourished I do not therein deny other means God useth for discovery of Chrâ—st or of his goodness that is in and through him or the usefulness of them or Gods teaching by them onely say as that Psal 19. The Law or Doctrine of the Lord as compared with all other means is perfect or absolute But that which I said was as before and was thus expressed and in this saying as follows Though the Scriptures be the absolute and perfect medium or Rule according to which Faith is begotten and regulated yet Jesus Christ himself as declared in them is made the foundation and bottom of it as well as the object of it in whom the Father is beleeved in as Joh. 12 44 46. with chap. 5. 23 24. in him it centers and about him is exercised even him that Jesus of Nazareth c. the same that was reproached by them as a figure and one by whom many men have no benefit These Answers to their charges are as they were the first of them sent to them and the other left for them as before unless in the addition of a quotation or two and of some words of the Scriptures quoted and some little filling up of a phrase then in hast omitted now added in some places to render the Answers given the more understandable to them also that were not at the meeting The things in these Answers briefly spoken to are most of them more fully and largely spoken to in the following Answers to James Naylors Letter especially those about Gods being manifested in the flesh and Pauls injoyment of a visible demonstration of that person in which he was so manifested after his being received up into glory That also about the Scriptures and the difference between Paul and Timothies receit of their Word and so their furniture to their Ministry is spoken to again in the said Answer but more fully in the Answer to the Queries I received from others of them which are after that inserved Likewise what benefits or blessings are prepared for men in Christ even in the just for the unjust for such as are wicked or rebellious that through him they might be brought back to God as Psal 68. 18. with 1 Pet. 3. 18. and how all his benefits with which he daily loads them in his forbearances not presently cuâ—ting them off or executing Judgement on them in their Rebellions but waiting that he may be gracious and in all the streams of his grace in continuing and renewing his mercys adding also sometimes favorable sometimes more sharp chastisements or judgements and in his vouchsafing in and with all the supernatural influences of the light and power of his Spirit and so bringing in all means the testimony of Jesus or of Gods goodness so as through him nigh to them in their hearts enlightning in the discovery of Gods goodness and Christs preciousness for sinners and the necessity of being found in him and washed by him and therein reproving of the vanity of these Idols the evill of their ways c. in such wise and to such end that therein these instructions and reproofs of instruction might be received through such his grace bringing salvation to them though not by any such light or power as they speak of that is an indwelling principle in them I say how all these benefits are salvation as 2 Pet. 3. 9. 15 Isa 30. 18. Ps 68. 19 20. even springing out of the bowels and vertues of that salvation wrought in Christ for them and themselves such salvations as in which Jesus Christ in the name of the Father and as the ends and vertues of his cross is saving men not onely from the poyson and destructiveness of the first Death that is abolished by him but also from those Judgements being poured out in fury to their cutting off that might daily bring forth according to the Rule of the Gospel involving under a second Death yea they have all tendency and aptness in them to lead to farther and special salvation by and through Christ The grace of the truth comes forth to save men and so as they may be saved by it however men by observing lying vanities deprive themselves of their own mercies and so their table their welfare becomes a snare and a trap to them as Joh. 3. 17 18 19. and 12. 47 48. 2 Thess 2. 10. Jona 2. 8. Psal 69. 22. This also I say is further spoken to in the following Answers and particularly in the conclusion of the Answer to the Queerys fore-mentioned in answer to a like reproach of the grace of God in Christ to manward in the conclusion of those Queerys But more fully in that book entituled Mercies for men To that that many false principles or lights teach to deny many sins there is nothing added directly to it in the following Answers though James gave some occasion for it in his letter yet in the answer to that I waved it partly because he corrupted and altered my sayings so as to render them absurd in his renewing of his Charge there with reference to what was written in answer to that Charge at first as may be seen in comparing that Charge in his Letter following with my said former Answer fore-mentioned which is word for word as it was sent to him so â—â—â—â— he therein fightâ— with his own shadow And partly because I would â—â—â— draw out that Answer to a greater length having been large in it to the opening of things more fundamental But it being woved there I shall here adde a word or two to it yet with brevity for like reasons as before 1 In his said letter himself fully signifies That even that spiritual wickednes which teacheth to deny God c. may yet teach and lead to deny some lesser yet grosser evils even so to deny as to leave or forsake such gross
boast of we may the easilier be mistaken in it and lead to follow those that peep and mutter as Is 8. 18. 20. That tell a vision out of their own heart and not out of the mouth of the Lord Jer. 23. 16. 31. Eze. 13. 2 3. and yet say He saith That think to make Gods people forget his name by their Dreames which they tell every one to his brother or neighbour But how do they say We are wise and the Law of the Lord is with us or in us when as lo in this it appears the making of it is in vain to them The pen of the Scribe is in vain Jer. 8. 8. 4 They prohibit me to speak the word of God unless I dare insolently boast that I have any thing to speak immediately I suppose hee means unless I have that thing immediately which I would speak and doth not mean that I should so have iâ— as to speak it immediately too for they themselves speak not immediately but use their tongues when they say He saith as Jer. 23. 31. but against that their meaning I am strengthned and admonished by God in those instructions to Timothy Hold fast the form of sound words which thou hast heard of me c. And yet been also assured of by the Holy Ghost mediately in that hearing of faith â—â— Tim. 1 13 14. and 3. 14 15. The things thou hast heard of meâ— among many witnesses The same commit thou to faithful men who shall be able to teach others also Chap. 2. 2. And professeth to be filled with joy when he calls to remembrance the unfeigned faith in him which dwelt first in his Grandmother then in his Mother by whom he was educated from a Child in the knowledge of the holy Scriptures which are able to make him wise to salvation through faith which is in Christ Jesus And thereupon also puts him in remembrance to stir up the gift of God that was in him mediately by the putting on of his hands c. 2 Tim. 1 5 6 7 8. with chap. 3. 14 15. like to that 1 Tim. 4. 14. Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery yea our Saviour prays for blessings on their Ministration to the worlds end and onely on theirs besides the first Apostles that received their word immediately from himself I say besides them only on theirs that through their word or doctrine should beleeve on him And by these I know he was not moved to this challenge by the Spirit of the true God God in Christ not onely the nature and end of the challenge being to try our Gods but also all the things required in it being so contrary to all his instructions and requirings whose Kingdom is not divided against it self God is one But that one onely true God that hath revealed himself in his Son so that he that seeth the Son in and according to the testimony God hath given of him he therein and so far seeth the Father Joh. 12 44 46. in whose face God hath shined in our hearts the light of the knowledge of his glory He that is our God and according to our weak measure hath been acknowledged by us is not their God or Rock themselves in this paper being witnesses as Deut. 32. 31. Tho. Moor jun. Written from Bullingbrook 7 June 1655. POSTSCRIPT ELias way of trying Baal c. we need not for trying and discovering them because God who in sundry manners spake in times past to the Fathers by the Prophets hath now spoken to us in these last daies by his Son c. And we ought to give earnest heed to the things we have heard which have been spoken by the Lord himself and confirmed by them that heard him God having born them witness with signs miracles c. which were the first and full publishers of that last Dispensation nothing more is to be added or altered therefore no sign to be looked for for thâ— the confirmation of that so confirmed onely the sign of the Prophet Jonas the cross of Christ and the demonstration of the Spirit in and with it left for continuance to the worlds end others signs and wonders for confirmation of what he speaks onely the spirit of Antichrist shall come with in these last daies but we are not to follow them for if they have Moses and the Prophets and will not hear them neither will they beleeve if one should rise from the dead To that of the Apostles approving themselves in necessities and fastings c. it appears they were not wilful or voluntary fastings or macerating of their bodies as in those false spirits Col. 2. 18 23. in which they so approved themselves for then they had been no necessities but such as necessarily came on them for the Gospel sake or in following after the Spirit There is in this copy of the Answer a little abbreviation in the relation of Naylors witness concerning himself as also in the explication of Luk. 17. 22 23 c. of what was sent them because the same things are more fully spoken to in the Answer to James Naylors Letter which follows James Naylors Letter as it was sent about the Country open and came to me about the latter end of June 1655 Verbatim For Thomas Moor. BY the indwelling of God and in his presence I do bear testimony against thy Antichristian Doctrine preached by thee Thomas Moor before many people which I did then bear witness against whilst I had liberty of the place and do still before all men That thou art out of the Doctrine of Christ and his Faith who deniest God in his Saints which is the promise of God and of Christ and that which the Apostles preached and witnessed to and exhorted to wait for which thou pleadedst against and wouldst bring Paul for thy proof who never preached such a Doctrine after he knew God but said Know you not that your bodies are the Temples of the living God as he hath said I will dwel in you and walk in you and you are the Temple of God and the Temple of God is holy which Temple you are and if any defile this Temple him will God destory 2 Cor. 6. 16. Joh. 14. 20. 1 Cor. 3. 16 17. c. and 6. 19 20 And Christ in us the hope of glory and Christ in you except ye be reprobates Which thou saidst was not God in us plainly shewing thou never knew him nor see him for who hath seen the Son hath seen the Father also and he that hath them not hath not life so death speak in thee who deniest the living God and the Lord that bought thee and that is the spirit of Antichrist who denies Christ to be come in the flesh as thou didst and many more of thy Disciples who when I witnessed him come again since his Ascension without sin to salvation you could not receive it
to death for our offences and raised again for our justification In him as so considered God was manifest in the flesh justified in the spirit seen of Angels preached to the Gentiles beleeved on in the world and received up into glory And that this Scripture speaks of these great things of the mystery of godliness as done onely in that one person I propounded this consideration for one That the word that is immediately prefixed and especially applicable to the first clause is in the Preterperfectense or in the time past God was not God is he was manifest in the flesh yea the phrase of the last clause renders that as a thing also done and finished in the person spoken of He is received up into glory And surely In that person and in him only this is absolutely true God is in the nature of man even in the flesh in which he descended received up into glory not now receiving or to be received but now already received up into glory set down on the right hand of Majesty on the Throne of glory in the heavens Consider I pray you how suitable to this understanding of the last and first clauses is that which is affirmed of this person Heb. 9. 24 25 26. Christ is not entred into the holy places made with hands which are the figures of the true But into heaven it self now to appear in the presence of God for us nor yet that he should offer himself often as the former high Priests entred into the holy place every year with blood of others hee needeth not daily to offer up sacrifice for this he did once Heb. 7. 27 for then also must he often have suffered since the foundation of the world but now once in the last Ages of the world he hath appeared to put away sin by the sacrifice of himself even as it s appointed unto men once to dye so Christ was once offered not in many Ages or divers times but once in the last Ages when men were multiplied into many whereas they were but one when the ordinance of death passed on them yet in that one it passed on the whole kind so Christ was once offered to bear the sins of many even of all of that kind all men every of the nature he took then when they and their offences were multiplied into many he saith not to bear sins in many for then indeed he must often have suffered But now once he was offered in his own body even that so and then prepared him Chap. 10. 5-10 to bear the sins of many Then was God in Christ condemning sin in the flesh yea then and therein when one dyed not in but for all and rose again Then was God in Christ reconciling the world not imputing their trespasses to them but causing them to meet together on him 2 Cor. 5. 14. 15 19. with Isa 53. 6. Rom. 8. 3. 1 Pet. 2. 24. And raising him and giving him glory as the publick man that by and through him our faith and hope might be in God 1 Pet. 3. 18. and 1. 21. with these and that 1 Tim. 3. 16. compare that Joh. 13. 31 32. See how our Savior there directs us to the person in whom the time and works in which God was so manifested and glorified in the flesh and did straightway after the finishing of these works glorifie it in that person even then faith our Savior when Judas was gone out to betray him when he was presently to finish those works the Father gave him to do on earth yea his soul was already in trouble Joh. 12. 27. now saith he even in that his being made an offering for sin is the Son of Man glorified and the Father is glorified in him If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Then and therein was the Son of man glorified in his being appointed and set as the surety in that publick place that by the grace of God he should tast death for every man he was therein said to be crowned with glory and honor above all other persons among Men or Angels for no man could redeem his Brother nor give to God a ransom for his soul the Redemption of the soul is more precious neither was there any other thing or person in Heaven or Earth that was counted worthy but this Holy One Herein was the Son of man glorified And so in Gods supporting him and carrying him through so great sufferings when all our sins met together on him Psal 40. 11 12 16 17. Heb. 5. 7 9. Likewise in Gods giving so glorious a testimony to him at his death Mat. 26. 50 54. And in his Resurrection from the dead This Jesus who was made of the seed of David according to the flesh was declared to be the Son of God with power according to the spirit of holiness Rom. 1. 3 4. In these things the Son of man was glorified and â—o the Father glorified in him in the exercise and agreement of all his holy and glorious Attributes his Wisdom Holiness Truth Mercy Goodness Power c. for manssalvation God was manifested in the flesh condemning sin and yet therein preparing Attonement and Propitiation for sinners and straight-way after the finishing of these works in his own body the father who glorified him in himself in his own Power Name and Glory declaring himself satisfied in and for what he delivered him raising him from the dead in which he was justified in the Spirit or according to the Spirit of Holiness did further and fully and perfectly glorifie him in the same body in receiving him up to glory and setting him on his own right hand in the Heavens far above all Principality and Power Might and Dominion and every name that is named not onely in this world but in that to come and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him then distinct from him in his personal body now raised and glorified yet they in that to be done in and upon them are the filling up or compleating of him in the ends and vertues of his cross who as so considered namely in the ends and vertues of his cross filleth all things as Ephes 3. 8 10 but he gave himself for hâ—s Church for all that through his grace to man-ward come in to him That he might wash them with the washing of water by the word that so he might in the issue present it to himself as he now presents it in himself before the Father a glorious Church without spot or wrinckle Eph 5. 25-27 and ch 1. 20 21 22 23. 1 Pot. 3. 22. Phil. 2. 6-11 Joh. 17. 1-5 Col. 2. 9. Read these Scriptures and compare them and see how they explicate and agree with the explication given of that 1 Tim. 3. 16. And after some little Discourse to this purpose demonstrating
I would stand to It is true thou toldst me then I was a lyar in disowning what thou wouldest charge on me but thou wast a single witness to that and when I left that to the people thou hadst from one of them viz. Mr. Wray a sober and Christian answer to this purpose as â— remember That the end of that meeting he thought was not to catch at and strive about words and although to his remembrance what I had said about Gods being manifested in the flesh was to that purpose and in like expressions in which I had then again repeated and delivered it yet if some could not be satisfied but that some expressions did fall from me that might in their apprehensions carry more in them than I would stand to or own as my sence of them yet then he thought it reasonable that I should have that Christian liberty my self to explicate my sense of them and meaning in them that I would stand to and no more charged on me as my saying And this liberty likewise he desired you should have and I think you needed it and had it when you said The Judgement after death was past in you and yet after explicated your meaning That you was past the danger of it though the last nothing near comes up to the first But James Thou hast in thy jangling about this and in such other catching at and strife about words and in thy slanders clearly manifested to them that will not shut their eyes that thy intention in that discourse was to endeavor any way thou couldst to subvert the people from understanding what we had propounded to be reasoned about concerning the essence of Christ what it is whether something essentially in many persons or one person distinct from all other persons and if one person granted then whether in the works done in his own body in his Incarnation Death Resurrection and Ascention there was and so remaineth in him in our nature in that his own body by vertue of those works so finished in it the onely and abiding vertue for the taking away of sin or is the vertue for that also chiefly or at all in some other work or works done in other persons And about his Second Appearing and the glory then to be revealed whether that be to be waited for by all beleevers all the time of this mortality or made in or to any in this day I perceive it did not please thee that hath pleased the Father that in all things he should have the preheminence in whom onely dwels the fulness of the Godhead bodily and so communicâ—bly in its influences Thou hadst surely done more fairly if thou hadst let the people know that thy intention was to make a nullity or a type shadow or figure of that person Jesus of Nazareth and of those works done and finished in his own body in which himself bore our sins to the tree and was raised and glorified or at least to make thy self and others his equals in all those manifestations of God in him as Korah Dathan and Abiram would have dealt with Moses and Aaron in those things in which they were eminent Types of him and did they not indeavor it with thy pretence All the Congregation is holy and the Lord is among them Num. 16 3. and as those foretold of Jude 11. 2 To thy second Slander That I denied Christs being in them mentioned Collos 1. 27. and 2 Corinth 13. 5. to bee Gods being in them Surely James Either the spirit by which thou art immediately guided is very forgetful or else thou art very confident of my forgetfulness and presuming on that art not affraid to alter thy own charges as oft as thy thoughts alter about the advantagiousness of the manner of laying them I remember thou didst charge me before with something of this nature but then in these expressions That I denyed Christ to be God and the life of Christ being manifested in the flesh to be Gods being manifested in the flesh And this thou saidst I did in giving this Answer to that Scripture 2 Cor. 4. 10 11. That the life of Jesus might be manifest in our mortal flesh viz. That that was not God this was thy Charge and now it is thus much altered That in answer to those two other Scriptures Col. 1. 27. 2 Cor. 13. 5. I said That was not God in us To thy Charge in both formes I shall Answer so far as to discover thy falsity First to the first My Answer to that 2 Cor. 4. 10 11. was this though I well remember I was cut off by thee in the midst of it and thou wouldst not let the people hear it that that Scripture saith not That God was manifested in their mortal flesh buâ— that he might be In which answer is fully granted that in the life of Jesus being manifested in their mortal flesh God is or may be said therein to be truly manifested But that which is denied in that Answer is That that Scripture speaks of that as a thing now done in them that which was now done and manifest in their body was death unto which they were daily and always delivered that the other might be That the life also of Jesus might be made manifest in our body in our mortal flesh he doth not say it now was in the time of this mortality but that it might be so in this flesh that now was mortal For if in it we suffer with him even in the same body we shall also reign with him and be glorified together And when thou didst charge me with this next day I bâ—gan to give thee this Answer forementioned it is true thou wouldst not suffer me to speak out my Answer nor the people to hear what was spoken either day But I almost think thou didst perceive what my Answer was and would have been and that it would have been too many for thee to overthrow and therefore was angry with it in its first appearance and would not let the people understand what it was but presently stopt my mouth and their ears with reproaches and slanders I had in my thoughts this twofold Answer to have given to your abuse of that Scripture if I could have obtained but humane civility from you 1 That already mentioned viz. That the Text saith not That the life of Jesus was manifested in their mortal flesh now while mortal But that they was delivered to death now always that that might be and when and wherein they expected that should be fully accomplished is clear in that which follows vers 13 14. We also beleeve and therefore speak knowing saith he that he which raised up the Lord Jesus shall also raise us up by Jesus and shall present us with you they shall not one prevent another in that And that phrase That the life of Jesus might be manifested in our mortal flesh doth no more signifie that that life of Jesus shall be fully manifested
in it in the sense spoken of while yet it is mortal than that equivalent Scripture Rom. 8. 11. doth signifie That the body shall be mortal when raised or that the resurrection shall be made in any in the time of this mortality where he saith He that raised up Christ from the dead shall also quicken your mortal body by that spirit that now dwelt in them But that he speaks there of such a quickening or raising from the dead as in which their mortal bodies shall be made immortal is plain in that he compares it with the raising Christ from the dead having also affirmed before that now the body is dead because of sin while yet the spirit is made alive for righteousness sake And to that death that is now or still upon the body even after we have the first fruits of the Spirit he opposeth that quickening of the mortal body spoken of all which plainly shews that he speaks there of the blessed and first Resurrection which more properly than the other is called a quickening because it is a resurrection to life of which they in their bodies that sleep in Jâ—sus shall all be made partakers together at his Second Appearing speaking of that he saith He shall quicken your mortal bodies yet this mortal shall then and therein put on immortalâ—ty 2 This further Answer That if it should be granted you that the life of Jesus might be in some sense truly said to be manifested in the mortal flesh now while mortall yet it makes nothing against what was said about Gods being manifest in the flesh for this we had then at first laid down That the Spirit of life in Jesus being received into and dwelling in the mind or spirit of the beleever in that word or testimony of Christ received and abiding there doth also shew forth it self and act in and through the mortal body moving and strengthening it to such service and suffering as the renewing of the mind leads to Yet all this saith not That properly and in a full and absolute sense God is manifested or glorified in the flesh of his Saints in the time of this mortality much less that he is so manifested either in such manner or in or to the accomplishing of such works as he was manifested in the flesh in that one person that now in mans nature is received up into Glory which were the things denyed Secondly To your Charge in its last form with reference to those two Scriptures Col. 1. 27. 2 Cor. 13. 5. Truly I do not remember that those two Scriptures were at all mentioned in any Discourse by way of conference that was between us at least not so mentioned as you might have any answer to what you would have made them say I remember indeed Rich. Farnsworth in continued speech abused them But there was nothing said to him untill he had finished his large witness concerning himself after which the time being shore there was but little said by mee though more than could all bear without storming that we did not rather fall down and worship him and admire his words as some of your company did as the words of the eternal God and not of a man more highly blasphemous than that Act. 12. 22. but that which was said was not with reference to his abuse of those Scriptures but to his abuse of those two other Scriptures Ro. 7. 23. and 8. 10. which occasionally falling upon we shall briefly mention Hee witnessed that he was delivered from the Law of sin in his members that it was not remaining or warring there and from that body of death there mentioned with allusion to those expressions as signifying that Paul witnessed the like concerning himself whereas Paul complains of both as yet accumbring him speaking in the present time not in the time past I find then a law in my members warring Oh wretched man that I am who shall deliver me from the body of this death He was not yet delivered but wretched by reason of it remaining Though yet hee could thank God through Jesus in whom he had perfect deliverance which he injoyed by faith and therein also freedome from under the condemnation of that holy Law of God which discovers sin and sentenceth the sinner to death and daily victory in the combate over the dominion of sin and fear or horror of death yet still it remained and warred in him and so in all beleevers while here as to that purpose was then told the people Again he witnessed largely of his body being wholly mortified and dead to sin as the fruit of Christ being in him and therein and so God manifested in his flesh And this he said also with allusion to those expressions Rom. 8 10. If Christ be in you the body is dead because of sin c. which expressions he changed thus The body is dead unto sin To that also I told the people that the bodies being dead unto sin as it was not therein the expressions so neither could it there be meant because he saith The body is dead because of sin now its being crucified or dead unto sin is no part of the fruit of sin nor happens it to any because of sin but because of and as the fruit and vertue of Christs righteousness where in any sense or measure it s truly found But that here spoken of is something of misery still remaining on the beleever because of or as the fruit of sin though Christ be in them and so the spirit alive for righteousness sake yet the body is dead because of sin yea it is yet in it self a wretched vile body as Rom. 7. 23. Phil. 3. 21. though redeemed and taken to be the Lords yet not in it self while here wholly subdued to him nor conformed or made like to his glorious body untill the Resurrection and then it shall certainly so be we wait for the Adoption That is the redemption of the body You did indeed discover your selves in these and the like passages to be of no judgement concerning the faith and of the same spirit with those 2 Tim. 2. 18. that say The Resurrection is already made or past in them and so overthrow the faith of some that did not cleave so close to the foundation of God in giving earnest heed to the things they had heard in the Doctrine of the Death and Resurrection of Christ which foundation yet standeth sure against all your Batteries having this seal for its confirmation The Lord knoweth them that are his hee owneth approveth standeth by to the saving preserving and strengthning in all service and suffering all them that having received the Spirit in that hearing of faith do keep that in beleeving remembrance and abide in it as the fundamental doctrine they therin abide in unior and fellowship with and protection of the Son and so of the Father in him 2 Tim. 2. 19. 1 Joh 2. 24 25 26 27. 2 Joh. 7. -9. Joh. 10. 27-29 and
and of mens crucifying the Son of God to themselves Heb. 6. 6. so said you he is crucified for sins and made to bear sins by the wicked every day The gross abuse of which Scriptures as brought to such a purpose is easie 1 These Scriptures speak of it as an act of men to make him so Yee have made me to serve with your sins ye have wearied me c. Isa 43. 24. Mal. 2. 17. They have crucified the Son of God to themselves and put him to an open shame Heb. 6. 6. But in that one appearing in which he appeared to put away sin by the sacrifice of himself no man had any hand in making him to be sin or to bear our sin or to be an offering for it man sinned and occasioned so his necessity of such a Sacrifice but he could do nothing to the imputing his sins to or laying them upon Christ or preparing himself such a Sacrifice though men had a hand in crucifying him in that one body yet they did it not nor could do it for our sins or to prepare themselves such a propitiation and sacrifice in him but for his bearing witness to the truth therefore they buffetted him scourged and crucified him But it was the Father that imputed to him and laid on him the iniquities of us all and delivered him to that shameful death of the cross for our offences This was the only work of God and is marvellous to behold he made his soul an offering for our sin he made him to be sin and a curse for us And the Son he willingly offered himself to bear our sins in his own body Isa 53. 9 10. Rom. 4. 25. and 8. 32. Heb. 9. 26. c. and 12. 2. Psal 118. 2 These Scriptures speak of such things or actions done by men as tend directly to their utter destruction which indeed is only of mens selves they having wearied him in the sense of those Scriptures God left them and did therefore because of their so wearying him pour out his fury c. Isa 1. 14 15. Jer. 6. 11. yea such as have so crucified the Son of God to themselves and put him to an open shame the Text saith It s therefore impossible to renew them again to repentance Heb. 6. 6. And where sin being not wholly finished so as to occasion an utter separation God yet had mercy again and blotted out their sins for his names sake Isa 43. 25. yet that was so far from being the fruit of that their making him to serve or wearying him with their sins that it was indeed the more wonderful being after such long provocation and obstinacy But on the other hand this one act or work of God in making Christs soul an offering for sin causing our sins to meet together on him and his bearing them in his own body is that very thing in which is all our help and salvation which indeed is only of God with his stripes we are healed Isa 53. 6. 1 Pet. 2. 24. 3 Yet also it is clear That even that his being wearied or pressed with their sins though it was their act to make him so yet his being so made was not in any operation in them but something accidentally caused or occasioned in God or from him towards them by their long persisting in their obstinacy and provocations even untill the day of his patience was out or almost out with them then he is said to be wearied though in a proper sense as man he fainteth not nor is weary when he doth or is ready to do that which men do when they are weary viz. give over forbearing or waiting as in that Jer. 6. 11. And so that Amos 2. 13. may be read either or both wayes I am pressed or I will press you so some Translations render it as a cart is pressed with sheaves but as before in this offering of Christ to bear our fins in his own body God was in Christ reconciling the world to himself not imputing their trespasses to them but causing them to meet together on him 2 Cor. 5. 19. with Isaiah 53. 6. 4 True it is That mentioned Heb. 6. 6. is not only something made or occasioned by them but also in the first branch of it an operation made in them and to them they crucifie the Son of God to themselves yet that not for but wholly against themselves and causing that weariness in God of forbearing them forementioned surely its like that internal operation 2 Thess 2. 10. deceiveableness of unrighteousness greatest unrighteousness under a vizor of Righteousness or form of godliness in them that perish It is such an internal operation as in which the person of Christ as crucified for us with the ends and verâ—ues of his Cross is made of no account dead or undesireable if not execrable to a man The preaching of the Cross is to them that perish foolishness 1 Cor. 1. 18. Surely James I have good ground to beleeve this is that operation in you which you witness to be Christs appearing or coming in the flesh in you there to put away sin by the sacrifice of himself and that also which you call his second appearing in you c. I could be glad to hope this were not wholly finished for if so there remains nothing but a fearful looking for of vengeance to consume the Adversaries c. If Christ come to dye in this sense in or to a man no resurrection of him answerable in or to that man is to be expected Other Scriptures also I remember you abused to this purpose such as tell us He that beleeveth on the Son of God hath the witness in himself 1 Joh. 5. 10. And the Commandement given iâ— true in him and in them Chap. 2. 8. Surely you are willingly ignoranr or not able to distinguish between the witness being in a man received in beleeving and the thing witnessed being actually wrought in him Doubtless the main thing witnessed in those Scriptures is the person of Christ and the works of our salvation that were perfectly wrought and finished in that person without our motion or knowledge 1 Joh. 1. and chap. 1. 2. And so of that propitiation and eternal life That God hath therein and so prepared for us and given us in him as in a sure treasury fountain and receptacle for us that it might be received and enjoyed by us even now by faith and in a first fruits of the Spirit and in the hope of the Harvest in so receiving him even in beleeving on his name 1 Joh. 5. 10 11 12. with Joh. 1. 1-12 14. which person and works so finished in him are no otherwise in any but by faith of and in them and so in the vertues tasted and experimented But whosoever so beleeveth on the Son of God he hath the witness in himself not the thing witnessed wrought over again in him nor any otherwise in him than by faith c. as before but
the witness of that person and those works as perfect in him is actually received in the receit of the testimony God hath given of him It is a good description of the doer of truth he commeth to the light that he may see all his works that he desires to own as the ground and matter of his rejoycing and hope wrought in God in Emmanuel And so the other place saith the thing was true in them that was true in him not because it was actually wrought in them as in him but expresly because the darkness was past to them and the true light had then shined which disovers him as that onely begotten Son of God full of grace and truth Joh 1. 14. and so learns all truth as it is in Jesus Ephes 4. 21. yea leads into all truth and so gives proof and experiment of the goodness vertue and efficacy or power of the truth in the receit of it through such lifting up or demonstration of the Son of man and so of the truth as it is in him Joh. 16. 13 14. 2 The Jesus or Christ to whom thoubearest witnesse is such as whose second appearing without sin to the salvation of those that look for him with reference to those expressions Heb. 9. 28. is already past or hath been accomplised in thee This is clear in thy letter though there the word second bee left out which was oft urged by thee in discourse That Christ is come again in the flesh since his Ascension which also thou callest thy confessing the flesh of Christ and further signifies in following expressions This to bee thy confession of the flesh of Christ in thee or his comming in the flesh The second time even since hâ—s Ascension in thee And didst call in discourse his appearing again and the second time in thee in his body his flesh and spirit Christ holy harmelesse undefiled separate from sinners made higher than the heavens with many other such like expressions which some took in writing least thou shouldest deny them though not as any matter of Accusation against thee to thy harm as thou slanderest them which writing I not having by mee mention no more than I well remember And is the summe of it in thy Letter Whereas that Jesus the Christ which they have preached is personally received by and continuing with the Father in the heavens untill the time of the Restruction of all things Act. 3. 20 21. from whom all beleevers are personally absent while in these mortal bodies 2 Cor. 5. 6. His second and glorious Appearance in that body in which he once suffered for sin without sin to the salvation of those that look for him with all the blessed hope then â—o be revealed the fulness and Harvest of the Spirit and glorious Redemption of the body is yet to be waited for by all beleevers not accomplished in or to any of them all the time of this present world whence â—he Apostle propounds it as the posture in which the beleever stands all the time of this present world in which he hath ungodliness and worldly lust to encounter with looking for that blessed hope and the glorious appearance of the great God and our Savior Tit. 2. 12 13. with 2 Pet. 3. 3. 11. 12. 1 Thess 1 9 10. Phil. 3 20 21. And so that salvation of them that look for him Heb. 9. 28. to the accomplishing of which he shall appear the second time and then without sin in any such imputation of it infirmities or sufferings by occasion of it as was upon him in his first Appearance even in the glory of his Father and with his holy Angels That salvation of them I say is clearly that total salvation that shall be revealed and accomplished in the last time 1 Pet. 1. 5. even after the natural death and in the Resurrection in which they shall be redeemed from the power of the grave in the first Resurrection and so from the hand of the enemy that the second death shall have no power on them but they shall be ever with the Lord posseâ—â—ing the glorious rest and Kingdom for ever which appears in that its a position so placed as answering to the judgement after death mentioned in the former verse Heb. 9. 27 28. In that judgement after death unto which all in these bodies must come Then and therein shall he appear without sin to the salvation of them that look for him so that they shall stand in the judgement having righteousness and strength in the Lord yea in the Lord shall they be justified and redeemed from all their iniquities fully and perfectly and shall glory Isa 45. 24 25. Psa 130. 8. Yea when that Second Appearing of Christ shall be accomplished it shall not then be made or accomplished in an internal operation in this or that or many persons that we should need to look here or there for him but that one person shall appear personally in that his own body in our nature as now glorified with the Father even as he was seen go into Heaven so his second coming shall be visible to all as the lightning from the one end of the Heaven to the other and accomplished to them all at once and together 1 Thess 4. 14-16 Matth. 24. 26 27 28. To corrupt us from the beleef of the truth and expectation of which blessed hope and to intâ—oduce thy other Jesus whom thou didst witness to have appeared the second time in thee even to have come again in the flesh since his Ascension c. as before thou didst pervert these Scriptures that I well remember Luk 17. 20 21 Joh. 14. 3. The first of which thou mentionest now again in thy letter with a great deal of vaunting and reproach as if it spoke so much and so plainly to what thou hadst affirmed as to render it greatest folly shame and blindness to oppose such thy witness of thy self Let us therefore again a little look upon it and see if thou hast not grosly abused our Savior in perverting his words contrary to the plain intent and scope of them See if our Saviour do not in that place clearly signifie That his second coming in that body and therein the glorious revelation and bringing down of the Kingdom and glory is yet to be waited for even by his Disciples all the time of this mortality They themselves should desire to see one of his dayes and should not see it namely in this time and state of their mortality nor till they all come together with all that are his Let the whole Chapter be viewed from the twentieth verse to the lâ—st When he was demanded of the Pharisees When the Kingdom of God should come He answered The Kingdom of God commeth not with observation or outward shew of pomp or glory of this world of which his Kingdom is not as they expected Joh. 18. 36. neither shall they say loe here or loe there for beâ—old the Kingdom of God is
extended to them and striving with them through his first Personal Appearance through which all the Grace of God bringing salvation to all men came forth in all ages shall have no day of grace nor any such nigh coming of the Kingdom either in it self or in the word or tender of it afforded them in and by his second day as the fore-mentioned abuse of this Scripture would signifie to us in urging that first part of the Answer of our Saviour to the Pharisees vers 20. 21. for proof of the second appearing of Christ accomplished to and in men now in this day which thing signified namely That the second Appearing of Jesus Christ in the flesh and in the Spirit his coming again since his Ascension c. as in the forementioned expressions of thy Discourse and Letter was accomplished in those Pharisees there spoken to who yet had not owned him in his first appearance is also quite contrary to your own principles and expressions too in other parts of your discourse and writings in which you signifie it to be the peculiar privilege of your selves and such others to have experimented Christs coming again in you since his Ascension and this accomplished in some late operations in you many of which Farnsworth boasted of which you signified us all along and all others that would not admire and worship you to be strangers to yet now this Scripture must be brought and urged again and again to prove the said coming of Christ again in Flesh and Spirit after his Ascension c. to have been now accomplished in these Pharisees that were not yet the Disciples of Christ nor had owned him in his first Appearance and at this time also in which our Saviour himself affirmeth He was not yet ascended Joh. 20. 17. and the Holy Ghost saith the like of him Joh. 7. 39. Herein is the truth of those Scriptures verified in you that tell us Such men as have not faith or are of no judgement concerning the faith of and in that person they are also unreasonable or absurd men their own sayings and principles will not stand one by another for indeed themselves understand not what they say nor whereof they affirm But I shall wave the further notice of your Absurdities in this and proceed in the consideration of what may be more for our commodity and instruction and for yours also if not too late or you be not too proud to receive it See I pray you how to this second day of the Son of man which hee hath said his own Disciples should desire to see and should not see till they and we all the Disciples be gathered together our Saviour speaks further in the beginning of Chap. 18. Instructing us by a Parable alwayes to pray watch and be as men longing and waiting for it and not to faint or take up short assuring us That God will much more readily willingly speedâ—ly than the unjust Judge who yet was overcome by Importunity avenge his Elect and that speedily which he plainly signifies he will then and not till then fully do in that day of the Son of man yet to come and to be waited for by them all as 2 Thess 1. 6-9 10. and 2. 1. 2. Yet the Lord is not slack as men count slackness but his forbearance is salvation he is not willing that any should perish and therefore waits that he may be gracious as 2 Pet. 3. 9. c. Isa 30. â—8 But he that shall come will certainly come who ever scoff at the promise of it and will not tarry longer than his time Yea the Lord will hasten the work c. of his faithfulness and truth in which he hath also given assurance in what he hath already done Nevertheless saith our Saviour when he the Son of man cometh shall he find faith on the earth Surely he signifies but little few will be found in the expectation and waiting for his coming most that pretend to magnifie him will before that day have taken up short as if it were already accomplished in this or in that others almost discouraged and damped through the abounding of iniquity c. The other Scripture that was perverted by thee to the fore-mentioned purpose in thy second dayes Discourse is That saying of our Saviour Joh. 14. 3. If I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also Is it not clear that that shall be accomplished to them altogether And then and not till then when he shall bring all that sleep in Jesus with him compare this with 1 Thâ—ss 4. 14-16 17. They did indeed see him again after he was a while taken from them by death hee being raised appeared to them many times before his Ascension and they were therein comforted and confirmed and happily therein there might be some first fulfillings of that promise Joh. 16. 16. c. A little while and ye shall see me again because I go to the Father But as that text speaks not expresly of his coming again though it shall then have its full and perfect fulfilling so in that first fulfilling of it though they did see him again yet was not that properly his coming again but farther demonstrations of that first appearance and of the works done in that person therein and thereby And truly because he was to go to the Father they had those demonstrations of the person that did ascend in our nature before he did so And because he is gone to the Father he also shall come again in his day and receive them to himself as Joh. 14. 3. The ground of all our consolation and hope as before being made compleat in this That we have an Advocate the Son of God in our nature even in that body in which he bore our sins to the Tree in heaven with the Father From whence namely from heaven we also look for the Saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body by that mighty working by which he is able to subdue even all things to himself The other parts of my charge follow necessarily this first being so fully shewed and therefore with more brevity may be passed over as to say in the next place 2 That thou movest us to listen to and receive another Spirit than that which is in and with that hearing of faith Gal. 3. 1. 3. For is not the Lord himself in that revelation of him or the testimony of Jesus even as committed to the Apostles to be ministred and as preached by them that Spirit of Prophesie that Spirit prophesied of and that now fits for Prophesie and is the life and quintessence of Prophesie compare 2 Cor. 3. 17. and the other verses of that Chapter and Chap. 4. 1. c. with Rev. 19. 10. Is not that testimony as so come forth the Spirits testimony given and opened by him
whether we may look for that word in these dayes Isa 30. 9 What that word of faith is by which none needs to say Who shall ascend up to heaven to fetch Christ from above or who shall descend into the deep that is to bring up Christ again from the dead but that word is nigh thee in thy mouth and in thy heart which the Apostle preached to them that had it in their heart And whether the same word be not now in the hearts of the people though they mind it not Rom. 10. 10 What that voyce of Christ is which his sheep knows and how they come to know it from other voyces and all that hear it will not hear the voyce of strangers and hirelings and theeves and sorcerers but by the same voyce are brought to know Christ and follow him Joh. 10. And whether his sheep may expect and wait for the same voyce now and to know it from all other voyces which are false 11 What that way is in the wilderness which Isaiah spake of Isa 35. 8. which shall be called the way of holiness which the unclean shall not pass over but it shall be for wayfaring men and fools shall not erre therein in which way the Redeemed shall walk and the Ransomed of the Lord shall come to Sion And whether any may expect to find in these dayes such a way as are strangers and fools in the world 12 What that manifestation of the Spirit is which is given to every man to profit with all and whether there be any profit but by it and whether it be not of it self â—n infallible guide in all the way of God according to its manifestation Joh. 4. 23. 13 What and where that worship of God is truly in which God alone looks to be worshipped in And whether any can worship in spirit and in truth but those that are born of the Spirit And whether that he that is born of the Spirit needeth any other guide in the spiritual worship but that Spirit of which he is born according to his measure Joh. 1. 9. And whether such worships hath not been and are now differing from all other worships in the world and therefore hated by them as in all Ages 14 What and where that light is that inlightens every man that comes into the world which being come into the world is the condemnation of all those that are in darkness because of their evil deeds And whether this be not the condemnation of all the world that beleeve not in it but walk in darkness And whether there be any other condemnation but it seeing Christ said If I had not come ye had not had sin Joh. 3. Rom. 8. 15 What the Law of the Spirit of life is which made Paul free from the law of sin and death which had warred against the law of his mind and had formerly held him in captivity to the law of sin that was in his members And whether any in these dayes that are come to that warfare may look for that freedome by the Law of the Spirit of life And thus I have written these few lines the Lord revealing by his Spirit in me the great delusion sorcery and bewitched doctrine that you are under of these bewitching Simon Magus sorcerers which have put you upon a Christ crucified without you notwithstanding you and the rest are in your filthiness and first nature Whereas the Holy Ghost hath declared That they must be pure in heart that must see God Matth. 5. 8. And hath neglected to tell you of a washing of regeneration and new birth by the Holy Ghost in you T it 3 4 5 6. And hath brought another Gospel contrary to what Christ hath already preached and therefore he rendreth such accursed 1 Pet. 1. 12. And the Lord speaking by the mouth of Paul saying My little children of whom I travel again in birth untill Christ be formed in you Gal. 4. 19. And the Lord in mercy look upon you for my bowels yern towards you and pity you to see Prophets and Teachers creep in among you to draw you from your guide 2 Pet. 2. 1. Written from the Spirit of the Lord from one whom the people of this world calls Quaker known by the name of Thomas Biddal The Answer to the fore-said Queries by Tho. Moore ANd first to the Inscription or Dedication of them which runs thus To Alice Morden and the rest which are not yet given up to Delusion To all who deny the teaching of God to be sufficient c. In which words that which is imported in the plainest sense of them is That they look upon this as a testimony sufficient that men are not given up to Delusion viz. That they deny the teaching of God to be sufficient to guide them that own it to God without humane helps or at least that those that do so are not given up This appears their sense if the indicter of this understood himself but that rather I suppose hee did not however to this Inscription and Dedication we shall lay down this for Answer That to deny the absolute and alone sufficiency of the teaching of God without humane helps or mans teaching is a sin of a very high nature and an evidence of being in a great measure given up to delusion Jer. 8. 8 9 and 6. 10 11. and 23. 16 18 22 c. Isa 8. 16-20 1 Tim. 6. 3 4 5. 1 Joh. 2. 19. 20-24-26 27. and Chap. 4 6. That therefore we may know who they are that do so that we may beware of them and of all steps leading to this evill Let us consider First What Gods eaching is Secondly Where and how himself doth preach or hold it forth unto men Thirdly How or wherein men may be said to deny the alone sufficiency thereof First What Gods teaching is as to the matter of it There is in it 1 Something summary and fundamental of all the rest by which primely it may be known and distinguished 2 Some things contained in springing out of and built upon or arising from those things that are main and fundamental in it 1 Those things main and fundamental in Gods teaching are concerning Jesus Christ before promised and witnessed and in his undertaking vertuous now manifested as delivered to death for our offences according to the Scriptures therein bearing our sins in his own body to the Tree not bearing them or leaving them to be born in that sense in our souls or bodies and raised again from the dead for our justification according to the Scriptures And so concerning his own the Fathers love and goodness to man-ward the glory of which is now manifested in the face of Christ even in those works done in and by his first personal Appearance and the acceptance and vertue of them with the Father for us and the end of them to bee fully revealed and accomplished in his second personal and glorious appearance according as declared to us in
Qu. What the Law of the Spirit of life is which made Paul free from the Law of Sin and Death which had warred against the law of his minde and had formerly held him in captivity to the Law of Sin that was in his members And whether any in these days that are come to that warfare may took for that freedom by the law of the Spirit of lifeâ— Ans Besides the confusion of two or three Queries in one here are some things taken for granted which we can by no means allow because the Text it self demes them viz. That by the Law of Sin and Death spoken of Rom. 8. 2. is meant the same with the law of sin in his members mentioned Chap. 7. 21 23. which did warre against the law of his mind and led him captive in some sence to it self and 2 That he was made free from that Law of Sin in his Members that it was not so much as warring against the law of his minde now both these I shall wholly deny and as they hang together so they will fall together in answer to one That by the Law of Sin and Death Chap. 8. 2. is not meant the same with the law of sin in his members Chap. 7. 21 23. appears in this That from the Law of Sin and Death mentioned Cha. 8. 2. he saith he was made free but of the other Chap. 7. 21 23 c. he affirms not that he had before but that he did now finde a law in his members warring against the law of his minde indeed before the Gospel of the Grace of God came or was received there was no discovery or disturbance of that-Law in his members and therefore no occasion for such a warre but since was the Combate and though it had been unthroned in his minde yet it was still warring in his members and he was not yet delivered from it though he could rejoyce in God in whom he had perfect deliverance and enjoyed it by faith and hope of perfect deliverance in himself by Christ when he should be delivered from the whole body of this Death yea by that Law of Sin and Death mentioned Rom. 8. 2. as appears by the next verses is meant that holy and righteous Law of God mentioned Rom. 7. 12-16 for so in the next verses of that Rom. 8. with reference to the same Law mentioned vers 2. he signifies the reason of its inability to give us life and peace was not any weakness or imperfection in itself but the weakness of our flesh and also propounds that as one great end of what Christ hath done that the righteousness of that Law might be fulfilled in them that beleeve c. And that Law is therefore called a Law of Sin and Death because it discovers Sin and sentences and concludes the Sinner under death yet itself is holy just and good Chap. 7. 10. whereas the other Law Chap. 7. 20 23. is sinful sin it self a body of sin this being understood the foundation of the Query falls yet this further Answer we shall give By that Law of the Spirit of Life in Christ Jesus by which he was made free from the condemnation and charges of this law of Sin and Death is meant nothing else but the Gospel of Christ which is that Old and New Commandement of the everlasting God the Law of Liberty Joh. 12. 47-50 1 Ioh. 2. 7 8. Iam. 1. 25. the Doctrin of the Spirit of Life that is in Christ Jesus or of that Spirit concerning the life Justification Peace and Redemption in Christ Jesus This appears plainly 1 By considering the next Verse in which he demonstrates how and with what Argument the law of the Spirit of Life in Christ freed him in which he propounds the main and fundamental Proposition and Argument of the Gospel in such cases and in all other for what the Law could not do in that it was weak through the flesh God sending forth his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh c. as 2 Cor. 5. 21. 2 It appears by comparing this with Rom. 1. 16 17. 1 Cor. 1. 18. c. where the Gospel of Christ even that preaching of the Cross as by them delivered is said to be the power of God to Salvation to the Beleever c. 3 It further appears by comparing this with 2 Cor. 3. where that Dispensation of the Gospel or Ministration given to the Apostles and by them to us is called the Ministration of Spirit of Life of Glory c. as opposed to the Ministration of the Law as given by Moses which as so opposed is called a killing Letter a Ministration of Death of Condemnation c. And this Gospel is still of the same quality it effectually worketh in them that beleeve in discovering and opening what Christ hath done for them in delivering them from the Curse of the Law in himself as in the publick person that in coming in to him by faith in him they might enjoy the benefit pacifying their Conscience and healing their Nature and so in the discovery of the Vertues and acceptance of what Christ hath done with the Father and is become according to the ends of his Cross This having the Arm of God in it as well as solid Arguments to that purpose it purgeth the Conscience from guilt of sin by the Law and from dead works to serve the living God and so quickens to new and livening hope and affections through the Resurrection of Jesus so as they have their Remission Peace as also Sanctification Preservation c. through his Name Acts 10 43. 13. 39. 2 Cor. 3. 18. Rom. 6. 17 18. Joh. 8. 31 32 36. 1 Cor. 6. 11. 1 Pet. 1. 5. Joh. 17. 11. To his Conclusion at the close of the Queries in which hee boasts of Gods revealing by his Spirit in him the great delusion others are in in being instructed to look to a Christ Crucified without them while they are in their filthiness and first nature c. as more at large may be seen in the Copy of his writing fore inserted To this I say we answer Surely the Lord doth not reveal any thing by his Spirit in or to any but so as therein he enableth them that receive his Revelation in some measure to make it known he to this purpose appeareth that he may make them witnesses of those things in which he appeareth How then shall we beleeve that God hath revealed to him the delusion others are in when he is not able in the least measure to make it out at least he hath not done it in these lines only endeavoured by a multitude of confused questions to finde it out as one not knowing and himself in all fore-written not laying down at all what in his apprehension is truth or what is error posiâ—ively but left that to be gathered in the manner of his Queries unless we may finde some discovery of