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
into him and knit together in the Unity of the Spirit who yet also in their Preaching the Gospel to all as they have opportunity are to instruct and invite others that hear or listen to their word to come into his house and rejoyce with his People even in observance of his Ordinances with them and this for one Mat. 28. 19 20. Rom. 15. 9 10 11. Prov. 9. 1. 5. Mat. 22. 1. 10. V. That the way of this solemn publick and professed remembrance and acknowledgement of the Lords death appointed to be used in his Church or the thing to be done therein is that in their assemblies together Believers do take the Bread blesse it in his Name break it and with instruction about his sufferings all of them take and eat of it in Remembrance of him and in like manner the Wine so drinking in Remembrance of him for as oft as they eat this Bread and drink this cup they do so and therein professedly commemorate and shew forth the Lords death till he come 1 Cor. 1. 23. 26. and 10. 6. For otherwise he that knoweth and believingly mindeth the Lords Death doth both and eating and drinking and in all mercies and chastisements and in all his approaches to God remember the Lords death as that by which all good was procured for him and all things are sanctified to him and therefore in all his demeanour is worthy to be acknowledged by him though seducers would draw him from it which with the former considerations renders Ordinances for stirring up by putting in remembrance the more needfull VI. That this remembrance and shewing forth the Lords death is to be till he come is expresse in the Scripture their Query seems to alude to even till that his second coming of which we have spoken before for his first appearing was actually past and finished for of that and the infinite and abiding virtue and Grace of it this was appointed to be a commemoration And for his Spiritual comings he had already sent and powered forth the Holy Ghost according to his promise after his ascension and these had received of that Spirit yea so as they were inriched in knowledge utterance Spiritual gifts coming behind in none even as the Testimony of Christ was confirmed in them yet waiting for the coming of our Lord Jesus Christ 1 Cor. 1. 5. 7. That coming here spoken of 1 Cor. 11. 26. which is still to be waited for by all believers even all the time of this present World and that in the use and observance of his Ordinances each in their several times here as Tit. 2. 12. 13. And that that his second coming and the end of the World that now is and so the beginning of the World to come of which Abraham and all the faithful are Heires Rom. 4. 13. c. Shall be together at the same time is evident in Act. 3. 19 20 21. and Heb. 2. 5 8. with 2. Pet. 3. to the end Yea further also it is cleare and expresse in the promise annexed to the Commandment given by our Saviour after his Resurrection to his Apostles and therein in a secondary sence to them that after believe through their word John 17. 18. 20. That believers in and with the Preaching of the Gospel to the Nations after baptising them in his name are to teach them according to their capacity to observe whatsoever Christ commanded his Disciples to observe and do after his Resurrection whereof this Ordinance is one and this to the end of the World so much we say is clear in the promise annexed to that Commission Mat. 28. 20. And so I am with you alway that is not onely to strengthen them to keep this charge but also to make them successfull and fruitful therein in their Preaching this Gospel and keeping his Ordinances and Teaching others to observe them with them even unto the end of the World Yea and they also kept and observed this charge unto the end of the World not onely in that they kept it in their personal exercise throughout their Generation to the finishing their course even untill their disease and departure out of their mortal bodies 2 Tim. 4. 7 8. 2 Pet. 1. 13. But also in this that they have made known and given for the Preaching of Jesus Christ according to the Revelation of the Mistery and have therein delivered the traditions or Ordinances and things delivered over from the Lord to them even as they received them of him unto all Nations or Generations of men in this World not onely then in being but then to come for the obedience of Faith and that all the Gentiles might hear Rom. 5. 5. and 16. 25 26. 2 Tim. 4. 17. with 1 Cor. 11. 2. 23. 27. and 14. 36 37. And have also committed and delivered the charge of this Ministry unto faithfull men with instruction and charge to them to deliver and commit the same to other faithful men that so it may be remembered kept after their decease even unto the end of the World 1 Tim. 1. 18. and 5. 21 22. 2. Tim. 4. 1. 6. with Chap. 2. 2. 2 Pet. 1. 12. 15. with Chap. 2. 1. 2. and 3. 1. 3. And so Timothy is vehemently charged to keep this Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which in his times he shall shew as Acts 3. 19 20 21. 1 Tim 6. 14 15. Likewise also even such as are called to the obtaining of the Glory of our Lord Jesus Christ at his coming are still exhorted in their several ages even untill that his coming when all his Saints shall be gathered together unto him to hold fast the Traditions which they have been taught by the Apostles Doctrine 2 Thes 2. 14 15. with ver 1. 2. Heb. 3. 1. 7. and 4. 11. 14. and 10. 19. 25. And so to do this in remembrance of him till he come for till then they need such helps for now in this time of their imperfect state till they shall all come together to the full stature here they see through a glasse but when he comes they shall no more need such helps but see face to face even as now they are seen and know as they are known 1 Cor. 13. 12. 1 John 3. 2. Yea until he come those of them that live on the Earth are mortal as well as still incumbred with a law of sin in the members warring against the Law of the mind and so the body dead because of sin and the rest of them departed the body is wholly dead and turns to dust yet sleeping in the Lord and so our body or Cougregation in some sence vile but at his coming our bodies shall be raised and made immortal and every particular and so our whole body or Congregation together made like his Glorious Body who is our head and appearing with him in Glory Col. 2. 3 4. 1 John 3. â— 1 Cor. 15. 48. 53. Rom. 8. 10 11. 1
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
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
what was spoken by him though yet their defence That the light was the same in nature in both the Apostles and them they preach to is unsound too For what Light was in the Ephesians who were darknesse before the Apostle preached to them The Light the Apostles Preacht was the Light of the Glory of God in the Face of Jesus Christ that the Ephesians while darknesse had any measure of that in them we want their proof G. W. Should have done well to have vindicated his own corrupt Gloss upon that saying Ephes 5. 8. ye were sometimes darknesse viz. they had some darkness in them but he sneaks away from that and takes no notice of it Sure here it behoved him to have proved what light the Ephesians had in them of the same nature with what the Apostles brought them before their coming to them We accused them that as a main piece of their corrupt Doctrine that they say All have the Light of Christ in them and that that is whatsoever reproves any sin in men to which they bid men look for all their Light and teaching To this they say We might as well have accused Christ and the Apostles but mention not one Saying of theirs that jumps with their Doctrine for though Christ Saith I am the Light of the World yet he saith Not every man in the World hath me or my Light in him and that 's it that reproves and checks them John saith Christ is the true Light that lighteth it is not enlightneth every man coming into the World But he saith Not that that light is in every man that cometh into the World and continues in him so long as he is in the world and whatsoever he find reproving sin in him is that Light The Apostle Saith That which may be known of God was manifest in them that detain the Truth in unrighteousnesse but that it still continues in them that like not to retain it but put it from them and say to God Depart from us we desire not the knowledge of thy wayes somewhat like these mens saying That they desire not the Knowledge of that Christ we look for from Heaven and whose minds are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without judgement the Apostle sayes not Can they be without judgement that have Christs light in them seeing its his judgement that he makes to rest for a Light of the People Isa 51. 4. The Grace of God that bringeth Salvation hath appeared to all men it s said But that all receive and so have it abiding in them it s not said much lesse that whatsoever reproves sin in them is it that it s given to all we deny not And therefore men are condemned because when given them they accept it not They ask What it is in men that must leave them without excuse And we say but what of it have they in them whom it hath left or leaves without excuse is that in a man which hath left him They ask How can we shew that have not a Light of Christ in them to reprove them And we say George Whitehead George Fox and such impudent lyars if they be as much without reproof within as they seem to be without in their brazing out their lies before men and in the Scriptures those that being past feeling have given over themselves to all licentiousness to work iniquiry with greediness Ephes 4. 19. But they say We have wickedly wronged them for they do not say what soever reproves any sin is the Light of Christ But that here they themselves are the lyars and do wrong we appeal to those that heard and remember what John Whitehead said in his discourse at Gedney about the Covenant of Light how after he had told them it is given to every man and that that 's the word in men by the hearing of which comes Faith corruptible enough then propounded where it is and asked if they found not something in their consciences reproving them for sin and told them that was it they should heed that was that light and much to that purpose which when we opposed and said Satan transforming himself into an Angel of Light could for his own ends reprove for sin they exclaimed of us till we brought diverse arguments from Scripture about it And surely if Satan know that men have such principles he is so Subtile as to put himself into the form of a Reprover for many evils that so he may gain credit with them to receive his delusions as the run-about Pharisees also could do many of these steps these men walk in whether their way exposes men to follow their own Spirits on the Grounds aforesaid or onely to follow the the Light of Christ we leave it to the judgement of all that understand things that differ or that have read the relations of John Toldervy and John Gilpin and others of that way They charge it as a lye of ours that we say Geo. Whitehead derided at mens faith in the Death and Bloodshed of Christ beyond the Seas We added as if that was a good foundation of faith which they subtilly suppresse and herein we appeal to all that heard our dispute that remember and have the honesty to say what they heard and what else do they in their Book when they say our faith that is not grounded in Christs appearing in us is to be turned up by the roots Yea and again in p. 15. in what they say against our affirming the Death and Bloodshedding of Christ to be the foundation or of the foundation of our faith yea and here they shew their corruption in saying that the faith they own they know the word of it to be in the heart they mean before outward Preaching heard and that they have it not to fetch from beyond the Sea nor from above nor from beneath but it s nigh in the heart and in the mouth refusing still to take notice of what follows though with that we charge them in our Book and shewed from what follows the scope of the Apostle therein and how it favours not their corrupt conception which here they have clearly past over as not daring to meddle with it we refer the Reader then to what our Book says about it as being left unanswered by them That the light wherewith Christ lighteth every man is both Natural and Spirituall in diverse streams of it we said and explicated largely which here they dissemble here they cavil that we called not the light he lightens men with lights but light If a man should ask what peace God is Author of and we should say of all true and good peace both Temporal and Eternal outward and inward VVere not he a very caveller that would cavel at us for not saying all peaces but all peace such is their folly here As also in faulting us for not proving one light to be both Natural and Spiritual when as we never affirmed it no more then one peace to be
Ear rings and Ornaments they were faulted and Aaron too for their casting them off to make an Idol of and sure men and women had better wear such things soberly as these men Pharisaically condemn then make an Idol or false Christ or righteousness to themselves of their casting them off as they led them to do as the false Apostles led their Disciples to do with their observations of times and dayes c. VVhat they say of J. H. he leaves to the Lord to judge the truth of and as for condemning our selves in what we judge others we say we desire to judge our selves and them too in what we are guilty but not in what they foolishly fault us like the Pharisees superstitiously faulting Christs Disciples for things he faulted them not That the Deceivers and Subverters of Souls spake things that the peoples Consciences became in bondage to and many things that through the effect of the Law in their Consciences they could not deny but close with is falsly denyed by them For how else were they transformed into Ministers of Righteousness if they speak nothing suteable to the Letter of the Law of Righteousness so as that the Consciences of people bearing witness to the truth of some of their sayings might be brought to listen to them and receive also their delusions They say The Law in men is Light and it is the Law of the Spirit of Life in Christ Jesus that freeth men from the power of sin and death VVherein still they play the juglers for First neither doth the Apostles say the Law is in every man or in all the Gentiles but he sayes the effect or work of the Law Rom. 2. 14. Secondly The Apostle sayes The Law of the Spirit of Life in Christ Jesus had made him free from the Law of sin and death not onely from the power of sin and death but from the law that convinces of sin and holds in bondage for it and sentences to death as Rom. 7. 4. Gal. 3. 13. and 4. 4. clearly shew even from under that Law that is in it self holy and just and good yet by reason of the flesh could not justifie or save Now these to hide their deceit seeing that had they cited the Apostles words they insinuate that something reproves of sin that is not Christ as we said they subtilly change his phrase and turn it into another thing How they set themselves masters in mens Consciences for all their feigned humility in denying that title we have before shewed often in this Treatise and therefore here shall wave it W. and F. They say They suffer much for righteousnesse sake and for bearing Testimony against unrighteousnes and we oft cause it c. Who do they here commend themselves and the Jesuites for we said to get themselves a party as the Jesuites do they expose themselves to some sufferings c. and they deny not for they know its true that the Jesuites do so too and think we they do not say its for Righteousnesse sake and for witnessing against unrighteousness and that they may thank the Teachers often for it T is likely the Quakers and they are either the same or of very great affinity yet both their ends shall be according to their works as well as other false Apostles and false Prophets who have exposed themselves too to great sufferings partly of voluntary devotion and will-worship and partly from people against their wills for their falshood as Baals Priests and Prophets did 1 Kings 18. 28. 40. 2 Kings 10. 25. Collossians 2. 20. 21. 22. W. and F. That we have not God nor abide in the Doctrine of Christ they endeavour to prove against us because we say we of this Nation joyning our selves with them as not without guilt have neglected Christ and long abused the Truth But we deny their inference for every neglect of Christ and abuse of his truth deprives not of God nor is accompanied with such transgression as not to abide in his Doctrine for who then should stand as Psal 130. 3. the Apostles had fellowship with God and Christ when yet they had sins to confess and so neglects of Christ and abuses of truth to be cleansed from for in every sin is some neglect of Christ sure and abuse of Truth in some degree or other and such things David Daniel Isaiah and others confessed in effect and yet in so doing that is confessing their sins kept in with God receiving daily forgiveness of them and cleansing from them and though they had some failings in the way yet they abide in it and transgrest not so as to leave the way It is the Deceivers and deceived Generation who leave the Doctrine of Christ for some corrupt mysterie and false imagination that are guilty of such transgressions and abide not in the truth nor have either Father or Son whatever their false boastings be or selfe justifications they are fallen from Christ and be accursed And G. W. knows that the Quakers were proved to be such in our late dispute with him to that purpose The Pharisee that pleaded no sinner was out of the Doctrine of Christ when the Publican that durst not look up because of his sins was nearer in it they that say they have no sin deceive themselves the truth is not in them and so they have not God and Christ when they that confesse their neglects of Christ and abuses of his truth shall find him faithful to forgive their sins and to cleanse them from all unrighteousnesse they are in Gods Doctrine and way to life when the others are far wide of it for he that humbleth himself shall be exalted he that acknowledgeth his sin shall find Mercy when he that hides and dissembles it and lifts up himself as if innocent is out of God and Christ and shall be abased and confounded The rest being frothy and disdainful reproaches we leave them to the judgement of the Lord and shall look to him to plead our cause against them which also blessed be his holy Name he hath in some measure done since the first draught hereof in our latter conflict with G. W. to his no small confusion and to keep people from their strong delusions and specious but most pernicious deceits having we trust so laid open their nakednesse that all that will may see their folly manifest and avoid them and all their Serpent-like windings and insinuations Nor fear we to proceed against them in Print for ought that they threaten us with or can do against us for the more they Print the more shall their folly be made manifest as the Spirit of God hath before signified 2 Tim. 3. 6 7 8 9. In the strength of God therefore and of our Lord Jesus Christ we shall stand against them and all their assaults that their printing can make against us blessing him that he hath counted us worthy who in our selves are most unworthy to be made his instruments to draw out
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
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.
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
it to consider him and stay on his Name as therein set forth seeking Satisfaction Rest Righteousnesse and Strength in him in such believing mindfulnesse and dependance on him and so believing on him as the Scripture hath said he is therein said to Eat him and Drink him or the Bread and Drink he giveth because therein the heart and mind is so stayed in him Isa 26. 5 and exercised with delight and well-pleasednesse about him and the things of him as to a tasting how Gracious the Lord is and proving the sweetness fitness and excellency of him in and according to the knowledge of him so Jeremy saith Thy words were found and I did eat them Jer. 15. 16. and because also in such spiritual eating a man certainly comes to taste prove and meet with such peace refreshing joy strength and blessedness in the first fruits of the Spirit as answers to the instruction and ground therein set before him as also follows in that of Jeremy thy word was to me the joy and the rejoycing of mine heart as David also professeth How sweet are thy words unto my taste yea sweeter than Honey to my mouth Psal 119. 103 for the Word of God works effectually in them that believe and receive it as such 1 Thes 2. 13. unto them therefore that believe Christ is precious for so Christ comes to dwell in their heart in or by the Faith of him in what he hath done and is become for us and in the hope set before us in him yea he himself as so known believed by them is in their hearts by faith the hope of Glory the ground of it in what he hath done and the thing hoped for in what is further to be revealed and done by him Now faith is the evidence of things not seen as well as the confidence of things hoped for by it our fathers saw and rejoyced in the promises of the Sufferings of Christ and the Glory that should follow when both were yet afar off to come Heb. 11. with 1 Pet. 1. 10 11 12. And we have much more advantage to behold and rejoyce in him the works being finished which the Father gave him to do upon the earth and now the word of faith manifested the Preaching fully made known with the Holy Ghost sent down from heaven yea therefore because the works are now actually finished as vertually they were from the foundation of the world because God hath raised up Jesus our Lord from the dead who was delivered for our offences and raised again for our justification therefore being Justified by faith we have peace with God through our Lord Jesus Christ by whom also having now received the atonement as already made by his blood we have access by faith into this Grace in which we stand and rejoyce in hope of the Glory of God and not onely so but we glory in tribulations also proving a blessed fruit of them because the love of God is shed abroad in our hearts by the Holy Ghost which is given us in this Preaching of the Cross that when we were yet without strength in due time Christ dyed for the ungodly c. see Rom. 4. 22. 24 25. with chap. 5. 1. 11. And so the eating his flesh and drinking his blood as we are now instructed to it since the works were finished in the Person of Christ which the Father gave him to do on the earth is signified to be in a believing mindfulnesse and remembrance of the Lords death as already actually finished and past and so of him in what he hath therein and thereby compleated in himself for us therein considering him in the infinite and abiding vertue and preciousnesse of that blood or death of his Cross as mightily declared in his being raised and glorified in that body by means thereof and as brought to us in the preaching of that his Cross with the evidence and demonstration of the spirit and power and so in seeking rest righteousness strength and rejoycing in him in and by such believing in him So likewise the Blood of Christ purgeth the Conscience through Faith in that his Blood Blood shed or death and not by shedding blood again or by doing or causing to be done or 〈◊〉 the â—ame oâ— like things in their persons that were done and suffered in his person for sin for to him give all the Prophets witnesse that through his Name whosoever believeth in him shall receive remission of sins while through his Name the heart is stayed on him in a believing mindfulness and remembrance of him in what he hath done and so closing with and considering him in what he is thereby become for Sinners he further powers out his spirit opening and making known his words and so sprinkling upon the heart his Blood viz. the discoveries and openings of his blood shedding or death the infinite vertue and pretiousness of it with the Father The Grace manifested in and through it and so makes the Truth even the Preaching of the Cross powerful in their so knowing it to make them free from the Law and from the Dominion of sin by it John 8 32. 1 Cor. 1. 18. Acts 20. 32. and 10. 43. with Heb. 9 14. and this the Apostle confirms by his experiment Rom 8. 2 3. for the Law of the Spirit of Life in Christ Jesus which is no other but the Glorious Gospel with the Light and Power of Gods Spirit in it Rom. 1. 16 17. 2 Cor. 3. that sayes he hath made me free from the Law of sin and death and then speaking to the reason of that efficacy and the means by which it did it he shews that it was not by accomplishing those or like works in him as was finished in the Person of Christ in his being delivered for our offences and raised for our justification but in and by the opening and spiritual sprinkling on his Soul that Bloodshedding or Death and Sufferings of Christ for the Remission of sins and that in and through the Preaching of it shewing the pretiousness pertinency and fulness of that to the purpose for saith he What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit minding the things of the spirit who takes off the things of Christ that he hath suffered done and shewing them glorifies him as the end of the Law for Righteousness to every one that believeth compare it with Rom. 5. 1. 11. and chap. 1â—3 John 16. 8. 10. 13 14 15. and so the Lords death his once suffering in the flesh for sins the just for the unjust which as to the actual accomplishment or sustaining of it is over and past but for ever accepted and had in everlasting remembrance with the Father and in the Fountain of
its pretious fruit abiding with him in the man Christ Jesus glorifyed by means thereof and so evidently set forth to us in the preaching of the Cross even this is in the Faith and Believing remembrance of unfained Believers and pretious to them and so in its pretious Fruits in their mind and conscience working also through the whole man through that Faith of the Operation of God which is the evidence of things not seen the confidence of things hoped for And had these men understood what it is to eat Christs flesh and drink his Blood and to have the conscience purged with that they would have been far from so blaspheming it as a common or prophane thing as in this question with the other at least privily they have done nor would they have sought room to lift up and magnify something else in the name and place of it But they clearly manifest to those of any right understanding and skil in the Word of Righteousness that it is not his flesh they eat nor his Blood they drink for they believe not that his once suffering in the flesh for sin to be so pretious with God as to have obtained such glory into him in the man for us as before is shewed and therefore neither do they believe that to be of such infinite and abiding virtue as to be the meat and drink of life and purger of the Conscience as they signify in this question and so they believe not on him as the Scripture hath said as may appear in the answers given nor is it the true Christ that is in them but something else in the name and place of him it is Swines Flesh they eat unclean and forbidden things and the broth of abhominable things is in their Vessels nor are their Consciences truly purged or made good though they may be seemingly quiet but still defiled according to the corrupt unbelieving mind if not seared as with an hot Iron for in him whom the Father hath sent and sealed they believe not nor in the Lords death the Blood or Death of his Crosse have they their peace consolation and rejoycing as further appears in what follows Quest 13. And was the Blood of Christ that was shed separate from his body and then bearing record on the earth when John wrote those words 1 John 5. 8. A. The Blood of Christ that is to say his once Suffering in the Flesh even to the shedding of his Blood and so to the pouring out his Soul or life unto death that blood or death of his Cross as we have before fully shewed that to be meant by the blood of Christ by which peace was made and redemption obtained and he entered into heaven it self c. Yea it is evident to be meant here for the blood that bears witnesse in earth is the same mentioned vers 6. as that by or through which his having come in the Flesh to put away sin by the sacrifice of himself compare with vers 6. chap. 4. 2 3. and Heb. 9. 26. was perfected Now it is not simply his sometime having Material and Mortal blood or his being partaker of Flesh and Blood but his suffering and enduring even to blood and so to death in the Flesh by which together with the Grace of God he came as our Saviour and became a Captain of Salvation for us and to us as Heb. 2. 9. 10. 14 15. and chap. 9. 12. 26. That Blood of his Cross his once suffering unto death in the Flesh and so his death is as we have before shewed past and over as to the actual accomplishment and sustaining of it yea so separated from his Personal Body as that all mortality was put off in his Resurrection from the dead he dyed once and can dye no more but the remembrance of it remaineth with the Father who hath received and accepted it and him by means of it as a sacrifice for ever and so the infinite Fountain of the pretious virtue and fruit of it is treasured up in the man Christ Jesus whom God hath raised from the dead and Floweth from him in the influences and streams thereof unto men in the Name of God his Father and so his blood is still bearing witnesse on earth for God hath given him as delivered for our offences and raised again for our justification for a Witnesse to the People a Testimony in due time Isa 55. 3 4. with Acts 13. 34. and 1 Tim. 2 4 5 6. and therein this is the first and great thing witnessed by the Holy Ghost in which he commends his love to men and sheds it abroad in the hearts of believers namely that when we were yet without strength enemies ungodly c. In due time Christ dyed not is dying for us Rom. 5. 6. 8. with 2 Sam. 14. 14. yea such the powerful efficacies of this blood or death of Christ that is so past that it can no more be suffered that where the preaching of it is with the Heart believed it fills with peace hope and joy through the power of the Holy Ghost in it it purgeth the Conscience from dead works to serve the Living God and so also is bearing witnesse on the earth for he that believeth on the Son of God hath the witnesse in himself in his understanding and heart by faith through which he proves its pretious fruit and effecacy So that as the Blood or death of Abel whom Cain slew when over and past yet witnessed against Cain and cryed unto God for vengeance Gen. 4. 10. 14. so the blood or death of Christ through which his comming in the flesh or first appearing to put away sin by the Sacrifice of himself was perfected being presented before the Father in the appearing of the Man Christ Jesus in that Body of his flesh in which he so suffered in the presence of his glory doth speak better things for us in Heaven and from thence also in the Name of the Father speaks good things on earth even peace and good will to men yea it speaks and works effectually in the hearts of them that believe Heb. 12. 24. but these men not onely intimately shew their counting this his suffering to blood to death a common thing of no more virtue and efficacy then the blood of another person may be but they also manifest themselves unreasonable and absurd that cannot understand how a thing actually past and over may still remain in its fruit and efficacy which they might have seen in other things as in that of Abels blood forementioned so also in Gods delivering Israel out of Aegypt destroying their enemies his answering Balaam to the making void the consultations of Balaak and such other wonderful works being given for a witnesse of his Righteousnesse unto the generations after Mich. 6. 1. 5. Psal 81. and 78. and 106. Quest 14. And how can the blood of Christ either cleanse any from sin or give life to any if the life of Christ be
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
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 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
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
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