however sinful yet say they have no sin And count themselves Lords and disdain to have any over them and judge revile and likely would destroy if in their power at their pleasure this principle leads to it But it is manifest the sence and import of the word is according to the businesse the Apostle is treating of and his scope and end therein And that is as beforesaid for no man hath seen God at any time but he hath manifested himself in his love and his love to us in the gift of his Son and this declared in the Gospel that being believed we might love him and one another And such as have so received the Gospel he makes his instruments according to the measure of his Grace received to declare it to others and they that in Faith and love so do are in their measure in this respect as he in this World as Scripture also elsewhere sheweth they being by his Grace framed to his mind are set to pursue his designe And so 1. They are his Ministers of his Word and Grace put into their hearts and so in his place and stead to bear forth his Name and carry on his work and he by them displayes his love and beseeches men and convinces and brings in to himself and so they are the Light of the World and edisiers of their brethren in the World 2 Cor. 5. 14. 21. and 6. 1. 2. Mat. 5. 14 15 16 Phil. 2. 15. 16. Thes 5. 11. And so they are as he is in this World though he be still above them They Ministring the Epistle of Christ and he by his Spirit therein writing it in their hearts 2 Cor. 3. 2 and 3. 6. 2. As any of the World receive their Testimony so they receive the Spirit and Christ therein and loving him they love them for his sake and being won out of the fellowship of the World they come into onenesse in love fellowship and approbation with Christ and them and as Christ owneth and approveth and delights in them their Faith love fellowship c. So do these for Christ his sake also and so according to their measure they are as he in this World Mat. 10. 40. 41 42. Luke 10. 16. John 13. 20. 2 Thes 1. 10. 2 Cor. 3. 2. 3. Phil. 4. 1. 3. As any of the World refuse and dispise them in and for their Testimony born forth with Gracious Words and Deeds they refuse and dispise Christ and as they defame hate persecute them so they defame hate and persecute Christ and so as he is so are we in this World Luke 10. 16. Acts 9. 4 7. John 15. 18. And with the two former this last sence is especially here meant Now knowing this that as he is received known loved by any in the World so are we And as he is unknown dispised hated persecuted in his Doctrine and judged by any of the World so are we 1 John 3. 1 This gives us boldnesse in the day of judgement upholds and makes us fearlesse in such incus revilings condemnings judgings and affords us strong consolation that when he comes to Judge he will justifie us that were condemned for his Truth and condemn them that condemn us for it Surely George and John Whiteheads and George Fox intended us no such consolation against all their revilings and judgings of the Truth and us but any impartial Reader may see their miserable wrestings and abuse of this place upon which we have been the larger Reader for thy instruction and helpfulnesse it being a Scripture much made use of by them as countenancing their conceit of their sinlesnesse and we being very brief to things in our following answer in the rest we shall be briefer 3. Quoting 1 John 2. 1. in their p. 3. My little Children these things writ I to you that you sin not and if any man sin we have an Advocate They stop their leaving out and he is the Propitiation for our sins which plainly imports that the Apostles and Believers he couples himself with owned that they had sins when he so writ in that he says not he was onely but he is the propitiation for our sins what but fraudulency and shuning of the Light there was in their so quoting it 4. Quoting Prov. 20. 9. fore quoted by us they p. 3. leave out the last clause too viz. Who can say I am pure from my sins because directly making against their wrong apprehension of their sinlessenesse 5. Their nonsencical glosses put upon that Text Eccles 7. 20. and 1 Kings 8. 46 in their pages 3. and 4. Thou mayest see spoken to by us p. 6. So also their wrong reading of Ephes 5. 30. adding to it of their own heads p. 9. thou mayest see spoken to p. 7. Likewise whereas in Phil. 3. 21. it is said our conversation is in Heaven whence we look for a Saviour they turn it about and say there not thence they looked for the Saviour 8. Their like abuse of Acts 17. 11 â—2 thou hast it spoken too p. These amongst many other may suffice to shew what abusers of the Scriptures they be at their pleasure in their quotations of them and glosses upon them 3. They maintain their false conceits by falacious or sencelesse reasoning syllogizings and inferences as at the dispute at Lin George Whitehead to prove all sin to be guil brought this falacy All sin is a transgression of the Law guile is a transgression of the Law therefore guile is all sin which any that understand the rules of Syllogismes know to be a Paralogisme or false reasoning such as the Apostle in the Greek Text of Col. 2. 4. Expresly faults and warns us of and in their Book G. W. turning about denying and falsifying his own former Syllogisme sets down a more vitious and corrupt Argument then it to beguile the simple with being but his own and his brethrens three wayes asserting the same thing in divers formes or with very little alteration and that without any Scripture proof for any of them viz. Every transgression of the Law is guile or sin and all guile includes all transgression of the Law therefore every sin is guile Like as if one should prove every Beast to be an Asse thus Every Beast is an Asse or a living Creature and all Asses includes all Beasts Therefore every Beast Foxes and Wolves to as an Asse p. 5. Again in the same page they prove all sin to be guile thus Any one sin makes a man guilty and so he hath guile in him a foolish inconsequence as if guile and guilt were one and the same thing whereas George Whitehead being a Scholler knows the contrary and therefore therein he wilfully playes the Jesuite or Sophester to delude the Ignorant with seeming like tearmes So pag. 1. to prove the perfection of sinlessenesse in themselves they say the perfection of sinlessenesse is in the witnesse of God as if that and themselves were one and the same and pag. 6.
in his members and these two warring the one against the other but their arguing is like as if they should say the beleever hath no flesh or blood in his body because he hath a spirit in his body that hath neither flesh nor blood in it or that they be guilty of the imperfection of witlesness because they have something in them their gutts suppose that be witless and they are not divided from their nature they adde John said speaking of Christ as he is so are we in this world 1 Joh. 4. 17. and therefore that we have manifestly wronged them and the Apostles Rep. That we have either wronged them or the Apostles is false for that they hold what we said they do they deny not and that the Apostles so held they prove not the place they quote says not as Christ is without sin in himself so are we in this world no more then he saith as Christ is without a natural corruptible body or without pain ach or bodily death so are we in this world they may as well gather the one as the other from that saying and that the Apostle meant it not in respect of sinlesness as men is evident by comparing it with 1 John 1. 8. where he saith If we say we have no sin we deceive our selves and the truth is not in us we may not strain Scriptures beyond their scope nor may we say we are in every respect as Christ is either in himself or to the world or to beleevers Christ is God over all so are not the beleevers Christ is the second Adam a quickning spirit so are not the beleevers Christ is the only begotten Son of God so are not the beleevers on him The only begotten Son of God and they that beleeve on him are distinct and different persons Christ is the Saviour of the world so are not the beleevers not the Saviour though instruments of saving men Christ is the propitiation for our sins and for the sins of the whole world so are not the beleevers Christ is the Head and Husband of the Church so are not the beleevers but as Christ is so are the beleevers and in an eminent sense so were the Apostles in the world in the judgement knowledge account of the world as also in a measure set to be lights in the world But the main scope is that in respect of judgement account and estimate as Christ is so are we in this world for he says Herein is our love or love with us made perfect that we may have boldness in the day of judgement when we are judged of men here because as he is so are we in this world as to their receit approvement rejection or disapprovement we have our fellowship therein with him which also gives us strong consolation and confidence that when he comes to judge he will justifie us that were here condemned with him but what is this to their being sinless in themselves They add That they say not there is any perfection themselves without Christ who is their righteousness and they the righteousness of God in him Rep. That Christ is their righteousness c. is but their own testimony of themselves which we cannot receive because the true Christ whom we with the Apostles look for from heaven so to come again as they see him go up they say p. 10. they desire not the knowledge of nor doth their not saying that there is any perfection in them without Christ suffice to excuse them for its an Error to say that through Christ they have perfection in themselves so as to be perfectly sinless even the beleever in Christ though in Christ perfect is not as yet perfect in himself through Christ while here Paul though in Christ said he was not perfect nor had attained Phil. 3. 12 13. no not to be sinless Rom. 7. 20. 1 Tim. 1. 15. That Christ was manifested to take away our sin and in him is no sin we granted but added that its never said so of any else no where said by any of the Saints of themselves or of any of their brethren that they had no sin in them or were not sinners But they bid W. and F. mark how fairly we contradict our doctrine by telling its said indeed that he that abideth in him sinneth not and he that is born of God doth not commit or work sin because the seed of God abides in him neither can he sin that is commit work or yeeld up himself to sin because he is born of God which they render as inconsistent with our counting their maintaining a perfection of sinlesness in this life as a great error and say we would accuse the Saints or brethren with being sinners Rep. 1. Is this to accuse the Saints or brethren to observe what they have said or not said of themselves or one another If so then all are accusers of them that observe their sayings and so it seems they to avoid accusing of them observe them not If it be not then are they lyers and so not sinless that call our observing what they said or said not of themselves an accusing of them for we did no more in those sayings they have quoted as any impartial Reader may see 2. What we observed they said contradicts not what we noted they said not if they can find that they said of themselves or of their brethren that they had no sin in them or were not sinners they should produce it and prove us lyers if not then have they falsly charged us with self-contradiction These two contradict not John said He that abideth in him sinneth not and John said not he that abideth in him hath no sin in himself or is not in that respect a sinner or that any doth perfectly abide in Christ in every operation and act so as never to wander in his minde out of him Paul abode in Christ in the main and did not commit sin for he says It s no more I but sin that do it and yet Paul then had sin in him for he adds but sin that dwelleth in me Yea and said that with his flesh he served the law of sin and yet with his mind served the law of God Rom. 7. 20 25. Did Paul then contradict himself If yes then will we be counted contradictors of our selves also with him if no then neither do we contradict our selves but either they are ignorant of the nature of contradictions and so not perfect or else knowingly say falsly and so are vitious We then yet account what they maintain a great Error and yet say what the Apostle John said because he said not what they say that he that is born of God hath no sin in him but on the contrary If we say we have no sin in us we deceive our selves and yet they were born of God sure they beleeved Jesus to be the Christ and whosoever doth so is born of God 1 Joh. 5. 1. so that any that
perfect in knowledge and then they are wretchedly unhappy that take them for Oracles that are so ignorant If they know this then dealt they guilfully and intended to deceive simple ignorant people that cannot distinguish things that differ by their Sophistry and then the case of their followers is yet more wretched which things being so 4. Their conclusion cannot follow from those premises viz. So that he that had no guile in him had no sin in him but the contrary so that he that had no guile in him might have ignorance and other sins in him G. W. They accuse J. H. also of turning George Whiteheads words in saying he said guile is a transgression of the law therefore guile is all sin which they say is falsly framed and that the words were to this effect Every transgression of the law is guile or sin and all guile includes all transgression of the law therefore every sin is guile Rep. I call God and men to witness whither George Whitehead be not herein a notorious lyer who hath shamefully turned his own words and belyed both himself and me why else should I match it and detect his Sophistry in his syllogisme by this as like it all sin is a transgression of the law but lying is transgression of the law therefore lying is all sin It is true that syllogism of his was falsly framed and so much I told him then but it was of his own framing nor does he repeate it here as I writ it rightly and as he framed it but leaves out the word all in the minor and the whole major proposition as any that compare our books may discern And when they say their words were to suâ—â— effect as they repeat why say they not directly they were their words may they not as boldly lye and falsifie in one thing as in another and what kind of argument have they framed here sure as corrupt as that he framed then for here is but onely the same falshood affirmed in three severall forms of words to the same sense and none of them proved and yet they would infer the last form of them from the two former just like this every transgression of the law is anger or sin and all anger includes all transgression therefore every sin is anger but why saies the first proposition every transgression of the law is guile or sin t is true it s one of them if their or disjoyn then they distinguish sin and guile if it but explicate then they beg the question instead of proving it Oh! Lord deliver this Nation and the poor ignorant people from such sophisters as these be that lead men to destruction They aske G. W. What sin can we prove that Nathaniel had in him when he had no guile in him and tell us we must prove some sin then in him or see our selves confuted Rep. They may as well say seeing the Scripture witnesses that the children of Korah dyed not in the judgement that befell Korah and his company what disease dyed they of and if we cannot prove that they dyed of some disease then we are confuted if we believe and hold that they dyed For as there are many diseases they might dye of though not in that judgement so there be divers sins besides guile secret sins distinct from presumptuous sins as David implies Psal 19. 1. When they tell us what were those secret sins David prayed to be cleansed from distinct from presumptuous sins then may we tell them what sins Nathaniel had distinct from guile David implies sins in them though forgiven and covered in whose Spirits is no guile Psal 32. 1 2. Which we also quoted and that will save us from being confuted though we can prove no one particular sin in Nathaniell but that Scripture they skip over in silence as afraid to meddle with it because thereby they are confuted To our Quotation of Ed. Borroughs saying that saints upon earth may be perfectly freed from the body of sin and death and our concluding them from their doctrine of sinlesness to be deceivers They say W. and F. Here we might as well have accused the true Prophets and Apostles Rep. It seems then by their own intimation they be not such but false Prophets and Apostles what needed that word true by way of distinction of them from themselves else if not to imply that they also be Prophets and Apostles but not true Mind this Reader and beware of them then for say they they witnessed to the same the Quakers witnesse to Rep. Here they own themselves Quakers too so that we may call them lawfully so whereas they traduce us by many Nick names that we own not as Moorians Manifestarians Freewillers c. Did the true Apostles and Prophets ever so nickname their Opponents as these false ones do But let us see their proof that the true Apostles and Prophets witnessed to the same things that the untrue ones the Quakers do They adde as said the Prophet Blessed are the undefiled in the way they also do no iniquity Psal 119. 1 2 3. And saith the Lord ye shall be clean from all your filthiness Ezek. 36. 25. And Christ exhorted his to be perfect as their heavenly Father is perfect Math. 5. 48. And every one that is perfect shall be as his Lord and the same Apostle who said ye are compleat in Christ said also in whom ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh Col. 2. 10. 11. Rep. Here is no place yet saies that either those Holy men themselves or any others then living were without sin in themselves which is the thing should have been proved 1. As for the Prophet David lived not he under the old Testament as well as Solomon whose saying there is no man that sinneth not they would therewith have eluded but undefiled in the way may signifie either in Christ who is the way John 14. 6. And that we granted or in the way of their walking so as Zachariah and Elizabeth were blameless in their walking in all the statutes and commandements of the Lord and yet Zachary had sin in him which discovered it self when tried with the vision for he believed not the Angel and therefore was punished with blindness Luke 1. 6. 20. And they do no iniquity perverse evil as the word signifies is all one with they do not commit sin yet even such as do not commit sin have sin in them yea and with their flesh serve the Law of sin as we may read Rom. 7. 20. 25. 2. In that of Ezek 36. 25. They confound things distinguished for it is not said as they quote it in one and the same period you shal be clean from all your filthiness but the words are distinguished thus I will sprinkle clean water upon you and you shall be clean there 's a half stop and then follows from all your filthiness and from all your
us or with any that know and believe the Scriptures but they imply That if Adam was under a covenant of works do this and live then he should not have lived when he was in innocency till he had done some thing to merit life Rep. The mistake of this is shewed above in that that covenant was not for the first giving but for the continuance of his life in the favour of God and that though he could not merit by any works and obedience was to be continued upon his working that that was good sinlesly otherwise he was to die as appeared in that he lost it by his sinning and fell under death from which that covenant afforded no Redemption as the covenant in Christ doth so that we have not spoken ignorantly as they charge us but the ignorance is found with them that confound what covenant Adam was under with what was given to the people of Israel for convincement of their sin when fallen The covenant of works or Law as given to fallen man in the hand of a Mediator entred because of transgression till the seed came and so was given with subordination to the covenant of grace even the grace of God in the Redeemer from the fall and the death that came by sin as the naturall death also did though they erroneously imply the contrary and no marvaile for if that death be by sin then there must be a Redemption out of that death and so a Resurrection of the body from it which seeing they deny how can they grant it comes in by sin and that the seed should Redeem the creature out of it So that herein also their iniquity and corrupt judgement is seen and the root of their deniall that the naturall death came in by sin namely their deniall of the Redemption by Christ from that death and so the Resurrection of the body from it as after will more appear so that here Reader we have a complication of errours in them Thus much to their defence of their first errour about their sinlesness let us see how they defend their second Our second charge of them was about the personall body of Christ in which he suffered which that it is ascended into Heaven the Heavens without all men and above the clouds opposed to the visible earth we say they would not be brought to acknowledge touching which whether we questioned severall times altering our words as they charge us let them judge that read our book But they say W. and F. We contradict our selves because we say that they said the same body that suffered was glorified at Gods right hand in heaven Rep. Nay not unless by that body and that Heaven we say they meant as we expressed in our question which we said they did not and they in their book clearly manifest the truth of what we therein said so that it 's but another falshood added to the former to say that we are stifled in our own confusion and another yet to say that we charge them ignorantly with what they meant for here they plainly say W. and F. It appears we hold Christ hath two bodies in telling of a mysticall body and not receiving that as in answer that his body is the Church the fulness of him that filleth all in all and in that from our words they say we would have Christ to have a body besides or distinct from the fulness of God when as the Scripture doth not say that Christ hath two bodies or that his body is a body of flesh and bones without the blood in it as they say we told them Rep. See here Reader did we ignorantly charge them that by the body they said was glorified in Heaven they meant his Church do not they here speak it out while they tax us with holding Christ hath two bodies because we say he hath his personall body in which he suffered and which he shewed to have flesh and bones in it as a Spirit hath not And is it more absurd for Christ to have in two senses a body or two bodies in different senses of the word body then for the believer to have two heads in two distinct senses hath not George Whitehead and the rest each of them their personall head in which they have tongues with which they smite them that are more righteous then themselves And if they were believers in truth should they not have Christ for their head too And why then may not Christ have a body of his own as a man the man Christ Jesus in which he shewed his Disciples flesh and bones and yet have a body mysticall or body signifying a Church society or congregation as he is the Ruler and Governour of them and in them by his Spirit And doth not the Scripture set forth both these to us as distinct bodies though those very words two bodies it hath not was it his body the Church in which he shewed his Disciples his flesh and bones hands and feet that were pierced with Nailes and in which he bare our sins on the tree And was it his personal body for which Paul filled up the remainder of the sufferings Col. 1. 24. Is there not expresly the body of his flesh mentioned Col. 1. 22. In which he reconciled us to God his now glorious body in the Heavens to which the body of his Church is to be fashioned into the likeness of it Phil. 3. 20. 21. And the body his Church Col. 1. 24. See here how these men broadly deny Christ as man and onely make him a Spirit filling the Church and so the Spirit and the Church to be Christ and is not that all the Christ they confess now to be And whereas they say we would have Christ to have a body besides and distinct from the fulness of God Col. 2. 9. We say we acknowledge a body in which dwells the fulness of the Godhead which we say is distinct from the fulness of the Godhead that dwells in it and is distinct too from the Church the fulness it is not said of God as God but of him that filleth all in all that is of Christ as Mediator in the power of God Ephes 4. 9 10. Yet that his body is a body of flesh and bones in Heaven without blood in it we determined not but that that body of flesh and bones or in which he shewed his Disciples flesh and bones is ascâ—nded up into Heaven and he as in it is glorified against which they reason thâ—â— W. and F. It 's not proper to say a body of flesh and bones is in the Heavens as if it were in many places at once for Heavens are more then one a silly reason for by that reason it 's not proper to say a body of flesh and bones is in the waters or a stone sinks in the waters for waters are more then one Heaven and Heavens are indifferently used in the Singular or Plurall number as water and waters be as we
sure these men have the imperfection of irrationality if they cannot understand this difference We accused John Whitehead for arguing against the Redemption of the body to be expected after death and for saying the Apostles had it before death W. and F. Here they fault us for not expecting the Redemption of the body and our discharge from sin till after death because we said also p. 10. that the nature of man in the Resurrection is discharged of sin which we spake of Christ made under sin and Law and death for us and in the Resurrection namely his resurrection discharged thereof sayes that any thing of our not being discharged of sin as to forgivenesse of it till the resurrection What grosse abuses be these But they plead for John Whiteheads corrupt sayings reproaching our W. and F. expecting the redemption of the body after death as contrary to the Saints expectations for they waited and groaned they say for the redemption of the body from under corruption when they were upon earth and the creature it self was to be brought into the Glorious Liberty of the Sons of God which state was witnessed by as many as were led by the Spirit of God who were sanctified throughout in body in Soul and in Spirit and put not redemption afar off till after death as they say we do Reply Oh monstrous blind corrupted stuffe one would think that all men that read these things should abhor to listen to these Preachers for first they bely the Saints in saying the expecting the redemption of the body after Death is contrary to the Saints expectation did not the Saints expect that after death their bodies should be raised incorruptible Did they look to have their bodies immortal incorruptible powerful and glorious before their death read 1 Cor. 15. and see if these men be not lyars in grain and wofully corrupt like Hymeneus and Phyletus that said the resurrection was past Phil. 3. 20. 21. 2 Tim. 2 17. 18. 2. They aequivocate in saying they waited and groaned for the redemption of the body from under corruption when they were upon earth in one sense it is true and in another false It is true while they were upon earth they exercised their patient waiting and expectation but false that they expected that the redemption of their body should be proved by them before death the redemption of it I say either from all the being of sin therein or to the being of sin in it till death we spake before and proved it from Ps 143. 2. for they say it s sown in corruption and raised in incorruption if it be sown in corruption when it dies then it is not redeemed from corruption before it die 3. That the Creature it self is to be brought into the liberty of the Sons of God is true but that that state was witnessed that is proved by as many as were led by the Spirit of God is false for the Apostle was led by the Spirit of God and so are the Sons of God but if they witnessed the Creatures being brought into the liberty of the Sons of God and the Redemption of their bodies from corruption how sayes he then that the earnest expectation of the creature waits for the manifestation of the Sons of God seeing what they waited for they did not see and prove and so could not witnesse it for if they see it why did they yet wait for it Rom. 8. 14. 19 20. 23 24 25. Why say they the creature it self shall be delivered from the bondage of corruption and not rather is delivered from it yea and why say they expresly we that have the first fruits of the spirit even we our selves groaning within our selves wait for the Adoption the Redemption of the body for we are saved by hope c. Were not the Apostles led by the Spirit that had the first fruits of it And Paul sayes The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Rom. 8. 2. And were not they sanctified throughout in Body Soul and Spirit at least in good measure And yet we see they did but wait for the Redemption of the Body they did not witnesse it as a thing which they had nor do we ever find them say they had it but they confound the Redemption of the body with the freeing it from sin in it as G. W. in his late dispute with J. H. declared himself alleadging Rom. 8. 2. his being set free from the Law of sin and death for proof that Paul witnessed the Redemption of the body when as Paul had that before he said he waited for this nor doth it prove any absolute freedom from the being of sin in his body Rom. 7. 26. shews So see all men how corrupt the Quakers be and how miserable out of the Apostles Doctrine and Faith And yet fourthly We say not that either we or the Apostles put Redemption far off till after death It is God that hath Ordered the Redemption there spoken of to be after Death that we might first bear the image of the Earthly in a vile Mortal body before we bear the Image of the Heavenly in a Glorious body it was their part and so is ours to groan after it and waite for it till the time of Christs descending from Heaven to change our vile body that it may be fashioned into the likenesse of his Glorious body was ever any mans body redeemed from Corruption and Death and Rottennesse before it died They may as well contradict the Apostle and say that which thou sowest is quickened before it die All men may see these be deniers of the Resurrection preached by the Apostles and therefore Teachers that are to be accounted accursed Gal. 1. 8. Note by the way Reader that these men never attempt to answer our Question propounded to them at both our former disputes whether that that shall rise a Spiritual body was ever dead surely they by their shunning it do declare that they do not believe it and therefore by consequence deny the Resurrection of the dead To our charge of them with Antichristianisme in intimately not confessing Christ come in the flesh while they make not the knowledge of him as so come the knowledge to Eternal Salvation but the knowledge of him after the Spirit as he was before the World was in Ed. Burroughs declaration of their faith which charge we managed against them and they could not make good their faith or prove it by Scriptures though they assayed it from 2 Cor. 5. 16. 1 John 1. 1 2 3. And therefore stood concluded Antichristians To this upon further thoughts they give now this answer That W. and F. To know Christ as he is the Power of God is to know him in the Spirit as he was before the World was and that we trust in the living God who is the Saviour of all men especially of them that believe but as he is
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
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
himself handle me and see that is I my self For the Word was made flesh and therefore even that flesh or body could not be holden of Death Luke 24. 39. John 1. 14. with Acts 22. 24. 31. c. Or 2. A man may have other things or persons as relations to him by marriage Covenant or by Blood So a man is said to have his wife and the woman her husband 1 Cor. 7. 12. 13. likewise instructed to have one another according to such covenant and relation ver 2. So persons are said to have children or nephews as relation in the flesh though neither is the husband the wife nor the wife the husband nor is the child the father or the father the child c. But these are distinct relations and distinctly related to and so had by each other as well as distinct persons In some answerable sence it may be said Jesus Christ hath his Body the Church as his spouse and children and they have him as their Head Husband Father and Lord in that Covenant and Relation that is in the unity of the Spirit as appears by those comparisons and instructions from them Ephes 5. 23. 32. with Chap. 4. 4. 6. c. And yet Christ is not the Church but the Head and Husband of it and so neither is he who is the head of his body the Church A body in such a sence of himself alone without his members that are so Mystically and Spiritually I say not in such a sence as they joyned to him as their head are said to be his Body Whence as he in his own personal body now glorified is the head of a body in the last sence namely of his body the Church in such a sence and in such consideration of him they are said to be his fulnesse who yet receives nothing from them but filleth all in all But he as the head of the body and so that his body in the last sence is made up and compleated of them by what they receive from him and are made in him Ephes 1 22. 23. And so neither are they any of them or all of them together the Christ the head of the Body or Husband of the Church But his Body Church or Spouse as joyned to him Spiritually and by Faith and members thereof in particular 1 Cor. 12. 12. 13. 27. Eph. 5. 23. 25. 32. The having each other in this sence is not such as confounds the distinction of persons or relations or makes the one the other 3. One may also truly be said to have things or persons which yet he hath not in such relation nor are so related to him and that either in a propriety or interest in them by right of purchase gift or otherwise or in possession And so according to these divers sences in which these words are used we might answer to this first question whether Christ hath two bodies In some sences yea and in others nay But for the help of others we answer more fully thus 1. If by bodies be understood personal bodies and also by having them be meant as in the last mentioned sence in which one may be said to have things or persons as we are left at liberty to take any sence in which the words are used whether they so propounded it out of weaknesse or wickednesse we will not determine then thus we answer Christ hath an innumerable multitude of bodies as well as souls even the bodies and spirits of all men are his and of right in his dispose For 1. He hath interest in them by creation for all things were made by him and for him John 1. 3. Col. 1. 16 17. and by redemption for he gave himself a ransom for all and hath bought them all even them that deny him he hath redeemed them from the curse of the Law to be under his Government dispose and judgement and by means thereof 2. He hath the dispose and dominion of them committed to him for the Father judgeth no man but hath committed all judgement to the Son and hath given him authority to execute judgement also because he is the Son of man All things are delivered unto him of his Father even the Heathen for his inheritance and the utmost parts of the Earth for his possession And therefore also 3. He shall inherit all Nations yea all shall be raised and judged by him at the last day for to this end Christ both dyed rose and revived that he might be Lord of both dead living whether we live therefore or die we are the Lords 1 Tim. 2. 6. 2 Pet. 2. 1 Gal. 3. 13. with Rom. 5 18 Col. 1. 20. John 12. 31 32. and 5. 22. 27 28. Math. 11. 27. Psal 2 6 7 8. Rom. 14. 7 8 9. c. who can number the bodies he hath in this sence on the Earth surely even these deceivers that privily deny the Lord that bought them and those deceived by them are all his and shall be judged by him even by the man Christ Jesus by whom God hath ordained to judge the World in Righteouenesse whereof he hath given assurance unto all men in that he hath raised him from the dead Job 12. 16. John 5. 22. 29. Acts 17. 31. And as for the bodies of those that with the heart believe on him they are his in a more peculiar manner even members of him as is before shewed But 2. If by Bodies be understood personal Bodies and by having be meant as in the first mentioned sence his having them as of the essence or being of himself Then our answer to the question is nay There are not divers personal bodies of Christ not two that may each properly and peculiarly be called the Body of Christ but there is one which is more then these men believe and that which they privily endeavour to deny in these queries and he hath it and continueth in it for ever And it is the same and no other that was prepared for him in the womb of the Virgin in which he appeared once in the last ages of the World to put away sin by the Sacrifice of himself And in this his own Body himself bore our sins on the Tree and being raised from the dead the third day is now passed into the Heavens and there received by the Father till the times of the restitution of all things and because this man continueth for ever therefore he hath an unchangeable priesthood is now appearing in the presence of God in the Heaven it self for us the man Christ Jesus the Mediator between God and man and great high Priest over the House of God even Jesus the Son of God passed into the Heavens for us For if he were on Earth he were not such a Priest as becomes us to have 1 Tim. 2. 5. 6. Heb. 7. 23. 26. and 8. 1. 3 4 and 9 24 and 10. 5. 12. Again 3. If Bodies be understood in the 2d sence of the word body mentioned