Pages of ours wherein those words are asserted by the Quakers as their Opinion or forever stop his Mouth and be ashamed of Reviling and Abusing us as he hath done We doubt not but the Righteous God will rebuke his Malicious Envious Lying Spirit and manifestly abase him for his Perverting the Truth and Belying and Reviling the Servants of Christ as he has frequently done in his Writings Here follows a brief Collection of William Haworth 's Doctrines about which the Controversie between him and us Chiefly hath depended 1. OF the Body of Christ in Heaven That it is a Humane Natural Body of an Earthly Substance having the same Materiality Form and Figure and Shape ESSENTIAL to it that it had when here upon Earth Anim. p. 10 11. 7. 16. compared with Antid p. 6. Contrary to Phil. 3. 21. 1 Cor. 15. 44 45 46 47 48. 2. Yet in Contradiction That it is a very Glorious Body more bright then a Thousand Suns gloriously represented and painted out to us by Daniel and John in the Revelation 3. That Steven saw the Heavens opened and the Body of Christ yea Christ Iesus on the Right Hand of God with his Bodily or Carnal Eye from Acts 7. 55 56. See also Antid p. 6 12. compared with Animad p. 14 15. 4. That the Man Christ Iesus is not here on Earth as to his Spirit nor is or may his Soul or Spirit be so much as extended to the Saints upon Earth Antid p. 2 3. compared with Anim. p. 10. Yet in Contradiction to this by his own Expressions CHRIST hath alwayes been present with his Disciples in the Discharge of their Ministerial Gifts and will be to the End of the World by his Spirit The Vnion between Christ and his Church is mystical and spiritual not corporal and carnal as there is one Soul throughout the natural Body of Man the same in the Head and in every Member so one Spirit in Iesus Christ the Mystical Head and in every one of his Members the Saints 1 Cor. 6. 17. Animad p. 9. Christ is present BY HIS SPIRIT IN his Saints p. 30. And whoever hath not the Son hath not the Father p. 26. Note If he knew what he saith and were real in his Confession so as not to vary from it the Controversie in this would be at an End since Christ is confessed by both of us to be God and Man But further observe W. Haworth's Doctrines 5. That Infants are not Innocents but have the Guilt of Adam's Sin upon them pag. 21. Contrary to Ezek. 18. 20. Chap. 18. 15. Mat. 18. 3. 19. 14. Mark 10. 14. 6. That the Light within every one is nothing but Nature which is corrupt We are by Nature Children of Wrath p. 21. But in plain Contradiction This Light within is the Law of Moses written in the Heart that the Apostle he 's sure calls it Nature Rom. 2. 14. But now to Mark. come off how miserably soever he saith The Law of Moses in the Heart is the Work of the Law p. 22. Query But we ask were those Gentiles who did by Nature those things contained in the Law Children of Wrath by the Work of the Law in their Hearts contrary to plain Scripture Psal 19. 7. Rom. 2. 13 14. Now risum teneatis amici 7. That the Apostle saith of these Gentiles that had done by Nature the Things contained in the Law and had the Works of the Law written in their Hearts notwithstanding this they were unrighteous Sinners guilty c. as a natural Man doing Part of the Law by the meer Strength of Nature is nothing but Sin is a Child of Wrath in a damnable Condition no right Principle from whence he acts not a Dram of true Faith in Jesus Christ p. 22. Query What then was it or could it be corrupt sinful Nature by which those Gentiles mentioned Rom. 2. 14 15. did those things contained in the Law and were justified 8. That W. H. and his Brethren cannot dare not must not admit of any Thing no not so much as our Faith though it 's wrought in us by the Spirit into that Righteousness that justifies us in God's Sight p. 23. Contrary to plain Scripture Rom. 5. 1. 1 Cor. 6. 11. 9. He questions whether there be any Works done by the Spirit upon any of the Sons of Men except Christ but there still remains a Body of Sin in them Intimating that a Body of Sin still remains in them all Christ excepted Contrary to Rom. 6. 7. ver 18. Col. 2. 11. And contrary to his own Confessions viz. God works upon us by his Spirit to renew our evil Natures after his own Image p. 24. We confess that the Deity PERFECTS all Good in us c. p. 28. 10. That we are not justified by Works done in the Spirit as Abraham 's Works David 's Works c. p. 26. Contrary to Jam. 2. 21 24. 11. That David describes the Blessedness of the Ma◠unto whom God imputeth Righteousness without Works DONE BY THE SPIRIT Antid p. 18. Contrary to Psal 32. 2. 12. That Isaiah calls HIS observing Moses 's Law in THE SPIRIT filthy Rags in that Place Isa 64. 3. p. ibid. 13. That Paul 's delighting in the Law of God after the inward Man which was to keep it in THE SPIRIT he counted Loss for Christ when converted to Christ and this but his own Righteousness on Phil. 3. p. ibid. 14. To the Question Is it good Doctrine to say that Paul when a Christian counted his spiritual Obedience Loss and Dung for Christ W. Haworth answers ‖ This is the Man that pretends highly to esteem value the inward Work of the holy Spirit in the Hearts of Saints and his Renewings Comfortings Quickning◠c. p. 22. Yes very good sound blessed and comfortable Doctrine received by Millions of Saints in Heaven and Earth he addeth in Point of Justification Animad p. 27. Contrary to Rom. 8. 13. 6. 16. 16. 26. 2 Cor. 10. 5. 1 Pet. 1. 2. 14. 22. Heb. 5. 9. Acts 5. 32. Jer. 7. 23. Isaiah 1. 19. Deutr. 30. 14. Rom. 10. 8. 15. We are not justified by any Righteousness of ours done in the Spirit this he calls the Deeds of the Law contrary to Rom. 8. 1 2. 16. That our own Righteousness that which the Apostle Paul calls his own in Phil. 3. 9. is within us Inherint in our Souls it CONSITS in those Gifts and Vertues that the Spirit of God works in our Minds and we express those outwardly c. His proof for this Doctrine is viz. Faith is called your Faith Love is called your Love c. The Spirit works Faith in us See his Quaker Converted Epistle Dedicatory Observe See what an exposition is here made upon Paul's words about his own Righteousness which he desired not to have but counted it loss for Christ How horribly has this Man perverted this Scripture Phil. 3. 9. Those Gifts and
Ascention or being in Heaven W. H. thou art quite out Again that Change that we believe Christ Jesus to have had into a State of Glory which as the Son he had with the Father before the World began doth not at all deny Jesus of Nazareth to be the Messiah as most unjustly thou hast accused us both in thy Antidote and Animadversions p. 6. for it was the same Jesus that so prayed Father glorifie thy Son glorifie thou me with thine own self with the Glory which I had with thee before the World was John 17. 1. 5. yet it is a plain falshood to say that We suppose that the manhood as thou calls it that was taken of the Virgin is turned into an Immeâ—se iâ—finite being a Deity It was never our Supposition p. 6. that the meer â—lesh Blood that the Son took of the Virgin which was part of the same the Câ—ildren had became a Dâ—ity an Immense infinite being when thou wantest proof for thy Slanders against us thou must needs Invent and Forge suppositions meanings and absurd Consequences for us Oh! perverse Man is this to support thy Credit and Trade among thy Hearers to say we do suppâ—se that which never entred into our Hearts W. H. His Soul was in the Saints We may dispare at this rate ever by words to understand one another here 's Babel p. 8. Answ In Babel thou art who accusest and revilest us and drawest thy absurd Meanings upon us without understanding us shewing thy ignorant Confidence Of the Soul or Spirit of Christ we shall speak anon Against our saying He Christ had all Power in Heaven and Earth given him and therefore could descent at his pleasure and he promised to be with his Disciples alway to the End W. H Objects To Argue from Christ's Power to his will was never accounted strong or right Reasoning * But the learned and Zealous Protestants affirmed Christ's Spiritual presence with his Church in opposition to the Papists Doctrine of his Carnal presence in their Sacrament The Papists argued thus against the Martyrs for their Transubstantiation viz. God had Power to turn Bread into his natural Body Ergo p. 8. Ans A most gross perversion and abuse not only against us but against Christ's own Testimony whereby his WILL to be with his Disciples to the end of the World as well as his Power to come again unto them is signified And JESUS spake unto them saying ALL POWER is GIVEN unto me c. Lo I am with you alway even unto the end of the World Mat. 28. 18 20. But W. H. has denyed Jesus Christ to be here on Earth as he is Man that is either as to his Body or Spirit Antid p. 2 3. It is not a Corporal and carnal Vnion between Christ and his Members that we plead for that 's not the Controversie nor do we speak of the manhood being locally or Personally present with and in the Saints as he would Insinuate p. 9. But the spiritual presence of Christ Jesus according to his promise Mat. 28. 20. As the SON of God to whom all Powâ—r IS GIVEN according to his own sense And though our Adversary has denyed the Holy manhood of Christ even in the Spirituallity of it that is as to his Spirit to be on Earth in or with his Church yet hath he confessed that CHRIST is in the Saints by his Spirit Antid p. 5. And that Christ hath alway been present with his Disciples in the discharge of their ministerial Gifts and will be to the end of the World by HIS Spirit Animad p. 9. Where 's now the Controversie Is the heavenly Man Christ wholely separate from his Church and Members not only in Body but in Spirit also yea circumscribed in some place as far as the highest Heavens are supposed from the Earth Antid pag. 6. As a Man may be many Miles distant from his Wife c. Anim. p. 9. And yet this same Christ alway present with his Disciples And as there 's one Soul throughout the natural Body of man the same in the Head and in every Member so ONE Spirit in Jesus Christ the Mystical Head and in every one of his Members the Saints Anim. p. 9. Now if thiâ— man meant really as he speaks as to the spiritual Presence and Union of Christ Jesus with and in his Saints and Church on Earth and would lay aside his Enmity and Confusion and keep to Scripture-Language the Controversie between him and us would be at an end But in p. 10. he has framed a Dilemical Quarrel against the Spirit of Christ being in every Saint which he sayes we invest with the Office of the holy Ghost which he concludes cannot be so either with or without the Body nor yet extending from it in Heaven to every Saint upon Earth For that were to render the Soul of Christ immense iâ—finite and then there must be a new created God in time the Soul of Christ's Manhood was created in time Error is Crookedness Absurdity and Rottenness quoth W. H. And yet he saith The Saints ought to worship the Humane Nature of Christ in Vnion with the Deity Anti. p. 6 7. And that the Humane Nature giveth Life to our Souls p. 7. Can it do so and yet his Spirit not so much as extend to us though immensly impowered with the Deity How doth he darken Counsel by words without Knowledge And W. H. leaves us not thus but has another fling at us p. 19. But he Christ is on Earth the Quakers say at least in one essential part of his Manhood His Soul is in every Saint You see Error is big-bellyed and fruitful And p. 20. 30. Refining Religion and the blessed holy true real operative Manhood of Jesus Christ into Air Wind Fancy Nothing ‖ Gross Lyes c. Rep What a heap of jumbled Arguing mudled Stuff with a most false Conclusion against us is here as if we went about to annihilate the most holy and glorious Manhood of Jesus Christ Now we would query of this Man First If the Soul and Spirit of Christ be not one and the same 2. If he was the Son of God before the World was what then is his Soul and in what time created 3. If the Spirit of Christ and the holy Ghost be separate or divided 4. If Jesus Christ in all the parts essential and proper to him viz. in Body and Soul or Spirit be so circumscribed and limited in Heaven as in no sense or degree to be in or with his Saints or Members on Earth then how is his own Promise or Saying made good Lo I am with you alway to the End of the World And how has the Father given the Son Power over all Flesh that he should give Eternal Life to as many as the Father gave him John 17. 5. And doth not God send the Spirit of his Son into Believers Hearts that thereby they might partake of his holy and heavenly
well pleasing in his sight THROUGH JESUS CHRIST Heb. 13. 20 â—1 What 's more plain then that God enlightens us and Works in us by his Sâ—n Jesus Christ in condiscention and subâ—erviency to himself and that those Primitive believing Gentiles waited for his Son from Heaven looked for the Glorious appearing of the great God AND our Saviour Jesus Christ as â—is Grace taught them and that he did work in them what was well pleasing in his sight THROUGH JESUS CHRIST Mark tâ—at did the Heavens then and yet contain Jesus Christ at such a Remotenesâ— from all Saints on Earth Were all these former Believers disappointed in their hope and expectations and waiting for the Son of God from Heaven Or did they only attain to the Glorious appearing of the great God not of Jesus Christ does not this suit thy Notion who speaks not IN Christ nor IN his knowledge who never wast Baptized into Christ thou hast not received the Spirit of the Son 't is a Mystery hid from all such aâ—ry Notionists who hast signified to us that All those places where we Read of Jesus Christ by name APPEARING are to be understood that either they saw him the Heavens being opened as 't is said of Stephen â—r his was in extacy Antid p. 4. And thou hast explained how Stephen saw the Heavens opened and the Son of Man standing on the Right Hand of God that it was with his Carnal Eyes his Sight being strengthned in a wonderful way Antidote pag. 4. 12. ☞ And what is that other way of seeing Jesus Christ in his appearâ—ng It is in Extacy What 's that It is as when one is in a Trance or Swoon when one so forgetteth himself that he is not in the exercise of his Reason or Understanding Thou mayest preach and pray long enough before thou wilt be in any such Extacy or Trance or see the Heavens opened and Christ's Appearing with thy Carnal Eyes But were the believing Gentiles waiting and looking for the Son of God from Heaven the glorious Appearing of the Great God and our Saviour Jesus Christ 1 Thes 1. 10. Titus 2. 13. in Expectation either to see him with their Carnal Eyes the visible Heavens being opened or to see him only in some Extacy Trance or Swoon If so then they were not to see Jesus Christ while in their right Wits or Understandings or in the exercise of their Gifts Strange Doctrine Yet we grant that great Visions and Raptures have been in Extacies A Man in Christ caught up into the Third Heaven whether in the Body or out of the Body I know not said he Peter at Prayer fell into a Trance and saw Heaven opened Act. 10. 10 11. But this hinders not the Saints Spiritual Sight and Sense of Christ in their daily Enjoyment of him and living in him But Stephen being full of the Holy Ghost saw the Glory of God and Jesus standing on his Right Hand and said Behold I see the Heavens opened c. Could he with his Carnal Eyes see all this viz. the Glory of God his Right Hand and Jesus standing at it And were the Heavens outwardly opened What mean Conceits hast thou of God and Christ who also tellest of Stephen's seeing Christ in Heaven with his Bodily Eye it being strengthned by the Lord Anim. p. 14. And did he see the Glory of God and his Right Hand with his Bodily Eye also Thou sayest Thou wouldest not be guilty of any Carnal Thoughts of God or his Glory but yet darest not but believe the Scriptures of Truth in these Matters although thou shouldst not satisfie thy Reason And addest I do believe the Deity it self cannot be seen no Mortal Eye can approach that Invisibility p. 16. And then where do the Scriptures say that Stephen saw the Glory of God with his Bodily or Carnal Eyes The Scripture in the same place as plainly saith That he saw the Glory of God as that he saw the Heavens opened and Jesus standing on the Right Hand of God And thou hast granted No Mortal Eye can approach the Invisibility of the Deity it self See how thou art shaken in thy Work about thy saying Christ passed into the invisible Heavens thou now variest it to unseen as many Stars are invisible yet capable of being seen by any Teliscope or Prospective-Glasses p. 14. So then by Invisible most supream Heaven that 's far above all Heavens i. e. all Heavenly Powers all Angelical Nature and Perfection He is above them all Antid p. 8. we are to understand thou meanest an Vnseen yet Visible Heaven above all Heavenly Powers all Angelical Nature c. that may be seen by the Carnal Eye when eminently strengthned as thou thinkest Stephen's was What then is this Angelical Nature and those Heavenly Powers which this invisible unseen visible Heaven is so far above Thou comest off but poorly in this how poor and Vnbelieving Creatures soever thou countest us p. 15. Thou art high and rich in thy own Conceit but is it not with other mens Notions intermixt with thy own Conceits confused and carnal Fancies In the 13th page of our Testimony we required thee To shew us that Book and Page of ours where ever from these Scriptures Ephes 4. 10. Mat. 28. 20. or 1 Cor. 15. 50. the Quakers thus argued viz. Therefore Christ is not in Heaven in his Manhood how then can he be in Heaven But instead of producing us Book and Page or Dispute for these Words or Inferences thou proceedest in thy Forgery to abuse us still charging thy own Objections with the same Inferences of thy own forging upon us with thy Ergo He is not in Heaven c. p. 13. Oh Forger and Perverter And for thy Belief of Christ's Manhood and Nature being of an Earthly Substance Anim. p. 7. A Humane Natural Body p. 10. having the same Matter Finiteness ☞ Shape Form Figure it had on Earth p. 11 17. and that Christ's Soul or Spirit an essential Part of his manhood Antid p. 3. is a Finite Creature Animad p. 10. How shall we reconcile these words with thy Confession viz. We say the WORD was made Flesh Joh. 1. 14. and in that Flesh ascended into Heaven p. 12. We hope thou wilt not say That WORD was made an Earthly Substance a Humane Natural Body nor yet a Finite Creature for all things were made by that Word Joh. 1. 3. And this was the Son of God by whom God made the Worlds Hebr. 1. 2. Thou hadst need use some nice Distinction here by some Figure or Communication of Properties to wind thy self off from Socinianism and Confusion though thou exclaimest highly against the Socinians and it s a question whether that will do thy Cure For what Preeminence hast thou allowed Christ if both his Essential Parts be but such finite Creatures i. e. His Body in Heaven but a Humane Natural Body of an Earthly Substance of the same Matter and Form it had on Earth and his
Spirit but a finite Creature yet it was the Word that was made Flesh ascended What! is the Word a Natural Earthly Body or Substance in Heaven Why dost not keep to Scripture And is Christ's Body in Heaven a Natural Earthly Body If so then he has a meaner Body then his Saints and Members shall have theirs shall be Spiritual Coelestial and Glorious but alas Christ their Head must still have a Natural Humane Earthly Body in Heaven in the same Shape Form and Figure it had on Earth But we told this Man in our Testimony pag. 12. If so where it s said in the place cited Phil. 3. 21. Who shall change our vile Body that it may be FASHIONED like unto his Glorious Body That were as Good Sense as to say We shall be fashioned like unto what we are where then is the Change We can gather no satisfactory Answer to this but only the same invested with more Glory p. 16. that is to say That Christ's Natural Earthly Body in Heaven is invested with more Glory then on Earth and so shall our Vile Body be So the changing and fashioning of the Body shall not be any Change of the Substance or Fashion of the Body it self but only the investing the Vile Earthly Body with some better or more beautiful Cloathing then now it hath See how this Opposer has perverted the plain Scripture and what mean Conceits he has of Christ's Glorious Body In plain Confutation to which we would have him read Dr. H. Moor his Modest Enquiry into the Mystery of Iniquity Apol. Chap. 3. p. 494. in his Search into the Nature of a Glorified Body wherein he declares That the Body of Christ in Heaven is not Terrestrial Flesh and Bones but of a more refined Nature Observe and that according to Testimony in Scripture we find that a Glorified Body or that Body wherewith they shall be rewarded who shall attain to that blessed Resurrection may be dignified with these three Titles Angelical Spiritual Coelestial We would advise W. Haworth to Read Henry Moore upon this Subject of the Resurrection-bodies for W. H. may learn something of him he being a man of far more wit parts then himself however he would seem to be some learned Phylosopher Where he tells us that if it i. e. the Body of Christ be not the same in Kind and Nature it cannot be the same in number Anim. p. 5. This cannot be Universally true in every respect if H. Moor's enquiry into the Nature of a glorified Body be true even in this very instance of the glorified Body of Christ That is if it be so Transmuted or changed come to be of a more refined Nature then a terrestrial Body that is become spiritual Coelestial Let him answer H. Moore on this subject as before cited if he can That Christ's manhood cannot be seen with the bodily Eye p. 5. in any Sense is not our affirmation or words for Christ has power to shew himself Visibly and Invisibly as he pleaseth as he did to his Disciples after his Resurrection to Paul in the Light shining from Heaven and inwardly by Revelation As also to Nebuchadnezar in the Fire The form of the fourth is like the Son of God Dan. 3. 25. But where W. H. States The same figure form or shape as ESSENTIAL to Christ p. 11 16. on which much of his Work hangs we think him very Ignorant herein for then when Christ appeared in another form and variously manifested himself both visibly and invisibly outwardly in Peron and also by Visions and Revelations by this his being must be changed which we do not believe for he is the same to Day as he was yesterday and forever Against our instance of Christ's appearing in divers Forms after his Resurrection Mark 16. 12. After p. 17. that he appeared to two of them in another Form W. H. tells us All the Books of the Evangelists do but compleat the History This of Mark is the shortest fall But from Luke 24. 15. He saith It was then he himself with the SAME FORM and Figure Human. Rep. This does not only imply Mark 's writing to be shorter then the rest but that Luke â—e contradicted one another as much as for the one to say He appeared in another form and the other to say Nay he appeared with the same form and figure Thus he has opposed the Evangelist Mark. And by his saying that He seemed to them as one in another habit So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes sigâ—ifiâ—â— p. 17. What has he mended the matter here What other Habit Was it another Garment Is that the proper Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth it not properly signifie the Face or Form some times the figure or likeness Concerning Christ's appearing twice in the midâ—t of his Disciples the Doors being shut John 20. 19 26. He grants here a change of State and Condition but how of state and condition if still but earthly and Natural without any alteration either as to the matter or form of a Natural earthly Body But why do we bring that Scripture Was it to provâ— that he penetrated the Doors or Walls as he sayes we supposâ— p. 5. No we concluded not how it being a Sign of an eminent Power Christ had the Doors being shut when he appeared in the midst of them None of them nor any other man opened the Doors for him as is confest p. 18. This Scripture was then brought by us in order to stop W. H's ignorant Intruding into things he has not seen to avoid unlearned Questions and not make himself wise above what is written he addeth There was then no question a miracle wrought by him How came Peter out of Prison Did he come through the Iron Gate they came to the Iron Gate that leadeth unto the City which opened to them of its own accord Could not Christ Effect the like tâ—ink you for himself Yes he could do it but the Scripture is silent in it But that he appeared in the midst of them the Doors being shut It is Remarkable how W. H. in pag. 19. Makes himself sport in his abusive Forgery where he tells what a strange manhooâ— they have confessed to when 't is of his own Forging none of our Confession and yet has the impudence to say 'T is without wronging them a Tittle But seeing he sometimes takes manhood for the Body Antid p. 6. and Anim. p. 5. we ask him Where in what Book or Page did we ever so confess of it as he saith 1. That it was no way the Object of Sense 2. That it is an Infinite Immense God 3. That it was so thin subtil that it could penetrate Doors and Stone-walls 4. In Form without Shape Figure c 5. That it did not dye for Sinners But in these things he has not on the Particulars distinguished what he means by Manhood whether the Body or Spirit of Christ or
both and so hâ—s dealt unâ—aiâ—ly and not only in these but in many more Particulars hath he abused perverted and confounded our words as well as the Scriptures which would fill a Volumn to open distinâ—tly He makes no Conscience of belying us and grosly perverting our Words and Intentions 'T is probable he would take it as an Affront and Injury if we should retalliate upon him or enumerate the Consequences of his Carnal Conceits to shew what a strange Chriâ—t he has set forth But at present wee 'l suppose these two to follow from his Doctrine until he reconcile and clear himself better then he has yet done viz. 1. Thâ—t Christ being wholely in the highest Heaven and his Body there more bright then a Thousand Sons Antid p. 6. yet cannot be seen by any Teliscope or Prospective Glasses as many unseen Stars may He must needs be at a wonderful vast Distance from his Saints and Members on Earth 2. That his very Spirit or Soul is so bound up in that Body at that vast height and wonderful distance in Heaven that it cannot so much as extend to any Saints upon Earth to viâ—it and comfort them in any of their Tryals or See p 10. Temptations Satan it seems has more Power to come and tempt them then Christ has to come to help them though beyond measure endued with Divine Power sad and inconsistent News And yet the Flesh of Christ is such as giveth Life to our Souls in quickning of us to Righteousness Antid p. 7. It seems then his Flesh extends farther then his Spirit But the true Christ is not divided His Heavenly Humanity and Divinity act in Union in quickening whom â—e will the Seed that he has sown in the Souls of men and the Spirit of Life that he breaths in are of himself as truly as that HOLY THING conceived in the Virgin was of the Holy Ghost And was not Christ spiritually formed in the Saints by the same Power of the Holy Ghost And Christ said He that eateth my Flâ—sh and drinketh my Blood dwelleth in me and I in him John 6. 56. Moreover We do both firmly believe that the Worlds were made by the Son of God and that by him all things consist he being that Word that was with God and that was God in the Beginning and that this Son of God was the first born of every Creature and the first begotten of the Dead and since by Man came Death by Man came also the Resurrection of the Dead And also we do as really confess according to holy Scripture That this Son of God in due time took upon him a real Body prepared for him of the same Flesh and Blood which the Children had Hebr. 2. 14. was made of the Seed of David according to the Flesh and declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead Rom. 1. 3 4. That this Christ the Son of God took upon him the Form of a Servant and was made in the Likeness or Habit of men and being found in fashion as a man he humbled himself and became obedient unto Death even the Deaâ—h of the Cross wherefore God hath highly exalted him c. Phil. 2. So that he being come sâ— low as to be thus made and fashioned as in the similitude of men as man his Soul was capable of Humiliation Sorrow and Affliction for Mankind and of sympathizing with his Servants yet still was the Only begotten of the Father and was full of Grace and Truth the express Image of his Father's Substance he was also made a quickning Spirit to all who are spiritually quickened by him he was taken up into Glory he was glorified with the Deity or God himself with the same Glory that he had with the Father before the World began he ascended far above all Heavens that he might fill all things for it hath pleased the Father that ALL Fulness should dwell in him So that the True Christ is neither divided nor may we entertain such Mean Low Carnal Thoughts of this Son of God this only begotten of the Father as That he is a FINITE Creature in a natural earthly Body in Heaven and he therein wholly separate as one there circumscribed or limited to such a wonderful far Distance as is supposed from all his Saints and Church on Earth We have neither thus learnt Christ or received the Son of God nor thus read of him in the holy Scriptures under those Terms but have a Measure of the Knowledge of the Son of God as the Father hath revealed him in us Finally There is no more Inconsistency or denying the Man Christ between our confessing his Ascention into Heaven and Glory yea far above all Heavens and his coming again in Spirit to be spiritually present with and in his Church then is in these Testimonies of the holy Apostles viz. 1. That Saying of Peter Who is gone into Heaven and is on the Right Hand of God 1 Pet. 3. 22. And Behold I lay IN SION a Chief Corner-stone elect precious 1 Pet. 2. 6. As also Heb. 4. 14. Seeing then that we have a great High Priâ—st that 's passed into the Heavens Jesus the Son of God Compared with Hebr. 12. 24. Ye are come to Jesus the Mediator of the New Covenant c. Ephes 1. 20. Which he wrought in Christ when he raised him from the Dead and set him at his own Right Hand in the Heavenly Places Compared with Ephes 2. 6. And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus 1 Cor. 15. 3 4 5. Christ dyed for our Sins he was buried rose again the third day was seen of Cephas then of the Twelve c. Compared with 2 Cor. 4. 11. We which live are alway delivered unto Death for Jesus's sake that the Life also of Jesus might be made manifest IN our mortal Flesh Gal. 2. 20. I am crucified with Christ nevertheless I live yet not I but Christ liveth in me c. Rom. 8. 10. If CHRIST BE IN YOU the Body is dead because of Sin but the Spirit is Life because of Righteousness 2 Cor. 13. 5. Examine your selves whether ye be in the Faith prove your own selves know ye not your own selves how that JESUS CHRIST IS IN YOU except ye be Reprobates Let our Adversary Answer these Scriptures if he can but we suppose he dares not accuse them with Inconsistency nor any of them with denying the Man Christ But if W. H. be minded to busie himself with an Answer or Reply to this Treatise and thereby put his Hearers to further Charge with his Books we would advise him first to consult with some of his learned Brethren who are wiser then himself that they may view his Work before it go to the Press and take special Care that he writes pertinently and consistently lest he run into further Absurdities and self-contradictions
true meaning of Scriptures here thou art calling Evil Good and Good Evil and because the Scriptures declare of some Works which do not avail therefore thou concludest there are none available to Salvation although wrought by the Spirit of the Lord but that which thou callest Faith alone must save and all who assert the contrary they lead to the Covenant of Works and so to Popery to work for Life which is a heavy Yoke sayest thou Surely had the Apostle James been on Earth in our Dayes thou wouldst have noted him for a Papist when he saith Shew me thy Faith without thy Works and I will shew thee mine by my Works and wilt thou know O vain man that Faith without Works is dead even as the Body without the Spirit and by Works is Faith made perfect Well may we say as the Prophet David did It is time for thee O Lord to work for they have made void thy Law But thou art much mistaken in us for we work not of our selves for Life but the Life helpeth us worketh all our works in us and for us and his Yoke is easie and his Burden is light â—n be it known to thee God hath a People upon Earth at this Daâ— though thou knows them not unto whom it is become as â—n eat and Drink to do his Will and who can do nothing against the Truth but for it and their Obedience is not as Egyptian Slaves for Fear of a Whip page 91. of thy Book and so thou goest on and sayest although you Christians come not up to that Height the Law requires yet do not they love God more and obey better that apprehend God's Love in Christ Vnchangeable to them then they that after all their Toyl fear they may fâ—ll short But what doth that Love signifie that keeps not his Commands He that hath my Commandments and keepeth them he it is that loveth me saith Christ And he that loves the Lord with all his Heart and his Neighbour as himself fulfils the Law and if there be any other Command it is briefly comprehendâ—d in thâ—s Rom. 13. 9. Mat. 22. 40. for on these two hang all the Law and the Prophets for Love worketh no ill But according to your Love is your Obedience and according to that is your Assurance of God's Love to you for it seems you do but apprehend that his Love is unchangeable to you but the Assurance which God's People had in former Ages and in this also is another thing for his Spirit which acteth them in their Obedience to him the same bears witness with their Spirits that they are his Children Thou sayst It is sufficiently manifest there are Errors amongst us and we have been weighed and found too light and tryed and found Drâ—ss Answ What hast thou weighed and tryed us with seeing thou dost not profess the Spirit to be thy Rule which is the just and equal Ballance The Spiritual Man or he that is led by it judgeth all things by yet himself is judged of none and nothing else is sufficient to try Spirits but the Spirit of Christ so we may be Gold weight enough too for ought thou knows and if thou sayst Thou hast tryed us by the Scriptures if thâ— Spirit be not thy Rule therein thou mayst fail for those that persecuted Christ to Death thought they tryed him by the Scripture when they condemned him as a Blasphemer and no question bâ—t they thought their Conceivings or Apprehensions from them were right else they would never have said His Blood be on us and our Children Thou sayest O that you were built upon Christ the Rock his Person is the Rock of Eternity not tâ—e Light in every man Answ We are built upon the Rock of which the Fathers drank For they drank of that spiritual Rock which followed them and that Rock was Christ 1 Cor. 10. 4. He who said Before Abraham was I am which was before all Time who in Time took upon him that prepared Body of Flesh wherein he did the Will of God this is the Rock of Eternity the Foundation upon which Abraham and all the Saints of old did build But thou wilt say Abraham saw he was to come and upon that he built 'T is true he saw his Day but what was that which gave him to see Christ was to come in the Flesh Was it not a Measure of his Spirit in Abraham by which he was qâ—ickened and made alive unto God Christ's own words do fully declare it Mat. 22. 32. by which he put the Saducâ—s to silence which say There is no Resurrectioâ— I am the God of Abraham of Isaac and of Jacob now God saith he is not the God of the Dead but of the Living This is that first Resurrection in which he had a part over which the second Death shall have no Power Thou sayest We may hold out in a Day of Man's Persecution and Opposition but when the Tempestuous Sea of God's Justice beats upon us in an Hour of Death and in the Day of Judgment then the Sandy Foundation of our own Righteousness will fall and so thou bidst us Take heed that our Faith be the same with that which Peter professed whâ—ch was that of the Person of Christ Answ That Faith which will carry through inable to hold out in the Patience in a day of Man's Persecution and Opposition is more likely to be the True Faith and to be upon the Right Foundation then that which will not but yours will not uphold you in a day of Man's Persecution and therefore is very unlikely to uphold you when God's Justice beats upon you in an Hour of Death and in a Day of Judgment to come Thou sayest Against which Faith of the Person of Christ all the Powers of Hell shall not prevail but our Profession is thou sayest that not Christ Jesus of Nazareth but the Light in every man is Christ and against this Faith we may be sure it being false the Gates of Hell will never prevail for Satan will never fight against it Answ That we profess Jesus of Nazareth is not the Christ is wholely false and although Satan will never fight against the False Faith yet he hath already fought and prevailed against those that are in it and he doth still prevail over them first to make them believe a Lye and then to keep them in that Belief which is That although Sin which he hath wrought in them do continue in them while they live yet they may be saved when they dye And that he doth fight against the true Faith which we are in is very evident also and stirs up all the Force and Power he can too although to little purpose else what meaneth and from whence cometh all that Opposition we have mâ—t with ever since we were a People unto this day for he knows that it strikes at the Root and Foundation of his kingdom which is Darkness and the works thereof and