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
that that which is raised was dead Well how did we represent them Why thus that that which should rise is a spiritual body and that that which died is or shall be raised It seemes we did not apprehend his errour fully enough we asked about a Resurrection to be made hereafter and he subtilly answered about a Resurrection past for where else is the change except that we say should be raised Where he said that which is raised we said that which dyed is or shall be raised and he said they say that which is raised was dead but whereas we said they might mean thereby a dead spirit dead in sin they do not at all take notice of it to deny it See then what corrupt Equivocaters we have to deal with that when we ask about the body to be raised they answered about something raised that was dead but that the body that dyeth shall be raised they will not say yea they deny it And are they not then clearly enough Reprobate concerning the Faith of it its probable that by the spirituall body that is raised they mean nothing else but the Church the body of Christ which was dead in sins and trespasses before quickened by him as Ephes 2. 4 5. and if they say no we challenge them to answer what that is that was dead is raised a Spiritual Body if not the Church of Christ as being in the World in its several ages They tell how they put the fool upon us its I kely for believing the Resurrection of the Body which the Apostles put upon the denyers of it and so rather appertains to them how they answered us plainly and we would not be satisfied that it is sown a natural body and is raised a Spiritual body Reply But yet when we asked what that it was that was sown a natural body and should be raised a Spiritual body they would never tell us and how then should we be satisfied with their Answer They say The Apostles doth not say that that which dies or is sown which is earthly shall rise Judge Reader Saith not the Apostle it is sown a Natural body it is raised a Spiritual body and this corruptible shall put on in-corruption now is not the Naturall body an earthly body and is not this corruptible an earthly body Is not that an Earthly body that is laid in the grave and is corruptible And if this corruptible put on incorruption and this mortal and is not that the Earthly body put on immortality then doth not this corruptible and Earthly body rise incorruptible and this mortal rise immortal Is it not as plain as the Sun If it be this mortal that is now mortal that puts on Immortality then its this that is now mortal that shall be in the Resurrection Immortal and if this that 's now mortal shall put on Immortality then this that 's now mortal is not to be Annihilated and lost for how can that that is not put on any thing much lesse Immortality The mortal shall loose its Mortality and put on Immortality and the corruptible shall loose corruption and corruptibility and put on incorruption but the corruptible it self and the mortal it self shall not be lost but rise Incorruptible and Immortal They say They told us that which thou sowest is not quickened except it dye and that which thou sowest thou sowest not that body which shall be mark thou sowest not that body that shall be but bare graine c. Which they say is contrary to what we affirmed that the same body namely that dies or is sowen in the Earth shall rise again Reply Now Reader minde again how they are clearly out mind the Apostles words again and mind ours and see if they be contrary the Apostle says not that which thou sowest shall never be quickened but be utterly abolished but that which thou sowest is not quickened except it die implying that if it die it even that thou sowest shall be quickened and doth not that agree with our saying that the body that dies shall be raised again even that thou sowest if it die it shall be quickened but not unless it die it is not one thing that dies and another that is quickened but the same that being sown dies is quickened being dead This confirmes and is not contrary to our saying Again the Apostle saith and that which thou sowest thou sowest not that body that shall be but bare grain but then he adds which they leave out but God giveth it mark it the same that thou sowest a body as pleaseth him to every Seed his own body the Apostle sayes that men sow not the same body that shall be nor say we that men sow or yeeld up to death the same body that shall be that is immortal incorruptible bodies for so they shall be but it s this mortal body they sow that shall be immortal and this corruptible body that shall put on incorruption and be incorruptible the same that men sow riseth but they sow it not the same that it shall rise the Apostles instance clears it evidently for saith he thou sowest bare grain it may chance of Wheat c. signifying that the body sown is not that it shall be in respect of form or condition Therefore he saith bare grain as if he should say thou sowest it not in stalk and blade and ear and kirnel in the husk as it shall be but bare grain and in that thou sowest not that body that shall be but he saith not that body thou sowest shall not come again in another manner of body but implies the contrary in saying God giveth it what it if not that it thou sowest For G. W. knows that the word it is a relative and hath reference to that that went before a body as pleaseth him that is such a body as to its form as pleaseth him to every seed it s own body that which is sutable to it self and of the same nature which it was though not the same in manner and form and this agrees with and is not contrary to what we further said viz. it is the same that is sown which is raised though it rise not the same in the same quality and condition as its the same bare grain that is sown that comes up or is quickened if it die but it comes not up the same bare grain but in the body that God gives it for the body is changed as to its quality and form so it s sown a mortal body and the same mortal body that is sown shall rise but it shall not rise the same mortal body it shall rise immortal can any thing be more plain We say the same body that dies or is sown in the earth shall rise but we say not that its the same body that dies or is sown in the earth that it shall be when it rises And therefore say not any thing contrary to the Apostles saying We say not mens bodies
signifies Christ as come in the flesh and so takes in that body of his flesh upon the taking whereof that Name was given him as is before noted yea he whom God hath raised from the dead and made both Lord and Christ and so a quickening spirit is said to be Christ of the Seed of David after the flesh Rom. 1. 3 4 with Acts 2. 30. 36. the same that dyed and was buried 1 Cor. 15 3. 4 45. The last Adam as also before is hinted in not confessing which they privily deny what they pretend to grant and their seeming grant is like John VVhiteheads concerning the Resurrection of Christ who at our meeting with him at Gedney pretended to believe that the same Christ that took flesh in a body prepared for him of the Seed of Abraham and David and in that body served and suffered for at a time that the same Christ was raised and glorified with the Fathers own self And yet then would by no means acknowledge though oft intreated and urged to speak plainly to the Question that he was raised and did live again and continue for ever in the same body in which he so served and suffered or that the same body that then once in the last ages suffered and was hung on the Tree was raised again from the dead and is now alive for evermore yea at last he deneyed that the same dead bodies of men that dye in Adam shall be raised and made alive again from the dead that even the same that sleep in the dust of the earth shall come forth of their Graves by Christ and so consequently that Christ is raised for if the dead rise not then is not Christ raised for Jesus Christ was dead and buried as before we have shewed So then their immagination or meaning in this equivocal grant appears to be this That the same Christ that had a body distinct from all other in which in the dayes of his flesh he suffered is now raised ascended and gone out of that body of his flesh into some imaginary spiritual being which in that body of his flesh he could not be made yet that in that his spiritual being he is in the bodies or bodies and souls of divers persons working doing or suffering the same things in them which were typically or as a Pattern suffered and done in that body of his flesh and so they neither confess him already come in the flesh or as having finished that his coming in the flesh or first appearing to put away sin by the sacrifice of himself and so the works the Father gave him to do on the earth in that his once suffering for sin nor do they confesse yea they deny Jesus to be the very Christ who is made a quickening spirit and therefore we have laid down our answer plainly and distinctly that it s not onely the same that had a body and therein once suffered but also that it s he in the same body of his flesh in which he once suffered for sins even the same Jesus whom they crucified slew and hung on a Tree that God hath made the Lord and Christ and so a quickening spirit and have explained and confirmed our answer in the expressions of the Scripture quoted by them that its the last Adam c. of which they take no notice for that fully shews the fulnesse and ungodlinesse of their immagination which therefore we again desire the Reader to mind viz. that that Scripture 1 Cor. 15. 45. speaks of two Adams the first Adam the last Adam so then they were both men and had each the personal body of a man when those things there spoken of were verified in them yea so expresly called vers 47. the first man the second man It was the first man Adam that was made a living Soul and so it is the last Adam the second man that was made a quickening spirit The Lord formed the body of the first Adam of the dust of the earth and then breathed into his nostrils the breath of life Gen. 2. 7. and man became a living Soul the breath of Life did not annihilate the body formed of the dust but enlive and quicken it by possessing it and defusing it self in and through all the parts and members of it so that that breath of Life and the body of the man united the man became a Living Soul it is not said it or the breath of life became so but the man upon Gods breathing in that breath of life he even the first man Adam became a living Soul And had he abode in that uprightnesse and innocency in which he was made he might have lived for ever but as there was then none dead for him to quicken so neither was he fitted for such a work so that when he this first man Adam not keeping his first estate but seeking out inventions sinned and fell from God under the Sentence of and into a state of death and Separation from God and so death passed upon all men and they are all partakers of flesh and blood forasmuch as all have sinned in that offence of one they must all have been shut out and perished for ever in that losse and misery if God had not found out and prepared a second man Adam and made him a quickening Spirit for as by man came death so by man also the abolishing of and resurrection from the dead such was mans condition by reason of sin entered and overspreading the nature and death already passed on him in the Sentence of God that without another man a second Adam in whom Gods Truth might be fulfilled and his Justice satisfied in the punishment of sin death of the sinner and through whose Sufferings by his overcoming death the Righteousnesse of God might appear and shine forth therein we could not have been quickened or made alive Therefore for the recovery of fallen man that he might not be utterly expelled or shut out in the first death and banishment but such Redemption wrought and obtained for him that through the Redeemer he might be saved and that they might be all in due time made alive or raised from the first death to appear before the judgement Seat of their Redeemer therefore God found out and prepared a second Adam and made him a quickening spirit Now this second Adam was even his onely begotten Son the Word that was in the beginning with God and so before the first Adam and he by whom and for whom the first Adam and all things were made that were made the proper Lord and Heir of all things for he onely was able and meet to undertake such a work and to have help laid upon him for us but he was made flesh of a woman and so made man the second Adam in the fulnesse of time once in the end of the World and that by a wonderful work of new Creation by the Grace Gift and Appointment of the Father and by the Operation
of the Holy Ghost as is foreshewed and so was the Lord from Heaven Heavenly even when he was made flesh in that body so prepared for him yet very Man made of the Seed of David after the flesh and therein partaker with us of flesh and blood and so like to natural fallen sinful men from birth to death in all things except sin This second man the last Adam because he so humbled himself in that body prepared for him to that purpose God hath raised from the dead and exalted with his Right hand and Glorified him with his own self in that body in which he bore our sins with the Glory he had with him as his onely begotten Son before the World was and therein actually made him in a full and Glorious sence a quickning Spirit to quicken and raise others as is fore-shew'n So that his being made a quickning Spirit no more Annihilates his risen and Glorified body having flesh and bones from being truly a living Spiritual and personal body then the Breath of Life did Annihilate the first Adams body yea without that body he is not the man Jesus Christ us he is affirmed to be that was so made whereas if he were onely a Spirit without the body of a man the assertion must have been contrariwise thus He that was the last Adam is now the quickening Spirit and not Adam But the Text serves not these mens turn for it saith The first man Adam was made a living Soul the last Adam who is also called the second man ver 47. was made a quickening Spirit Nor was or is there any other man made a quickening Spirit but He in that his own personal body onely the second and last Adam or publick man who being made perfect through sufferings offered up himself once for all through the offering up of which body of Christ we are sanctified Heb. 10. 5. 10. For it pleased the Father that in all things he might have the preheminence that in him all fulnesse should dwell even the fulnesse of the God-head bodily Col. â— 1â— 19. and 2. 9. T is of his fulnesse that his members receive and that of this measure which they here receive from him they have it in earthen vessels and though by what they receive from him and are made in him their spirit is made alive for Righteousnesse sake yet the body is still dead because of sin and so vile while in this Mortal state that is while not changed in the natural bodily Death that in the Resurrection it may be fashioned into the likenesse of his Glorious body John 1. 14. 16. 18. 2 Cor. 4. 7. Rom. 8. 10. 2 Col. 3. 3 4. Phil. 3. 2. The second part further shews their Ignorance and being void of judgement in the things about which they query as also their sensualnesse not having the Spirit 1. Their Ignorance and being void of Judgement appeares in their saying and yet c. Or notwithstanding that he is made a quickening Spirit yet his flesh and blood is so nigh to every true believer that his flesh is his meat indeed c. In this saying and yet they imply that his being made a quickening Spirit renders it more difficult to understand that his flesh should be meat indeed and his blood drink indeed whereas our Saviour when he had affirmed his flesh to be meat indeed and his blood to be drink indeed and some thought it a hard or difficult saying John 6. 55. 60 c That he might demonstrate and make it more easie to their understandings he saith what and if ye shall see the Son of Man ascend up where he was before It is the Spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are Spirit and they are Life in all which he signifies as is more fully opened by the Apostles after his having finished the works the Father gave him to do on the Earth that even the flesh of Christ as in its mortal state and so all his abasement and sufferings for us in the flesh could not have profited us and so not have been bread of life for us if he in the same body of his flesh the Son of Man had not risen from the dead ascended and offered up himself to his Father in and by the Power of the Eternal Spirit according to that 1 Cor. 15. If Christ had not risen from the dead even Jesus Christ of the seed of David after the flesh that was dead and buried we had been yet in our sins and the Preaching of him and Faith in him had been vain But he being in due time by means of his once suffering in the flesh for sins quickened raised from the dead and Glorified by the Power of the Eternall Spirit and so made a quickening Spirit He therefore in that body of his flesh which saw no corruption and so his once suffering in the flesh for sin by means of which he was so Glorified is spiritual meat indeed the Bread of Life and was vertually so before but is now fully made so for us and also manifested so to us by that Spirit that raised him from the dead breathing in and present with the Preaching of his Crosse in which Preaching the preciousnesse of his Crosse is commended in this that he that suffered is raised and Glorified in the same body and now appearing in the presence of God for us by vertue of which it is made in the Preaching of it Bread of Life indeed and so his words declaring him that once suffered in the flesh to be so raised and glorified as aforesaid are Spirit and life as also Rom. 10. 9. These men therefore are of no Judgement concerning the Faith forasmuch as that which our Saviour gives as the Reason why his flesh is meat indeed and his Blood drink indeed namely that God would give him Glory as the fruit of it they imply at least as a thing rendering it more hard to be understood yea secretly they imply it as a reason against the understanding Christs flesh and Christs blood that is meat indeed and drink indeed according to the plain import of his words And so in this implication they signifie not onely as we have noted of them upon the first part of this question that in his being made a quickning Spirit they fancy a nullifying of the real being of that Body of his flesh in which they grant he once suffered but also that by his flesh and his blood which is meat and drink indeed they mean not that flesh once given for the life of the World nor that blood once shed for the Remission of sins or his once suffering in the flesh to the sheding of his blood as also more plainly appears in their next question 2. Their sensuality not having the Spirit appeares at least if we consider their sence of its being nigh in their saying that the flesh and blood of Christ is so nigh to
preciousness thereof for our help which is shewed in the discovery of him as now raised from the dead in the same body in which he Suffered those things and standing by means of that his death the prOpitiation for our sins and our advocate with the Father c. as before in which all True Believers have the ground of their peace rejoycing and hope and so in Christ Jesus all other rejoycings are fleshly and after the sensual mind whence the Apostle determined not to know any thing among believers but Jesus Christ and him crucified not crucifying or often Suffering from the foundation of the world yea God forbid that we should rejoyce in any thing save in the Cross of Christ by whom the world is crucified to us and we to the world for the Preaching of that is to them that perish foolishness but to us that are saved the Power of God 1 Cor. 1. 18. 24. and 2. 2. Heb. 9. 25 26. and Gal. 6. 14. 2 That such things as are done and past as to the actual accomplishment of them long before Men had their particular beings in the world yet may be spiritually fed on by those Men and so eaten and drunk in a like sence as in which the flesh and blood of Christ is said to be eaten and drunk though not remaining in a present or sencible being to them or otherwise then in the virtue and fruit of then this might be shewed in other things mentioned in the Scripture as Types and patterns of this as the Lords passing over the houses of the Children of Israel in Aegypt when he smote the Aegyptians was to be remembred and rejoyced in throughout their Generations and therefore that day to be kept for a memorial a feast to the Lord by an ordinance for ever Exod. 12. 12 14 27. So we also are instructed to keep the feast of rejoycing in Christ in thankful commemmoration of what he hath done for saith the Text Christ our Passover is sacrificed not sacrificing or daily and often offering himself but this he did once that is the ground of our rejoycing in him evermore he is sacrificed for us 1 Cor. 5. 7 8. Again Gods dividing the Sea by his strength and breaking the heads of the Dragons in the waters and so the broken heads of Leviathan even Pharaoh and his host as broken and destroyed in the Red Sea was given for meat to the people inhabiting in the Wildernesse Psal 74. 13 14. though yet Pharaoh and his host was not in a present sensible being near that people all the time they were meat for them nor yet their drowning or destruction actually done in their sight or before them all along but once finished and therefore so worthy to be remembred and such matter of feeding and rejoycing to them in after ages Psal 81. 5. 10. and 78. and 105. and 106. but it is so clear in this which is the Truth and fulnesse of all those Types and Patterns namely the flesh of Christ and the blood of Christ and so evident in what is already said of it that more need not be said to shew and prove that that flesh of Christ even the words being made flesh in the similitude of sinful flesh and so his whole abasement and sufferings in the flesh the dayes of which are past Heb. 5. 7. 1 Pet. 3. 18. and so his blood his sufferings even to blood to death in the flesh which as to the actual accomplishment and sustaining of it is now past and finished yea therefore because his sufferings and death is so finished that he is in the virtue and bye means thereof raised and glorified in the same body for us as is before shewed so that he can die no more therefore is his flesh meat indeed and his blood drink indeed the Lords Death worthy for ever to be remembred and rejoyced in himself in the Infinite Grace of it and everlasting Virtue and Fruit of it that Bread of God the Bread of Life c. As aforesaid But for a little further demonstration how such a thing may be and is that even his personal Sufferings and Abasement in the flesh and so the Lords death may be eaten and drunk now so long after the actual accomplishment and sustaining of it is past as also that it might be so before its manifestation or coming forth into actual and sensible being for he did not often Suffer for sin from the Foundation of the world but once in the end of the world as Heb. 9. 26. 1 Pet. 3. 18. For some further demonstration of this we say We shall here add a word or two to shew what the eating his flesh and drinking his blood is or how and in what manner it may be eaten and drunk and so how the Blood of Christ purgeth the Conscience The eating and drinking here is not naturally or bodily with the mouth but mentally with the Mind Spirit or inner man and that not in or by a sensual immagination or apprehension of seeing feeling or proving the works Sufferings or things that are the bottom matter of feeding and rejoycing to the heart as acted in them or in the present time before them but it is by faith as Ephes 3. 16 17. yea the eating and drinking is an act and exercise of faith as opposed to sight or sence we walk saies the Apostle and so the Just shall live Rom. 1. 17. Heb. 10. 38 by faith not by sight and so the life that I now live in the flesh I live by the faith of the Son of God who loved me and gave himself note that he saith not is giving or giveth but gave himself for me the love that was manifested in that unspeakable gift and perfect offering of himself already prepared and perfected and so those works already finished on the earth through which that love is still manifested and commended are mentioned as the bottom ground of his faith and so matter of his feeding so that though the Apostles had seen the Lord yet they did not now live by that sight but by faith as opposed to sight yea blessed are those that have not so seen and yet believed saith our Saviour And the Apostle Peter saith That even those that were partakers of like precious faith with them yet had not so seen him as they had done but did believe and rejoyce in him though now they see him not John 20. 29. 1 Pet. 1. 8. and it is in such believing on him as the Scripture hath said that himself and him crucified and so his flesh and his blood is eaten and drunk as may be seen in John 6. 35. with chap. 7. 37 38 39. A man believing in and with the heart the record that God hath given of Christ that is receiving withal acceptation loving and closing with it according to the understanding given him as a good and faithful saying letting it dwell in him and so having his heart exercised in it and by
not in it as Thomas Moor affirmed Ans They wrest Thomas Moors words as is shewed in the reply to them pa. 3 and 4. therefore we shall say the lesse to it here What he said was by way of return to their saying that the life is in the blood as applying it to Christ in answer to which he spake to this purpose That those sayings Gen. 9. 4. Levit. 17. 11. 14 are spoken of other mortal Creatures distinct from mortal man and though it may be truly affirmed of mortal man also as to the natural life of the Body Yet it neither is nor can be truly affirmed of him whom God hath raised from the dead that his life which he now liveth by the power of God by which he was raised from the dead is in or by the supply of material blood as the natural life of the natural and mortal body is for in him being raised from the dead all mortality is put off But that the life he now liveth by the Father and in the Power of God for us is by means and in the virtue of his blood or death in the flesh once suffered for our sins by which he hath obtained eternal redemption and life into himself for us and is the Mediator between God and men the Apostle and High Priest of our Profession And that the life he giveth to the World is by virtue of that his Blood And the life he giveth to them that feed on him by faith is not onely by virtue of it but in the Spiritual discoveries of it and love commended through it in the Preaching of his Cross as before shewed this he also then and still affirmeth as also is shewed in our former Answers Quest 15. How many comings of Christ do you own seeing you have his second coming without sin to salvation yet to look for Ans Hitherto they have played the part of the false Christs foretold by our Saviour Mat. 24. 24. privily denying the Lord that bought them as 2 Pet. 2. 1. in the excellency of his personal Body and the works finished by him in that his own Body on the earth and in his infinite fulnesse and glory by means of death possessed by him for us in that body raised from the dead that so they might make way for their lifting up something else in the name anâ— place thereof as Mat. 24. 5. And now they proceed more plainly to act the part also of the false Prophets there also foretold vers 11. 23. 26. scoffing at â—he promise of his second coming his glorious personal appearing as it is owned and acknowledged by all that believe through and according to the Apostles Doctrine as that which is yet to be looked and waited for all the time of this present World 2 Pet. 3. 3 4. 10. 12. with Tit. 2. 12 13. plainly implying they have it not yet to look for and so intimately saying Lo here or lo there in this or that present operation or sensual imagination Christs appearing the second time without sin to salvation and so consequently the resurrection is already made and past to them as Mat. 24. 23. 26. with 2 Tim. 2. 18. Nor is this any more then is expresly affirmed by them in their pretended answer to J. H. and T. M. Junior called A brief discovery of the dangerous Principles of J. H. and T. M. c. where page 9. They say That the Saints which then were alive remained unto that coming of Christ spoken of 1 Thes 4. 15. and Phil. 3. 20. 21. The groundlesnesse falsenesse and wickednesse of which is shewen in the reply to it see the fuller discovery of the Dangerous Principles and lying spirit of the people called Quakers page to which we refer the Reader And here also that we may further shew by the Scriptures the Truth of God reproached by them and manifest the folly and wickednesse of their spirit we further answer to this question 1. There are comings of Christ in a divers sence mentioned in the Scripture for there are comings of Christ in respect of which it is said he came unto his own even to Israel after the flesh to gather them c. often from the beginning of their being a people John 1. 11. Mat. 23. 37. yea he was in the World and went by his Spirit in the ministration of Noah to the Spirits of men then John 1. 5. 10. 1 Pet. 3. 19 20 And there are comings of Christ in such a sence spoken of in Scripture as in respect of which it is said he appeared and came into the World not often but once in the end of the World personally to Minister and to give his life a ransome for many and so to put away sin by the sacrifice of himself Matthew 20. 28. 1 Pet. 3. 18. with Heber 9. 26. There are providential comings of Christ to men both more particularly and more generally and that both in more then ordinary demonstrations of his power and goodnesse in special mercies and blessings as John â— 11. and in like manifestations of his severity in some great and signal corrections or judgements as Rev. 2. 5. and 3. 3. There are also spiritual comings and manifestations of himself to men severally in their several times to the opening and enlightening the blind minds and moving sinners to repentance Isa 50. 2 with c. 42. 1. 7 and 55. 1. 6. 1 Tim. 2. 6. and to the quickening refreshing and satisfying the souls of such as hear and receive his sayings with the further discoveries openings tastes and operations of his goodnesse such as John 14. 16. 18. 21. 23. Rev. 3. 20. and of his comings in both these sences there are more then can be numbred nor of these read we of first or second so called but then there are also personal and bodily appearances and comings of Christ into the World or his coming into the world and appearing on the earth in a real body prepared for him spoken of in the Scripture and called the comings and dayes of the Son of man of Christ of the Seed of David after the flesh and of these a first and a second The first was when that Body of his flesh was prepared for him in the womb of a Virgin when the fulnesse of time was come God sent forth his Son made of a woman c. wherefore when he cometh into the world he saith A body hast thou prepared me Lo I come c. Gal. 4. 4. Heb. 10. 5. 10. And so he once in the end of the World and not often from the foundation of the World appeared to put away sin by the Sacrifice of himself even by and through the offering up his body once for all which was therefore prepared for him that he might therein be capable of doing and do the Will of the Father for the Redemption and sanctification of sinful men even that he might in that body finish the Works the Father gave him to do on
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
Children in their infancy no such thing is required expresly because they have not known c. Deut. 1. â— 2. c. Nor are any blamed for not knowing to do good till they are wise to do evil And there is a time when they know not to chuse the good and refuse the evil and no such knowledge being given them nothing of that nature is required of them though the declarations of Gods Grace in Christ are affirmed true concerning them and his free promises in Christ to them and so to be witnessed by his servants But so soon as God requires any hearing knowing or acknowledgement of his Grace of any he prevents them with his Grace bringing Salvation to them even by his Spirit to their spirits as before sowing his Words in their hearts as Mat. 13. 19. And further we say that when the light of the knowledge of God comes to them it shines in darknesse it finds them in darknesse yea dead in sins and trespasses John 1. 5. and 5. 25. Ephes 2. 1. 4. Else no need of shining light into them from without them at least not of such light as in which is both discovery of the objects or things to be known as also giving of understanding or opening the eyes of the minde to perceive what is discovered as Psal 119. 130. with Psal 19. 7. Acts 26. 18. Again we say that if when light comes men love darknesse and like not to retain God in their knowledge they are still darknesse and have not the knowledge of God So the Ephesians were sometimes darknesse but now saith the Apostle ye are light yet he saith not in themselves but in the Lord who is the Fountain and Original of their light Ephes 5. 8. 1 Cor. 15. 34. But if any persist in their chusing darknesse when light comes or on hearing reject or after receiving the knowledge of the Truth put it away from them till his holy Spirit have done shining with them and he take it away from them Then they are left to hardnesse and blindnesse and have no true or morning light in them but a mind void of Judgement Rom. 1. 28. with Psal 8. 12. 2 Thes 2. 11. with 1 Tim. 4. 1 2. Jude 12. And so we read of many that under one or other of these considerations that is either not having heartily received or not retaining or having rejected to the utmost are truly said to have no morning light or knowledge of Christ the morning Star in them as Isa 8. 20. no truth in them Yea that is expresly affirmed of such as say they have no sin as 1 John 1. 8. 10. But if so say they what saith he then to this the Gospel is Preached in every Creature under Heaven Answ To that he saith 1. Where read they those words that the Gospel is Preached in every Creature under Heaven The Apostles were commissioned and instructed to Preach the Gospel to every Creature namely of all the Nations or Generations of mankind as appeares by comparing the three Evangelists Relation of the Commission Mat 28. 19. Mark 16. 15. Luke 24. 47 48. And accordingly the Apostle Paul saith having obtained help of God he did continue witnessing both to small and great not of any thing in every of them but saying none other things then what Moses and the Prophets did say should come to passe and so witnessed them as things not actually accomplished in their day as 1 Pet. â—â— 12. And then not in any person to whom they Preached how that Christ should suffer and should be the first that should rise from the dead and should shew light to the People and to the Gentiles these things the Apostles Preached as now manifested by the appearing of Christ who had now suffered and risen and ascended and received the promise of the Holy Ghost in that body prepared for him once in the end of the World and therein abolished Death and thereby brought Life and Immortality to light through the Gospel 2 Tim. 1. 10. with Acts 2. 22. 36. And so in that Col. 1. 23. The words are as in our reading the Gospel which they the Collosians had heard and of which he was made a Minister was or had been Preached to every Creature and that reading agrees with vers 6. where he saith it was now come unto them as in all the World and did bring forth fruit it was now come unto them in the Preaching of it it appeares it was not in them before for then it could not have been said to have come unto them the Grace of God brings Salvation unto men it finds it not in them before And though in its being brought to them by the Preachings and witnesses of it in the Light and Power of his Spirit accompanying them it came into many of them such as were capable of hearing and so was manifested in them as Rom. 19. Yet still the thing manifested was not any thing essentially in them but that which may be known in God and of his Grace and Truth in and through Christs Repentance and Remission of sins in the Name of that Jesus of Nazareth and not in any other Name Luke 24. 47. with Acts 4. 10 11 12. That Christ had now once in the end of the World suffered in the flesh for our sins and that he was risen from the dead in that body in which he bore our sins on the Tree and is now become therein Gods light to the Gentiles and his Salvation to the ends of the Earth Acts 26. 22 23. with Chap. 2. 22. 36. and 13. 23. 38. 4â— and 17. 3. This was the thing brought to them in the witnesses of it which was also evidenced by the Spirit to their spirits and so manifested in them Yea further he onely that believeth on the Son of God is said to have this witnesse in himself and neither is he said to have the thing witnessed in himself otherwise then by Faith receiving the Testimony God hath given of Christ which witnesse he hath in him But such as like not to retain God in their knowledge but on hearing reject are not yet said to have it though it be still manifested by his Spirit to their spirits and so in them working and striving for reception and entertainment as is foreshewed Yea neither was it so manifested in or to the minds or spirits of all to whom they witnessed it to an opening of their eyes and moving to Repentance for they witnessed to small and great to every Creature of mankind and so unto such as yet were not capable of hearing or attending to the things spoken by them and so of whom therefore no such thing was required yet they witnessed it unto such in as much as they so Preached it as all their hearers might understand the latitude of the Grace of it that it reached to and included their Children as well as themselves and was tidings of great joy to all People Acts 2. 39.
M. his Assertion was That as the blood of Christ is in heaven with the Father in the sense above expressed so it s the ground and foundation of our Faith it being that by means of which he is so and so we still say that the blood or sufferings of Christ and he through and by means thereof being raised from the dead and glorified in the same body in which he bare our sins without which his sufferings could have done us no good is the foundation of our faith it seems it is not of theirs and so they have not faith in his blood as the Apostles preached Rom. 3. 25. their faith is founded in something else and so they are men of dangerous Principles beware of them 6. T. M. They further say affirmed That the life of Christ is not in the blood of Christ whence they infer that the Foundation of our faith hath not the life of Christ in it Ans This also is a deceitful abuse and falsifying of his words which were in answer to their assertion That the blood of Christ is nothing else but the life of Christ the Spirit or power of God bringing those Scriptures for proof that speaking not so much as of man in his mortal state but of other mortal creatures say the blood is the life and the life of the flesh is in the blood Gen. 9. 4. Lev. 17. 11. In answer to which T. M. said that the life of Christs personal body which body they deny is not in or by the supply of material blood as the life of mortal creatures yet he said that the eternal life and redemption in Christ for us is the fruit of his blood being obtained by it So that their conclusion hath not the least colour from his saying but is contradicted by it for the material blood that was shed as to its present locallity or place of being as to its matter is not the foundation of our faith in whole or in part but his bloodshed or sufferings to the pouring out his soul to death for our sins and he by vertue thereof as is before said 7. T. M. affirmed say they again that the light wherewith Christ lighteth every man is both natural and spiritual Ans That Christ is the true light that lighteth every man coming into the world and that the light which he giveth or wherewith he lighteth them is all that is truly called light and good whether natural or spiritual we did and do assert as truth their denial of which implies an evil Principle held by them Viz. That they deprive Christ of the glory of being the Author and giver either of the natural light or good or of the spiritual 8. T. M. say they said That the person of Christ namely of flesh and bones is a quickning spirit and dwells in the beleevers by faith and to prove it he said that the Corinthians dwelt in the heart of Paul Ans There again they falsifie and pervert his sayings which were that the person of Christ that had and hath flesh and bones a person of flesh and bones we call him not that 's the term they put upon him by way of derision and reproach even Jesus Christ who was made of the seed of David according to the flesh is declared to be the Son of God with power by the resurrection from the dead even in the same body in which he bare our sins on the tree and he the second man the last Adam is made a quickning spirit which was answered against their seeking privily to insinuate to the people that that body of his flesh was abolished or annihilated so that now he hath not that body or possesses not his glory therein to shew the vanity and wickedness of their indeavours wherein it was urged that the manhood or body of his flesh is not annihilated by his becomming a quickning Spirit it being the man Christ Jesus the last Adam that 's made a quickning Spirit yea it s because this man continues for ever in the name glory of the Father for us that he hath an unchangeable Priesthood and is able to save to the utmost them that come to God by him God having given to the Son of man to have life in himself even as the Son hath life in himself As to the other part of the charge T. M. his saying was that its the man Christ Jesus as thus considered as a distinct person personally or bodily distant from them so as they are absent from him while they are at home in the mortal body that is and dwels in the beleevers heart by faith To their sensual scoffing at which as not being able to comprehend by their sensual imagination how such a thing might be such matters of faith being too high for them as even the least things in the wisedome of God are too high for a fool that seeks to be wise in himself we brought that of the Corinths and the Philippians being in the Apostles hearts by love 2 Cor. 7. 3. Philip. 1. 7. not to prove that Christ dwells in the beleevers hearts by faith that 's fully and plainly the assertion of the Scripture and needs no other proof Eph. 3 17. 2 Cor. 5. 7. But for illustration and discovery of the thing to the weakest of them whom they indeavoured to subvert to shew them how one might dwell in the heart of another and yet be personally distinct and as to bodily presence distant also 1 Thes 2. 17. But mind Reader that these men do flatly oppose the dwelling of the man Christ as a quickning spirit in the hearts of the beleevers by Faith which had they not been blinded with Antichristian Babilonish confusion they would not have done plainly therein without covert contradicting the Spirit in the Apostle that with so great earnestness prayed for the Ephesians That Christ might dwell in their hearts by faith but its manifest that these men know not what faith is but take it for a beleeving something of God or Christ from a knowing or experimenting it in themselves as the Devils believe James 2. 19. Which yet is not faith or having faith and their after abuse of and clipping 1 John 5. 10. in their p. 1. Gives occasion to think they take it so or for sense or sight as many of their words import but did they know that believing is the receiving a thing from a report and that every believing is not faith in Scripture account Prov. 14 15 2 Thes 2. 11. But the hearty believing of that report in which the true and saving Object of faith is set forth and brought nigh Isa 53. 1. John 7. 37 38. Rom. 10. 8 9 10. Whence believing receives the denomination of faith they would not thus have said and writ for those that are willing to understand this business we shall here take liberty to open what the Object of faith is which is often called faith though of many not believed and 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
in the flesh or natural Body in its mortal state are absent from the Lord as is shewed in the Answer to their first Queries nor are they meet so to enter for flesh and blood man in his present mortal and unchanged state cannot inherit the Kingdom of God neither doth corruption inherit incorruption and they are yet dead though Christ be in them and the spirit made alive in a first fruits because of Righteousnesse yet the body is dead because of sin and so even they that have the first fruits of the spirit are yet waiting for the adoption that is the Redemption of the Body for their life is yet hid with Christ in God when Christ who is their life shall appear then shall they also appear with him in glory having their vile bodies fashioned into the likenesse of his Glorious Body 2 Cor. 3. 6 7 8. Phil. 1. 23 24 and 3. 21. Rom. 8. 10. 23. with Col. 3. 1. 3 4. 1 Cor. 15. 50. 53. W. F. 3. Querie 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 he might fill all things Ephes 4. 9 10. Psal 68. 18. Answ In this Querie is first an intimate acknowledgement though it may seem in a deriding way of Christs suffering in a Body of flesh and bones But the intention of this Querie with the following is to deny and reproach the acknowledgement of the Resurrection of Christ and his ascention into Heaven in that very body in which he suffered dyed and was buried in the denyal of which his personal Cross of sufferings is made of none effect The Apostles Preaching rendred vain and false and faith in him of no effect yea the general Resurrection of the dead is also herein denyed 1 Cor. 15. 13. 19. c. And to this purpose there is an Argument contained in this Querie by which they would inforce the denial of the foresaid acknowledgement of the Resurrection and Ascention of Jesus the Lord in that body of his flesh in which he suffered viz. That that body in which he suffered in the flesh did not descend from Heaven into the lower parts of the earth and therefore neither is that ascended up to Heaven seeing no man hath ascended up to Heaven but he that came down from Heaven c. So that here is more then a Querie even an Argument from their intimate and implyed denial of the descension of that body to inforce the denial of his ascention the corruption and foolishnesse of which we shall shew in our answer to the Querie to which we say 1. The Scriptures they mention give this plain answer That he even the Son of man came down from Heaven and descended into the lower parts of the earth which we believing do therefore confess as the Scripture hath said for although that his personal Body in which he was made man and became the son of man was actually prepared for him or the preparation of it was made in the earth according to that prophetical speaking of it long before in which by a word in the time past first another expression in the time to come following it is signified to be then vertually but not actually done the Lord hath created a new thing in the earth a woman shall compass a man Jer. 31. 22. for he was made flesh of a woman John 1. 14. Rom. 1. 3. Gal. 4 4 and therein curiously framed in the lower parts of the earth Psal 139 15. And so as to the matter of his Body as of the Seed of David it was not before materially existent in Heaven otherwise then in the Counsel of God decreeing and fore ordaining it and power effecting it and word made flesh in it yet the Son of man is truly said to come down from Heaven to have come forth from the Father Because that Eternal Word the only begotten Son of God that was made flesh in that one body prepared for him and is now become the Son of man He came down from Heaven for the Word was in being before he was made flesh he was in the beginning with God John 1. 1 2. And that word not only took or entered into flesh but was made flesh verse 14. So as the Word that was in the beginning and the flesh which in due time he was made and so is not now in making is one person one Son who is both the Son of God and the Son of man yea the two natures that of God and that of man though distinct and not confounded are united in one person so as what is said of either nature may though not in respect of the nature yet in respect of person be said of both As for instance In respect of the nature of man and as man and as pertaining to the flesh which he was made he dyed 1 Pet 2. 24. and 3. 18. and 4. 1. not is dying or suffering in that personal Body of his Rev. 1. 18. yet in respect of the person and because of the union of the two natures in one person his sufferings or blood is truly called Gods own Blood Acts 20. 28. and so it s said God laid down his life for us 1 John 3. 16. so in this businesse the Son of man came down from Heaven in as much as he that person that is the Son of man the Eternal Word and onely begotten Son of God that was made flesh he descended and came forth from the Father and came down from Heaven Yea also when he was on earth in his Body and not as then in that respect ascended yet then when he as God the Son of God the word that was made flesh in Heaven with the Father yea likewise in the vertue and preciousnesse of his being the Son of man and what he had undertaken to do in that Body on the Earth John 3. 13. with chap. 6. 62. and 20. 17. had these men known and believed that very Jesus of Nazareth of the Seed of David Abraham c. after the Flesh to be indeed the Lord from Heaven God blessed for ever and yet also true and very man both in one person and so Emmanuel God with us or in our nature for us they would not have made this querie 2. But for further answer we add That the Scriptures alleadged by them give no ground for their Querie whither that body did descend from Heaven because they spake not in such phrase or manner of speech as might be limitted to one of the natures onely for he saith not simply it or the same thing that descended as they would insinuate but he or that person that descended he is the same that ascended up and the person that descended
9. speaks of his having descended into the lower parts of the earth as may further appear by comparing it with that prediction of our Saviour Mat. 12. 40. as the fulfilling of it is opened by Peter Acts 2. 24. 27. 31. He was made sin and made a curse for us yea he dyed and was buried wonderful was his abasement and humiliation for us and the more wonderful considering the excellency of the person who so willingly humbled and abased himself and what we were for whom he did it the greater the sin of the enemies of his Cross that seek to render it as a common or prophane thing as if of no more worth or preciousnesse then the blood or Sufferings of or sustained in and by other persons may be and so wretchedly strive to abase him that abased himself for them But God hath mightily declared him to be the Son of God by raising him from the dead in the same body the third day for his Soul that was made an offering for sin was not left in bell neither did his flesh see corruption and in that body he is ascended and the Father hath exalted and received him even him whom they crucified slew and hung on a Tree the same that these men also crucifie to themselves and put to an open shame seeking to cast him down from his excellency Q. 5 W. and F. And if he which descended into the lower parts of the earth be a person of flesh and bones which ascended far above all Heavens What is that place he is in far above all Heavens which is not Heaven Answ It is not so hard to find confusion and non-sence in this Supposition and Querie grounded upon it as it is to find so much plainnesse and honesty as by which it may be understood what they mean or require answer to But the intention of this Querie by comparing it with the rest of their confusions of this nature appears to be First To suppose or implie this as the question Whether he that ascended up far above all Heavens be a person of flesh and bones the same that descended into the lower parts of the earth and then by that which follows as the main querie in this question to enforce a Negative answer by rendering the acknowledgement of that Person as being in that his own body in Heaven it self absurd and foolish because they think in their foolish imagination that to acknowledge him to be so in Heaven and yet also far above all Heavens cannot stand together Their inward thought its like is by these perverse disputings to draw us into some snare or confusion that they may glory over us and get advantage to insinuate to such as will listen to them that the plain declarations of these things concerning the Man Christ Jesus in the Scriptures are but cunningly Devised fables that must have some other Moral or Mysterie according to the Sensual or fleshly mind in which they are vainly puft up not holding the head however we shall put it to the issue giving our answers plainly and without hidden things of dishonesty as those that have received a word of truth a faithful saying worthy to be stuck too and of which we are not ashamed And so first to their supposition laid down as the ground of their following querie If he which descended c. be a person of flesh and bones To this we say first we know no person made up or wholly consisting of flesh and bones much lesse is his who is God man the onely begotten Son of God even as now made flesh and so as the Son of Man John 1. 14. now glorified with the Fathers own Self as the Fruits of his Sufferings for in him Col. 2. 9. dwelleth all the fulnesse of the God head bodily Joh. 17. 4 5. Therefore we reject their absurb expression as foolish and impious proceeding from their scorn of him and enmity to him though they in reproach and derision of us for his Sake would intimate it as ours as a little before that other expression not altogether so grosse as this a body of flesh and bones to which having spoken already we add no more to this But further assert in answer to their querie implyed in the Supposition That the Son of Man even Christ of the Seed of David Abraham yea of Noah and Adam after the flesh in that body of his flesh prepared for him when he came into the World in which he was sent forth made of a Woman made under the Law he being found in fashion as a man in the likenesse of sinsul flesh though without sin and in the form of a Servant did also descend into the lower parts of the earth even in the two last sences of the lower parts of the earth before mentioned For as Jonas was three dayes and three nights in the belly of the Whale so was the Son of Man in his finishing the works the Father gave him to do on the earth three dayes and three nights in the heart of the earth Mat. 12. 40. In that Body of his flesh he bore the Judgement of this World even that due to us for sin in which he was made for a time the banished or forsaken one and his Soul therein made an offering for our sin John 12. 27. 31. with Isa 53. 10 Luke 22. 42. 44. Psal 22. 1. c. with Mat. 37. 46. Mark 15. 34. in that his own Body himself bare our sins on the tree 1 Pet. 2. 24. and 3. 18. and once Suffered for Sins the just for the unjust being put to death in the flesh he dyed for our Sins according to the Scriptures and was buried 1 Cor. 15. 3 4. yea farther we assert with the Scriptures that Christ of the Seed of David after the flesh he even the same that dyed and was buried rose again the third day according to the Scriptures for if the dead rise not then is not Christ risen for though it was in or after the flesh that he dyed and was buried yet by reason of the inseparable union of the two natures in one person the word being made flesh It was Christ that died and was buried and therefore also it was not possible that he should be holden of Death 1 Cor. 15. 3 4. 12. 16. Acts 2. 22. 24. His soul was not left in hell neither did his flesh see corruption as Davids did but God raised him the third day even him whom they flew and hung on a tree and took down from the tree and laid in a Sepulcher God raised him from the dead and shewed him openly not to all the people but to witnesses chosen before of God even to those last Apostles who did eat and drink with him after he rose from the dead Acts 10. 39. 40 41. and 13. 29. 30 31 37. To whom he shewed himself alive after his passion even himself that suffered to death in the flesh alive after his suffering by many
intention of this query with the former is to deny the being of the perscnall Body of our Lord Jesus Christ or that this Man continues for ever so as the former priests did not by reason of Death And the Argument here from which they would urge that denyall is because it is said he is ascended that he might fill all things but a body of Flesh and Bones cannot be in divers places at once and so not fill all things therefore hence they would imply That he hath no such body the corruption and folly of both which their implyed denyal and Argument intimated is already manifest in what hath been said to their deriding expressions a body of flesh and bones And in the answers already given and in what hath been said to this query where is shewed that Christ of the fruit of Davids loyns after the flesh who hath a Glorious personall body having flesh and bones in heaven with the Father he may be in divers sences in divers places at one and the same time and so may fill all things though as to his personal bodily presence he is not on Earth while the Heavens receive him which is till the times of restitution of all things So while yet we have not Jesus Christ in his personal Bodily presence with us yet he is in his Gratious and Spirituall presence and vertues in the hearts Societies and works of them that wait for him And in his inspections influencies and operations he is every where and so in a sence filling all things now though also in a more full and Glorious sence he shall fill and fulfill all things as before hinted in his Season And surely such a question concerning him whom they reproachfully call a Body of flesh and Bones as this can He c. Doth very much manifest not only the Insidelity but also the absurdity and gross sensuallity of the Interrogators For is not the visible Sun in its body set or fixed in the Firmament of heaven a place above the heavens where fowles fly and Clouds ride And yet so Glorious in Light Brightness and extention of Light that it fills with its light and influences the heavens and the earth and all in it and yet this is but one of his creatures that hath its being glory and standing off and from him for by him were all things made that were made and in him was Life even life from the dead by way of Redemption even from the beginning of mans need of it by vertue of what he had then undertaken to do and to become for fallen mankinde And that Life in him was the light of men the Fountain Original cause and producer of all that is truly Light and good unto them for by him do all things consist even by him as now in that body in the fulness of time prepared for him he is the first begotten from the dead For so is he glorified with the Fathers own Selfe in that his own personal body in which he bore our sins on the Tree that he even the Son of man the man Christ Jesus is the Image of the invisible God the brightnesse of his Glory the expresse Image of his Person upholding all things by the word of his Power John 1. 1. 3. 14. Col. 1. 14 15 16. 19 20. Heb. 1. 1. 3. c. And cannot this man who is King of Righteousness and King of Peace Heb. 7. 2. An hiding place from the wind and a Covert from the Tempest as Rivers of Water in a dry place as the shadow of a great Rock in a weary land Isa 32. 2 Immeasurably full of Grace and Truth Spirit Power and Authority John 1. 14. and 3. 34. Mat. 28. 18. Glorified with the Fathers own self so as in him dwells the fulnesse of the Godhead Bodily John 17. 4 5. Col. 2. 9. Cannot he we say in that Glorified body of his be in the Heaven of heavens that is above all other heavens and in the fulnesse of his Power Excellency and Glory above all Heavens and by his Glorious all-seeing Spirit discern and see into allthings even the secrets of every heart and so into all the evil thoughts and windings in the Imaginations of these men striving to mar his vizage Is he a God at hand and not afar off can any hide himself in secret places that he should not see him doth not he fill Heaven and Earth Jer. 23. 23 24. with Heb. 4. 12 13 14 15. Doth he not by the Power and fulnesse he hath received in the man rule for ever Oh let not the Rebellious exalt themselves Psal 66. 7. with John 5. 22. 27. 1 Pet. 3. 22. Doth he not by the fulness of gifts received in the man and for men even send forth Spirit to the Rebellious and load us with his benefits Psal 68. 18 19 20. with Eph. 4 8 9 10. Is not the Earth upheld by him and the Inhabitants thereof Psal 75. 3. with Col. 1. 16. 17. and Heb. 1. 3. Is he not nigh to all in giving them their being Life Breath and Moving and his good Spirit therein discovering his gooduesse instructing and moving to Repentance that they might seek the Lord Acts 17. 27. 28. 30. 31. John 1. 9. 10. c. and 8. 12. and 12. 46. c. And is not he by his Spirit with the Riches influences of his Grace in unfeigned believers and so in and unto them the hope of Glory Col. 1. 26. 27. Surely he is and doth all this in every age and so is filling all things and will in his time fill or fulfill all things as aforesaid And had these men been of any judgement concerning the Faith they would not have propounded this query with the former or following But against what Christ what Gospel and what Faith they fight their queries discover to those who have their Spiritual sences exercised 8. Que. Seeing Thomas Moor did not own that Christs Body is a carnal body in Heaven how is it that you say his Body is a body of Flesh and Bones or a Humane Body without Blood in it Is not a Fleshly body Carnal Answ 1. That the Body of Christ in Heaven is not a Carnal body in Scripture sence yea that it was not a carnal body when on Earth we did and still do assert for Carnal as used in Scripture when applyed to man signifyes sinful flesh or Natural sinfulnesse and emptinesse of good in mind or members and so he was not made though for a time in the likeness of sinful flesh Rom. 7. 14. 23. with Chap. 8. 3. Phil. 2. 7. Heb. 4. 15. 2. As for their reproach in saying that we say that its a body of Flesh and Bones without Blood in it It s already answered we say a body having Flesh and Bones though not now weak and mortal as ours whose natural bodily weaknesse and mortality is signified by those expressions Flesh and Blood when put together of which he also was
partaker for a time that he might die for us That through Death he might destroy him that had the power of Death c. 3. To their parenchesis or a humane body we further say Doth the Light in them tell them that carnal and a body of Flesh and Bones and a humane body is alwayes one and the same Let us see if it be not darknesse Humane is alwayes used for the Nature or kind of man as Gods Creature as distinguished from other kinds of Creatures And so a humane body is the body of a man one that is verily a man whether sinful and mortal or not so either the one or the other And so the Body of Adam in his Innocency was humane the body of a man he was verily man yet sinless and so not subject to or in a state of Death though capable of becoming Immortal or mortal but when by sinning he fell from God then he became sinfult and mortal And such are all that by natural propagation come from him as of and from him while in this body not changed by Death yet still humane the nature or kinde remains though degenerated and corrupt God made man upright and t is man still that hath sought out inventions and is become carnal sold under sin Ecles 7. 21. with Gen. 5. 1. 2. and Chap. 8. 21. But the second Adam our Lord Jesus Christ is not a carnal but Spiritual man even from the first of his being made man for though his Body prepared for and taken by him when the word was made flesh was humane of mankinde and so he was a very man Yet he came not by propagation from Adam but though made of a woman of the seed of Abraham and so of Adam of whom Abraham was yet it was in a supernatural way a work of new Creation by the operation of the holy Ghost in the womb of a Virgin that had not known man and was holy being anointed of God with the Holy Ghost and power even in and from his conception and Birth And so that holy thing even before born of her and when born and alwayes without sin yet not Immortal but for a time partakers of Flesh and Blood as the Natural Children of Adam and because therein he was made subject to our infirmities that came on us naturally or as a natural heritage from Adam by reason of sin yet without sin he was said to be made in the likeness of sinful Flesh and his body might be said in some sence to be made a natural body as being partakers with us of Flesh and Blood and so mortal though not in every sence or in a full sence as the naturall Children of Adam are Yet to esteem him sinful Flesh or his body a carnal Body even then when he was on Earth partakers of Flesh and Blood and suffered in the Flesh we account blasphemie much more to esteem his raised and Glorified body in Heaven a carnal body For in his Resurrection form the dead all that weakness and mortality of the Flesh that came on the Nature of man by the first Adams sin and fall which he for a time was subject to in being partakers with us of Flesh Blood it was put off from him that he should no more return to it And so his body is become in a full and Glorious sence Spiritual Gloriously filled with the Spirit of Life and Power yea Immortal a Glorious body he being therein glorified with the Fathers own self and all by vertue of that his once suffering for our sins in the Fâ—esh in which he shed his blood and therein powered out his Soul unto Death laying down his Natural Mortal and Adam-like Life in the Flesh that he might take it again in the Spirit and Glory of the Father by which he was quickened raised from the dead now no more to return to corruption Yet still this raised and Glorious body is humane the body of a man even the man Christ Jesus having Flesh and bones hands and feet which by way of distinction from others and eminency above them is called his flâ—sh and his bones And had these men believed either the great Mystery as now revealed that God was manifested in the flesh in the words being made flesh and dwelling amongst men or the Resurrection of the body of Christ that dyed they would neither have cavelled at the denying his body to be carnal as if it could not stand with the acknowledgement of this man continuing for ever nor have spoken so contemptuously of the Glorious body of Christ And so neither would they have added this following query Is not a fleshly body Carnal To which we further Answer 1. Fleshly and carnal do not alwayes signify the same thing in Scripture for we read of a heart of flesh and fleshly Tables of the Heart Ezek. 36. 26. 2 Cor. 3. 3. whereby fleshly cannot be meant carnal but tender and fit to receive his impression or writing as opposed to a stony hard or carnal heart And though sometimes such expressions as to be flesh or fleshly named after it may be used to signify the weakness and brittleness of the outward man or a helpless withering worthlesse and decaying state which may stand with carnality in Scripture sence though distinct from it because all flesh in its present state is as Grass and the goodlinesse thereof as the flower of the Field fading and withering but the word of the Lord that was made flesh who is the spiritual and heavenly man and he abides for ever Yea though also sometimes a fleshly Mind and fleshly Lusts are equivalent with carnal mindedness and lusts as Rom. 8. 5. to 8. Col. 2. 18. 1 Pet. 2. 11 Yet 2. To have flesh and to be fleshly or named after it is two things whether we take flesh as signifying the outward man or body of man that hath flesh and bones and that whether as natural from Adam or as raised from the dead for there is a natural body and there is a spiritual body and both have flesh though not of or in the same quality or if we take flesh as Signifying the natural Sinfulness or carnal mind as the word is used for both yet to have flesh in either sence and to be fleshly or named after the flesh are not the same nor alwayes meeting in the same person The Apostles did live and walk in the flesh or natural body yet did not war after the flesh nor was fleshly or carnal in their knowings speakings or actings 2 Cor. 10. 3 4. with chap. 1 12 13 and 5. 16. Gal 2 20. with Phil. 1 2â— 24. and yet also they had flesh in the last sence even natural sinfulnesse and carnality still dwelling in them in their flesh members or outward man as from Adam though they were not reckoned after it nor did walk in or after it but did mind and walk in and after the spirit and so were not carnal but Spiritual
and 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
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
authority I do these things The Baptism of John whence was it from Heaven or of men So might we here say when they tell us whether baptising with water either by sprinkling or dipping in the Name of Jesus of Nazareth be an Ordinance from Heaven to be still observed by believers and by them to be administred on any then we will likewise tell them the ground of our practice in this But the Reader may be satisfied that they make void the commandments of Christ in this as well as in the former by their traditions both by their principles and practice For first in their principles they deny that Jesus to be the very Christ in whom the fulnesse of the Godhead dwells bodily and so in whom the Name of the Father and of the Son and of the Holy Ghost is and then why should any be baptized into his Name And Secondly in their practice they wholly lay aside and reject that observance as well as the other as unprofitable and vain Therefore we reject their question And yet for further help to the Reader add this word or two about Baptism in which we hope few of our forementioned dissenting brethren will much differ from us waving in this place those things in which they differ for such reasons as is fore expressed 1. That the command to disciple the Nations baptising them in the Name of the Father and of the Son and of the Holy Ghost was to be observed by the Apostles and by them that believe through their word unto the end of the World See what is said in answer to their â—9 Question from the consideration of the promise annexed to the Commission Mat. 28. 20. And lo I am with you alway namely in the observance of this command unto the end of the World 2. That that baptising in the Name of the Father and of the Son and of the Holy Ghost is in baptising in the Name of the Lord Jesus Christ even of that Jesus of Nazareth whom God hath raised from the dead and made both Lord and Christ campare Mat. 28. 19. with Acts 2. 22. 38. and 8. 16. and 10. 48. For in him dwelleth all the fulnesse of the Godhead bodily and in his Name as so manifested is the great Name of God come forth and declared 3. That in that baptising repentance and remission of sins is Preached and witnessed as in his name for them and through it unto them as appears by comparing Mat. 28. 19. with Luke 24. 47 48. and Acts 13. verse 37 38 46 47. Like as John was sent baptising with water that Christ should be made manifest to Israel as the Lamb of God that taketh away the sin of the World John 1. 29. 31. And not to make them or something in them manifest to themselves or to Christ So the Apostles were sent baptising the Nations of the Gentiles also that they might therein witnesse as true to small and great even every Creature of mankind that Christ had now suffered and was risen from the dead and become in the man Gods Light to the Gentiles and his Salvation to the ends of the Earth so that there is Repentance and Remission of sins in him for them and through his Name to them compare with the forementioned Scriptures Acts 26. 22 23. Mark 16. 15. Whence the Apostle Peter exhorting to repent and be baptized every one of them gives this reason for the promise is to you and to your children c. He saith not the promise is in you nor had they yet by Faith received it But it was in Christ raised from the dead and through him by the Gospel to them as Rom. 3. 21 22. with Acts 13. 32 33. 37 38. 46 47. and Eph 3. 6. â— Which was the thing they were willing to witnesse and set their seal too in baptising them in that name Acts 2. 38 39. 4. That baptising with water in that name is included in that baptising given in commission And though as a lesser or lighter thing comparativly yet to go with the Preaching of the Gospel as an outward seal or witnesse of the Truth of God therein to every Creature of mankind small and great This appears by our Saviours use of the word baptising in that commandment given to his servants a word which when used to expresse a work in the Ministration of the Servants alwayes includes that with water in his Name though sometimes it takes in more and a more weighty thing in their service also And likewise by the Apostles understanding it as included in their Commission which it is evident they did see the Book of the Acts though but as a lighter matter to be used in subserviencie to the more weighty see for both â— Cor. 1. 14. 17. 23. Query Whether do you own such Preachers as take Tythes or Preach for hire or for gifts and rewards yea or nay Answ Here are three Questions in one and of divers natures which is a falacious way of querying To the first we say we own Melchizedeck who received Tythes of Abraham and blessed him that had the promise Heb. 7. 2. 6. We own also the good Priests under the Law that were of the sons of Levi and had a commandment to take Tythes of the People according to the Law Heb. 7. 5. such of them whose lips preserved knowledge We likewise own such Preachers now as having the Doctrine of Christ with fitnesse to Preach it do hold fast that faithfull word and Preach not themselves but Jesus even that Jesus of Nazareth whom God hath raised from the dead the Lord and themselves servants for Jesus sake Such as Preach repentance and remission of sins in his Name who is the Propitiation for the sins of the whole World the Fountain of Grace and Truth that of his fulnesse men might receive and so do wait for and in shewing those things of him that is the ground of it instruct others to look for that blessed hope and the glorious appearance of the great God and our Saviour Jesus Christ And to flee from the wrath to come in the Resurrection of the dead and Eternal Judgement by that man by whom he hath ordained to judge the World in Righteousnesse whereof he hath given assurance unto all men in that he hath raised him from the dead And so with that Doctrine of Christ and in the Preaching of it do Administer their instructions and reproofs to such as are Ignorant and out of the way and for conviction of the gain-sayers and their exhortations to all with consolations admonitions to believers to the edifying and teaching them that denying ungodlinesse and worldly lusts they should live Soberly Righteously and Godly in this present World c. Such Preachers we own whether they take Tythes or no. And further we say the Labourer is worthy of his hire Luke 10. 7. And thou shalt not muzzle the mouth of the Ox that treadeth out the Corn 1 Cor. 9. 9.
the Kingdom of Grace of Salvation of Life is meant that Declaration or Revelation of his Name and Grace in Christ as witnessed and spoken forth by the one mouth of his Holy Apostles and Prophets since the World began who have spoken to us in the Name of the Lord Psal 147. 19. Mark 7 13. Acts 3. 21. and 10. 36. Tit. 1. 3. Col. 3. 16. John 5. 24 38. and 8. 31. Mat. 13. 19. Acts 20. 32. Phil. 2. 16. 2 Cor. 3. And it is the Word in this sence the Gospel of Christ or Preaching of his Crosse that is the Arm or Power of God to save even to open the eyes of the blind and turn them from darknesse to light and from the Power of Satan to God and to the further saving the believers here in this Life 1 Cor. 1. 18. Rom. 1. 16 17. This is made able through him that is declared in it and Spiritually present with it to save the Soul to build up and give the inheritance in the first fruits of the Spirit to the making the Spirit alive for the Righteousnesse sake while yet the body is dead because of sin and to preserve the whole man blamelesse to the coming of Christ For this is that which he the Son of man sowes in the heart and ingrafts there for the saving the Soul Jam. 3. 21. Mat. 13 19. Acts. 20 32. And so his faithful Servants that have it in their hearts Ministering in this Word are said instrumentally to convert and save the Soul Jam. 5. 20. Acts 26. 18. with 1 Cor. 3. 5. 11. and 4. 15. 2 Cor. 3. 3 And so our further answer is 1. The saving or Salvation of the Soul includes the Salvation of the whole man 1 Pet. 1. 9. Jam. 5. 20. with Psal 33. 19 20. and 34. 22. and 72. 13 14. For that which is not received now in some first fruits of enjoyment yet is assured in and with Christ and received by Faith and in the hope that is by him as Rom. 8. 10 11. 23. Col. 1. 27. with Heb. 6 19 20. Besides some of the forementioned Scriptures speak of the Redemption and Salvation to be revealed in the last time in which the body shall by him be redeemed from death and all deceit and violence and their former sufferings be remembred as Rom. 8 18. 23. And do evidently include that under the redeeming of their Soul as Psal 72. 13 14. 2. Though no Scripture saith the Soul onely as distinguished from the body is to be saved by Christ But contrariwise that through him both may be saved Yet in this saving work effected by his word or through the Preaching of his Crosse the Soul is onely mentioned in divers Scriptures as the subject of it for these Reasons 1. It is the Spirit or Soul distinct that is made alive and so chiefly the subject of the Saving or Redeeming here effected in this day while yet the body distinct though devoted and yeilded up to his dispose and so in some 〈…〉 yet remaineth mortal and so dead by reason of sin and so even those that have the first fruits of the Spirit yet wait for the Adoption that is the Redemption of the body and though the inward man be renewed day by day yet the outward man decayes and perisheth Rom 8. 10. 23. 2 Cor. 4 16. 2. The saving which is now effected in them is wrought mediately through that word Preached in and by outward means wayes and instruments whereas that compleat saving in which the dead body shall be raised redeemed and fashioned in to the likenesse of his glorious body though it shall be by Christ and by his mighty Voice which now breathes and is put forth in and with the Gospel yet by an immediate and wonderful putting forth of it without the use of outward means and instruments according to the working whereby he is able even to subdue all things unto himself Phil. 3. 21. Rom. 8. 11. The next part of their Query is what is the difference between the Soul and the Spirit seeing the Word of God divides them asunder To that we answer 1. The text saith not that the Word of God makes a difference between or devides them asunder one from another But that it pierceth even to the dividing asunder both Soul and Spirit and so of the Joints and Marrow and is a discerner of the thoughts and intents of the heart That is it pierceth through all and so as much through Spirit as Soul to a discerning and manifesting too at his pleasure the counsels of the heart even after the similitude of a Sword that pierceth through a man which devides not one part from another but makes way for it self Yet 2. There is distinction between Soul and Spirit in the Scriptures though sometimes both are comprehended under either of the termes and as distinguished the Spirit of a man his mind or understanding with the inclination or bent of his Soul is the Candle of the Lord which when lighted by him by his inspiration giving understanding and fixing it searcheth or the Lord by it searcheth all the inward parts of the belly And the Soul is that belly or inward parts in Solomons sence searched by it Prov. 20. 27. Even all the faculties of the Soul and its exercises with the thoughts and intents of the heart c. as Heb. 4. 12 13. Answerable to which distinct sence of Soul and Spirit is that profession Luke 1. 46 47. and calling upon both Psal 103. 1. And the Apostles prayer that their whole Spirit and Soul and Body might be preserved blamelesse c. 1 Thes 5 23. Both which Soul and Spirit are oft included in one of the tearms as 1 Cor. 6. 20. and 3 John 2. And so the whole Soul or Spirit and Soul may here be renewed delivered and preserved through the Grace of God in Christ bringing Salvation from under the guilt and bondage of sin while yet the body is dead and by putting on that new man the body also may be delivered and preserved from under the dominion of sin that henceforth it should not serve or fulfill it though sin be still in the members warring against that new Law of the mind Rom. 6. 12 13 14. 19. and 7. 15. to the end and 8. 1. 13. and 12. 1. 2. Gal 5. 16 17 18. Ephes 4. 20. 24. c. Col. 3. 1. 5. 10. 25. Question Whether men must be justified by the same Righteousnesse of Christ in them which Sanctifies them yea or nay Answ The true Prophets and Apostles never use the phrase of Christs Righteousnesse in men when speaking of that by which men are Sanctified or Justified for though the sanctifying and justifying effecacies of it be in them as also in Heaven with the Father for them yet that which hath those effecacies and so by which they are sanctified and justified is the Righteousnesse wrought and perfect in himself for them in whom they are compleat For he