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
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
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
God by whom all things were made So there was not nor ever was or will be any other man or Angel like him and so as he was and is John 1. 1 2 3. Col 1. 15 16. Phil. 2. 7. 2. He saith not as he was when the Word was made flesh in Vnion of Person with the Son of God Gods onely Son his first begotten and first born God-man in one Person John 1. 14. 18. Mat. 1. 23. So is no man else 3. He saith not as he is now at Gods Right hand in his body glorified by virtue of that he did here on the Earth in his personal sufferings for so he is the Lord of all Angels Powers and Authorities being made subject to him 1 Pet. 3. 22. alive and living for evermore and hath the Keys of Hell and Death Rev. 1. 18. Yea so he is the Christ exalted a Prince and Saviour to give Repentance and Remission of sins Acts 2. 36. and 5. 31 32. The great High Priest and King that hath all Power in Heaven and Earth given to him Heb. 7. and 8. Mat. 28. 18. The fulnesse of the God-head dwelling in him bodily Col 2. 9 10. The Mediator of God and man 1 Tim. 2. 5. The Way the Truth the Life John 14. 6. The recoverer of Man-kind the second Man the last Adam who is made a quickening Spirit Rom 5. 14. 18. Gal. 3. 13. 14. and 4. 4. 1 Cor. 15. 45 to 49. The Saviour of the World and propitiation for the sins of the whole World 1 John 2. 2. and 4. 14. The Authour of Faith and of Salvation Heb. 12. 2. and 5. 9. The caller of all Isa 45. 22. The Head and Husband of the Church and special Advocate of believers Ephes 5. 26. and 1. 22. 23. 1 John 2. 1. So he is and was so as there never was is or will be found another in these respects as he to do that which and as he hath done and to be by virtue thereof as and what he is 4. He saith not as he is in himself in his own person and for the work done by him and excellency in him in the estimate will and love of God his Father so and in the same manner and sence are we Not so for it hath pleased the Father that in him all fulnesse should dwell and that in all things he should have the preheminence Col. 1. 18 19. And so likewise is he in the esteem of the true Church 2 Cor. 4. 5. Col. 3. 11. So as no other is as he much lesse upon the account of any thing done in and by them 5. He saith not as he shall appear at his coming again so are we in this World no that is denied by the Apostle for in that respect we are dead and our life hid with Christ in God and such conformity to him is not here to be enjoyed but waited for till his glorious appearing 1 John 3. 2. Col. 3. 3 4. none yet so as he is Phil. 3. 12. and 20 21. 6. He saith not simply as he is so are we not so for he is the mighty God Tiâ— 2. 13. God over all blessed for ever Rom. 9. 5. God-man in one person John 1. 14. Mat. 1. 23. He by whom the Worlds are upheld Heb. 1. 3. And by him God will raise and judge all men Rom. 2. 16. None therefore so as he in such respects 7. Nor saith he as he was in the World so are we though in some respects that be true He when here in weaknesse here on Earth was then Immanual the onely begotten Son of God the Saviour of the World So no other none so impowered to give forth the Gospel and appoint new Ordinances to be used as he was we may onely receive declare and use what he gave forth and appointed Yet as he when on Earth preached that Gospel and suffered shame and reproach for so doing and was humble meek loving patient and constant to the death in so doing So it becomes us to do and be that we may therein be like him John 15. 1â— 22. Ephes 5. 1. 2. 1 Pet. 2. 22. And so in living by Faith so as he but this Text speaks in a more proper Language for incouragement And so 8. He saith plainly not of others but of themselves the Apostles and those unfained believers that were one with them in the same Faith as he is so are we in this World He had before declared the foundation and Gods love commended therein as the ground of confidence and love vers 9. 10 11. like that in Rom. 5. 1. 10. And how by the abiding of this love in us God dwells in us and his love is perfected in us vers 7 8. 12 13. And then affirming that they had seen and did Testifie that the Father sent the Son the Saviour of the World vers 1â— and how they had known and believed the same commended through him and how they that have believed and dwell in that love dwell in God and God in them vers 15 16. He adds herein is love with us or our love made perfect he saith not so perfect as there is no fear in us because there is none in love but that perfect love casteth out fear c. doth dayly or continually cast it out as it riseth in us that so we may have boldnesse in the day of Judgement And giveth this as the reason because as he is which can here be no other then as he is in the publication and demonstrations of him in the Gospel approved and received or dispised and rejected so are we in the declaration and holding forth of this message approved or rejected in this World which is sutable to that foretold by our Saviour Mat. 10. 40. Luke 10. 16. Again as he used comparatively signifies not in every respect nor in the fulnesse of measure as may be seen Mat. 10. 16. Gal. â— 12. Rev. 16 15. And so here Not as he by his omnipotent power upholding the Heavens and the Earth and ruling amongst all for ever making his counsel to take place upholding his Church in the World c. Not as be is in his omniscience in the World seeing all things and beholding the hearts thoughts and wayes of all men not as he in his Perfection of Holinesse and Righteousnesse as inherently found in us He is yet about that work to bring his Church to that that he may in his season present them so to himself Ephes 5. 26 27. 1 Thes 5. 23 24. Acts 3 19 20 21. Because of his perfect Righteousnesse and Power vengence belongs to him and he may punish and cut off at his pleasure not so we Rom. 12. 19. So that such an assuring to be like him as thâ—se imply in such perfection of sinlessnesse applying it to themselves is to aspire to such a likenesse to and equality with God as the Serpent tempted Eve to And no marvel if such be high conceited of themselves and
in his members and these two warring the one against the other but their arguing is like as if they should say the beleever hath no flesh or blood in his body because he hath a spirit in his body that hath neither flesh nor blood in it or that they be guilty of the imperfection of witlesness because they have something in them their gutts suppose that be witless and they are not divided from their nature they adde John said speaking of Christ as he is so are we in this world 1 Joh. 4. 17. and therefore that we have manifestly wronged them and the Apostles Rep. That we have either wronged them or the Apostles is false for that they hold what we said they do they deny not and that the Apostles so held they prove not the place they quote says not as Christ is without sin in himself so are we in this world no more then he saith as Christ is without a natural corruptible body or without pain ach or bodily death so are we in this world they may as well gather the one as the other from that saying and that the Apostle meant it not in respect of sinlesness as men is evident by comparing it with 1 John 1. 8. where he saith If we say we have no sin we deceive our selves and the truth is not in us we may not strain Scriptures beyond their scope nor may we say we are in every respect as Christ is either in himself or to the world or to beleevers Christ is God over all so are not the beleevers Christ is the second Adam a quickning spirit so are not the beleevers Christ is the only begotten Son of God so are not the beleevers on him The only begotten Son of God and they that beleeve on him are distinct and different persons Christ is the Saviour of the world so are not the beleevers not the Saviour though instruments of saving men Christ is the propitiation for our sins and for the sins of the whole world so are not the beleevers Christ is the Head and Husband of the Church so are not the beleevers but as Christ is so are the beleevers and in an eminent sense so were the Apostles in the world in the judgement knowledge account of the world as also in a measure set to be lights in the world But the main scope is that in respect of judgement account and estimate as Christ is so are we in this world for he says Herein is our love or love with us made perfect that we may have boldness in the day of judgement when we are judged of men here because as he is so are we in this world as to their receit approvement rejection or disapprovement we have our fellowship therein with him which also gives us strong consolation and confidence that when he comes to judge he will justifie us that were here condemned with him but what is this to their being sinless in themselves They add That they say not there is any perfection themselves without Christ who is their righteousness and they the righteousness of God in him Rep. That Christ is their righteousness c. is but their own testimony of themselves which we cannot receive because the true Christ whom we with the Apostles look for from heaven so to come again as they see him go up they say p. 10. they desire not the knowledge of nor doth their not saying that there is any perfection in them without Christ suffice to excuse them for its an Error to say that through Christ they have perfection in themselves so as to be perfectly sinless even the beleever in Christ though in Christ perfect is not as yet perfect in himself through Christ while here Paul though in Christ said he was not perfect nor had attained Phil. 3. 12 13. no not to be sinless Rom. 7. 20. 1 Tim. 1. 15. That Christ was manifested to take away our sin and in him is no sin we granted but added that its never said so of any else no where said by any of the Saints of themselves or of any of their brethren that they had no sin in them or were not sinners But they bid W. and F. mark how fairly we contradict our doctrine by telling its said indeed that he that abideth in him sinneth not and he that is born of God doth not commit or work sin because the seed of God abides in him neither can he sin that is commit work or yeeld up himself to sin because he is born of God which they render as inconsistent with our counting their maintaining a perfection of sinlesness in this life as a great error and say we would accuse the Saints or brethren with being sinners Rep. 1. Is this to accuse the Saints or brethren to observe what they have said or not said of themselves or one another If so then all are accusers of them that observe their sayings and so it seems they to avoid accusing of them observe them not If it be not then are they lyers and so not sinless that call our observing what they said or said not of themselves an accusing of them for we did no more in those sayings they have quoted as any impartial Reader may see 2. What we observed they said contradicts not what we noted they said not if they can find that they said of themselves or of their brethren that they had no sin in them or were not sinners they should produce it and prove us lyers if not then have they falsly charged us with self-contradiction These two contradict not John said He that abideth in him sinneth not and John said not he that abideth in him hath no sin in himself or is not in that respect a sinner or that any doth perfectly abide in Christ in every operation and act so as never to wander in his minde out of him Paul abode in Christ in the main and did not commit sin for he says It s no more I but sin that do it and yet Paul then had sin in him for he adds but sin that dwelleth in me Yea and said that with his flesh he served the law of sin and yet with his mind served the law of God Rom. 7. 20 25. Did Paul then contradict himself If yes then will we be counted contradictors of our selves also with him if no then neither do we contradict our selves but either they are ignorant of the nature of contradictions and so not perfect or else knowingly say falsly and so are vitious We then yet account what they maintain a great Error and yet say what the Apostle John said because he said not what they say that he that is born of God hath no sin in him but on the contrary If we say we have no sin in us we deceive our selves and yet they were born of God sure they beleeved Jesus to be the Christ and whosoever doth so is born of God 1 Joh. 5. 1. so that any that
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
infalible proofs being seen of them fourty dayes c. In all which he demonstrated himself to them to be the same person and in the same Body yea to have the same flesh and bones hands and feet in which he dwelt among them and walked up and down with them in the dayes of his flesh or weaknesse and in which he was crucified through weaknesse And that now in the same Body he did live again by the Power of God and in the Glory of his Father and did or presently should ascend up and go away from them to the Father to appear in the presence of God in Heaven it self for them to prepare a place for them c. And that from thence he might even in the same body in the Name and Glory of his Father descend or come down again and receive them to himself with all else who through his Grace bringing Salvation to all men in due time do love and waite for that his Glorious appearing that they may be with him for ever See the Scriptures before mentioned to this purpose how after his Resurrection he did evidently demonstrate himself to them Luke 24. 36. to the end And to Thomas particularly who not being with the rest when they had seen the Lord had said to them except I shall see in his hands and put my finger into the print of the nayles and thrust my hand into his side I will not believe See what follows John 20. 24 to the end For even those things are written that we in after ages that have not so seen him might believe that Jesus is the Christ the Son of God and that believing we might have life through his Name See also how further he asserts concerning his Ascension and going away from them to the Father John 20. 17. with Chapter 14. 3. 28. and 16. 5 9. 28. And that the same Jesus of Nazareth even Christ of the fruit of Davids loyns after the flesh for the name Jesus was not given him or not so as that he was called by it till he had taken and was made flesh and it alwayes signifies that person as so made and includes the body of his flesh That he in the same Body did Ascend and was parted from them after he had so shewed himself unto them and was carried and received up into Heaven even as he had said unto them See the Scriptures Mark 16. 19 Luke 24. 50. 51. Acts 1. 2 3. 9 10 11. and 2. 22. 36. As likewise that the Heaven must receive him till the times of restitution of all things And then and to that God shall send him from thence in the Glory he now possesseth for us there Acts 3 13. 21. Mat. 16. 27. In the mean time he appears in the presence of God for us even in Heaven it self there possessing Bodily even in the man the Glory he had with the Father as his onely begotten Son before the World was Heb. 9. 24. John 17. 45. Col. 2. 9 Acts 5. 30 31. Heb. 7. 23. 26. with Chap. 8. 1. 3. 4. So that this Jesus is the very Christ Acts 9. 22. and 18. 28. with Chap. 17. 3. And the man Christ Jesus is the one Mediator between God and men even he the same who gave himself a ransom for all and is not any more to be offered in Sacrifice or to give himself a Ransome for us But to be testified to us in due time We come in the next place to their query under this 5th head viz. Quest What is that place he is in far above all Heavens which is not Heaven Answ This question is foolish and unlearned for asmuch as it takes for granted either as our minde or saying or as the expression of the Scripture that there is some place far above all Heavens which is not Heaven Whereas neither is this any saying of ours nor any where in the Scripture but their filly inference Nor is there any ground for their question in the words of the Scripture which they seem to allude to For that Ephes 4. 10. speaks not expresly of a place far above all Heavens but of a person He that descended is the same also that ascended up far above all Heavens c. And sure its understandable enough that a person exalted to great Glory and dignity may be far above the place of his Habitation where he possesseth it Yea is it not said of God that made the Heavens and the Earth that Heaven is his Throne upon which he sitteth Mat 23. 22. the place of his Habitation Psal 33. 14. And yet sure the Creator is infinitly above and greater than the Creature yea he hath set his Glory above the Heavens Psal 8. 1. This Question therefore as stated by them we may justly reject as a foolish and perverse disputing of men of corrupt mindes destitute of the Truth Yet we shall here also as alwayes by the Grace of God with simplicity and Godly sincerity clearly assert and shew by the Scriptures the Truth of God against their privy endeavours to cast down the man Christ Jesus from his Excellency And so we say The place or places where he now possesseth his Glory in that body of his flesh for us is the Heaven it selfe Heb. 9. 24. The place of the Habitation or Throne of God Psal 33. 13. 14 Isa 66. 1. Mat. 23. 22. For he is with him appearing in the presence of his Glory for us in Heaven it self when we cannot in such wise appear for our selves nor in our own persons while at whom in the body in its mortal state he is set on the Right hand of the Throne of Majesty in the Heavens Heb. 8. 1. into which he is passed and gone up Heb. 4. 14. 1 Pet. 3. 22. And yet therein he may be truly and properly said to be ascended or gone up far above all Heavens not only in respect of Glory and Dignity but even in respect of place or local height also When it self the Heaven or Heaven of heavens the place or places on high whether he is gone up is distinctly mentioned in the same Scripture and speech as it is in that Eph. 4. 8. 10. He ascended on high saith ver 8. far above all Heavens saith ver 10. Now as the Apostle teacheth us to argue 1 Cor. 15. 27. But when he saith all things are put under him its manifest that he is excepted that did put all things under him So we may say here when he saith he is ascended on high far above all Heavens it appears that the place or places on high where he possesseth this Glory for us is excepted from those all Heavens far above which he is locally ascended or gone up And so we read of the Heaven of heavens 1 Kings 8. 27. Neh. 9. 6. Sometimes also called the Heavens of heavens Psal 148. 4. And also that Christ of the fruits of Davids loyns after the flesh is ascended on high far above all Heavens even into
the foolish woman they pursue their wicked enterprize in this order as may be seen in these Queries 1. Seeking to make void and of no effect the Personal Cross of Christ in what he hath already done and compleated in himself thereby for men and so privily to deny the Lord that bought them and render the Preaching of his Cross and faith in him of no effect 2. To overthrow the Hope of the Gospel even of the second personal coming of Christ from Heaven and the Salvation then to be revealed and so to undermine the Doctrine of the Resurrection of the dead and of eternal judgment by the man Christ Jesus 3. Thereby to render needless useless and contemptible those his wayes and Ordinances in which he hath appointed us to remember him in what he hath done and thence to consider him in what he is thereby become for us and to us and to be exercised in our waiting for his second coming and the salvation then to be revealed and surely where they can prevail in the two first they may easily prevail in the latter for to what end or purpose should they observe any of those his wayes and Ordinances that are appointed for remembering and shewing forth the Lords death and the infinite and abiding virtue and pretiousnesse of that and that in them we should be exercised to an expectation and waiting for his second coming who believe neither so as to have their faith in the first and from thence their hope of the second for if the dead rise not then is not Christ risen from the dead and then neither can there be any expectation of his coming again in that body in which he suffered or of any hope by him in or of another life after death and then the Apostles preaching is vain and the Ordinances as delivered by them of no use or worth to be kept by us baptizing in the Name of Christ as delivered by them and so the Supper of the Lord empty and unprofitable things And doublesse if these men as they seem to intimate do grant any use of such an Ordinance for shewing forth the Lords Death at any time yet then either they mean it not otherwise then as for commemorating and shewing forth a type or shadow whose truth and body is to be sought for in something else and not in the thing commemorated or else by the Lord they mean not that Jesus of Nazareth whom God hath made Lord and Christ and by that they call the Lords death they mean not that death of his Crosse which he once suffered in that body of his flesh for our sins and can suffer or die no more And however that they have no Faith in him or these things of him is fully manifested in their former questions but seek to lift up something else in the Name and place of him and then what profit can there be to them in treating with them about his Ordinances while they are so wholly void of judgement in the great things of his Law as before is shewed But for the help of others that are not yet wholly turned aside after Satan we answer to this Query That the taking blessing and breaking Bread and the taking and blessing the cup and so eating and drinking of them as Christ hath appointed to shew forth the Lords death is an Ordinance to continue in the Church till the end of the World or which is all one till his coming again 1 Cor. 11. 23 24 25 26 and 10. 16. Mat. 24 3. and 28. 20. And for further helpfulnesse in the understanding and use of it we add I. The thing to be commemorated and shewed forth in that Ordinance is not our Mortifications sufferings qualifications or works wrought in or by us but the Lords death 1. The death of him that was the Lord from Heaven before he died even in the beginning with God the proper Lord and heir of all the Kingdom and glory of God for the Father sent forth his onely begotten Son by his Grace to taste death for us which shews our sinfulnesse miserie and helplesnesse and so the necessity of his death for us in respect of us as also its Excellency for our help likewise 2. It s the death of him that is the Lord Gloriously made both Lord and Christ in that body in which he died and by means of his death for us for he died once and can die no more but is now alive for evermore and hath the keyes of Hell and Death which shewes the preciousnesse of his death for us seeing by means of it he ever liveth for us in the Power and Glory of God II. This is to be remembered and so commemorated and shewed forth in that Ordinance as that which is alwayes and for ever to be remembred and that imports 1. That the thing itself the Lords death as to the actual accomplishment and sustaining of it is already past and over being finished in his own body For remembrance is of things past as is fore hinted 2. And that the precious virtue and efficacie of it abides for ever with the Father for us in his appearing in his presence in that body Glorified as Lord and Christ by means thereof and so remaines in and through him that is the Lord in the Name of the Father to us Likewise 3. That the vertue efficacy and fruit of it is brought to us in the Preachin of his Crosse and through the witnesses of it and of the Grace in and through it and to be met within the believing remembrance and acknowledgment of it for with the heart man believeth unto Righteousnesse and with the mouth confession is made to Salvation III. That therefore he hath appointed together with the Preaching of the Crosse this outward Ordinance for the remembering and shewing forth the Lords death till he come Which implyes that there is even in believers in their several ages till that his coming again natural dulnesse and pronenesse to forget it and with that also a natural aptnesse to be either looking singly on their sins or enemies to their discouragement and fainting in the way or else on their personal Mortifications Sufferings Victories or Works to a rejoycing and lifting up themselves in something that is not the Lord and therefore need of such mementoes And it shews the Gratious mind of God to us that we should have the Lords death alwayes in remembrance and in our acknowledgement which onely will keep us from fainting in the way and instruct and strengthen to relinquish all rejoycing in the flesh for the Excellency of the knowledge of him and therefore he hath appointed such means to stir us up by putting in remembrance often IV. This Ordinance is by the Lord appointed to the Church and so to be used in it and in the societies of it whereever two or three are gathered in his Name in the beliefe of his sayings and of the Grace commended through his death drawn