baffled them as there it appears had the Book out of which it is quoted If it be not so as he sets it down let the fault lie at his door For J. H. never see the Book though he sent for it that he might have seen it he might be too rash in taking it upon trust not fathering it upon him whence he had it in that he confesses himself faulty and craves forgivenesse yet it appears that they were not herein led by an infallible Spirit for then they would have known J. H. was guilty only of overcredulousnesse not of impudent lying he would be loath wilfully to bely the Devil much lesse any man though his instruments VVhat follows in p. 21 22. sufficiently speaks out their deceitful way to the intimate denying of Christ come in the flesh as the Apostles preached him to them that can understand truth from deceit VVhile they justified James Naylors deceitfull and erroneous sayings alleadged by us out of his Book called Love to the lost never taking notice of or giving any answer to what was said in our Book to confute them Reader I pray minde it James Naylor in the Book aforesaid as I Jo. Horn testifie by my own sight of it treating of Redemption says few know the subject of it the seed to which the promise viz. of Redemption is made but sayes it is a certain seed or principle in men groaning for liberty from sin c. Now here G. W. and the rest say that seed of God is Christ and wherever he is known in such a low measure as a seed that suffers and is burthened in man by corruption there he desires to be free from the burthen of sin and alwayes to do his Fathers will Now mind what the Apostles say they say Christ is the Redeemer and Redemption but never that he himselfe is the thing to be redeemed as these say he is the Redeemer saith Isaiah shall come to Zion Isa 59. 20. And Christ hath redeemed us from the curse of the Law being made a curse for us c. saith Paul but they never say Christ himself is to be redeemed or that he is burthened in men by corruption and it hath power over him to binder him from doing his Fathers will alwayes as he desires to do And so makes him a sinner contrary to 1 John 3. 5. but on the contrary Death hath no more dominion over him and so by consequence not sin for if it had Death would it being the wages of sin Well but see yet further their corrupt mystical stuffâ— the mystery of Iniquity that is in them They say And this seed the power reaches to where it is begotten and in the power it arises in them that believe in the Light for their Redemption Reply Was there ever such confused stuffe heard of One while it is the seed which is Christ that is burthened in man by corruption that is to be redeemed and another while its the believer in the Light for the Redemption so that both Christ and the believer are to be Redeemed But who must redeem the Seed which is Christ That 's but darkly and confusedly hinted Babel like The power sure that reaches to the seed but what is that Is it Christ Then Christ redeems Christ is it the Spirit Then the Spirit redeems Christ where he is begotten So that here is Christ begotten and Christ suffering and burthened with sin to be redeemed by the Power or Spirit and all in them that believe in the light for Redemption but what is that light they believe in Sure that must be Christ too unlesse it be somthing from him lesse then Christ but how should a Believer believe in a Christ for redemption that wants it himselfe and is the subject of it The Apostles preached a raised Christ for men to believe in These men a suffering and burthened Christ that wants Redemption himselfe And is not here too Christ and corruption both in the believer are they both Natural or both Spiritual heritages think we But in them that believe in the Light it rises say they in the Power c. and this is Christs dying in men for their sins and rising in them for their justification that believe in him that 's dying and rising in them for redemption in their Language rare Mysteries of confusion confounding the Spirit of man with Christ and putting it for him The Apostles preacht Christ dead and raised for all never that he is yet dying and rising for and in some But They say The Apostle travelled again for the Galathians till Christ was formed in them who first is known as one without form or comlinesse Reply That the Apostle traviled again in birth of the Galathians till Christ was formed in them is true But even as the Galathians were not personally and carnally in Paul though he traveled again in birth of them but onely in his love and affection So neither are we so carnally and fantastically to conceive of Christs forming in them as if he was a seed or principle to be begotten and redeemed in them and suffering and burthened in them and to be brought forth into form in them personally but onely the knowledge and faith of him was to be brought forth or formed in their hearts 2. Nor is it true but very false that Christ is first known as one without form or comlinesse but rather while he is so apprehended he is not known its mens ignorance unbelief and wrong thoughts of him makes them see no beauty in him Isaiah speaking of the Jews and in their person as one of that body and prophecying of the mean appearance of Christ in the flesh signifies how he should through Ignorance and unbelief be rejected by them and they should see no form or comelinesse in him wherefore they should desire him as the verses following also shew not that any knowing him first know him so They proceed thus And so the seed of God suffers in some and in others it reigns and is known to be Prince of Peace Reply Here is their sence of Christs death and Resurrection Christs dying and rising in men and this is the word that they say is in every man before outward Preaching The word of Faith nigh in the heart and in the mouth but what need Preachers be sent then to preach this or who be the Preachers sent of God in men to declare it without whose being sent of God they could not Preach it and without whose preaching men could not hear and believe Yea in this Mysterious and Babylonish stuffe here is Christ forming suffering and rising at once Suffering in some and rising in others and so the Apostles doctrine is turned up by the roots as not grounded in Christs appearing in men Where he says Nor yet that he Christ should offer himself often as the High Priest entereth into the holy Place every year with blood of others for then must he often have suffered since
to prove that Adam might have died the natural death though he had not sinned they argue as thus Because Christ who had no sin not considering that Christ had our sins laid upon him and for them he died but Adam should have had no sin laid upon him or imputed to him had he not sinned himself But such like reasonings are too many to number up in them 4. They carry on their false designs and doctrines with lies and falshood most frequently as in saying often that we accuse the Saints and plead for sin p. 2 3 4 5. And in belying J. H. in saying that he turned G. Ws. words about his false Syllogisme above mentioned when as all that were at the dispute and heard and remembred his words may remember they were word for word as John Horn relates them Yea and in belying his own words in saying they were such as they indeed were not Again in saying we might as well have accused the true Prophets and Apostles with being Preachers of lies and deceivers as the Quakers and that the same Spirit in us that hath accused the Quakers with being deceivers that is the Spirit of Truth would have accused the true Prophets Christ and his Apostles for being deceivers page 5. That we contradict our selves in many things where we have made it we have made it evident there is no contradiction That we look for a Christ like our selves but that he hath no Blood in his Body as we imagine p. 10. That our expecting the Redemption of the Body to be waited for aster Death is contrary to the Saints expectations p. 11. and 12. In which words is both equivocation and falshood that what the Scriptures say of Christ and his Body they own in which they also either equivocate or say falsly or both they equivocate if by owning they mean as probably they do they own it as true of themselves the Quakers as if the things spoken of Christ and his Church are verified in and of them and may be affirmed of them Or if by owning they mean they believe and hold them true concerning Jesus of Nazareth and them that believe on him to be saved through the virtue of his sufferings Sacrifice and Mediation then they say falsly Yea whether this or the former be their meaning they are false therein as our reply makes manifest to the impartial Reader But who can number up their lies and falshoods in falsifying our sayings and otherwise which the following Reply will further evidence He that will procure and search and compare what Christopher Wade of Water-beach hath written against them with their writings against him may see a whole dozen of notorious lies of George Foxes clearly proved against him to which G. W. in his answer gives the go by most egregiously and in none of them disproves him 5. They misrelate and give the go-by to many of our charges and sayings as for instance We quoted Jam. 3. 2. to prove all believers here to have sin or sometime to offend to this they say nothing onely quote the place and give it the go-by telling us onely that James exhorted men to let patience have its perfect work c. Which is nothing to the purpose p. 3. So what we said of the Nature of man as it is in Christ discharged of sin Law and Death in his Resurrection p. 10. Of our former Book that they represent it as if we had said it of the Nature and being of man as in us to be discharged in our Resurrection p. 11. And whereas we charged them with denying the Humanity of Christ as to its being now in him they give it the go-by answering onely that they never denied the Man Christ for his flesh is their food p. 14. Whereas they had before denied him to have any other Body then his Church p. 8. And to our saying that Christ is not really and personally in the believer as in Heaven but by Faith they let go the words personally and as in Heaven in their answer and traduce us as denying any real being of him by Faith in the believer p. 14. More such like dealings thou mayst find in p. 15. and 18. and divers others 6. They carry their designes by reproaches Nick-names and abusive expressions in which also much hatred malice and spite against us is made evident to be in them and so that they are far from sinlessenesse to this purpose it is that in their Title page and Post-script they Nick-name us Calling us 1. Teachers of the People called Moorians or Manifestarians and called by some Free-willers and Independants which what can it proceed from but their hatred of us and indignation against us Seeing 1. The Names we own not nor are the People we Teach so called as Moorians that we know of T. M sen it seems for affirming not of himself as his own but from the Testimony of Christ and his Spirit recorded in the Scriptures that Jesus Christ is the Saviour of the World and gave himself a ransom for all men and is by virtue thereof the Mediator of God and men the propitiation for the sins of the whole World and extends to men meanes leading them to Repentance and is ready to receive such as in the means are prevailed with to believe and this a good ground and motive to Repentance Faith Love c. Was by some that opposed those truths standered and called Papists or Arminian and some of the same mind with him in those truths were by means of a certain Manciple in one of the Colledges that turned Almanack-maker and reproachfully devising that Name called Moorians by some drunkards profane and cavilling persons but never owned by him nor by any of his friends much less by us or the people we teach nor do we know of any civil people or others these revilers excepted that say or write of us or of any people that they are the people called Moorians as these men call themselves in divers of their writings the Quakers the people called Quakers which makes it lawful for us also without reproach to give them that name by way of distinction in our speaking or writing of them as the names Herodians Sadduces and Pharisees are given in the Scripture to and were owned by those people 's so called without reproach to them And the rather because the Name Quakers fathers their Doctrine upon no man as the name Moorian doth nor charges it with any particular evil Opinion as the other name Manifestarian and Free-Willers import though had they been thereby wronged and reproached yet the Spirit of Truth would have led them not to return reviling for reviling reproach for reproach and to joyn hands with drunkards and others so that herein they are convicted to be sinners being guilty of reviling As also in that 2. They add or Manifestarians as if Moorian and Manifestarian were the same with them this is another of their spiteful reproaches against
however sinful yet say they have no sin And count themselves Lords and disdain to have any over them and judge revile and likely would destroy if in their power at their pleasure this principle leads to it But it is manifest the sence and import of the word is according to the businesse the Apostle is treating of and his scope and end therein And that is as beforesaid for no man hath seen God at any time but he hath manifested himself in his love and his love to us in the gift of his Son and this declared in the Gospel that being believed we might love him and one another And such as have so received the Gospel he makes his instruments according to the measure of his Grace received to declare it to others and they that in Faith and love so do are in their measure in this respect as he in this World as Scripture also elsewhere sheweth they being by his Grace framed to his mind are set to pursue his designe And so 1. They are his Ministers of his Word and Grace put into their hearts and so in his place and stead to bear forth his Name and carry on his work and he by them displayes his love and beseeches men and convinces and brings in to himself and so they are the Light of the World and edisiers of their brethren in the World 2 Cor. 5. 14. 21. and 6. 1. 2. Mat. 5. 14 15 16 Phil. 2. 15. 16. Thes 5. 11. And so they are as he is in this World though he be still above them They Ministring the Epistle of Christ and he by his Spirit therein writing it in their hearts 2 Cor. 3. 2 and 3. 6. 2. As any of the World receive their Testimony so they receive the Spirit and Christ therein and loving him they love them for his sake and being won out of the fellowship of the World they come into onenesse in love fellowship and approbation with Christ and them and as Christ owneth and approveth and delights in them their Faith love fellowship c. So do these for Christ his sake also and so according to their measure they are as he in this World Mat. 10. 40. 41 42. Luke 10. 16. John 13. 20. 2 Thes 1. 10. 2 Cor. 3. 2. 3. Phil. 4. 1. 3. As any of the World refuse and dispise them in and for their Testimony born forth with Gracious Words and Deeds they refuse and dispise Christ and as they defame hate persecute them so they defame hate and persecute Christ and so as he is so are we in this World Luke 10. 16. Acts 9. 4 7. John 15. 18. And with the two former this last sence is especially here meant Now knowing this that as he is received known loved by any in the World so are we And as he is unknown dispised hated persecuted in his Doctrine and judged by any of the World so are we 1 John 3. 1 This gives us boldnesse in the day of judgement upholds and makes us fearlesse in such incus revilings condemnings judgings and affords us strong consolation that when he comes to Judge he will justifie us that were condemned for his Truth and condemn them that condemn us for it Surely George and John Whiteheads and George Fox intended us no such consolation against all their revilings and judgings of the Truth and us but any impartial Reader may see their miserable wrestings and abuse of this place upon which we have been the larger Reader for thy instruction and helpfulnesse it being a Scripture much made use of by them as countenancing their conceit of their sinlesnesse and we being very brief to things in our following answer in the rest we shall be briefer 3. Quoting 1 John 2. 1. in their p. 3. My little Children these things writ I to you that you sin not and if any man sin we have an Advocate They stop their leaving out and he is the Propitiation for our sins which plainly imports that the Apostles and Believers he couples himself with owned that they had sins when he so writ in that he says not he was onely but he is the propitiation for our sins what but fraudulency and shuning of the Light there was in their so quoting it 4. Quoting Prov. 20. 9. fore quoted by us they p. 3. leave out the last clause too viz. Who can say I am pure from my sins because directly making against their wrong apprehension of their sinlessenesse 5. Their nonsencical glosses put upon that Text Eccles 7. 20. and 1 Kings 8. 46 in their pages 3. and 4. Thou mayest see spoken to by us p. 6. So also their wrong reading of Ephes 5. 30. adding to it of their own heads p. 9. thou mayest see spoken to p. 7. Likewise whereas in Phil. 3. 21. it is said our conversation is in Heaven whence we look for a Saviour they turn it about and say there not thence they looked for the Saviour 8. Their like abuse of Acts 17. 11 â—2 thou hast it spoken too p. These amongst many other may suffice to shew what abusers of the Scriptures they be at their pleasure in their quotations of them and glosses upon them 3. They maintain their false conceits by falacious or sencelesse reasoning syllogizings and inferences as at the dispute at Lin George Whitehead to prove all sin to be guil brought this falacy All sin is a transgression of the Law guile is a transgression of the Law therefore guile is all sin which any that understand the rules of Syllogismes know to be a Paralogisme or false reasoning such as the Apostle in the Greek Text of Col. 2. 4. Expresly faults and warns us of and in their Book G. W. turning about denying and falsifying his own former Syllogisme sets down a more vitious and corrupt Argument then it to beguile the simple with being but his own and his brethrens three wayes asserting the same thing in divers formes or with very little alteration and that without any Scripture proof for any of them viz. Every transgression of the Law is guile or sin and all guile includes all transgression of the Law therefore every sin is guile Like as if one should prove every Beast to be an Asse thus Every Beast is an Asse or a living Creature and all Asses includes all Beasts Therefore every Beast Foxes and Wolves to as an Asse p. 5. Again in the same page they prove all sin to be guile thus Any one sin makes a man guilty and so he hath guile in him a foolish inconsequence as if guile and guilt were one and the same thing whereas George Whitehead being a Scholler knows the contrary and therefore therein he wilfully playes the Jesuite or Sophester to delude the Ignorant with seeming like tearmes So pag. 1. to prove the perfection of sinlessenesse in themselves they say the perfection of sinlessenesse is in the witnesse of God as if that and themselves were one and the same and pag. 6.
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
that believing is which closing with that Object of faith is therefore called faith and not else 1. The Object of faith is the same that was preached by the Apostles for the obedience of faith or to the faith Gal. 1. 23. Rom. 1 3 4 5. and 16. 25 26. The most holy faith in believing to be built up in Jude 20 The precious faith of Gods elect Tit. 1 1 2 Pet. 1 2. Which object though one yet is three ways considerable 1. In respect of the most inmost and absolute Object the further and full stay of the soul and that is God Almighty the divine essence of God in Christ as evidenced by the holy Ghost in his infinite power love mercy truth c. And so God is called the trust of his people Psal 40. 4 and 17 3 5. 2. The most inmost and absolute medium which the believer discerns comes to and fastens on God and that is Jesus Christ the son of God become man the Saviour of the world c. Rom. 1 2 3 4 5. John 4. 42. 1 John 4. 14. And this as he is set forth in Scripture John 7. 37 38. Rom. 16. 26. Both in respect of what he hath done in his incarnation death resurrection sacrifice by which he made peace obtained redemption compleated righteousness and received spirit in the man and for men and what by vertue of all this he is doing in his mediation between God man and appearing in the heavens before God interceeding for transgressors and advocating and mediateing in speciall manner for believers affording and continuing means and sending forth spirit to the rebellious that the Lord God might dwell amongst them and to believers to lead them into all truth and what by reason and vertue of all said he is even the propitiation for sins wisdom righteousness holiness and redemption the Saviour of sinners the head of believers the fountain of life the Lord and Judge of all And what he hath assured in his 〈…〉 confirmed by his blood that he will do in his visible and glorious 〈…〉 the dead and causing all his peculiar to appear in glory with him and bring 〈…〉 before his judgements seate to acknowledge him and receive 〈…〉 1 Tim. 2 4 5 6. Tit. 1. 1. 2 3. and 2. 11. -14 and 3 -4. 7. And thus is Jesus Christ both the Object of faith and living and enlivening medium by which any comes to God and believe in God Heb. 7. 25. 1 Pet. 1. 21. 3 The instrumentall and outward Object or medium through which God in Christ and his well pleasedness in him and the things above mentioned are declared and according to which he is to be beheld believed and trusted in which is the faith the Apostles preached and wrote to be obeyed in believing and this is the word and Gospel of God and Christ as testified and recorded by the spiration and inspiration of the Holy Ghost in the holy Scriptures John 5. 39. and because so reported it is called his name Psal 138. 2. and believing him is in believing his Gospel Mark 1. 15. Joh. 2. 22. and 5. 47. and begins in glorifying his word Acts 13. 38. and so right believing on him is believing on him as the Scripture hath said John 7. 37. and according to his word and so trusting him in his word Pal. 56. 3 4. 10 11. and so to us-ward this is the first and outward Object and medium nigh to us discovering God and Christ that we may trust rightly in him the next which through this is come to the inmost living mediate Object discovered in that word and through that word believed in is Jesus Christ as aforesaid and so through Christ the last and most inmost and absolute Object is God in Christ 1 Tim. 4 10. Rom. 4. 24. and so the Object of faith is one that is God in Christ as discovered by his Spirit in the Gospel and this is the faith of which these opposers discover themselves by their own words to be void and of no judgement as after also may more appear 2. As for that believing which closeth with this Object of faith and is therefore called faith it is in holy Scripture shewen to have these three things in it together in one 1. A right discerning judgement and perswasion of God in Christ according to the discovery of himself in this word and testimony and begotten by this word and testimony Joh. 5. 39. 44. 47. and 7. 37. 2 Thes 1. 10. Rev. 19. 10 Heb. 11. 13. 2. From and with this an hearty imbracement of this discerned and from thence an unfeined believing and trusting in God for all the grace and glory in Christ promised Heb. 11. 13. Rom. 4. 18 -25 and 5. 8 9 10. 2 Tim. 4. 18. 3. Thirdly a yielding up the heart and powers to be saved and framed in affections choise and endeavours of service by the teachings allurements and operation of this grace believed Isa 45. 22. 2 Cor. 5. 20. Cant. 1. 3 4. and 2. 4 5 6. Phil. 3. 3 7 8 9. 1 Pet. 1. 5 6. 8. Rom. 6. 17. Tit. 2. 11 -14 Heb. 11. 13. And in these three meeting in one is that believing that closing with and receiving this Object of faith that is rightly called faith which had these opposers known they would not have avouched it an errour to say that Jesus Christ the Lord from Heaven the quickning Spirit dwelleth in believers by faith for by faith the Object discovered and believing or faith in the heart begot there they receive his word or testimony into their hearts Jam. 1. 18. 2 Cor. 3. 3. and where this word abideth in the heart there and so is Christ John 15. 4. 7. 1 John 2 24. and 5. 10. and 2. 9. And here through the Holy Ghost discovering Christ and the things of Christ the vertues of his death resurrection fulness sacrifice and by his divine light breathing and power glorifying him to their hearts John 15. 26 27. and 16. 13 14 15. 1 Pet. 1. 20. Rom. 4. 25. draweth them more on Christ 1 Pet. 2. 5. From whom they receive and believing have in them remission of sins Acts 10. 43. Col. 2. 13. Justification and peace with God in Christ access to God in that grace and hope of glory Rom. 5 1 2. 8 9 10 11. 1 Cor. 6. 11. And as these are by the word and spirit witnessed in them and received by them so and thereby is Christ in them 1 John 5. 10. 20. Col. 1. 27. And by the word and Spirit in it with these riches received is effected in them an inner man a new heart new Spirit the mind and disposition of Christ Ephes 4. 20 -24 Col. 3. 10 11. Rom. 8. 14 15. 1 Cor. 2. 16. 2 Cor. 3. 3. 17 18. And as this Spirit and mind and faith and love is in them so and therein is Christ and God in Christ in them ◠John 3. 24. and 4. 13. 16. And from this
find the birds of the Heavens Jer. 4. 22. And the fowls of the Heavens Jer. 9 10. And often fowls of Heaven as Job 35. 11. Jer. 7. 33. They adde the body is one and hath many Members 1 Cor. 12. 12. Answer that 's said both of a personall and mysticall body or society in different senses true also that the body of Christ either Personall or mysticall is not carnall but spirituall nor was it carnall when he shewed it to have flesh and bones carneum and carnale differ a heart of flesh and a carnall heart differ for when God promises a heart of flesh he means not a carnall heart so that these are sorry mistakes not solid arguments against Christs having his personall body glorified in the Heavens They say W. and F. They who are carnall as we be they say and we shall bear their reproaches could not discern that body they grant him to have though the outward bodies of believers they might discern and yet this body of Christ is discerned by the believers who are led by the Spirit of God and is in heaven above the clouds which they that are gazing abroad and looking carnally to see Christ they discern not the Lords body for they see not through the clouds into the heavens so Christ is taken out of their sight Rep. Now here the reader may take notice both that the body they say is in Heaven above the clouds glorified is not a personall body such as Christ shewed his Disciples after his Resurrection for they said p. 7. His body is the Church and the Scriptures saith not that Christ hath two bodies ' and also what Heavens they say Christs body is in viz. above the clouds in mens imaginations but however they cast mists and clouds in their expressions blessed be God we are able to discern their meaning that they mean nothing less by Heaven then the Heavens without men and such as Christ being taken into he was thereby parted from his Disciples that beheld him as Luke 24. 51. But Stephen they say that was full of the Holy Ghost saw the Heavens opened and the Son of man standing on the right hand of his Father and John in the Spirit saw into Heaven c. Rep. Yea verily Stephen saw into that Heaven and saw that person that they believe not for want of the Holy Ghost the Spirit of faith what Son of man did Stephen see in Heaven Nothing but the Church as filled with Word and Spirit glorified in a glorious Heavenly condition is the Church of God the Son of man or is the seed in them the Lord Jesus into whose hands he commended his Spirit And did the Spirit of Stephen then when separated from his body go into the Church of God the rest of the surviving believers or into some seed within himself and them let them speak out and unriddle their dark parables and open their cloudy conceits that men may see into their Heaven where they think Christ was seen by Stephen and So that we did not ignorantly charge them with their meaning therein but they would seem to give an Answer to our Question here which they could not think on at the dispute viz. That Christs body is not distinct from the Spirits of all men as it is distinct from carnal bodies Answer They would have stopt sure at the Spirits of all men but that they love to be in the clouds that their meaning may be taken out of the simples sight They adde that as he is distinct from carnall bodies to cover over a lie with the face of truth and blind men with the shew of an Answer when as in truth it 's none for our Question was not whether Christs body be distinct from the Spirits of all men in the same manner as from carnall bodies but whether the body they speak of rather be distinct from both of them be the manner what it will To their additionall falshood as we imagine as if we imagined it distinct from them both after the same manner we say it 's as truely distinct from the one as from the other but not after the same sort it differs from the carnall bodies of men in carnality and grosness and corruptibility c. It differs from the Spirits of men in substance it 's a body and they are Spirits yet it is distinct from both of them because neither are they it nor it they but let us view their reason for the different distinction between them They say The Sperits of just men c. rejoyce in him Rep. Who do they rejoyce in In his body or not for we are speaking of the distinctness of his body from their Spirits if they and their Spirits be his body how rejoyce they in his body Do they rejoyce in themselves or is there another body for them to rejoyce in besides themselves that rejoyce all of them in Union They say The true Church in Christ which discerns his body in his fulness is but one compleat body in the fulness of God Rep. Here they are in the clouds indeed but clouds of darkness his light is not spread upon them for 1. What difference is there between the true Church that discerns and his body discerned by it if as they said before his body is his Church and we read not of two bodies of Christ If none then his Church discerns its self and rejoyces in it self and the Church that discerns it self is one compleat body in the fulness of God before it was the fulness of God now it is in the fulness of God but the Scripture saies neither of it if the Church which is his body see or discern another body of Christ besides itself then they must say too there are two bodies of Christ one that discerneth and another that is discerned by it which they before denied and reasoned against what confusion are they herein By which we are so far from knowing that they own what the Scriptures do declare concerning Christ and his body as they say of themselves that we hereby know them to be they that do not own it and we will discern notwithstanding their palliating over the business with subtile expressions as That the same that descended into the lower parts of the earth is he that ascended far above all Heavens that he might fill all things the same Christ that suffered in the body at Jerusalem who appeared in divers forms after the Resurrection in the transfiguration before the same arose again and was taken in his ascending out of the sight of them that gazed after him and is glorified in the same glory which he had with the Father before the world was yet we see your deceit that in all this you yet deny that body that he suffered in to be now in glory that personal body that had flesh and bones in it and therefore that you believe not what was said to those you reproach for gazing after him
had before the World was and his Body the Church makes him not a personal man as for eating his flesh what 's that His Flesh too must be something of his Body the Church except he hath two Fleshes on his Body and another of it they may grant he was a man and had Flesh but that proves not that they believe his humanity now to abide We said Christ is not really and personally in the believers as he is in Heaven against that they pretend to argue but leaving out the word personal they plead for a real presence onely and so plead not against our saying for we add the word personal to distinguish it from all other manner of real presences a real presence we deny not by faith in and with the believers though such a real and personal presence as is in Heaven we do Here then they Fight with their own shadow How T. M. owned the Blood of Christ to be the foundation of faith may be seen in the Answer to what they noted in their Epistle as his Principles It seems it is not the foundation of their Faith and so their faith is not the faith the Apostles preached for that was faith in Christs blood as the foundation and ground of it Rom. 3. 25. and so Christ by virtue of his blood shed but neither T. M. nor any of us made the present being of the Blood of Christ or simply its material substance the foundation of Faith and therefore they play the Sophisters in what they say And whereas they say that We now tell them that his blood was shed or powred out for the Remission of our sins and in the vertue of it is with the Father and so in and with Christ they say herein we confute our selves but in what that we could not assert where the material blood namely that issued out of his side is and yet we say that the virtues of it are with the Father and so in and with Christ Reply What gross deceit is here As if this is our answer now and was not so then Whereas we call God to witness and the people that were present that we told them then the virtues of it are in the person of Christ and so represent it in our Narrative as the answer we gave What moved them else to dispute against the virtues of Christs Blood being separable from its substance if we did not so answer And our answer then would not satisfie which it seems now doth because they cannot give a better So that G. W. and G. F. may rather be ashamed to insinuate to our hearers that we confute ourselves when we said the same things then that now they would bring against us as cross to what we said then we for any thing we have said to them nor are the not being of the blood materially in his Body had we so said and its being in the vertues of it with the Father and so in Christ at all contradictory to them that know what contradictions mean Why did they not charge us with falshood rather in saying in our Narrative that we gave that for an answer that we did not if they know in their Consciences we did not then answer to and if they know the contrary why do they dissemble it W. and F. They quarrel with us for saying That the dying and death of Christ is the foundation of our faith and yet it is not alwayes in being that is he is not alwayes dying and that the blood is not simply the foundation of our faith and then tell us that we preach a foundation of our faith that is not in being whereas the foundation of faith is Christ who is ever in being Reply See here their wilful fraud for whereas we said the dying of Christ is the foundation or of the foundation of our faith see else our book these words or of the foundation they willingly leave out And whereas we added to what they repeat viz. to that the blood of Christ is not simply the foundation we added but Christ himself by vertue of it as it was shed for us and he raised from the dead and he abides for ever They have concealed those words which had they repeated they had had no ground for their cavil Are not these meer Cavellers and forgers then that durst so wilfully create cavels against us where was none by curtailing and misrepresenting our sayings They say As for what he acted in his sufferings that was done that through his sufferings and works men might believe in him c. Reply What doth this but in other terms though but in deceit for that faith is that which is to be rooted up as not grounded upon Christs appearing in them that they might know him as he was before the world was and so to Salvation acknowledge what they would cavil at for what doth this differ from being the foundation of faith if they were done that through them Men might believe in him It seems without them then no ground of believing of him They say They did not blame us for not asseâ—â—ing the blood shed not in his body but for calling it the foundation The former part of which appears false by their often twitting us with it and yet it seems they do not assert otherwise of it then we did save that they believe no personal body for it to be in as for calling it the foundation of faith we did it not if either of us did it in opposition to and beside Christ but as that through which Christ is the foundation meaning by blood his sufferings to the shedding of his blood nay indeed his sufferings may in some sence be said to be the foundation of faith and Christ himself the foundation of his Church who are in that faith W. and F. They say T. M. his instance for Christs being in Heaven with a body of flesh and bones without blood in it was that we do not read that there was any blood in Adams body in Paradise for which say they he might as well have said that then Adams body had no life in it and such a body they say we imagine Christs to be whenas the blood is the life and all Nations are made of one blood Act. 17. 26. and they ask if we believe there was no blood left in Christs body when he was crucified Reply T. M. brought forth indeed such an observation as a conception or thought of his which rendred it probable to his apprehension that a glorified spiritual body needs not the being of material blood in it that he reads not that Adams body had blood in it before the fall in which he conceives what before was more purely spirits was changed into blood and therein the body became mortal but this is but his private conception which he gives not forth as an Oracle to be believed as an Article of Faith We read that Paul himself in some things propounded to him gives
life of the natural body preserved by food turned into blood and not of a spiritual and raised body as his Speech was To their Question What is the Body of flesh and bones turned into then We Answer His Body had flesh and Bones in it in the raised changed state as he shewed his Disciples And therefore that they are changed into any other thing or that the bodies of the Saints raised shall not have Flesh and Bones in them as his had follows not What they say in the remainder of page 17. is all spoken to before W. and F. Whereas p. 18. they say That they believe not that when Christ after the Resurrection shewed his Disciples his Hands and his Feet his Body then had no blood in it We will not contend with them about it for neither is it an Article of our Faith though their conceit proves not that it had nor can it be any thing more then a meer guesse though they are so infallibly led they pretend that they must not be thought by their Disciples to guesse at any thing as if they knew it not They alleadge that he eat before them of the broiled Fish and Hony Comb which is nourishment both to flesh and blood Reply T is so to our Natural Bodies follows it that it was so to his raised spiritual Body They say The Blood is the Life of that that hath need of such nourishment yea the life of all flesh is Blood Gen. 9. 4 5. Levit. 17. 14. Reply This is true of mortal flesh in its natural state but that Christ eat because he needed such nourishment after his Resurrection for his raised body we believe not but to demonstrate by infallible proofs that he was truly raised in a real and not a fantastical body And therefore all this is to no purpose As for what they prate of The Body of Christ in Glory and the Bodies of the Saints in the Resurrestion that they shall as far exceed in Glory these our earthly bodies as the Sun Moon and Stars do exceed the bodies of birds beasts and Fishes These are but Visors to hide their uglinesse for what resurrection is there of the Saints if that body that dyed shall never rise Can any thing be said to rise again that never fell or dyed as they say The body that dies shall not But therefore they tell us The mystery of these things is for ever sealed up in Parables from such blind guides as they reproach us to be who have long abused the Truth c. It seems Reader they would have thee know that whatever they seem to say fairly they have another meaning couched under it and so they walk in hidden things of dishonesty and deal deceitfully and would make us believe the Apostles did so too who commended themselves to every mans Conscience in the sight of God and did not hide their meanings but speak openly what Christ spake to them in parables but these have usually another meaning for the Apostles sayings because they believe them not in their own meaning in which they uttered them understand Reader that as Joseph Fisher a Quaker in a Paper to us implies the change of the Body is made by the Babe within here before the separation of the Soul and Body and so that their spiritual bodies are those that excel so in glory above the Bodies of Beasts and Birds that is those that are not in and of the same corrupt mind with them Some such mystery they put upon the Apostles plainest sayings to make them Parables To justifie their corrupt Doctrine that the Scriptures are not the Medium of Faith which we disproved from John 17. 20. Acts 17. 11 12. They alledge That no Scripture sayes the Scriptures are the Medium of Faith Reply Nor say they Christ is the Medium neither though the word Medium be not expressed the sence of it is as through their words They say The Apostles were not Ministers of Letter Reply If by Letter they mean the writing of words as in Epistles and Letters its false for they Ministred the Knowledge of God both by Vocal Preaching and by writing it in Epistles and Letters so as men in reading their writings might see the Truth and acknowledge it and understand their Knowledge in the Mystery of Christ 2 Cor. 1. 13. Ephes 3. 4. 5. and though their words however Ministred by them whether by audible voice or writing our Saviour supposes men should believe for he limits it not to any one way of Ministration Are not the sayings of the Apostles their words because they be written The Letter of which the Apostles sayes they were not Ministers is clearly the Law opposed to the Gospel which is a Ministration of Spirit whether spoken or written Now through their words is all one in sence as to say their words are a Medium of mens believing To that of the Bereans they say That the Bereans first received the Word with all readinesse of mind and then searched the Scriptures But this they say of their own head for the Scriptures say not so but that they received the word with all readinesse of mind and searched the Scripture and that therefore many of them believed which implies their searching the Scriptures and finding them to agree with the Apostles words was a Medium or mean of their readier believing But of those words urged by us they take no notice they could once and again make something of there when it signified nothing but hereof but hereof therefore when it signifies or points to a mediate cause they make nothing Oh perverse and crooked generation nor doth the mentioning their searching the Scriptures after the mention of their receiving the word imply that they first received the word and then searched the Scriptures no more then the mentioning of mens confessing with the mouth the Lord Jesus before the believing him in the heart raised from the dead Rom. 10. 9. implies that the confession must be first in being before believing in the same person Nor doth the Greek mention any and but reads it thus these received the word with all readinesse searching the Scriptures and that manner of phrase usually signifies the latter as a means to the former as may be seen Acts 8. 3. 6. 9. 13. Heb. 12. 1 2. c. their confounding the Author with the Medium is a piece of their confusion though Christ be the Author of Faith and bring to believe that hinders not but the Scriptures and the Doctrine therein declared may be and is the Medium but these are truly Blind guides that are destitute of understanding wo to the people that are led by them Page 19. John Whiteheads witnessing against our charge of him with saying That the Apostles were not bringers of light but onely pointed to what they had before is of no credit with us because we know it to the contrary in his speaking and so do the Auditory if they remember
what was spoken by him though yet their defence That the light was the same in nature in both the Apostles and them they preach to is unsound too For what Light was in the Ephesians who were darknesse before the Apostle preached to them The Light the Apostles Preacht was the Light of the Glory of God in the Face of Jesus Christ that the Ephesians while darknesse had any measure of that in them we want their proof G. W. Should have done well to have vindicated his own corrupt Gloss upon that saying Ephes 5. 8. ye were sometimes darknesse viz. they had some darkness in them but he sneaks away from that and takes no notice of it Sure here it behoved him to have proved what light the Ephesians had in them of the same nature with what the Apostles brought them before their coming to them We accused them that as a main piece of their corrupt Doctrine that they say All have the Light of Christ in them and that that is whatsoever reproves any sin in men to which they bid men look for all their Light and teaching To this they say We might as well have accused Christ and the Apostles but mention not one Saying of theirs that jumps with their Doctrine for though Christ Saith I am the Light of the World yet he saith Not every man in the World hath me or my Light in him and that 's it that reproves and checks them John saith Christ is the true Light that lighteth it is not enlightneth every man coming into the World But he saith Not that that light is in every man that cometh into the World and continues in him so long as he is in the world and whatsoever he find reproving sin in him is that Light The Apostle Saith That which may be known of God was manifest in them that detain the Truth in unrighteousnesse but that it still continues in them that like not to retain it but put it from them and say to God Depart from us we desire not the knowledge of thy wayes somewhat like these mens saying That they desire not the Knowledge of that Christ we look for from Heaven and whose minds are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without judgement the Apostle sayes not Can they be without judgement that have Christs light in them seeing its his judgement that he makes to rest for a Light of the People Isa 51. 4. The Grace of God that bringeth Salvation hath appeared to all men it s said But that all receive and so have it abiding in them it s not said much lesse that whatsoever reproves sin in them is it that it s given to all we deny not And therefore men are condemned because when given them they accept it not They ask What it is in men that must leave them without excuse And we say but what of it have they in them whom it hath left or leaves without excuse is that in a man which hath left him They ask How can we shew that have not a Light of Christ in them to reprove them And we say George Whitehead George Fox and such impudent lyars if they be as much without reproof within as they seem to be without in their brazing out their lies before men and in the Scriptures those that being past feeling have given over themselves to all licentiousness to work iniquiry with greediness Ephes 4. 19. But they say We have wickedly wronged them for they do not say what soever reproves any sin is the Light of Christ But that here they themselves are the lyars and do wrong we appeal to those that heard and remember what John Whitehead said in his discourse at Gedney about the Covenant of Light how after he had told them it is given to every man and that that 's the word in men by the hearing of which comes Faith corruptible enough then propounded where it is and asked if they found not something in their consciences reproving them for sin and told them that was it they should heed that was that light and much to that purpose which when we opposed and said Satan transforming himself into an Angel of Light could for his own ends reprove for sin they exclaimed of us till we brought diverse arguments from Scripture about it And surely if Satan know that men have such principles he is so Subtile as to put himself into the form of a Reprover for many evils that so he may gain credit with them to receive his delusions as the run-about Pharisees also could do many of these steps these men walk in whether their way exposes men to follow their own Spirits on the Grounds aforesaid or onely to follow the the Light of Christ we leave it to the judgement of all that understand things that differ or that have read the relations of John Toldervy and John Gilpin and others of that way They charge it as a lye of ours that we say Geo. Whitehead derided at mens faith in the Death and Bloodshed of Christ beyond the Seas We added as if that was a good foundation of faith which they subtilly suppresse and herein we appeal to all that heard our dispute that remember and have the honesty to say what they heard and what else do they in their Book when they say our faith that is not grounded in Christs appearing in us is to be turned up by the roots Yea and again in p. 15. in what they say against our affirming the Death and Bloodshedding of Christ to be the foundation or of the foundation of our faith yea and here they shew their corruption in saying that the faith they own they know the word of it to be in the heart they mean before outward Preaching heard and that they have it not to fetch from beyond the Sea nor from above nor from beneath but it s nigh in the heart and in the mouth refusing still to take notice of what follows though with that we charge them in our Book and shewed from what follows the scope of the Apostle therein and how it favours not their corrupt conception which here they have clearly past over as not daring to meddle with it we refer the Reader then to what our Book says about it as being left unanswered by them That the light wherewith Christ lighteth every man is both Natural and Spirituall in diverse streams of it we said and explicated largely which here they dissemble here they cavil that we called not the light he lightens men with lights but light If a man should ask what peace God is Author of and we should say of all true and good peace both Temporal and Eternal outward and inward VVere not he a very caveller that would cavel at us for not saying all peaces but all peace such is their folly here As also in faulting us for not proving one light to be both Natural and Spiritual when as we never affirmed it no more then one peace to be
namely for societies or congregations of distinct persons united and gathered tother under one head or Governour And his having them be understood in the second sence of having mentioned namely by donation and Covenant as his Church or Spouses Then to the question we further answer That in such a sence he hath one body and no more forasmuch as he the Head and Husband to whom being joyned Spiritually and by Faith they are of his Mystical body is but one that body can be no more but one for to them all there is but one Head Husband and Lord They are all built upon one foundation even Jesus Christ himself he being the chief corner Stone in whom the building fitly framed together groweth into an Holy Temple in the Lord Eph. 2. 18. 22. So though there be many members and also many particular societies of believers upon Earth yet they all make but one body or general Assembly and Church of the first-born Yea all believers now living upon the Earth and all dead as to the flesh even all the dead in Christ that sleep in Jesus whose spirits are made perfect are but one body of Christ in that sence of the word body as Eph. 4. 4. with 1 Cor. 12. 12 13. with Ephes 2. 18. 22. Heb. 12. 22. 25. And this his body may be said to be partly in Heaven partly on Earth for there in Heaven with him are the spirits of Just men made perfect Unto whom also those unfeigned believers living upon the Earth are come by Faith which is the evidence of things not seen the confidence of things hoped for and so Spiritually and by Faith have their conversation in Heaven from whence also they look for the Saviour the Lord Jesus Christ who shall change their vile body that it may be fashioned like unto his Glorious body So then the body of Christ is but one in any one sence of the word body though as the word body is used in divers sences he hath a body which is peculiarly called his Body or the body of Christ in two sences As the head of some believing women is spoken of in a threefold sence 1 Cor. 11. her personall head her husband and Christ yet in proper and strict speaking she hath but one head because her head is but one in any one sence of the word head but one personal head but one husband but one Christ yet her head in each of these sences is distinct yea every member of the Body of Christ the Church hath a personal head of their naturall body distinct from Christ the mystical head of them all So hath Christ a personal body and members called the body of his Flesh his now Glorious Body Col. 1. 22. Phil. 3. 21. Distinct from his body the Church Col. 1. 24. else he could be no meet or proper head for such a body or Congregation where every member hath a particular personal body and members distinct But take body in any one sence of the word Body and there is not two but one Body of Christ as before is shewed nor indeed are any of his Body the Church but such as are by Faith united and joyned unto that one Lord in that his one personal body now Glorified with the Father as their Head Lord and Husband Nor are the head and members divided but their union is spiritual and by Faith not sensual The head is the fore-runner and in that his own personal body in which he bore our sins and is the head of his body the Church He is already entred into Heaven whether the members in their particular bodies are not in a like sence entered but by Faith and hope do enter and so have their conversation in Heaven from whence they look for the Saviour the Lord Jesus Christ who shall change their vile body that it may be fashioned into the likensse of his Glorious Body for here they walk by Faith and not by sight And while they are at home in the clay Tabernacle flesh or natural body they are absent from the Lord in a like sence as at home in the body they are not otherwise present with him now but in Spirit and by Faith Heb. 4. 3. 10. 14. and 6. 19 20. 2 Cor. 5. 6 7. Heb. 10. 37 38. Phil 3. 20 21. Col. 3. 1. 4. Such therefore are not of the true Church or body of Christ but of Antichrist as are vainly puft up with their sensual minde not holding the Head c. Col. 2. 18 19. And that these men are such appeares in their seeking to insinuate by this query and the rest that to believe and acknowledge that the man Christ Jesus continues even in that body of his flesh now Glorified with the Father as the Head of the Church in a personal being distinct from his body the Church and from every member thereof is to make Christ to have two Bodies one in Heaven and another on Earth and therefore they endeavour privily to make a nullity of his personal body the body of his flesh or to deny his still having it and possessing now in it that Glory which he had with the Father before the World was and so hold not the head forasmuch as he is not otherwise the Head of his Body the Church But as now he is in that personal body Glorified and because this man continues ever in that Name and Glory of his Father which through sufferings in the same Body he hath obtained for us that by him our Faith and Hope might be in God We have been the larger in this first Answer as well to help the weak in understanding things that differ or are distinct that so they may discern and approve things that are excellent as also to shew the corruptnesse of their way in confounding things clearly distinct and distinguished in the Scripture and seeking by such confusion to work their ends in deceiving the simple which also may further appeare in their following Queries and the more easily by the help of what hath been said in answer to this W. and F. Quest 2. Whether the Body of Christ which is the fulnesse of God whereof the Saints are members is a Body of Flesh and Bones in the Heavens yea or nay Answ This Question also is foolish and unlearned for besides that it privily pursues the same designe of denying the remaining of the being of the personal Body of our Lord Jesus Christ and that in the same way with the former by confounding things clearly distinct c. as aforesaid It also takes that for granted as the ground of it which is not granted by us in those expressions it being no where so expressed in the Scripture of the body of Christ in either sence Namely That the body of Christ is the fulnesse of God Of him in his own personal body in which he is the Head of his body the Church the Scriptures saith in him dwelleth all the fulnesse of the Godhead
every true beliver that his flesh is his meat indeed c. In which they imply that it cannot be meat to them and so not fed upon by them except nigh to them and explain not themselves in what sence they mean nigh which had been very needfull in such a case when they lay so much stress upon its being nigh especially seeing the expressions are not found in the Scripture that the flesh and blood of Christ is nigh to every true believer much less that its being nigh is the cause of its being meat and drink unto them the Scripture saith that the word of Faith which the Apostles preached the Preaching of the Crosse declaring Christ to be risen from the dead was made nigh to them in and through the Preaching of it even so in their mouth and and in their heart that it might be believed and confessed by them but he saith not that the flesh and blood of Christ was nigh to every true believer yea doubtlesse even that flesh and blood of Christ vertually of which our Saviour speaks was meat and drink indeed Spiritually and by Faith to Abraham and other true believers in Moses and the Prophets times and yet they received not the promises in which they were actually brought forth and manifested but saw them afar off and rejoyced in them We say therefore seeing the expressions are not found in the Scripture there was the more need for them to have explained in what sence they mean that it is so nigh them which though they do not yet the whole question compared with the former yea the following Question more clearly shewes their meaning to be that except the flesh and blood of Christ be nigh them as to time and place in a present sencible being it cannot be meat drink indeed to them By which it appears that that which they mean by the flesh and blood of Christ which is meat and drink to the believer it is something alwayes in a present sencible being nigh to with and in them in which they shew themselves sensual not having the Spirit living by sence and not by Faith which is the evidence of things not seen as also the ground or confidence of things hoped for We shall here therefore for the help of others and that none may be beguiled with inticing words positively assert and shew by the Scriptures 1. What is meant by Christs Flesh and Christs Blood that is meat and drink indeed 2. How or wherein that was actually so made and from what reason it is evidenced to be such meat and drink indeed 3. How and by what means it is brought to us that it may be fed on by us 1. By his flesh and his blood when mentioned together and so by each and either of them when expressed by it self as the Bread or Drink of Life is meant Jesus Christ and him crucified himself as come in the flesh and having finished the the works the Father gave him to do on the Earth in his whole abasement and humiliation in which he once suffered for sins the Just for the unjust that he might bring us to God Our Saviour comprehends both his flesh that is meat indeed and his blood that is drink indeed in those sayings the Bread of God is he which cometh down from Heaven and giveth life unto the World I am the living Bread that came down from Heaven and the Bread which I will give is my flesh which I will give for the life of the World John 6. 33. 48. 50 51. Whence also both the eating and drinking in the Supper of the Lord is appointed to be done in remembrance of him Now remembrance implyes something actually done finished and passed through in and by him as he is the object of remembrance which is therefore alwayes to be remembred because of its infinite and abiding vertue and usefulnesse he being by means thereof made both Lord and Christ and so that which is remembred and shewed forth is the Lords death the whole abasement humiliation and sufferings sustained and finished by him in that body of his flesh the Crosse of Christ with the glorious ends vertues and preciousnesse thereof 1 Cor. 11. 24 25 26. Therefore the whole Gospel of Christ is called the preaching of his Crosse even of Christ crucified 1 Cor. 1. 17. 18. 23. and 2. 2. Yet in the distinct mention of his flesh and his blood there is some distinct considerations of him and him crucified or of the Crosse of Christ as he is so and by means thereof the Bread of God signified to us And that both in his Humiliation and sufferings and in the ends of them and their powerful efficacy with the Father to those ends for us First Distinct things considerable in his Humiliation and sufferings for us and so by his flesh as distinguished from his blood is meant His whole abasement in being made flesh and sufferings in the flesh unto the shedding his blood or laying down his Life even all that sustained and endured by him in the dayes of his flesh or weaknesse for he was crucified through weaknesse of which he was made partaker that therein he might be capable of suffering and dying our death as well as that he might bear our infirmities and sorrowes And so his taking mans Nature or kind in being made flesh of a woman so as in that preparation of his Body he took part of flesh and blood like as the Children of men are partakers of it as the fruit of sin and so was made in the likenesse of sinful flesh subject to all our infirmities that came on us by reason of sin yet without sin in that body of his flesh therefore his flesh so prepared and given him of the Father was meet to be given by him for the Life of the World whereas in our flesh as we are partakers of it in its mortal state there dwells no good thing therefore nothing that can be done or suffered by us in our flesh is in it self clean or meet to be offered in sacrifice to God But his flesh as distinguished from and in some sence opposed to our flesh as we in our particular persons are partakers of it and so his humbling himself to be made flesh in the likenesse of our sinfull flesh and to come as a weak and dispicable man in the form of a Servant and being therein made a man of sorrows and acquainted with griefs and giving his flesh to be broken bruised torn wounded and pierced for our transgressions this is that which God hath accepted and therefore crowned him with this Honour when made flesh and in that body of his flesh lower then the Angels even partaker with us of flesh and blood that his sufferings unto death and so his death in the flesh should be by the Grace of God for every man therefore his flesh is meat indeed for us even his flesh given for the Life of the World his body
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
c. They may if they see it convenient according to the instructions and liberty given them by him take such things as God by his providence orders to them and sets before them Be it the Tenth or what part it will that is appointed them by the Fathers of the Countrey of that which is at their dispose or that is otherwise produced to them by the Gospel But all that take Tythes we own not no more then we do all that refuse them we make not their taking or leaving them our rule for knowing or owning Preachers but leave that gross way of judgeing to such as being Reprobate concerning the Faith have no better rule to walk by To the other two parts of this Question we say 1. We distinguish between taking Hire Gifts or Rewards and Preaching for them and so being hirelings 2. Such as Preach for Hire or for Gifts and rewards and so for filthy Lucre in their so doing we own not but are instructed to flee that vile lust and to warn others of it 1 Pet. 5. 2. Yet it is not our parts to judge the hearts of men yea though therebe some failings but rejoyce if Christ be Preached and not to account any to be hirelings until it appear by their fleeing when the Wolfe comes to devour the sheep of their faith and hope of the Gospel and so of their fallowship in the Word and Ordinances thereof he that then neglecteth and fleeth from the sheep as not caring for them but leaving them to the Thief and Wolfe he flyeth because he is an hireling and by his flight may be judged so to be John 10. 10 11 13. 3. Yet some that do or may receive hire and gifts we own as being no hirelings but moved and carried forth by the love of Christ constraining them to Preach the Gospel and perswade men to be reconciled to God as the Apostle 2 Cor. 5. 14 15. 18 19. and 6. 1. â—â— who yet receive hire or took wages 2 Cor. 11. 8. and gifts Phil. 4. 14 15 16 17 18. as Elisha did 2 Kings 4 42. and Jeremiah Chap. â—0 5. But 4. Such as bring another Doctrine then that which the Apostles have Preached and delivered we own not no though they Preach it freely as it may seem the false Apostles boasted they did 2 Cor. 11 12 13. Yea the Wolf comes without hireing desiring or sending for to the sheep and barks against hirelings too seeking to scare them away yet is no better friend to the sheep but a far more dangerous and hurtful Enemy for he cometh not but to scatter catch rob and destroy John 10. Yea further if such persons coming to such a contrary end and with another message should not onely scorn 〈◊〉 but also give rewards to hire others to come in to them However Ignorant and Worldly minded men may admire such yet in the account of God and those taught of him it agravates their sin and shame Ezek. 16. 31. 33 34. 5. It s given us as a Character of false Apostles and deceitful workers transforming themselves into the Apostles of Christ to boast of and commend themselves to others by their Preaching freely and great labours and sufferings and to seek occasions where they can right or wrong for report say they and we will report it Jer. 20. 10. against the true Ministers of Christ to reproach and vilifie them by their taking wages or gifts see 2 Cor. 11. 8. 13. c. 24. Query What is the Soul of man which the Word of God is to save and what is the difference between the Soul and the Spirit seeing the Word of God divides them asunder Answ This hath two Questions distinct the first is what is the Soul of man which the Word of God is to save To which we say It s the Soul of man that God hath made Isa 57. 16. And that by sin was defiled corrupted and lost for the Son of man came to save that which was lost But happily they think to intimate something in this to strengthen their denial of the Resurrection and Redemption of the dead body as to say that because the Soul onely is mentioned as to be saved by the Word of God Jam. 1. 21. and 5. 20. 1 Pet. 1. 9. Therefore the dead body is not to be saved or Redeemed from death after the natural and bodily death We therefore further say 1. That the Soul of man is understood in Scripture in a twofold sence 1 Sometimes for the Spirit Soul or inward man distinct from the body or outward man which at death departs out of the body and returns to God that gave it to be appointed to its proper place and still retains a sensible being either in prison or at liberty even till the Resurrection of the body when they shall be for ever reunited Gen. 35. 18. Luke 12. 20. Eccles 12. 7. 3. John 2. And this is that in which the saving work of Christ begins and especially hath its efficacy now while yet the body is mortal and decaying though it also works in and through the mortal body to the devoting it to Christ and strengthening it to service and suffering and preserving blamelesse 2. By the Soul or Souls of men is frequently meant the whole person Soul and body Gen. 12. 5. and 14. 21. and 46. 18. 22. 26 27. Deut. 10. 22. Acts 7. 14. 1 Pet 3 20. Revel 18. 13. with Ezek. 27. 13. And so in the Creation of man it is said the Lord God formed man of the dust of the Earth and breathed into his nostrils the breath of Life and man became a living Soul And these are the Souls even the whole persons of men for every of whom Jesus Christ by the Grace of God tasted death and gave himself a ransome that through him they might be saved yea when the Soul and Body are spoken of distinctly they are both mentioned as bought with one price that God might be Glorified in both 1 Cor. 6. 20. And so that both even the whole man might be Sanctified and preserved in Christ and so blamlesse even to the coming of the Lord 1 Thes 5. 23. And as in Adam all die so in Christ shall all be made alive and appear before the Judgement seat of Christ to receive the things done in the body as before is shewed at large 2. By the Word whose Name is also called the Word of God is sometimes meant that Word that was in the beginning with God which Word is God one God with the Father Eternal Spirit though distinct in respect of manner of being in the Godhead the same that in the fulnesse of time was made flesh and in that body of his flesh is now raised from the dead and Glorified with the Fathers own self and made both Lord and Christ John 1. 1. 2. 14. 1 John 1. 1. 2. and 5. 7. And sometimes by the Word of God which also was called the Word of Christ of