the ungodly Abraham was justified in the righteousness of Christs person when he had some ungodliness in his own person a Believer is compleat in Christ bodily Col. 2. 8 9 10. when he hath some incompleatness in his own body In a word these things do clear this Truth Namely To be cleansed from all sin by the blood of Jesus Christ is to be understood for a cleansing from all the guilt and passive fruits and effects of sin but not for a cleansing as in your sense from all the movings and actings of sin in or by us while in this World which the following verses make most plain for even they which are by the blood of Jesus Christ cleansed from all sin ver 7 8. They have sin and in ver 9. ought to confess their sin Now Francis upon the whole it doth appear that the Patterns cut out by thee do still come short of the measure which plainly argues thou art not as yet thy Crafts-master yea this was manifested by thy Answer to this Question to wit Quest Whether the Saints was cleansed from all sin by the water of regeneration or by the blood of justification Thy Answer was by the Water which gave occasion to sundry persons to laugh at him But he endeavoured to compose them saying it is no laughing matter but indeed matter of melting pity that thy seduced Synagogue of Libertines should be led by so blind a Seducer The next after F. E. was William Bullock again alledging But a Body hast thou prepared me which he repeated again and again and then most earnestly called upon me tell me what is meant by Me for whom that body was prepared and what that body prepared was the same was as eagerly required by Francis Eastlack and William Harriot The place of Scripture intended by them was Heb. 10. 5. But a Body hast thou prepared me I Answered By Thou God the Father is meant by Me the Godhead of the Son by a Body prepared the Man hood united to the God-head of the Son And hereunto agrees the â—ormer part of the 5th verse Wherefore when he Christ God-man cometh into the world he saith Sacrifice and offering thou wouldest not or didst not desire and therefore were refused by God it being impossible that they should purge sin ver 4. For it is impossible that the blood of Bulls and of Goats should take away sin But a body hast thou prepared me meaning to receive and do his Fathers will in taking sin away Joh. 1. 20. Goâ— the Son having now taken and put on the body oâ— flesh prepared for â—im as above he now undertakes the great work of satisfying Goâ—s Justice for sin and so to take away sin saying ver 7. Lâ— I come to do thy Will O God And why he tells us In the volume of the Book it is written of me i. e. in the Record of thy Decree from everlasting is clear for it that I am he whom thou O Father hast instituted and ordained to do thy will for the taking away of sin For ver 10. By the which will we are sanctified or saved through the offering of the body of Jesus Christ once for all So then the body offered in the 10th verse was the body prepared in the 5th verse But the body of Jesus Christ offered was a real man-kind body as the Spirit of Truth witnesseth Ver. 12. But this Man after he had offered one Sacrifice for sin for ever sat down on the right hand of God here hence it is manifest that the very offering of the body of Jesus Christ could not have saved us but by the will and ordination of the Father who prepared that body for Christs hanging and dying on the Crosse had not delivered us from the pains of the eternal death unless it had been written in the volume of the book It s most sure all that our Lord Christ did or suffered in his Soul and Body for us had not satisfied the justice of God for sin if God had not appointed that Christ his Son made of a Woman Gal. 4. 4. should be sent forth to come into the World to do and suffer those things for the satisfying his juctice to the taking away of sin upon the whole I did inter that the true Christ and our only Saviour must necessarily 〈◊〉 both without and above us Here I made some pause to invite a Reply but they were silent at which I much marvelled inasmuch as sundry of the â—â—â—ding Quakers had imprinted so many corrupt glosses on those words it may be 't was forgotten as the Preface notes But a body hast thou prepared me As thus The Body prepared say they was prepared in Heaven and broughâ— by Christ into the Virgins Womb which body they call a Mystical Invisible Spiritual Heavenly body of Flesh and Blood and withal that the Mystical Invisible Body still the Idol light Christ within is the â—rue and only Saviour whose Birth Death Resurrection and Glorification is only Mystical and Invisible Hence as I suppose it is that George Fox in his Folio Book intituled the Great Mystery page 71. asserts That Christs Nature is not humane which saith he is earthly the nature of the first Adam Answ I would gladly knâ—w of this Fox whether Humane doth not rather signifie a Man-kind nature consisting of Soul and Body It s true we read 1 Cor. 15. 47. compare Gen. 2. 7. the first Adam was of the earth earthly in regard of his body not his soul which God formed out of the Earth But the word humane comprehends both Soul and Body which is much more then Earthly or Earth Simply litteral-material Earth Again whereas he adds the second man is from Heaven To which I Answer The second Adam or Man is the Lord from heaven as above 1. Because Christs Man kind nature was conceived in Mary by the power of the Highest overshadowing her Luk. 1. 35. 2. The true Christ is stiled the Secona Man because the first Man was his figure Rom. 5. 14. likewise in the Geneologie Mat. 1. Christ is said also to be partaker of the same flesh blood that the children were partakers of Heb. 2. 14 but the flesh and blood which the Children were partakers of were real visible humane or man kind flesh and blood not Mystical Ivisible flesh and blood Besides this Title sc Th. Son of Man is frequently attributed to Jesus Christ in the New-Testament as in Mat. 8. 20. The Foxes have holes but the Son of man hath not where to lay his head also in Mat. 10. 23. 11. 19. 12. 8. c. The Lords Christ is called the Son of Man which is to shew the truth of his humane mankind Nature it being lineally descended from David according to the flesh and therefore Christ is stiled the Son of David Luk. 20. 41. Moreover he hath the appellation of the Son of Man in reference to his participation with our humane Nature in all
e. by being ashamed of the true Christ and turning away from him as ye are and do This Oh this is to put the blessed Son of God to an open shame and even this is to do despight to the spirit of Grace and shall they who despite the spirit of Grace ever find the benefâ— of Gospel Grace The 〈…〉 this That the Scriptures of Truth do plainly charge the generality of Quakers with the guilt of the sin against the holy Ghost because they have sinned wilâ—â—lly after a profession openly made 〈…〉 in the Lord Christ 〈◊〉 of the Virgin Mary in the City of Daâ—◠〈…〉 2. 11. to be the true Christ and their only Saviour and therefore 〈…〉 so do ye now crucifie not in but to your 〈…〉 Son of God aâ—resh and put him to an open shame Oh that 〈◊〉 I do heardly wish it would bring these repeated plain dealings effectually home to your hearts remembring from whence ye are fallen and 〈◊〉 and do the first works Rev. 2 5. 9. Lastly As it is above noted in what sense this Disputant F. E. intended the fore-asserted Notions sc that the Word took flesh and in that flesh dyed for all men I could not certainly determine nor could as I am perswaded he himself as it may appear by the Answer he then made to a Question which I put unto him â—o wit Quest Whether he F. E. did believe that Jesus Christ of Nazareth the Man approved of God among the People and whom the Jews slew and God raised from the dead and also received up into Heaven were the true Christ and his only Saviour He forthwiâ—h Answered That be did believe it Capt. Bascomb then called to him saying Thou wilt deny 〈…〉 tomorrow and withal I likewise told him that by this his open confession of the true Faith he had openly declared himself to be a Christian and no Quaker and I furthermore said to him that he had by that Gospel confession of Faith manifestly contradicted what he had contended for in his present Discourse called Disputation and that he had also thereby confirmed the first part of the charge against them namely That a Quakers pretended Saviour within him was not the true Christ but the false Christ And at the same time Nathaniel Bethel spake to him saying Francis you were not long since of another Faith or of another Opinion for you told my Wife That if she did believe in any other Christ then in that Christ which was within her she would be damneâ— But Francis Jesuite-like openly denied that he had spoken any such Words to his Wise thereupon Nathaniel Bethel replied to him in the face of the Congregation that he would depose what he had declared to be a truth Since that time I have been informed of the occasion which invited these words from the sad-Quaker it was thus discoursing of the old Brigham a man of the fifth-Monarchy perswasion who said he hoped to live to see Jesus Christ on the Earth and to shake him by the hand then F. E. said But he sc Brigham should be first sure that Jesus Christ had a hand Bethels Wife then told him that Christ had now a hand for I do said she Believe that Christ hath now the same body in Heaven which he had when he was upon the Earth at this expression of her Faith this frank-Quaker was offended and could not forbear but in plain terms told her that she was a Blasphemer or had spoken Blasphemy and withal he further said unto her as above To wit That if she believed in any other Christ then in that Christ which was within her she would be damned O most horrid Quakerisme dig'd out of the bottomless Pit from whence thou hast received thy Ordination to be a Teaching Seducing and Lying Quaker For Francis thou knowest both this Man and his Wife to be persons of good Name credit and of honest reputation in this Country and therefore worthy to be believed before thy self Oh that the Lord would give thee grace to repent of thy evident wickedness and grievous God provoking Blasphemy proceeding from the false Christ within thee which undoubtedly thou hast wretchedly aggravated by making as much as in thee lay this faithful witness an open lyar and that as most of the Christian Hearers jâ—dged contrary to the Testimony of the render part thy Light-Christ-Conseâ—â—nce within Oh that I could prevailingly advise thee to think how deservedly the dreadful words of the holy Apostle Act. 13. 45. may be charged on thee viz. They the Jews were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming For 1. The manner of thy words as above plainly declare that thou were filled with envy 2. The matter of her words was the same with the thing spoken by Paul not only in ver 37 38. but also in chap. 3. 13. 21. The God of our Fathers hath glorified his Son Jesus whom the Heaven must receive until the times of restitution of all things so that thou wert not only filled with envy but with blasâ—hemous contradictions now Francis this being thy case truly stated hast thou not indeed cause to repent over thy false-Christ that hath as above filled thy heart with envy and thy tongue with Blaspâ—â—my against the the truth of God believed and confesseâ— by that good Woman above By the way I may not omit Capt Bascombes mâ—tion maâ—e unto me upon the confession of F. E. his Faith above c. That Jesus of Nazareth was received up into Heaven to ask him where Heaven was it seems the Captain knew that the Teaching Quakers had Jesuitical-equivocations and mental reserves accordingly I askt him where Heaven was but he made me no Answer thereupon his tender headed-iniquity-Brother William Harriot said Heaven was where it should be I demanded of him where that was he replied like himself Heaven was there where God would have it to be by these impertinent silly shifts the intelligent Hearers perceived that they were basely afraid to stand to their Quakerisme Principles it s well known that at other times they have confidently avouched as their Scripture-wresting-Guids teach that Heaven as well as Hell is within them for which that Text especially is pretended Luk. 17. 21. For behold the Kingdome of God is within you sc the Pharisees ver 20. whereas by Kingdome of God in that place our Saviour understands the Gospel of God Preached as Mark 1. 14. Jesus came into Galilee Preaching the Gospel of the Kingdome of God and in Luk. 10. 11. Be ye sure of this that the Kingdome of God is come nigh unto you likewise Mat. 21. 43. Therefore said Iesus unto the Pharisees the Kingdome of God shall be taken from you and given to a Nation bringing forth the fruits thereof and ver 45. When the chief Priests and Pharisees had heard his Parables they perceived that he spake of them These Scriptures do plainly shew that by kingdome of God
things which concern created-nature as it s stated by the Apostle in Heb. 2. 17. and in Chap. 4 15. In all things it behoved him Christ to be made like unto his Brethren and he was tempted in all points like as we are yet without sin surely he that is in all things like man except sin is rightly called the Son of Man for sin is not at all the Form but all the Deformity of Man The issue is that the Fox hath concealed his craft putting no difference between the terms sc Humune and Humane he knew full well that the Fox's craft would be soon discovered should he admit the Lords Christ to have a humane Nature or a body as is common to Man kind and therefore in Pag. 71. above he quarrels the word Humane and querieth where doth the Scripture speak of Humane where is it written quoth he that we may search for it Rep. Though we have not the Word yet having the Thing it might satisfie all with whom the light of Reason hath any credit Once more Christ the Second Man is said to be Lord from Heaven because he is to restore the heavenly life which was lost by the first man Adam who was also said to be Earthly by reason of Transgression and Christ is also said to be from Heaven by reason of Restoration By he first mans fall all mankind were deprived of all heavenly and spiritual graces By the second Man from Heaven the Elect of God have those Graces in some measure restored As Calvin in his Exposiâ—ion on the 47th ver above Paul doth not saith he speak of the substance of the second Mâ—ns body but of the habit of Graces and heavenly gifts of the Spirit of Christ And on the same verse he affirms that the Manichies were the first knaves which invented that Heresie Namely That Christ brought from Heaven an invisible body of flesh and blood into the Womb of the Virgin And undoubtedly the Quakers have drunk this Poison originally from them by whom the Devil according to Calvin first set it abroach which as it was so still it is a design from Hell to beget not only a denial but an utter blotting out of the very Name and remembrance as before of the true Jesus Christ and to set up a Spiritual Christ a Mystical Invisible Heavenly King Jesus and all this only to advance the Idol-light within and the more easily to deceive poor ignorant and unstable persons which hath been and still is their stragling Trade I have yet one thing more to mention concerning this Fox which is in his Book above Page 135. to wit That Thomas Mâ—or had said that Christ was absent from us while we are in this mortal body which said the Fox is contrary to the Apostle who saith The life of Jesus is Mark is manifested in their Mark their mortal flesh but he Fox like quotes not any place of Scripture the Text of Scripture abused by him is in 2 Cor. 5. 11. Eor we which live are alway delivered unto death for Jesus sake that the life also of Jesus might not is but be made manifest in not their but our mortal flesh Note the Fox saith The life of Jesus is manifested making it present but Paul saith that the life of Jesus might be made manifest making it future nay he hath not only believed the Letter but the Sense also of the Text which may appear partly by the former part of this 11th verse and partly by the subsequent verses in the former part of the verse thus For we which live are alway delivered unto death for Jesus sake i. e. we have sc for the testimony of Jesus Death that is sufferings to death as in the subsequent verses 9 10. continually before our eyes that we might be prepared for the fellowship of the glorious resurrection when there will be a full manifestation made of the glorious life of Jesus in our mortal flesh this may yet further appear in ver 12. so then death worketh in us i. e. our daily sufferings from the cruel hands of unbelieving men for our Faith in and Testimony for Jesus and as it worketh in us so it sc the strokes which are deadly to our bodies works ver 17 for us And what work they the 17th verse Answereth For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory But how do they work it Answ Not by way of merit or earning our striving to blood cannot oblige God but by way of preparation to the resurrection in ver 14. Knowing that he which raised up the Lord Jesus shall raise us up also by Jesus Then that glorious life of Jesus shall be manifest in our mortal flesh the sum oâ— all is this to wit That the Lord sends afflictions yea death it self which to the Saints is the last and greatest affliction not only to cleanse their souls but to fashion and prepare their bodies as vessels to hold the exceeding weight of glory Now let any sober Saint judge wheâ—her Thomas Moor or George Fox hath contradicted the Apostle surely that Fox which endeavours as much as in him lies to choak the Lamb of God wâ—ll be ready to wrest the mind of the Apostle This Fox is seconded by Quaker Penington sc That the body prepared Heb. 10. 5. above was a Mystical Invisible body of flesh and blood for in his Book called Mysteries of the Kingdome he saith That the external blood of Christ cannot cleanse the Conscience for the blood of Bulls and Goats could not do it no more can his blood putting no more worth or vertue in the blood of Christ than in the blood of Beasts the consideration of this insufferable Blasphemy did so provoke the Spirit of Mr. Francis Duke a Man eminent for Meekness and Modesty that in his answer to one John Chandler a Teaching Quaker for the like expressions from him Page 67. he plainly tells this Chandler That he and his fellow-leading Friends are a Pack of such Villains as base as ever the Earth borâ— as for Penington he declares in his Book above That the heavenly body of flesh and blood which Christ brought with him from heaven meaning into the Virgin and dwelt in the Garment of his body a while and now is in every Saint sc Quaker Saints his mind herein is shortly this sc That a Mans wearing Garment is not his body so the visible material body of Jesus Christ which he calls the Garment of his body is not the Saviour Christ but as the natural body of a Man is within his Garment even so the true Christ was within the Garment of his external body whence it s most evident that this Seducing Teacher doth not confess with the Apostles That Iesus Christ of Nazareth the Man approved of God and by him exalted to be a Saviour is the true Christ Act. 5. 31. Let me add a little more of Peningtons Divinity
4 Quest Or can you tell that Christ put off his body since he came to Heaven and Stephen saw him there I am said he most sure that you can tell no such thing for the testimony of the holy Angels is against it for they did assure the Disciples that the same Jesus that they saw ascend should be so seen to come again Act. 1. 9 10 11. And will not these four things put you out of doubt sc that Christ hath the same body now that he had upon the earth Oh how great is the ground of a true Christians comfort that the same person that died for us is thus sate down at the right hand of God aad that there we have the same Jesus interceeding for us in heaven on the other side is it not matter of dread and terror to the wicked both in practice and judgment that still continue to oppose an exalted Christ and prefer their base Lusts and Errors before this glorious Lord Jesus The second part of the charge being fully ended W. Wilkinson called on me to make Good the third part of the Charge viz. That the Prime Principles of a Quaker are the same which were held and professed by the Beasts that Paul fought with at Ephesus Which I thus Aâ—gued It appears by the manifold Arguments which the Apostle Paul used towards the Corinthians 1 Cor. Chap. 15. to prove the Resurrection of Christs body from the dead and the bodies of the Saints by him now their Principles were these to wit 1. That the body of Christ was not raised from the dead and consequently he is not Jesus a Saviour 2. That no Mans body shall be râ—ised from the dead and consequently Christ shall not be the riser of the dead The first of these the Apostle confutes in Chap-above ver 3. 4. For I declared unto you first of all that which I received how that Christ dieaâ— or our sins according to the Scriptures And that he was buried and that â—he rose again the third day according to the Scriptures And the second likewise in ver 13 14 15. c. But if there be no Resuâ—rection of the dead then is Christ not risen And if Christ be not risen we are found false witnesses of God because we have testified of God that bâ— raised up Christ whom he raised not up iâ— so be that the â—ead rise not Here hence Paul infers ver 32. If after the manner oâ— meâ— I have fought with Beasts at Ephesus what advantageth is me if the dead rise nâ—t let us â—at and drink for tomorrow we die As if the Apostle had said if it must be with our Bodies as with Beâ—sts after Death then it would be best for us to Live as Beasts 〈◊〉 Time of Life intimating that there resolves and desires is to live in Brutish lust pleasures these are the most predominate motivâ—s that perswaded them to deny and oppose the Resurrection of the dead which opposition I charged upon the Quakers then present To which William Wilkinson replyed saying Shew us an express Scripture which saith That the Beasts which Paul fought with at Ephesus denyed the Resurrection of the Dead I answered 1. It was plainly implyed in that Text of Scripture and it doth evidently concenter therein Besides in reason there is nothing that could be the ground or occasion of this Fight or violent contention between Paul and these Brutish disputants but the Doctrine of the Resurrection 2. I gave him the liberty to put his own interpretation upon the words in vers 32. above To which he made no reply at all Let me here add It is more then probable that the Beasts Paul sought with at Ephesus were the same persons or of the same beastly perswasion which in other places opposed Paul's Doctrines of Faith in Jesus and the Resurrection of the Dead As in Athens Act. 17. 18. Then certain Philosophers of the Epicurians whom Calvin on the Text calls Beasts encountered him and some said What will this babler say othersome He seemeth to be a setter forth of strange gods because be preacheth unto them Jesus and the Resurrection at which some mocked vers 23. And in the beginning of this 19 Chap. vers 1 2 3. We read that Paul went into the Synagogue of the Jews in Thessalonia and three Sabbath dayes reasoned with the Jews out of the Scripture Opening and alledging that Christ must needs have suffered and risen again from the dead And that this Jesus whom I preach unto you is Christ But what was the issue the 4. vers tells us sc Some of the Jews believed of the devout Greek a great multitude and of the chief Women not a few but the 5. vers informs us That othersome of the hearers believed not moved with envy took unto them certain lewd fellows of the baser sort and gathered a Company and set all the City on an uproar against Paul because he preached Jesus and the Resurrection Therefore 10. The Brethren immediatly sent away Paul by night unto Berea who coming thither went into the synagogue of the Jews and preached the same Doctrine v. 1â— But when the Jews vers 13. of Thessalonia i. e. the lewd followers of the baser sort of the Jews vers 5. had knowledge that the Word of God was preached of Paul at Berea they came thither also and stirred up the People then immediatly the Brethren sent Paul away vers 14. and they that conducted him brought him to Athens vers 15. In the next Chapter ch 18. 1. we read That Paul departed from Athens and came to Coâ—inth And he vers 4. reasoned in the synagogue every Sabbath and perswaded the Jews and Greeks namely to believe in Jesus and the Resurrection as in all places aâ—ore expressed but when he was here also opposed vers 6. He departed thence and sailed into Syria vers 18 and he came to Ephesus vers 19 and entered into the synagogue and reasonâ—d with the Iews Though some perhaps might believe his Doctrines because it is said vers 20. He was desired to tarry a longer time with them Yet it is very probable that he was there opposed by some others as at Thessalionica above either at this or some other time And according to his first Epistle to the Corinthians giveth them an account of it ch 15. 32. Now if the Beasts therein mentioned were not the same individual person yet they were specifically the same i. e. of the same Malignant quality and rotten judgement with those lewd fellows of the baser or more bruitish sort which in Act. 17. 5 c. above so strongly denied and opposed Jesus of Nazareth to be the true Christ and only Saviour with the Resurrection of the dead upon the whole ye Teaching Seducing Quakers may run and read in the Scriptures of God what lewd and base fellows have been according to the testimony of the holy Spirit of truth your Predecessors and of your bruitish Principles sc 1. Denying Jesus
inherit the Kingdom of God how can it be affirmed that the same true flesh shall be raised to enter upon that inheritance perhaps this improvement he had forgot 2. These inferences are not only defective but contrary to the true Nature of a Resurrection which denotes a taking up of that which was laid down It must hence follow sc If the same body that dies be not raised up but another kind of body it cannot be a Resurrection as above Moreover If aâ— the Resurrection it be not the same but another body then that body which actively and passively honoured God in this world shall not according to Divine Promise Col. 3. 4. be glorified with Christ in the World to come but another body shall be there glorified which never did or suffered any thing for God's honour and to which God never made any Promise yea that body which wickedly sinned lived and dyedin finall impenitency and unbelief Shall not according to Divine threatning Matt. 25. 41. be for ever tormented but another body shall which never sinned nor was ever threatned be eternally dammed in hell with the Devil and his Angels These inavoidable consequents are no less than high blasphemies against the Justice Truth and Righteousness of God Himself especially in that Scripture of sacred truth 2 Cor. 5. 10 We must all appear before the Judgment seat of Christ that every one sc the same whole man may receive the things done in his body according to that he hath done whether good or bad And the Lord Christ assures us John 5. 28 29. The hour is coming in the which all that are in the Graves Are there any other bodies in the Graves then the same bodies which were put into them shall hear His voice And shall come forth they that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation thus in Matt. 25. 46. also Proved 3. That by Flesh and Blood in that place of Scripture above is not meant the substance of Flesh and Blood the parts of a Man's body as now it is But it is to be understood of the sinfull qualities of Man's Nature that are to be done away as in other places Rom. 7. 18 24. Chap. 8. 1 6 7. Gal 5 17 19 24. Flesh doth signifie or of naturall Flesh and Blood of which the body is now composed and made up as such it is corruptable and cannot enter into the Kingdome of Heaven and thus Paul expounds it as in the latter clause of the same 50. verse Neither doth corruption inherit incorruption That is corruptable Flesh and blood or flesh and blood that hath the Seed and Principles of Corruption shall never enter into the Kingdome of Heaven such flesh and blood is unfit to wear the Crown of Glory as our Souls must be changed before they can be fit for Glory so also must our Bodies from their natural estate to a spiritual for at the Resurrection our bodies shall not be raised natural corruptable bodies but spiritual incorruptable bodies and as such they will be fit for Glory in the Kingdome of Heaven as it s illustrated ver 52. And the Dead shall be raised incorruptable and we shall be changed but how the next verse sc 53. tells us This corruptable must put on incorruption Note This Mortal must put on immortality well then though the body of Man be now natural corruptable and mortal flesh and blood and as such unfit for the Kingdome of Heaven But in the Resurrection the body will not be so for it will then be spiritual incorruptable immortal flesh and blood and being so qualified it will be fit to inherit the Kingdome of God Having thus Answered I expected some return but they were all silent Thereupon Capt. John Hubbart Sherrif with the Iustices of Peace as Representees of the Christian part of the Assembly came forth towards me and openly declared That they were fully satisfied with my Proofs and Answers The Quakers being thus regularly found Guilty of the whole charge the vast Assembly was forthwith peaceably dismissed READER I Have been earnestly Requested by some of the Lords People in these Islands to make some Replies to three or four Erroneous Principles not Discussed in the Disputation Held and Professed by most Quakers To wit 1. That there is a state of perfect freedome from sin in this Life 2. That the matter contained in the Scriptures is not 1. The Word of God 2. Nor the infallible standing Rule of Faith and Life 3. That the Soul in Man is God in part and so Infallible 4. The denying of the Trinity sc three persons in one Deity These corrupt Principles maintained by most Teaching Quakers I have on Request as above considered and made some Replies to each particular distinctly as in their order afore expressed 1. Principle That there is a state of perfect freedome from sin in this Life Alledging that the Scriptures do testifie the same as Job 1. ver 1 8. 22 Psal 37. ver 37. 39. 1. 119. 5. Mat. 5. 48. Rom. 6. 18. 8. 4. 2. 15. Phil. 3. 15. Eph. 3. 19. Luk. 1. 6. That I might herein give some satisfaction I have considered the above-mentioned Scriptures one after another in their asserted Order The first Scripture Job 1. ver 1 8 22. There was a Man whose Name was Job and that man was perfect Reply to the 1st verse By Perfect here we are not to understand a Legal perfection such as Adams before the Fall though it be contended for by the Teaching Quakers and affirmed by them as possibly attainable yea actually attained by many of their Friends in this Life but the Spirit doth not in any one of these verses express no nor in end Iobs perfection from all sin in this life nor did Iob so understand it witness his own confessions Chap. 9. 20. If I justifie my self my own mouth shall condemn me if I say I am perfect it shall aâ—so prove me perverse That is to say if I justifie my self by the actings and expressions of my life my Mouth would condemn me so if I say I am perfect in the thinkings and sâ—cret motions of my heart it would prove me perverse Caril in locum and in Chap. 10. 6. Thou enquirest after my Iniquity and searcheâ—t after my sin likewise in Chap. 42. 6. Wherefore I abhor my self and repent in dust and ashes but to put the word Perfect in ver 1. out of all doubt it is explained in the 8th vese above There was none like him in the Earth a perfect and an upright man which referred to that Generation in which Iob lived So we read of Noah Gen. 6. 9. That he was a just man and perfect in his Generations in like manner consider Iob in the time and age wherein he lived there was none like him in the Earth for Godliness and uprightness hence for any man to infer that either Noah or Iob were
builders which is become the head of the corner neither is there Salvation in any other for there is none other Name sc then the Name of Jesus Christ of Nazareth under Heaven given among Men whereby we must be saved Acts 10 38 39 40 42 43. God anointed Jesus of Nazareth with the Holy Ghost and with power Whom they Jews slew and hanged on a â—ree Him God raised up the third day and shewed him openly And he commanded us to Preach unto the People and to testifie that it is he which was ordained of God to be the judge of quick and dead To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins From these Texts of Scripture the 1st Argument did arise To wit If Jesus Christ of Nazareth a Man approved of God among the People of Israel be the true Christ and only Saviour then a Quakers pretended Saviour within him is not the true Christ But Jesus Christ of Nazareth a Man approved of God among the People was and is the true Christ and our only Saviour therefore a Quakers pretended Saviour within him is not the true but false Christ Arg. 2. Because the Saints of God by the direction of his Spirit have alwayes acknowledged the Man Jesus Christ to be their true and only Saviâ—ur as in Luk. 2. 25 26 27 28. 29 30 31. And behold there was a Man in Jerusalem whose Name was Simeon and it was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lords Christ and he came by Spirit into the Temple and when the Parents brought in the Child Jesus then he took him up in his Arms and blessed God and said Lord now lettest thou thy Servant depart in peace according to thy word for mine eyes have seen thy Salvation which thou hast prepared before the face of all people c Joh. 20. 27 28. Then said Jesus unto Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing and Thomas answered and said unto him by the spirit of Faith my Lord and my God Joh. 4. 42. And said unto the Woman now we believe not because of thy saying for we have heard him the Man Christ ver 29. our selves and we know that this is indeed the Christ the Saviour of the World From these Scriptures the Second Argument was Formed sc If the Saints of God have by the Holy Spirits direction alwayes acknowledged the Man Jesus Christ to be the true Christ and only Saviour then a Quakers pretended Saviour within him is not the true Christ But the Saints of God have by the Spirits direction alwayes acknowled the Man Jesus Christ for their true and only Saviour Therefore a Quakers pretended Saviour within him is not the true but false Christ Arg. 3. Because the true Christ and our only Saviour did at once without us in and by his one crucified body on the Cross finish and compleat the work and office of a Saviour as in Heb. 10. 12 14. By the which will we are Sanctified that is Saved through the Offering of the Body of Jesus Christ once for all And this man after he had offered one Sacrifice for sins for ever sate down on the right hand of God for by one offering he hath perfected for ever them that are Sanctified Heb. 2. 14. Forasmuch then as the Children are partakers of flesh and blood he Jesus ver 9. also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil 1 Pet. 2. 24. Who his own self bare our sins in his own body on the tre and in 1 Pet. 3. 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to Death in the flesh but quickened by the spirit Eph. 2. 15. 16. Having abolished in his flesh the enmity having slain the enmity in himself on the Cross so making peace and in Chap. 5. 2. As Christ hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Heb. 9. 26. But now once in the end of the World hath he appeared to put away sin by the Sacrifice of himself and in Col. 1. 22. In the body of his flesh through death to present you holy and unblameable and unreprovable â—n his sight From these Scriptures the third Argument resulted viz. If the true Christ and our only Saviour did at once without us in and by his one crucified body on the Cross finish and perfect the work and office of a Saviour then a Quakers pretended Saviour within â—im is not the true Christ But the true Christ and one only Saviour did at once without us in and by his one crucified Body on the Cross finish and perfect the whole work and office of a Saviour Therefore a Quakers pretended Saviour within him is not the true but the false Christ 4th Argument Because the true Christ and our only Saviour is in Heaven above us As in Luk. 24. 46 48 50 51. And Jesus said unto them his Apostles thus it was written and thus it behoved Christ to suffer and to rise from the dead the third day And ye are witnesses of these things And led them out as far as Bethany And he lift up his hands and blessed them And it came to pass while he blessed them he was parted from them and carried up into Heaven Mark 6. 19. So then after the Lord had spoken unto them he was received up into heaven and sate on the right hand of God Act. 1. 11. Ye men of Galilee why stand ye gazing into Heaven this same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 3. 13 21. The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus Whom the heavens must receive until the times of restitution of all things Heb. 9. 24. For Christ is not entred into the holy places made with hands but into heaven it self now to appear in the presence of God for us Act 7 55 56. But he Stephen being full of the Holy Ghost looking up stedfastly into heaven and saw the Glory of God and Jesus standing at the right hand of God And said Behold I see the heavens opened and the Son of man standing on the right hand of God From these Scriptures the fourth Argument was formed sc If the true Christ and our only Saviour be in Heaven above us then a Quakers pretended Saviour within him is not the true Christ But the true Christ and our only Saviour is in Heaven above us Therefore a Quakers pretended Saviour within him is not the true but the false Christ Lastly That by the
latter part of the verse is both a verification and explication of the former part sc It is the spirit that quickeneth Thiâ— is likewise conâ—irmed by the Apostle Paul Gal. 3. 11. and long before by the Prophet Habakkuk Chap. 2. 4. the just shall live by faith Faith 〈◊〉 the vital principal and fountain of life in the Soul it is the uniting grace it knits us to personal Christ glorified in Heaven above from whose fulness Joh. 1. 16. we receive grace for grace i. e. Grace for graces sake And therefore his flesh profiteth right Believers the whole as to this particular is though the spirit be a dead-dead-souls quickener yet it is not the quickened souls Saviour But this Disputant still avers that the Scripture saith Christs flâ—sh pâ—ofiteth nothing Therefore for further satisfaction touching these words sc Christs flesh profiteth nothing let this Question be propounded Quest In what sense way Christs flesh be said not to profit or profiteth nothing Sol. 1. Christs flesh profiteth an unbeliever nothing as it is noted by our Saviour in the very next verse ver 64. But there are saith he some of you that believed not intending such of them as did not by Faith the believing souls-mouth eat his flesh and drink his blood which in ver 55 Christ saith is meat indeed and drink indeed also in Heb. 4. 2. For unto us was the Gospel Preached as well as unto them but the Word preached did not profit them not being mixâ—d with Faith in them that heard it what the Gospel preached was hath been before frequently declared more especially from Act. 5. 30 31. That the same Jesus whom the Iews slew and hanged on a Tree this was the body of Christs flesh God raised up from the dead and exalted to be a Prince and a Saviour to give repentance and remission of sins This was the Gospel word that was preached which profited not either Iews or Gentiles that did not by the mouth of Faith eat the flesh and drink the blood of Jesus Christ the only Saviour Hence I did infer That the Quakers being such non eating non drinking Unbelievers Christs flesh profiteth them nothing therefore fit to be insiâ—â—ed on by this Disputant 2. Christs flesh profiteth nothing If it be taken in that sense in which the Iews apprehended the eating of it and thaâ— was with their natural mouths as it appears from ver 52. They the Jews strove amongst themselves saying how can this man give us his flesh to eat for they knew of no eating but as they did eat their bodily food yea Christs Disciples such as for the present followed him said ver 63. this is a hard saying who can hear it Hereupon Christ doth explain himself to them all in these words The flesh profiteth nothing ver 63. above thereby giving them to understand that he meant not of eating his flesh with their natural mouthes as they did eat their daily bread for as if Christ had said should ye so eat some of my natural flesh or so drink some of my blood it would profit you nothing the reason of it is assigned by the Apostle Paul because Christs flesh and blood is New-Testament Blood 1 Cor. 11. 25. in which all the promises of God are 2 Cor. 1. 20 here hence it is safely inferr'd That the true Object of Faith is the Nâ—w-Testament promises in Christ bodily in which respect Christs flesh is profitable to all right Believers on him for their Justification Resurrection and Glorification as in ver 54 Whoso eateth with a Soul-believing Mouth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day But if we separate the promises of God from Christs flesh or his flesh from the promises then his flesh profiteth no more then if it were eaten with a mans natural Mouth which according â—o our blessed Saviour profiteth nothing or would not profit the Soul at all Upon the whole it was concluded that W. Bullocks second as his first Scripture fell short of the mark that is of proving a Quakers pretenâ—ed Saviâ—ur within him to be the true not the false Christ The next Speaker was Patience Bullock 1. She propounded a Question to me Quest Whether Christ could have saved us without his being God I Answered Though Christ could not save us unless he were God as well as Man yet the Godhead of the Soâ— onâ—y as such doth not save us from the curse of the Law because the Godhead alone could not fulfill that righteousness active and passive which the Law required 't is true we read oâ— the righâ—eousness of God 2 Cor. 5 21. yet it is not to be undersâ—â—od for the essential righteousness of God but for a righteousness â—nswerabâ—e unto the Law performed by the manhood of Christ to which the Godhead gavâ— both efficacy and excellency Heb. 9. 14. and thereby the righteousness answerable to the holiness and justice of the Law performed by the Man hood soul and body of Jesus Christ was made Meritorious and Satisfactory for sin as the Apostle sign fies Heb. 9. 14. How much more shall the blood i. e. Sufferings of Christ who or which suffering Christ through the eternal Spirit i. e. Godhead of the Son offered himself sc a Sacrifice without spot to God the Father hence I did affirm that Jesus Christ as maâ— is our only Material Saviour 〈…〉 if he may be â—…lieved 〈◊〉 us â—rom the 〈◊〉 of Gods Spiri◠〈…〉 the Man 〈◊〉 Lord Christ then bâ—rn of the Virgin Mary whom 〈…〉 took up iâ—â—o his arms was the Salvation of God i e. whom God had exalted to be â—hâ— only Saviour Act. 5 〈◊〉 and the holy Apostles preached as aâ—ore noted the Man Iesus Christ of Nazareth to be beâ—ieved in remission of sins herewithal named that Text of Scripture in the 1 Tâ—m 2. 5. 6 There is one Mediator between God and Man the Man Christ Jesus who gavâ— himself a ransom for all to be testified in due time The Apostle doth not as I said here assert the Man Jâ—sus Christ to exclude the God head or divine nature from him the Medâ—ator and Ransomâ—r but emphatically to demonstrate that nature in which he meditates and gave himself a ransome for though the ransome was paid by him who wâ—s and is God or had a divine Nature yet it was paid in the Man hood oâ— humane nature only that is to say Christs humane Nature gave worth and value to it whence I did infer but wâ—th much reverence that the Manhood of the Son of God is the only mâ—terial cause of our Salvation and by necessary consequence the Man hood or Humane Nature of Christ was and is our only material Saviour which I had no sooner said But F. E. called on the people to take notice That I had declared the Man hood of Christ to be the only Saviour to which some of the Hearers forthwiâ—h replied that I did say to wit that the Manhood
in the same Book Page 25. What nature sayes he must these Sacrifices be of which cleanse heavenly things sc Souls whither of necessity they must be heavenly if so then whither it was the flesh and blood of the vail or the flesh and blood within the vail whither it was the flesh and blood of the outward earthly nature or the flesh and blood of the inward spiritual nature whither it was the flesh and blood which Christ took of the first Adams nature or that of the second Adams nature Ans In the three-fold Querie above two things are asserted neither of them are mentioned in the Scripture of truth 1. That the Lord Christ had a two fold Body of flesh and blood the one internal and invisible the other external and visible and thenâ—e concludes that it is not the external visible earthly body but the internal invisible heavenly body which cleanseth Souls which he names heavenly things 2. That there is an inward spiritual nature still the Idol light within which hath mystical flesh and blood besides the outward earthly nature the one he calls the flesh and blood of the vail the other the flesh and blood within the vail All which he seems to ground upon the Apostles words Heb. 10. 19 20. Having therefore Brethren boldness to enter into the holiest by the blood of Iesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh Note here The Apostle doth not make any mention of two distinct natures nor of two sorts of flesh and blood sc visible and invisible â—or in the least of two distinct vails Now that his jugling cheat may be discovered let the Apostles miâ—d be duely considered whose meaning is to wit That Believers may draw near to God through the vail of Christs personal flesh and blood for we Christians believe according to the Scriptures of God that as the High Priest entred into the holy place with the blood of the Sacrifice so the true Christ by his own blood entred in once into the holy place into heaven it self now to appear in the presence of God for us Heb. 9. 12. 24. the whole is That the body of Christs flesh and blood entring into Heaven the holiest is that new and living way consecrated for right Believers to draw near to God for justification through Faith in the one only vail of Christs flesh glorified in Heaven above which precious Truths are worth nothing in the account of a Quaker Furtheamore let it be noted that the word Vail in an allusion to the Temple where the vail hid the glory of the Sanctâ—m Sanctorum and gave entrance to it even so Christs incarnation did as it were rebate the edge of the divine glory and brightness that Believers may come and converse with it without terror for some further illustration I shall here add sc That Christ is the true Jacobs Ladder Joh. 1. 51. the bottom of which toucheth Earth there is his Humanity or vail of flesh and blood and the top reacheth Heaven there is his Divinity so that we may climb this Ladder and have communion with God i. e. climbing up in hope by the Man-hood or vail of Christ we have social access to the God-head By the way observe That this Foxt Penington doth not alleadge any of the holy men of old that ever preached or writ such kind of Divinity as he hath done in his leger demain above whereby sundry unstable Consciences have been deceived I have often heard some of them to affirm That the Quakers do believe in Christs body of flesh and blood and that he died for sin and rose again and that he is Mans only Saviour howbeit they do but wickedly equivocate for they do not mean that the body of flesh and blood life and death c. of Jesus of Nazareth conceived in and born of the blessed Virgin Mary hath purchased justification in the sight of God and Salvation from sin but they deceitfully mean sc the new â—oined invisible flesh and blood of the heavenly Mystical Christ still the Iâ—ol-light within that died within and there rose to a righteousness and justification which is a brat hatcht only in their addle brains from whence also it is they teach a Mystical Bethlehem within where Châ—ist was born that he suffered and died without Ierusalem that is say they Mystical Jerusalem within O ye Quakers judge whither these are not strong and damnable delusions So much also for some further satisfaction to William Bullock F. E. and W. H. concerning those words But a body thou hast prepared me Heb. 10. 5. which was the last Text of Scripture proposed by them in reference to the first part of the Charge as above I now proceed to the Second part To wit That the main end of the Quakars Meetings in these Islands is to make the Lord Christ his Holy Spirit his Angels and Apostles all Lyars and false Witnesses of God As I was about to prove the second part of the Charge against them Francis Eastlack interrupted me saying Thou never wert in our Meetings how then canst thou know what we teach in them I Replied T is true I bless the Lord I never were nor as I hope through the mercy of God never shall be as one of you in any of your Meetings notwithstanding I know what you Teach and mainly aim at in your Meetings for ye are G. Foxes Disciples and ye have learned his Doctrine and as I was about to read some of it they grew impatient and by no means would have it read thereupon I did forbear but I have here inserted it to wit G. Fox in his Book intituled the Mystery Page 49 50. hath these words Ye scorn me the light in you they have disobeyed it and called it a natural light and ye have said that I the light am not able to save those that believe in me Furthermore Page 54. That if ye would believe and wait on me the light I will purge out all your iniquity and forgive all your Trespasses and I shall change your natures if you hearken to me and obey the light within These are the words I would have read but being hindred I told them what they taught in their Meetings to wit That the pretended Light in them is their true Christ Teacher Rule and Guid to be heard believed in walked up unto and obeyed as the only Saviour to give remission of sins and Salvation with God to which F. E. forth with replied That he would for this lay down his life and to confirm him therein W. Harriot then said we deny the out side Christ to be our Saviour Then I requested the Hearers to take good notice sc they have plainly granted that the end of their Meeting to be for to Teach a denial of Jesus of Nazareth the Man approved of God Act. 2 22 to be the true Christ and our only Saviour which Teaching
Spirit doth not bear witness with thy Spirit that thou art a Child of God Therefore the Spirit of God is not in thee He denied the Assumption which I proved The Holy Spirit witnesseth them only to be Gods Children which do believe Jesus Christ of Nazareth to be the true Christ and their only Saviour Gal. 3. 26. But thou dost not believe on Jesus of Nazareth to be the true Christ and thy only Saviour Therefore the Holy Spirit doth not bear witness with thy Spirit that thou art a child of God and consequently thou hast not the Spirit of God within thee To which he made me no Return at all so that his staring silence gave open consent to the concluded Truth above The 3d. Argument was thus formed sc He that maketh God the Father a Lyar hath not the Spirit of God in him but thou makest God the Father a Lyar This Minor he confidently denied but I proved it thus He that believeth not the Record which God gives of his Son makes him a Lyar 1 Joh. 5. 10. But thou believest not the Record that God gave of his Son Therefore thou makest God the Father a Lyar He denied the Minor Proposition For as he said he believed the Record that God gave of his Son But I proved the contrary thus The Record that God gives of his Son is this sc That Iesus Christ as Man is the Lamb of God that takes away the sins of the World Joh. 1. 29 30. with 34. verse But thou dost not believe the Record Namely That Iesus Christ as Man is the Lamb of God that taketh away the sins of the World Therefore thou didst not believe the Record that God gave of his Son consequently thou makest God a Lyar and such Blasphemers have not the Spirit of God in them here again the Lord stopt his Mouth that he had not a word to say for himself As I was thus Arguing this Truth sc That the Spirit of God was not in this Disputant W. Wilkinson I observed and O let it never be forgotten a very old Quaker Mr Henry Smith standing upon a Form or some such thing and looked earnestly and sadly upon me my very heart being moved towards this poor Seduced Oldâ—Man I forthwith called to him saying my Soul is grieved for thee Oh do but consider what will shortly become of thy unbelieving Soul which hath professedly forsaken the true Christ and only Saviour from sâ—n and the wrath to come Act. 2. 22. chap. 5. 31. 1 Thess 1. 10. Even Iesus of Nazareth a Man approved of God among the People and by him exaltâ—â— to be a Prince and Saviour to give Repentance and remission of sins O wiâ—h what horror and astonishment wilt thou erâ— long look the Lamb of God in the face when he shall charge thee with an open denying yea with renouncing of him before mâ—n and with perhaps a causing many others likewise to do the same its high time for to bethink thy self what Answer thou wilt give to the Lord Christ for this thy dreadful and accursed Apostasie when God shall take away thy Soul Oh that thou wouldest seriously think on blessed St pher a Man full of the Holy Ghost when he saw the heavens above opened and Jesus the Son of Man standing there he called on him and said Lord Jesus receive my Spirit Act. 7. 55 56 59. But alas poor â—ld Man on whom wilt thou call to receive thy almost despairing Spirit thou art not of blessed Stephens Faith who lived and died in the faith of Jesus of Nazareth the true Christ and his only Saviour O thou poor sinner that art deluded into another Faith how dost thou think to escape the damnation of hell As I were thus speaking to him the Lord undoubtedly took hold on his heart for though he were a Man of parts yet he made no reply of anything which in real tenderness to his Soul I had spoken above but immediately he stept down in a trembling posture with tears in his eyes went out of the Church the next morning be came to my house pretending a troubled Spirit and after some conference with him he went â—civily away and as I hoped somewhat satisfied But this visible and invisible hand shaking of God was soon after forgot by him and he according to the divine method of just and secret Judgements more settled in his long Runs of whoring from God which hath caused me to â—end a few lines more after Quakers 1. That ye would be perswaded wisely to consider that Text of Scripture in Rev. 6. 15 c. which concerns all sorts of Unbelievers ver 16 17. Calling to the Mountains and Rocks fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for â—he great day of his wrath is come and who shall be able to stand O thou deluded one will it not amaze thee when thou shalt look up and see and say Lo yonder is Jesus of Nazareth the Man approved of God that I would not have to rule over me yonder he is indeed Oh yonder he comes he comes Alas alas what shall I do that am in my sins of impenitency and unbelief and have no share in him Look Oh look what a glorious train doth attend him wo is me Oh we is me this Lamb of God whom poor deluded I called an out side Christ no Saviour Behold he comes lika a Lion tearing in pieces and none to deliver will not this be a dreadful most dreadful day to thee indeed dying in thy Apostasie I do therefore intreat you to ponder seriously on this weighty matter concerning Jesus Christ of Nazareth the Son of Mary that he is now in a present glorified and bodily existence in the third Heaven above and that he now hath though denied by Socinians and Quakers in the Heavens above true flesh and blood the nature and properties of a true mankind body which Mr. Doolittle plainly proves by propounding in the Young-man's Instructor four Questions 1. Quest Had not Christ a real humane mankind body when he arose out of the Grave forasmuch as he shewed the prints of the nailes in his hands and feet to Thomas Joh. 20. 27. surely this cannot be denied with any colour of reason 2. Quest Did he not ascend with the same body or had he not the same body when he was parted from his Disciples forasmuch as they saw the same body go up that talked with them Act. 1. 9 10 11. No man can deny this with whom the Scriptures of truth have either Authority or Credit 3. Quest Can you say that Christ put off his body after he was taken out of sight before he came into heaven or if you should say it doth any Scripture favour you herein neither Socinian Quaker or any other to this day ever produced nor can any such Scripture For Stephen saw Christs humane body since in Heaven above Act. 7. 55. 56.
Christ of Nazareth to be the true Christ and our only Saviour 2. Denying the Resurrection of the dead As to the last of these F. Eastlack said We do not deny the Resurrection of the dead I demanded of him whether they did believe that the same body that dies shall rise again He readily Replied saying We do not beliyve the resurrection of the same body that dies how then said I do you grant the resurrection of the dead if the same body that died shall not rise again Is not this plainly to deny what ye grant for if it be anâ—ther body that is raised from the dead then it s not the same body that died nay it must be a raising of a body from the dead that never died thâ—se abâ—urditiâ—s must unavoidâ—bly follow Nay furthermore if it be not the resurrection of the same body that died It cannot be called a Resurrection but a new Creation which is altogether in effect to deny the resurrection of the dead and so a plain self contradiction Next W. Bullock appeared telling us that the same body which dies shall not rise again alledging these words It is sown a natural body it is raised a spiritual body I Replied 1. That the Words repeated by him were in 1 Cor. 15. 44. and withal the Apostle saith not that the body shall be raised a Spirit but Spiritual as Christs body of flesh and bones after the Resurrection was Spiritual but not a Spirit for Christ assured his Disciples that his body was not changed into a Spirit Behold and â—ee for a Spirit hath not flesh and bones as ye see me have Luk. 24. 39. It is the same true and real body which is presented to you saying It is I my self Now as it was with Christs body raised from the dead so it shall be with our body as to the substantial sameness after the Resurrection inasmuch as the Resurrection of Christs body is made a pledge of our Resurrection 1 Cor. 6. 14. And God hath both raised up the Lord and will also raise up us by his own power Again But now is Christ risen from the dead and become the first fruits of them that slept 1 Cor. 15. 20. 2. It is raised a Spiritual Body because then the body shall have no need of natural helps of which a natural body stands in need of as sleep meat rayment but a spiritual body needs them not this is the judgement of all orthodox Authors Christ told the Sadduces who said there is no Resurrection That after the Resurrection Mat. 22. 39. They neither Marry nor are given in Marriage but are as the Angels in Heaven Christ doth not say that they shall be Angels or that their bodies shall be changed into â—he nature of Angels but as Angels or Angelical in respect of qualifications in like manner the body shall be raised spiritual but not a Spirit Francis Eastlack stood up again and boldly said That the Scripture saith it shall not be the same body at the Resurrection and forthwith called to me for the Bible which was in my hand he turned to the 1 Cor. Chap. 15. and read the 36 37 38. verses Thou fool that which thou sowest is not quickened except it dye and that which thou sowest thou sowest not that body that shall be but bare grain but God giveth it a body as it hath pleased him and to every seed his own body I Answered That the last words sc To every seed his own body do shew that it is the same body for substance which was sowen but not for qualities F. Eastlack Replied saying The Scripture saith it is not the same body but thou sayest it is the same body I told him what I had said the same Texts of Scripture do in effect say sc Though it be not the same body for Qualities yet it is the same body for Substance as a piece of Plate of the old fashion being cast into a mould of the newest fashion is the same for substance but not for qualities Wool died in a Scarlet colour is the same wool for substance as it was before but not for qualities and withal I told him if he would not admit of a distinction how then could he reconcile these Scriptures to his understanding viz. God repents and he repents not God tempts no man yet God tempted Abraham Reprove a Fool in his folly and reprove not a fool in his folly I and my Father are one and the Father is greater then I to which he made no Answer not quarell'd Distinctions any more As for the similitude of Corn and Grain mentioned in the verses above I shall answer with Reverend Mr. Caril It is saith he very true that the Corn or Grain which is sowed doth not arise again in that manner or after that quality or likeness in which it was cast into the ground we sow bare Seed but when it comes up again it comes with a stalk and an ear and shoots up in much greeness and beauty there is a great difference between a grain of wheat in the bushel and a flourishing stem or ear of Corn in the field God gives it another body in the growing up but yet it is still a body and there is the same nature in it still and the same substance of the grain remains still only there is an addition of beauty and greenness when it is risen and grown up so the Body that is cast into the Ground is like a bare grain it is cast in a bare or naked body but when it shall be raised again the body shall have many beautiful and glorious additions so that in the Resurrection there will be an adding of somewhat to that which was before the Corn grows up with somewhat that it had not but it doth not lose any thing that it had t is still a garin of wheat and better so the body laid down in the Grave is raised not the same in all things but better in many things added Now the excellent endowments and qualifications added to the body cannot work a loss or an annihilation of the frame or disposition of corporial parts and members so much for Mr. Caril upon the 1 Cor. 15. 36 37 38 verses I shall now consider the last Text of Scripture which was by F. E. repeated to wit 1 Cor. 15. 30. That flesh and blood cannot inherit the Kingdome of God Therefore the same body that dies shall not rise again I Answered 1. That the Socinians your Brethren and fellow Adversaries of the truth do urge this Text of Scripture to confirm their assertions against Christ and the Resurrection of the same body to wit that Christ hath not now flesh and blood nor the nature and properties of a true Mankind body this hath been afore propounded and confuted again they say as ye do How can the body arise of flesh when the Apostle saith Flesh and blood cannot inherit the Kingdom of God if no flesh shall