and cannot be divided from either, cannot • be any where where they are not, nor can be • excluded where they are. He may take up

[ocr errors]


[ocr errors]

a Body, and appear in it, but cannot be confined to be no where elfe but there, no not at the very time while he is there. Chrift while he was here on Earth, yet was not excluded from being in Heaven, with the Father, at the very fame time as he himself said concerning himself, The Son of Man which is in Heaven, John iii. 13. Nor was the Father excluded from being with him in the Body, but the Father was in him, and he in the Father, whereupon he faid to Philip, He that bath feen me, bath feen the Father. What, did every one that faw the Body fee the Father alfo? nay, < not fo, but he that faw Chrift the Son of the Living God, whom Flesh and Blood revealed not, but the Father only (Mat, xvi. 16, 17.) he faw the Father alfo.

Ifaac Penington's foregoing Query, viz. Whether that which appeared in the Body, was not the Chrift before it took up the Body, after it took up the Body, and for ever? feems to be answered in the Affirmative, fee Prov. viii. 22. 31. Alfo Heb. i. 10, 11, 12. And, thou Lord, in the Beginning baft laid the Foundation of the Earth, and the Heavens are the Work of thine Hands. They fhall perish, but Thou remaineft; and they all fhall wax old as doth a Garment; and as a Vesture shalt thou fold them up, and they shall be changed: but thou art the fame, and thy Years fhall not fail. This is spoken to Chrift, the Son, the anointed Saviour, who, our Adversary says, yet was not properly the entire Chrift until he took our Flesh; and, that it was not with Refpect to his Godhead but his Manhood only, that he was an


ointed with the Holy Ghoft, and is therefore faid to be anointed above his Fellows, or all other Men, Heb. i. 9. Though the Verfe immediately foregoing might have inform'd him better, which is, But unto the Son, he faith, Thy Throne, O God, is for ever and ever, a Scepter of Righteoufness is the Scepter of thy Kingdom And then Ver. 9. baft loved Righteousness and hated Iniquity, therefore God, even thy God, bath anointed thee with the Oyl of Gladness above thy Fellows. This Text therefore, whercin Chrift is exprefly fpoken to, under the Appellation of God, is not pertinent to prove that it related to his Manhood only. Nor doth that other Text of Acts iv. 27. fpeak of the holy Child Jefus exclufive of his Godhead. He adds, and therefore Chrift as he was manifeft in the Body of Flesh, was truly seen by carnal or bodily Eyes; though 'tis plain from Scripture, that many with their carnal or bodily Eyes did fee Christ's Outward Body of Flesh, who yet did not truly fee Christ as he was manifefted in that Body, but thro Ignorance perfecuted and put him to Death.

THE Vicar's next Question is,

HAD not Chrift, as God alway, and ftill has, ⚫an heavenly Manhood, of an heavenly uncreated • Soul and Body, Flesh, Blood and Bones, dit⚫ferent from the outward Manhood he took of the Virgin Mary, which was only as a cloathing to his heavenly Manhood, and but a Type and Figure of it, which is the Mystery and Substance, whereby the Work of our Redemption is wrought now in our Hearts within us?

[ocr errors]

To form this Query, he has cull'd Words from three several Writers, and with the Addition of feveral Terms of his own, wrefted them


to a Sense that was none of theirs, for Inftance, T. Ellwood fays, And if he was truly Man, before he appeared in that outward Body, which was nailed to the Crofs, to be fure he is not lefs truly Man now, fince that outward < Manhood became (as I may fay) a cloathing to that divine and heavenly Manhood which he had before, and is glorified with it.' But is fo far from expreffing himself, as our Adversary puts it, which was ONLY a Cloathing to his heavenly Manhood, that he ufes great Caution, (as I may fay) and his Words, Divine and Heavenly Manbood, are grounded on the foregoing Suppofition of his (Christ's) being truly Man, before he appeared in that outward Body.

R. Barclay alfo doth affert, that Christ had a fpiritual Body and Flesh.

Ifaac Penington alfo diftinguishes between the Flesh and Blood of our Nature, which Chrift bonoured in taking upon him, and the Flesh and Blood of his own Nature which he had before.

BUT they do not either feparately, or collectively, exprefs themselves in the manner our Opponent would reprefent them.

Now that Chrift had an Heavenly Manhood. a Spiritual Body and Flefb, Flesh and Blood of his own Nature, before he was born of the Virgin, they thought warrantable by Scripture, For,

1. Chrift himself faith, John vi. 51. I am that living Bread which came down from Heaven, if any Man eat of this Bread, he shall live for ever, and the Bread that I will give is my Flesh. • This • faith Robert Barclay, was not the Flesh he took

• from

from the Virgin Mary, for that came not • down from Heaven, but he had a Spiritual Body, in which his Soul exifted long before he took Flesh of the Virgin."

2. THE Apoftle Paul fays, that the Fathers [viz. the People of Ifrael] did all eat the fame Spiritual Meat, and did all drink the fame fpiritual Drink: For they drank of that fpiritual Rock that followed them, and that Rock was Chrift, i Cor. x. 3. 4. Now this Spiritual Meat and Spiritual Drink they took to be the fame which Chrift fpeaks of, John vi. 55. My Flesh is Meat indeed, and my Blood is Drink indeed, of which he had faid ver. 33. Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you.

[ocr errors]

And certainly, faith (q)G. K. if the Saints before <Chrift came outwardly in the Flesh, had not eat of the Flesh of Chrift, and drunk of his Blood, they could not have had Life by him, but they hadLife by him, and therefore they did ⚫ eat his Flesh and drink his Blood. And there⚫fore Chrift had Flesh and Blood, to wit, Hea. venly and Spiritual, even from the Beginning, on which the Saints in all Ages did feed, even from the Beginning, fuch as Adam and Eve, • Abel, Enoch, Noah, Abraham, &c. And feeing Chrift had Flesh and Blood from the Beginning, he was Man from the Beginning; for as God fimply he cannot have Flesh and Blood; for God is a Spirit; therefore it is the Flesh and Blood of Chrift as he is Man, or the Son of Man, as Chrift faid, unless ye eat the Flesh of the Son of Man, &c.' Many more Texts might be produc'd, which plainly favour


[ocr errors]


(4) The Way caft up, p. 95.

the Distinctions thofe Authors make, but 'tis needlefs, to an Adversary, who neither truly states what they hold, nor takes the leaft Notice of one of their Arguments to fupport it.

Pag. 120. he puts this Query,

DID Chrift the Word, or Son of God, take our human Nature, Soul and Body, into a perfonal Union with himself, fo as to be both God and Man in one Perfon? for which he quotes G. W's Son of Perdition reveal'd, p. 11.

Adverfary (Jofeph It is he that hath entire Perfon, no

[ocr errors]

BUT G. W. in that Place has no fuch Words. For having firft quoted his Wright) faying of Christ, two diftinct Natures in one • Perfon else hath the like in him, in him only • dwelleth the Fulness of the Godhead bodily, <in no Man befides him dwelleth the Godhead in any measure bodily. Replies, Yes the • Saints were made Partakers of the divine Na< ture alfo, and fuch received of the Fulnefs of • God in Chrift, Grace for Grace, and God hath promised to dwell and walk in his People, < John ì. 16. I Cor. iii. 16. 2 Cor. vi. 16. and ⚫ can that State be attained by any, and nothing of the Divine Nature be in them? Is God in his People, and his Nature divided?' These are G. W's Words; let the Reader judge, with what Justice our Adverfary could form his Quefrom them: But he alfo quotes Sword of the Lord drawn, p. 5. a Paffage we have already. fpoke to in pag. 68. foregoing.


• Did Chrift the

Pag. 121. Is this Question, Word, though he had a Body of Flesh, take it into his Perfon as a Part of him whereof he

confifted ?"

« VorigeDoorgaan »