been to me thy love to me was wonderful Thus it is with love in the Saints which worketh by Faith according to their measure to God in Christ endevouring as neer an Union and Communion as may be Cant. 1 2. Cant. 1.2 Let him kisse me with the kisses of his mouth Vers 13. He shall lie all night betwixt my breasts and thus John leaned on Jesus bosom And thus David Joh. 13.23 Psal 86.11 Unite my heart to fear thy name So Paul defires to be dissolved to be with Christ meaning in Heaven yet names not Heaven implying Heaven were no Heaven to him Phil. 1.23 if Christ were not there whom his soul loved And this love is the sum of the first Table of the Law so much for the first property of love What is the second property that naturally arises from true love Quest It is no more but this Answ to do good or to adde to the perfection of the thing loved thus did Jonathan to David he saved his life with the hazard of his own and himself being Heire apparent to the Crown 1 Sam. 18.4 yet he endeavoured to lay aside himself and to prefer David to the Crown and stripped himself of the Robe that was upon him and gave it to David Rom. 4.20 Jam. 2.21 and his Garments even to his sword and to his bow and to his girdle Thus Abrahams love added to Gods extrinsicall glory for his Faith was the helper of his love to offer up Isaac his onely Sonne for he was strong in beleef and love giving glory to God Thus Moses when he came to years out of Faith and love to God refused to be called the Sonne of Pharaohs Daughter Heb. 11.24 25 26 chusing rather to suffer afflictions with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the Treasures of Egypt and in this he was faithful in his measure of grace received but he did not adde to the perfection of Gods glory in the point of circumcision for it came to passe by the way in the Inne that Jehovah met him Exod. 4.24 and sought to kill him so David when he was in his right minde in faith and love according to his measure did adde to the perfection of Gods glory 2 Sam. 17.45 46 47. in the destruction of Goliah but being not faithful in his measure of faith and love he greatly diminished the glory of God by his Adultery with Bathsheba and the murther of Uriah 2 Sam. 11. Thus Mary to whom much was forgiven loved much therefore added to the perfection of Christs praise Luk. 7.43 by odoriferous and costly Oyntments anointing his feet wiping them with the hairs of her head Thus the poor Widow honoured God with her substance rendering him all her livelihood Mar. 12.44 although but two mites Again True love to God in beleevers doth not onely endeavour to adde to the perfection of his praise according to the first Table of the Law but also according to the second that is they love the brethren that is each loves other according to their measure received and not onely endeavouring Union and communion as Saints but also to adde to the perfection and good of each other hence saith David I am a Companion of all them that fear thee Psal 119.63 and such as keep thy Statutes And Abraham out of love to the righteous that he supposed might be in the Cities of Sodom humbly prayed of God to spare those Cities for their sakes Thus Paul from love endevoured to preserve Peter and others from the danger of his dissembling Gal. 2.11 12. therefore openly reproved him to his face And thus to adde to the good of those that they loved the Brethren sent to the Elders by the hands of Barnabas and Saul releef to the Saints which dwelt in Judea If all love ariseth from that suitable agreeableness which is between the subject and the object Observ then hence all you that beleeve your selves to be Saints look how far your secret minde is suitable to Gods word for so far forth you are suitable to him and no further and on the contrary hence we may give a right judgement what those mens mindes are suitable unto that would extinguish the sacred Scriptures that is to the minde of the Devil whose children they are Secondly observe Is love in it self a liking and uniting affection Then you that are Saints look to your affections lest with Lot you love the plains of Sodom too much but with Abraham affect the mighty possessor of Heaven and Earth much more and so your mindes will lye loose to the wealth and glory of this World as it did his for he left Lot to choose the rich soil of Sodoms plains and took to himself what he refused And so Moses affecting him that was invisible his minde lay loose to the Treasures and pleasures of Egypt he being faithful in his measure received but on the contrary if by adulterous affections to this present World you return not speedily you may fall to despise the Commandements of the Lord yea God himself as did David for you must remember 2 Sam. 9.10 12. your sanctified minde is the Temple of God and while you detain that he is neer to you by a liking and uniting affection therefore increase the degrees of your graces as before is laid down and beware of backsliding by affecting other things so far that you destroy the Temple of God for it is to the Saints he saith by the Apostle Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man destroy the Temple of God him shall God destroy 2 Cor. 6.16 1 Cor. 3.16 17. for the Temple of God is holy which ye are Let no man deceive himself c. Again observe Is it the first property of love to endeavour union with the thing loved as neer as may be then it will be your wisdome to endeavour as close an union with God from degree to degree as may be for there is no union so close or neer unto God in this world but it may be neerer for although the perfection of parts may grow high as in Moses to God and John to Christ yet it is but the perfection of parts but not of the degrees but beware you dream not that you have attained to the perfection of degrees as do the Familists Quakers and Papists for when you so think of your selves that is your very houre and power of darkness to fall into temptation and all abominations The Apostle affirms that by his righteous works and sufferings he filled up the measure of Christs in his body and that is the ground from whence the Romanists say that their righteousness and Christs do attain eternal life I answer Answ It is one thing that Christs imputed righteousness is
THE Fulness and Freeness OF GODS GRACE IN JESUS CHRIST DECLARED In two general Points First That Personal Election is no ground of the Saints perseverance in the Grace of God by Jesus Christ Secondly In what sense the Scriptures speake the Saints Perseverance in that Grace The Third Part. By FRANCIS DUKE LONDON Printed by T. N. for Wil. Milward without Westminster Hall Gate and Miles Michael within the Gate 1656. The Epistle to the Reader IN my first Treatise are four grounds or principles in the first four Chapters The first is our natural perfection in Adam by Creation The second is Gods Covenant with us in Adam the onely and alone Covenant of works made with man these two states were distinct each from other before the Fall The third is the Fall of the whole World by Adams one offence once committed The fourth is the restauration of the fallen World by Jesus Christ the second Adam And my second Treatise handles this one general point that is In it is proved what is Gods final end for which he made all things in Heaven and in Earth and that he made choyce principally of seven meanes to accomplish that end This third Treatise principally treats of three things First That Personal Election is no ground of the Saints perseverance in the Grace of God by Jesus Christ. The second proves in what sense the Scriptures speake the Saints Perseverance in that Grace The third is a disproving of the false Doctrine of the Familists and the Quakers in particular against Lieutenant Colonel John Lilburn The Contents of several principal things contained in this Treatise FIrst Against personal Election these Scriptures following are opened Rom. 1.9 13. In this Paul repeats a Record recorded by Malachy and the thing recorded is expounded by God himself that is what his purpose was in that business Pag. 1. 2. 3. The second Text Acts 13.48 As many as were ordained to eternal life beleeved p. 4 5 6. A third Text is the 17. of John opened from p. 6. to p. 18. Fourthly These several Texts are opened Jer. 31.3.31 32 33. Jer. 32.39 40. Rom. 11.15 27. Heb. 8.8 9 10. Heb. 10.16 17. p. 19. 20. 21. Also it is opened in what sense the word Elect originally did arise in its use and application in the Old and New Testaments p. 22. 23 24. Also the Text is opened Eccles 12.7 The words are these Then shall the dust return to the Earth as it was and the Spirit shall return to God that gave it This against the Familists from p. 24. to 32. Also against them see p. 33. to 36. All these fall under the first head as against personal Election These following fall under the second Head First It is opened how a man that is no Saint may become a Saint and so to be in a capacity to the said perseverance p. 41. to 46. The first ground of the Saints perseverance is the power of Gods Spirit and the exercise of their Faith and other Graces The second ground is the immortal Seed of Gods Word sown in their mindes by the hand of Gods Spirit Also here is opened a threefold distinction as to the will of man from p. 42 to 54. A third ground of the Saints perseverance so as they shall never totally nor finally fall is Christs more full and constant manifestation of himself by his Spirit to the minde of beleevers which so exercise their graces as before is said by which he holds the will of a beleever to himself actually or virtually at the least from p. 55. to 60. To beleevers is peculiar a twofold righteousness and to no men else wherein is briefly opened how Abraham and Rahab were justified by works or working out their own salvation from p. 60 to 68. How the nature of true love doth arise in the Saints minde Also a definition of Love and its natural properties declared from p. 68 to 74. Also the patience of the Saints as to its perfect work is opened from p. 75 to 80. Also that God greatly afflicts some holy men not for tryal nor for chastizement nor for sin primarily but for some eminent respects from p. 80. to 92. Chap. 13. In which is answered Lieut. Col. John Lilburn his six particulars as to the Doctrine of the Quakers CHAP. I. In this Treatise is handled two general Points FIrst That personal Election is no ground of the Saints perseverance in the grace of God by Jesus Christ Secondly In what sense the sacred Scriptures speaks the perseverance of the Saints in that grace But I will first briefly touch upon two things by way of Introduction And first By Saints is meant no more but this Rom. 5.17 18. EPhes 1.1 John 1.12 Man that hath inherent righteousness or holiness and so doth by a right beleef receive abundance of grace and the gift of righteousness which came upon all men to justification of life These are Saints in deed and truth and none other are the Sons of God for as many as received him to them he gave prerogative to be the Sons of God Even to as many as beleeve in his name Secondly The personal Elections which are erroneous are three first the Superlapsarian way Secondly The Lapsarian way Thirdly An Election of some mens persons upon Gods fore-sight of their perseverance in faith and works The first is no more but this That God elected some mens persons infallibly to eternal life without respect to Adam's sin or their owne onely upon his Soveraign right over his Creature And in Reprobation Not mans undeserving is the cause of Reprobation but the will of God to reprobate Secondly the Lapsarian way is no more but this That God considered all mankind as fallen in Adam and elected some mens persons out of that Fall infallibly unto eternal life and left all the rest of mankind in that misery unrecoverably unto Eternity without any means as effectual unto them Thirdly Personal Election in this sense is no more but as is said That God upon his foresight of their perseverance in faith and works unto the end infallibly elected them unto Eternal life So much for Introduction And as concerning the first general point to carry it on clearly I will follow this Method to open the scope of those Texts which is supposed do primarily prove the said Elections and the first text that I will pitch upon hath relation to Gen. 25.22 Gen. 25.22 23. Mal. 1.1 2 3. Ezek. 16.3 Rom. 9.9 10 11 12 13. 23. Mal. 1.1 1 2 3. And the Text that is grounded upon these two Texts is Rom. 9.13 The words are these For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of Works but of him that calleth It was said unto her that is Rebecca The elder shall serve the younger as it is written Jacob have I loved but Esau have I hated Therefore when
but to some To the first Deut. 6.4 This power was not given to him by his Father as he is the one Jehovah for so it was his owne and therefore could not be given him What is meant by that seventh means is at large declared in my second Treatise Matt. 28.18 Nor may it be said to be given him as he is the second Elohim in the one Jehovah simply considered for so he is not Christ But most properly it was given him of his Father the first Elohim in the one Jehovah as he was personally God-man the seed of the Woman the second Adam and seventh means to carry on his Fathers final end for which very end his Father gave him all power both in heaven and in earth Secondly the Extent of that power is over all flesh which reacheth all humane Nature none excepted for by this power all mankind shall be either saved or damned according to the tenor of the Gospel as is at large proved in my second Treatise Chap. 12. Not by any power from the Covenant of the first Adam nor by that supposed Law of Works delivered by God to Moses But all flesh ever since the Fall stands under the universal grace of God in Jesus Christ before faith or else in the special grace of God through Jesus Christ after faith as is proved at large in my two former Treatises Thirdly the End wherfore this power was given him is That he should be the only dispenser of his Fathers gift of Eternal life wherefore he onely reacheth this gift of Eternal life in the sacred Oracles of the Old and New Testament by the hand of his Spirit in the Ministery by the Apostles and others for so onely this Eternal life comes expresly to be known to man that by beleef he may receive the gift thereof as in his very next words to his Father is implyed Vers 3. This is life Eternal that they may know thee the onely true God and Jesus Christ whom thou hast sent For man is onely capable of his deepest misery or his highest felicity by his knowable powers that is as he is a reasonable creature Fourthly the restraint or limitation to which this eternall life is bound that is not unto all but unto some to as many as thou hast given him and no more for that is implyed Now there are severall sorts of men which the Father hath given to Christ and in several respects in order to his final end but they may be all reduced to three heads First his Father gave him twelve men of all flesh and no more primarily to be his dispensers under himselfe of this gift of eternal life Secondly the Father gave him all right beleevers to be the mystical members of his body and no more of all flesh except all dying in infancy or the like for all such are his mystical members as is proved in my first Treatise Pag. 36 37. Thirdly some part of all flesh as have Apostatized so farr from this posture as to become dead in sinnes and trespasses are given to Christ that he may give them eternal life and some of them are not nor ever shall and those that are given him are given him some at one time and some at another And first concerning the twelve they were not created by him as he was Christ and therefore were given him of his Father as is proved by his own words Vers 8. I have given them the words which thou gavest me Vers 11. Holy Father keep through thine own name those that thou hast given me Vers 12. While I was with them in the World I kept them in thy name those that thou gavest me Vers 20. Neither pray I for these alone but for them also which shall beleeve in me through their word Therefore it is clear That these twelve Apostles were given him of his Father of all flesh and no more To be primarily under him the dispensers of his word to destroy the works of the Devil out of the minds of men But I will propound foure Queries for the further clearing of this 17th Chapter of John in which will fall the other two heads formerly mentioned First Quere How can those men which rightly beleeve be one even as Christ and his Father is one I in them they in me That they may be made perfect in one vers 23. Answ That which made God and all humane nature two I mean not in Essence for so they were never one nor could not never shall be But that which made God and man two was mans error or sinn And so in the fall the Apostate Angels and man were totally one in wills and operations And on the contrary God and man were perfect in one before the fall because then in relation to Gods will mans will was created perfect because he was created perfect in holiness and righteousness and during that estate were perfect in one But seeing they were disjoyned and made two by the fall now Christ by his word and spirit doth make the will of God and man perfect in one in the perfection of parts in this life but the perfection of degrees is reserved for the life to come and then the Fathers will Christs will and the will of the Saints shall be perfect in one that is the Fathers final end to his own glory This was Christs glory he had with the Father before the World was Vers 5. That God before the World was did elect and ordain as it were that drop of humane Seed to be in time assumed and so to be personally God-man that he might make God and man perfect in one 1 Pet. 1.20 Gen. 3.15 or else That the Apostate Angels and all ungodly men should be made one in misery to all eternity And thus Gods final end herein is fully perfected upon all flesh as to that Text It shall bruise thy head The second Quere is verse 16. What meaneth our Lord by these words They are not of the World even as I am not of the World Answ As he was not of the World of men which set down their content and happiness in this Worlds good but he used it as if he used it not So the Apostles and all right Belleevers were of the same mind in some degree and therefore he said They are not of the World as I am not of the World Secondly The Apostles and right Beleevers are not of the World as Christ was not of the World because they do receive and obey the world of Christ which the World does not Christ perfectly they imperfectly but truly Vers 14. I gave them thy word and the World hated them because they are not of the World as I am not of the World And concerning the Apostles he saith Vers 8. I gave them thy words which thou gavest me and they have received them and have known assuredly that I came out from thee and they have beleeved that thou didst send me
denies Angels and Spirits and the Resurrection as did the Sadduces but to those seduced spirits our Lord answered and said unto them Ye do erre not knowing the Scriptures And this error is the first ground upon which this Objection is built But our Lord stayed not there but said neither do ye know the power of God Mat. 22.29 Act. 23.8 that is not knowing or beleeving his infiniteness and the Text affirms he is infinite therefore your ignorance of this is a second ground of your objection And you measure him by your reason or your reasoning which is as if you would empty the Ocean into an Egg-she therefore you cannto but erre And for further explanation how Gods potency and vertue which was essentially in himself and spirited out of himself by Creation yet is not now himself I refer the Reader to my second Treatise pag. 104 105 106. But secondly I answer that all Creatures in Heaven and in Earth principally men and Angels are but a remote shadow of his being and not his being which is the fountain of life for they are all but meer dependents upon his Essence as Job affirms of the Earth It hangs by nothing that is no created thing but dependent upon him as an accident to a substance as for example witheness upon a wall depends on the wall yet the wall was a wall before and will be when that whiteness shall be washed off so God was before all things were created in its dependence upon him And he will be the same though he should please to wash away the whole Creation by an annihilation but for his final ends sake he will never do this as is proved And thou O man who thus disputest to be he art but a remote shadow of him and canst thou imagine the shadow of thy body to be thee or to comprehend what thou art much lesse art thou he or ever wilt be nor able to comprehend him But do thou dispute and beleeve thine own disputings 2 Chron. 20.20 And I will beleeve the Lord and his Prophets so shall I surely prosper but he that will not so beleeve shall be damned Mark 16.16 And in that word he points at thee if thou repent not for the wanton despising and such disputing out thy precious time against Gods long patience which as by a hand of mercy would lead thee to return unto himself to be happy for ever for at the end of our lives when the dust returns to the Earth as it was the spirit shall return to God that gave it and can do no other for then it will be stripped of all those mediums which did interpose its naked approach to God in its apprehension and shall see it self returned to the alone disposing of God and this is the meaning of the Text and the spirit shall return to God that gave it that is to be sent to its place of weal or woe Luk. 12. â—7 according to his works as is figuratively laid down between Dives and Lazrus So much for answer to the blasphemous abuse of this Text. CHAP. V. In which is further amplified the Errors of the Familists and four Quere's answered as to the point of Election ANd in the first place take notice from what ground these men deny the sacred Oracles of God and prayer to him as our heavenly Father and all Ordinances as tending to mans salvation that is from the same ground that the Angels fell which is that they abode not in the truth of God and from the same ground that we in our first Parents fell beleeving not his word of truth So this sort of men forsake the truth and beleeve a lie that is a fancy which they name a light within them and the divine nature and Christ they call their light by the name of Christ But what saith our Lord to these men Joh. 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do and concludes he is a lyer and the Father of lies But you wil say your own grounds imply Object you need not pray as it is in that which you call the Lords Prayer your Father in Heaven because you affirm you are in his Essence and cannot be out of it Then if he be so neer you what need you pray to him at all much lesse as in Heaven a great way off Though it be true that he is so near us Answ yet that is false which you infer form thence That we need not pray for we need to pray because of the foresaid mediums between our spirit and he and it is formerly proved those mediums are three That is this World being but an object of sense and the body of man being but a sensitive thing and the spirit of it self involed in a body of sin and of errors and mistakes Therefore although he be so neer we have great cause to pray unto him to manifest himself unto our spirits as did he that said Lord I beleeve help my unbeleef Again I answer The nature of sin in our mind carries in it enmity to God and therefore our minde being conscious to our sin in our apprehensions keeps at a distance from him therefore as neer as he is unto us we had need to pray unto him to shew himself to us for it is one thing that he is so neer and another thing to beleeve that he is so neer as for example If a man be as neer to one that is blind as possible may be if he neither feel him nor hear him he is to him as if he were 1000. miles off and this is our case by reason of these three mediums before specified therefore we have need to pray to God to draw neer to us not in his Essence for neerer he cannot be but in the manifestation of his mercy and goodness he may Again Our Lord taught us to pray to our Father as in Heaven because it is the ultimate manifestation of his transcendent glory that Men and Angels can be capable of and a place created purposely for that end in which we shall center in him to all eternity therefore we begin our Lords Prayer with Our Father which art in Heaven and conclude it with Thine is the Kingdom power and glory Again Because it is Jehovah that makes a barren Wilderness fruitful and a fruitful Land barren therefore he being so neer us we may the rather pray Give us this day our daily bread that is a competent maintenance for us and ours during this life which is our day Again Because the Apostate Angels do multiply and advance their Kingdom of darkness by mens beleeving lies and lying vanities so forsaking their own mercies and principally this Familistical Crew seemingly Angels of light to deceive therefore in regard God is so neer unto us I say we may the rather pray Let thy Kingdom come and will be done by removing those numerous errors and blasphemies which
nature not meaning those former graces wrought in them by the word and Spirit of God But they fansie themselves to be the divine Essence essentially the one Iehovah this they name also by a light within them but do you be sure to make Christ your Religion who is personally God-man and none other and depend upon his righteousness imputed onely for Gods gift of eternal life Also beware ye destroy not that inherent righteousness which is in you for that is the Temple of the Holy Ghost Wherefore give all diligence to make your Calling and Election sure because God if you so do by an act of merciful justice will establish you and keep you that you shall never fall totally nor finally to be seemingly deified Angels of light but indeed and in truth Angels of darkness the Children of the Devil a cursed crew of Familists who scornfully despise the sacred Ministery of Jesus Christ stilling the holy Ministers Priests and the godly which wait at wisdoms gates to be taught by Christ by their Ministery they stile them Priest-ridden fellows and stile the sacred Oracles of God to be but a dead letter and from beneath therefore O you Saints of God which yet rightly beleeve take heed of turning your graces which God hath endued you with into wantonness by a filthy greedy covetousness under a proud formality in Religion to walk after the flesh for by the just judgement of God at this time upon the Churches of Christ for so doing from amongst you and of you do arise these monstrous blasphemous Beasts the most dangerous Antichrist that ever was within the confines of Christendom therefore I say take heed for there may a time come upon you that yet stand for quenching the Spirit and loosing your first love and for making ship-wrack of that Faith and Conscience that once was good and for destroying the Temple of God which is holy which Temple ye are he will destroy you And the Text subjoynes these words speaking to the Saints Let no man deceive himself because then you are in the high way to the impardonable sin and then ye shall never beleeve more the sacred truth of God though never so cleared unto you for then God will deny you the gift of faith and then your damnation sleepeth not though you should deny as do the Familists No man shall be damned or saved Judas shall be in as good a case as Peter for say they all shall be turned into the divine Essence of the one Jehovah yet know this that the one Jehovah will not deny himself in his word of truth but make his final end good upon all flesh except as is excepted that is the case of dying in infancy that is every man according to his works that he hath done in the body whether it be good or whether it be evil that is some to be Vessels of dishonour to eternity and some to be for honour to eternity And Heaven and Earth shall fail before one jot or tittle of this truth shall fall short of what God hath said for the mouth of the Lord hath spoken it as at large is proved in the 12. Chapter of my second Treatise CHAP. XIII Containing an answer to Lieut. Col. John Lilburn his six particulars viz. FIrst You deny the Trinity Secondly You deny the Scriptures to be the word of God Thirdly You deny there is any word of God but that light which is in man Fourthly You affirm in your Book Pag. 16. that that light in man is as the light is in God himself in whom is no darkness at all Fifthly You affirm the Scriptures are true as a witness-bearer or declarer of that light in man which you call Christ Sixthly You affirm Gods word the light in man was long before the Scriptures To the first I answer and thus I prove the Trinity Hear O Israel the Lord our God is one Lord Deut. 6.4 and I told you the word Lord Deut. 6.4 twice in this Text was by the care of the Translators of the Bible ordered to be printed in Capital letters purposely to notifie unto the people that the word Lord in the Original was Jehovah as I have heard Doctor Gouge unfold many years agoe whereupon I told you that you must read the Verse thus Hear O Israel Jehovah our Elohims is one Jehovah so that here is Trinity in Unity and Unity in Trinity Also I told you Gen. 1.26 the Elohims spake each to other and said Let us make man c. and John in his first Epistle the 5th and the 7th saith There are three that bear record in Heaven the Father the Word and the Holy Ghost and saith he These three are one here also is Trinity in Unity and Unity in Trinity suitable to that of Moses Jehovah our Elohims is one Jehovah as Mr. John Brain most learnedly unfolds against M. John Biddle's most grosse Doctrine of the Trinity and as he sayes to him so say I to you Deny this if you can As to the second I will prove the Scriptures to be Gods word which is that which declares the minde of God to man as amongst men our words convey one mans minde to another It is written Heb. 1.1 2. God who at sundry times 1 Joh 5.7 Heb. 1.1 2. in divers manners spake in time past unto the Fathers by the Prophets hath in these last times spoken unto us by his Sonne Again When the Elohims had spake each to other saying Let us make man c. Here note by the way that because the Elohims thus spake each to other the Trinity cannot be as some dream that is Distinctions and Relations onely but really Existencies in the Essence of Jehovah for Distinctions and Relations are such as cannot speak Man being thus made God conveys his minde to mans minde by his word and said unto them Be fruitful and multiply likewise he said Gen. 1.1 26 28 29 Gen. 2.16 Gen. 3.9 Gen. 4.4 6 9 15. Gen. 6.13 Behold I have given you every Herb c. Likewise Gen. 2.16 Jehovah Elohim commanded the man saying c. Likewise after the fall Jehovah Elohim called to Adam and said unto him c. Likewise he conveyed his minde to Cains minde three times by his word Likewise Elohim said to Noah The end of all flesh is come before me So also he conveyed his minde to Noah and to his Sons with him Gen. 9.8 Gen. 13.13 14. Gen. 12.1 Numb 15.30 saying c. And so to Abraham Are not these words which these Scriptures speak Gods own words by which he conveyed his minde to the minde of these men but I pray you hearken what God speaks to all such as you are The soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth Jehovah and do not you reproach Jehovah when you deny these and other Scriptures to be his word Yet he further saith That soul shall be cut
must ground upon a lye and nothing else for you deny the increate word of God the second Elohim in Trinity Joh. 1.1 Who in the beginning was the word and the word was with God and the word was God And secondly You deny the Scriptures to be the word of God and so you leave the World no word of God but the light forsooth that is within you so much for your second point Thirdly you affirm There is no word of God but that light which is in man To this I need give no answer having proved a twofold word of God but because you did affirm your light within to be the word of God I desired you to prove it thereupon you alleaged the 1. of Iohn and the 1. Vers In the beginning was the word c. To which I answered That word which was with God and was God was the second Elohim in Iehovah or in the Trinity and he did create all things and without him was not any thing made that was made but what I pray you did that light within you create what were the things which it created and made for the Lord Jesus Christ himself who is personally God-man simply so created nothing that is as he is Christ yet you would have your light which you call Christ to be a creator of you know not what And because I affirm that the word that was with God and was God being the second person in Trinity this stirred up the light within you to deny the Trinity therefore I conclude that the light in you is darkness Yet neverthelesse I do grant that the Lord Jesus Christ as personally God-man the second Adam after the fall of the World by the first Adam immediately did as the faithful and true witness of God against the Apostate-Angels lies Rev. 3.14 as it were put a new Creation upon the works which God had made by virtue of his imputative righteousness interposing the imputative unrighteousness of Adam put the whole Creation in a travell until now from that bondage of corruption Rom. 8. to which it fell to be partakers of the glorious liberty of the Sons of God And this first Chapter of Iohn speaks to both that is what he did as he is the second Elohim in Iehovah and also to what he did as he was personally God-man Jesus Christ But what is all this to your Idoll light within which is your spiritual King Jesus and your Christ I and the same light which is in God himself I pray you let me ask you this question is not this to reproach Ichovah for you also attribute Creation to your light within so much to the third point Fourthly You affirm in your Book pag. 16. That that light in man is as the light is in God himself in whom is no darkness at all I answer This word light is a metaphor allluding to the light of this inferior Elementary World which light is not suitable to the reasonable soul of man nor spirits as Angels but to the eye of flesh as to man and beast yet no man certainly knowes what it is but in probability whether it be a quality a substance or a spirit therefore for its excellency the essence or nature of Iehovah is compared unto it the words are these God is light 1 Tim. 6.16 1 Joh. 1.5 in whom is no darkness at all who onely hath immortality dwelling in the light which no man can approach unto which no man hath seeen nor can see to whom be honour and power everlasting Amen Yet in your Book pag. 15. you affirm that this light which in the Text is the infinite Essence of God is the living and quickning holy or tender part of man the everlasting word of God by whom all things were made But herein you fall just with the Familists that the Essence of God is the tender part of man but as to those your elder Brethren in evill I have answered this point formerly in this very Treatise Pag. 19.27 And also in my second Treatise from pag. 104. to 108. Nevertheless I will say something of this point to you also And first I grant that this increate light the Essence of Jehovah our Elohims is in all men and in all things but not in your sense as to be any part of the nature of man or of any thing else for it is in him that we and all things else do live and move and have our being for as nothing is able to include him so is it impossible that he should be excluded by any thing But I pray you here take notice That although the sacred Essence of God be within and without all men yet this no way conduces to the happiness of man as you ignorantly affirm in several places of your Book and in pag. 19. it is affirmed to be the very principle of all true Religion I pray you is it such a principle to the Devills and all damned Creatures for their being life and motion is in him He that is being it self is the bottom of the being of all created nature and so it is of good and bad men to continue them to be happy or to be tormented to eternity otherwise they would all fall to nothing by an annihilation But God for his final ends sake will so continue them for ever now what that final end is I refer you to my second Treatise and thus for his final ends sake he upholds the Earth which hangs by nothing as saith the Text that is by no created thing and the Text saith He sitteth upon the Circle of the Earth and the truth is his infinite Essence is not only in and thorough all created Natures and Worlds but also his intrinsicall glory extends far beyond them all and he is where they are not nor any created thing ever were for in his intrinsical glory they all adde nothing unto him who is Jehovah our Elohims our own Jehovah and is this that which you call the tender part of man and so his happiness as you childishly affirm not knowing what you say Again I answer and grant It is a great happiness unto a godly mind to know and possess this infinite light which is both within and without us as he is pleased to stoop to our capacities as appeares Joh. 1.1 speaking of the Lord Jesus Christ personally God-man he saith That which was from the beginning which we have heard which we have seen which wee have looked upon and our hands have handled of the word of life Here note that John had heard and seen Christ looking upon him and handled Christ by being in his Company But your Idoll Christ your light your everlasting word that same tender part of man was never visible but invisible for you say it is within so that you nor any man else can say what it is except a whimsey But in the second verse Iohn complains himself further saying the life was manifested we have
the minde of man and therefore Light for saith the definition Whatsoever doth manifest that is light Fourthly There is in all men a light within but not in your sense for although in Adams fall we were all totally darkness it self yet I say there is a light which enlighteneth every man which commeth into the World which is the Spirit of God the third Elohim and he doth write the effect of the Law of God in the hearts of all men from whence they do by nature the things contained in the Law which as saith the Text shew the effect of the Law written in their hearts and it was written to this end that from this Light within suitable to that Light without Gods Word namely the Scriptures they might come to Christ that he might give them life or on the contrary if then by custom in sin extinguish this light within this will leave them in their own Consciences without excuse as is at large amplified in all my three Treatises but your light within you is a lye and you have extinguished that good light which was written within you And you are become dead in sins and trespasses to come to Christ for you deny him and say the light in you is Christ and you deny the Scriptures to be Gods word you also deny the Trinity and consequently you deny God himself and therefore as our Saviour saith If the light that is in thee be darkness Mat. 6.23 how great is that darkness And now I come to the fifth general point which is you affirm the Scriptures are true as a witness-bearer or declarer of that light in man which you call Christ in answer to which I deny that the Scriptures are a witness-bearer to your light within which is your Idoll stiled by the several names aforesaid for if it should beare witness to your foolery it should witness it self to be no word of God and also that the Lord Jesus personally God-man blessed for ever more is not the Son of God and so it should contradict what it self affirms Also it should deny what it self affirms that is that Jehovah our Elohims is one Iehovah as doth your light within which Mystery of Iniquity you varnish over with the words of the Scriptures in an injurious and uncouth sense as do our Gipseys and Canting-beggars who leave their native language as do you the native sense of the Scriptures and onely use the termes and you had need put glorious titles upon it and when you have done all it is nothing else but a painted Sepulchre and nothing but stench and rottenness wherefore you gild it over with your sufferings and imprisonments writing your selves persecuted Saints truly if you and your Companions be Saints you are of the Pope or the Devils canonizing for I am sure that God never owned any man to be holy that ever denyed the holy Scriptures to be his word or that denyed the second Elohim to assume humane nature and so became personally God-man and to be his seventh meanes as is proved in my second Treatise or that ever denyed the Trinity which is to deny God himself Jehovah our Elohim to be one Jehovah And if the Lord Jesus Christ commanded Peter who was a Saint get thee behinde me Satan in reference to the temptation which Peter unawares tempted him unto then much more will he judge you to be the Children of the Devil whose works ye will do as did your Father the Devil when he alleaged the Scriptures to Christ tempting him to throw himself off from the Temple that he might destroy himself so you bring in the Scriptures a witness-bearer to the lying light within you but it is to destroy and dissolve the Scriptures from being Gods word to make that good that there is no sure word of God but that lying light of yours within you for you deny the second person in Trinity to be the increate word mentioned in 1 John 1. and the Scriptures to be Gods word also you deny the Trinity consequently you deny Jehovah our Elohims to be one Jehovah consequently you leave no God at all but your light within which you call by the name of God in divers places of your Book Lastly you affirm That Gods Word the Light in man was long before the Scriptures but having so largely proved this Word of God within you to be no more nor lesse then a lye this last point of yours needs no answer at all nevertheless I grant your Word of God to be long before the Scriptures were For your Father the Devil was a lyer from the beginning and it was long after the Devil was first a lyer Joh. 8.44 that Moses began the Scriptures and your quotations of Scripture in the margent of your Book are numerous and all is but to guild over your Idol Light within and although you give us number yet you give us no weight of truth even as you give us antiquity but no verity And although you undervalue the Antiquity of the Scriptures yet it declares a truth unto us more ancient then you or your Fathers lies that is what the Elohims speak each to other and said Let us make man in our Image Also it tells what God said to man having made him the Elohims said unto him Be fruitful and multiply and the Elohims said Behold I have given unto you every Tree bearing seed Gen. 1.26 27 28 29. Gen. 2.16 c. Jehovah Elohim commanded the man saying Of every Tree of the Garden c. Also the Scriptures tell us of divers things long before themselves were written That the Word of God after the fall was manifested to Adam and his Wife Gen. 3.8 9. and also that Jehovah manifested himself to Cain by his Word three times and also that the Word of Jehovah came to Noah Gen. 4.6.9 13. and so to Abraham and others I would ask you this Question Can your Light within tell you any of all this if the Scriptures had not told it first and yet you would fain make us beleeve that that Light is the onely word of God and Scripture and that is the reason you endevour so much to dissolve our Scriptures but in all this you do but wash the Blackamore and make a night-cap for the Moon for that which our Lord Jesus Christ saith shall stand firm Heaven and Earth shall passe away but my word shall not passe away And as he saith in the forecited Text Luk. 24.33 and the Scriptures cannot be dissolved And for all your Light within which you call your God and unbeleeve the Scriptures yet God will make his Word good upon you and all your Companions He that beleeveth shall be saved He that beleeveth not shall be damned Mar. 16.16 And truly whereas you put this title upon your Book The Resurrection of John Lilburn you should rather have put it thus The perverting of John Lilburn in order to his destruction if God