from God the former and maker of them which light they receive together with the principle of their naturall life which light and life as they are both one in the Author and fountain thereof John 1.4 So are they both one in the subject thereof As James Naylor himselfe acknowledgeth in his Answer to certaine Queries in a book called Strength in Weaknesse mentioned before Page 24. line the first Yet this little light in man is so far from being the powerfull word of faith which was in the beginning and by which all things were created I say it is so far from being it That it cannot discover who or what it is that 's spoken of the napkin and the graves cloathes It may see some of the visible things of God and there by somewhat of that which is invisible but him that is invisible they can never see till he manifest himself for no man ever saw him or shall see him since the transgression but as the word made flesh Jo 1.14 manifested in the flesh 1 Tim. 3.16 as revealed in the Sonne John 1.18 and by him manifested unto his Witnesses 1 John 1.2 according to that blessed testimony among others 2 Cor. 4.6 God who commanded light to shine out of darknesse hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus Christ which no man can see but as he receives another life John 3.3 and light for the life and the light are one For this very reason Because I have observed the enemy to hide himselfe in this bush and here to lay his Ambuscado's to take persons at unawares and to cast his net over them blundering and confounding by tearmes the Truth it selfe under shadowy expressions not obvious to the first view of every reader Because Christ is called the light of the world therefore where light is spoken of there Christ is applyed to be hee or if under these expressions The light is but one in all Are there more lights then one Shew any other light c. Not heeding that which is testifyed of the Word that while he was hid in God though he bore up the Pillars of all the Creation as being made by him and existing in him though he was light and life to all beings according to their capacities besparkling all with rayes or Candles as their maker and Creator yet untill a body was prepared him and he made flesh thereby becoming the seed of the Woman and fulfilling therein that promise which had been a word of faith to the Beleevers throughout all ages who all dyed in faith having not received the promise but saluted it as that which they saw and kissed it and rejoyced in it as Abraham did who saw him the Word that was to be made flesh and was glad I say till the word was thus imbodyed in flesh or considered as such and so to be seen and beleeved on there was no such thing as Christ a Light to the Gentiles other then in promise I say Christ as the Lords Christ or Christ the Lord according to those testimonies before mentioned in Luke 2.11.28.32 for as he was Manifested in the flesh he was thus stiled Of whom it is thus said He which hath the Sonne hath life and he which hath not the Sonne of God hath not life which is true of Light for the life and light are one Eph. 5.14 and promiscuously put one for another which light and life is no other way attained but by a persons being borne againe John 3.3 by receiving i.e. by beleeving on the Lord Jesus Christ For to as many as beleeved on him to them he gave power priviledge or prerogative to be made the Sons of God even to as many as beleeve in his name which were borne not of Bloud nor of the Flesh nor of the will of Man but of God John 1.12 13. The Children of the first Birth with their life and light cannot enter into the kingdome of God nay they cannot see the kingdome of God 1 Cor. 2.14 John 3.3.5 6. Except they be borne againe i. e. from above of the Spirit But the new-borne they which beleeving receive Christ or receive Christ by beleeving those are they whose hearts God purifyes by faith Act. 15.9 renewing them in the Spirit of their mind Eph. 4.23 by the washing of Regeneration and Renewing of the holy Spirit Tit. 3.5 6 7. which he shedds on them abundantly through Jesus Christ our Saviour justifying them by his grace that they may be made heires according to the hope of eternall life With this new-life comes in the true light of the renewed Man who till then is dead as in opposition to life and darke as in opposition to light notwithstanding he be both alive and enlightned by the fountaine of life as a branch of the naturall Creation 1 John 2.8 Eph. 2.5 5.8 John 1.3 4. Hitherto touching the first Assertion or Proposition and the proofe thereof Secondly It is further affirmed touching the little Light which shines in the dark heart viz. That it is the word of Faith the Apostle exhorted to take heed unto Rom. 10 6 7 8. 2d Reply I cannot with more clearenesse proceed in the Examination of what is here alledged from Rom. 10. Then set downe the words of the Scripture it selfe which is cited for proofe thereof that the Reader may have the clearer view thereof The words are these viz. But the Righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heaven that is to bring Christ downe from above or who shall descend into the deep that is to bring up Christ againe from the dead but what saith it the word is nigh thee in thy mouth and in thy heart that is the word of faith which we preach Having presented the Reader with the sight of the Scripture produced for Evidence I need say no more then this It doth not prove the thing for which it is brought Let him that reads consider whether there be one word therein which mentions the little light which shines in the darke heart or calls that little light the word of Faith or exhorts to take heed thereunto as being it Now if the Scripture quoted for proofe proves not the thing as it plainely appeares it doth not Where is he that made the Chalenge to all the Citie of London to prove that any thing is by these men spoken or declared but what the Scriptures beare witnesse unto the same or if it be said that the Apostle meanes the little light which shines in the darke heart when he speakes of the word of faith which is nigh both in the mouth and heart I must say to this as before in the former Case Meanings are by some approved while as yet they are under Judgement and condemnation by others as I have already instanced in the Answer to the 4th Objection Inasmuch therefore as this appeares as
though with all possible brevity Reply That the Gospel is the power of God to salvation may not be denyed Rom. 1.16 for it is so to every one that beleeveth and let him be accursed that preacheth any other gospel than that which is so Gal. 1.9 But where the gospel which is the power of God to salvation is preached if it be not mixt with faith in them which hear it it is not the power of God to salvation to such according to the testimony of that Scripture 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 mixed with faith in them that heard So that the gospel is not the power of God to salvation to any but to such as beleeve it and by faith receive the glad tidings and message thereof and become obedient thereunto Rom. 1.17 For therein is the righteousness of God revealed from faith to faith as it is written The just shal live by faith The gospel which in it self is the power of God to salvation so named already may be prerched not only in word but also in power and in the holy spirit as twice to the Thessalonians 1 Thes 1.5 in demonstration of the spirit and power as to the Corinthians 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be powerfully ratified and confirmed by signs and wonders and mighty deeds yet not powerfull to salvation except received by faith in them that hear it Such a gospel was it to the Thessalonians 1 Thes 1.5 It was brought to them in mighty power and received by them in much assurance as the very word of God to which they yeilded the obedience of faith 1 Thes 2.13 14. As the Romans also did Chap. 15.18 19. Wheresoever the Gospel is preached in Evidence and demonstration of the spirit and received by faith in them that hear it it is the arm and power of God to salvation to such and doth powerfully incline them to yeild obedience in word and deed to whatsoever is therein revealed unto them He that receives the light and is obedient to it receivs the gift of God and shall receive the power the light rejected no power received Reply It hath been said before by this friend to whom I now reply That Christ is the light and That Christ is the gift of God To which may be added that which is testified 1 Cor. 1.18 That Christ is the power of God as it is expressed by the Apostle Now let it be considered what is spoken by the friend in this parcel of words above recited and whether it amount not to a repetition and Tautology of words He that receives the light and is obedient to it receives Christ for Christ is the light receives the gift of God that is Christ for Christ is the gift of God and shall receive the power that is Christ for Christ is the power of God and such as receive Christ and obey him reject not the light nor can be without the power forasmuch as he whom they have received and obeyed is both the light and the power and the gift and is no more than if it had been thus express'd He that receives Christ obeys him receives Christ and shall receive Christ Christ rejected no Christ received Your heart shall fail and your eyes wax dim that look for another way or another Gospel than that which redeems out of sin Reply It hath been said before that Christ is the way Let their heart fail and their eyes wax dim that expect salvation by any other way than by him who is the Way the Truth and the Life Forasmuch as there is no other name given under heaven whereby we can be saved and that Gospel which tenders salvation by Christ to sinners without redemption from sin let it indeed be Anathema from the Lord. For it is witnessed of the true and only Lord Jesus that his name should be called Jesus that is Saviour for that he should redeem his people from their sins Mat. 1.21 and save them to the utmost that come unto God by him everliving to make intercession for them Heb. 7.25 even for them who by him do beleeve in God purifying their souls in obeying the truth through the spirit being born again c. 1 Pet. 1.21 22 23. Which testimony is born up in the hearts of the children of the regeneration who are made the sons of God by faith in Christ Jesus having received the adoption of sons they cry unto him in spirit incessantly night and day that this redemption from the body of sin and death may be compleated in them saying how long Lord holy and true fighting the good fight of faith keeping up the watch and warre of the Lord as knowing that the God of peace will shortly tread Sathan under their feet I say their feet as really within them as he hath troden him under his own feet for them without them And further knowing that they shall assuredly reap in due time if they faint not this being their victory even their faith by which with patience they possess their soul being confident of this one thing that he is faithful who hath called them who will also do it and having begun a good work in them will also perfect it perform or finish it untill the day of Christ having this hope they purify themselves in the power of him who of God is made to them righteousness and sanctification as well as wisdome and redemption The name of Christ is pleasant in the outward sound in as much as thereby men think to have their sins taken away but the Gospel is the power of God that redeems out of sin Reply Who ever names the name of Christ is to depart from iniquity and he who naming the name of Christ how pleasant soever he count that name yet if such an one depart not from iniquity but rowl his sinne under his tongue as a sweet morsel and bless himself in his heart saying I shall have peace though I walk in the Imagination or stubborness of my heart to adde drunkenness to thirst the Lord will not spare him but the anger of the Lord and his jealousie will smoak against that man there 's no such use of the name of Christ as to make it a Cloak for sin for the wrath of God is revealed against all unrighteousness in men Whatsoever and in whomsoever it be and he that regards iniquity in his heart hath a root of gall and wormwood that will eat out all the pleasantness that may seem to be in the name of Christ in the outward sound Deut. 29.18 19 20. Yet for asmuch as there may be some snare and temptation lie upon some souls touching those words before minded and repeated viz. the Gospel is the power of God that redeems out of sin Whence some persons do conclude that they are redeemed out of sin and that the body of sin is destroyed in
how hot or fiery soever it may prove If any person enquire touching the Author and take offence because he is not named let such know that for that very reason viz. to avoid offence is the name withheld considering how common an error it is for persons to judge of bookes by the Author rather than of the Author by the book and to like or dislike the booke without due consideration of the matter thereof as they approve or disapprove of the person who publisheth it partly to avoid this too Common error in many and partly to give content to my own genius who am a lover of retirement and privacy these are two principal reasons why it 's as it is as to this enquiry what entertainment it shall find at the hands of any person as I know not so neither am I careful my heart suggests unto me that both to the wise and unwise I am exposable my stammering may offend the one and my speech may displease the other nevertheless I am made free to be found a sacrifice to the Censure both of th' one and th' other if I may therein but find acceptance with him whom I serve in my spirit in this undertaking making this request unto thee for thine own Soul's good that thou wouldest give time to the exercise of thy mind and understanding before thou passest sentence be not too suddain either in receiving or rejecting the matter laid before thee not too rash in Censuring or too fierce in opposing but be cloathed in thy right mind Put on as the Elect of God bowels of mercy kindness gentleness remembring that the wisdome that is from above as it 's pure so it 's peaceable full of mercy and good fruits if thou art made free to appear thus accomplish'd to help the stammering and lisping to speak more plainly thy work will be rewarded by him whose it is and be very acceptable to me whose soul is made willing to be one with and in the truth as it is in Jesus HOSANNAH to the Son of DAVID OR A Testimony to the LORD' 's CHRIST AS God at sundry times and in divers manners spake in time past unto the Fathers by the Prophets and in these last days hath spoken to us by his Son making forth the discoveries of himself in order to our Salvation So hath Sathan that old Serpent the Devil at sundry times and in divers manner of wayes been exercised towards the Sons and Daughters of the living God and in these last days he hath eminently put forth himself not onely nibling at the heel but striking at the head of the heirs of Salvation Sometimes he acted under the form of a Serpent as to Eve Gen. 3.1 4. Sometimes as a lying slanderous and false Accuser Job 1.9 11. Sometimes as a subtil Disputer Luk. 4.3 9 10. If thou be the Son of God c. enforcing the Argument with a misquoted and misapplyed sentence of Scripture It is written c. Sometimes as a cunning and subtil Inquisitor Matth. 22.17 Master Is it lawful c. Sometimes he will be a false Apostle 1 Cor. 11.13 14 15. Sometimes a false Christ Matth. 24.24 Sometimes a false Prophet 1 Joh. 4.1 1 King 22.21 22. Sometimes a false Brother Gal. 2.4 Sometimes a false Teacher 2 Pet. 2.1 And all this not in a single but in a multiplyed capacity many false Christs false Prophets false Apostles false Teachers all centring in him and he in them either as a Serpent with secresie and subtilty or as a roaring Lion and Dragon with open violence and hostility either by his wises Ephes 6.11 and devices 2 Cor. 2.11 beguiling as he beguiled Eve Gen. 3.13 2 Cor. 11.3 or else by his force and violence seeking to devour 1 Pet. 5.8 or as a great red Dragon casting some into prison to try them Rev. 2.10 being wroth with the Woman and making war with the remnant of her seed which keep the commandements of God and have the Testimony of Jesus And this bloody enterprise he carries on not onely by such Instruments as are his owne who are led captive by him at his will and in whom he rules as the Prince of the power of the Air and in the hearts of the children of disobedience but by exciting and stirring up the spirits of the children of peace to divisions emulations and eminent persecutions one against another Ephraim to envy Judah and Judah to vex Ephraim neither of them remembring that they both are the off-spring of him to whom the promise was made and of them who were heirs together with him of the same promise All the envy and enmity centring in him who hath been the Lyer and Murtherer from the beginning whatever and whoever have been the Instruments made use of by him winged with fraud or armed with violence He I say being the All in All of whatever is acted in any Instrument against the Son of God and against the Sons of God influencing all his Angels in all their variety of Appearances Against him in a way of Eminency should every arrow be directed not so much eyeing Instruments as he by whom they are influenced and by whom they are acted that like as He 1 King 22.31 said in another case Fight neither with small nor great save only with the King of Israel Or as they in the Prophecy Ier. 51.3 were directed touching Babylon Against him that bendeth let the Archer bend his bow against him that lifteth up himself in his Brigandine which is also the main scope of this ensuing Tract This lying Murderer as he hath been busied from the Beginning to beguile and to destroy if it were possible the very Elect so even at this present time also hath he laid his bait his snare his Engine exercising the part of a crafty Fowler on purpose to deceive as much as in him lies the remnant of the seed by sending abroad certain Instruments under great disguise of purity and piety clothing them with the titles of Apostles and Messengers sent abroad to preach the everlasting Gospel whose distinction among men is that they go under the name of Quakers The consideratien of whom together with their Principles though in all faithfulness and tenderness I testifie my soul is drawn forth not so much against the persons of any as against him that acts them is the subject matter of that which follows as was hinted before I find it commended in the Church of Ephesus that her Angel had tryed them which said they were Apostles and were not And the Apostle John advised I Joh. 4.1 Beloved believe not every spirit but try the spirits whether they be of God for many false Prophets are gone out into the world Which advice he gives unto his beloved Little children let no man deceive you Such considerations as these have in the power of God wrought up unto great searchings of heart and strong inquiries after the pleasure of God and the knowledge of his truth which
manifest But in the fulness of time the fountains of the great deep were broken up and the windowes of heaven were open and the treasure of wisdome and Counsel which had comparatively been hidden from ages and generations not positively so for every Age had its proper measure in proportion to the dispensation under which it was yet in comparison of what was further made out by the appearing of the grace of God giving testimony of his great love to the world in sending his own Son Rom. 8.3 To dye for sinners Rom. 5.8 Yea while they were yet sinners and at enmity with him then to reconcile them to God Rom. 5.10 Then I say and at this time for the Word to be made flesh and Tabernacle among the sons of men and cause his glory to be beheld as the only begotten of the Father full of grace and truth without controversie this was the great Mystery of Godliness God manifested in the flesh c. He had been hid in God long before but now was made manifest bringing immortality and life to light by the Gospel preparing a way into the Holyest of all which way was not yet open but shut up under veiles and shadowy darkness whilst the first Tabernacle was yet standing and this God hath done upon terms not of the first covenant that is to say of works called the old Covenant but upon the terms of the second Covenant or Law of faith bringing in everlasting Righteousness upon the account of that better hope by which we draw nigh to God Heb. 7.19 Thus as that first Covenant or law of works which was witnessed sufficiently in mans heart so far as to justifie God and render man inexcusable for transgressing it yet through the bountiful goodness of God was afterward engraven on Tables of stone and so became a written and legible Law the keeping of the Oracles whereof was committed eminently to Abrahams posterity yet so as that the sound thereof went forth among the Gentiles far and near who also might be admitted upon the terms thereof into the family of the then Israel of God and many taking hold of that Covenant of God were admitted to whom there was but one Law as well to the stranger as to him who was born in the house Exod. 12.48.49 In like manner this new Covenant which God made with miserable fallen affrighted run-away hidden Adam touching the seed of the woman which should break the head of the serpent as in the promise Gen. 3.15 this in process of time comes to be drawn from under the veil and so immortality and life comes to light through the gospel Which notwithstanding it were so sufficiently manifested from the time it was first promised as that the heirs of Salvation did see through these veils and beheld him that was invisible and all others might have seen and many did see that which left them without excuse for with whom was he angry but with those who had not faith Heb. 3.11 18 19. as with those to whom the Gospel was preached but did not profit them not being mixt with faith Heb. 4.2 Yet out of the super-abundant goodness and riches of grace Eph. 2.7 commending his love to poor sinners God makes this new impression thereof in such large and capital letters as that it may be read and seen of all men to whom the tidings thereof comes making publication of this joyful message by the Acclamation of that heavenly Host who praising God said Glory to God in the Highest on earth peace good will toward men Luke 2.13.14 bringing good tidings of great joy which shall be to all people the sum of which was There is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10.11 or the Lords Christ v. 26. a light to lighten the Gentiles and the glory of his people Israel v. 32. Which voyce of this heavenly Host was not like that on mount Sinai wherein the mount was altogether on a smoke like the smoke of a furnace where the whole Mount quaked greatly and the people which were in the Camp trembled Exo. 19.16 18. but contrarywise it was here Peace on Earth good will towards Men and glad-tidings of great joy to all people These were the blessed openings of the Fathers bosome bringing life unto light Revealing the Counsels of his heart which had been kept secret from the beginning of the world but was now made manifest for the obedience of faith among all nations according to the tennor of that Scripture John 3.16 17. God so loved the world that he gave his onely begotten Son that whosoever beleeveth on him should not perish but have everlasting life Now is the first promise unbowel'd and declaration is now made who is the seed of the woman and what is the Law of faith and also who are the proper subjects thereof Every one to whom the sound thereof comes is under the obligation thereof but they only which do beleeve in Christ shall not perish but have everlasting life and these also are reckoned for the seed This then is the tennor and tendency of the Law of faith That whosoever beleeveth on Jesus Christ shall not perish but have everlasting life and this not occultly but openly declared Together with this new Edition of the Law of faith the Subjects thereof are likewise declared to be such as are to be renewed to be new made to be born again and to have a light implanted in them suitable to this Law as they had a light implanted in them suitable to that of works That like as the former light sprang up with them in the natural birth Man had his candle from the beginning of his Creation to see his Creator and a Law sprang up with him to serve his Maker that is to love him with all his heart with all his soul c. So now in this new Creation is he in like manner to be endued with a light suitable to his birth he must be born of the Spirit or from above and therewith to be enlightned to have this Law written in and on his heart this is a branch of the new Covenant I will write my lawes in their hearts c. This is that which was pointed at all along thoroughout the old dispensation in all the types and sacrifices they looked unto Jesus the Mediatour of this new Covenant whom God hath set forth to be a propitiation through faith in his blood to declare his Righteousness for the remission of sins that are past through the forbearance of God That he might be just and the justifier of him that beleeveth in Jesus Rom. 3.25 26. and by this law of faith to exclude boasting The Law of works speaking on this wise do and live or the man that doeth these things shall live in them sets man upon doing for life or that he may live and while man is doing he is apt to be boasting as he Luk. 18.11 I am
in your hearts by faith so may those Scriptures be understood Col. 1.27 Christ in you the hope of glory and that 2 Cor. 13.5 Know you not that Christ is in you c. He is in the hearts of beleevers by his Spirit and dwells there by faith guiding and leading them directing and assisting them teaching and enabling them to perfect holiness in the fear of God not only becoming a Principle of life or quickning giving existence or being to the new-born but causing them to grow up in him and to perform the actions of spiritual life or of a living new-man Secondly as in the first Man there was not only life but light set up in him so the new-born babe in Christ the new Man is also endowed with light suitable to his life That quickning Spirit which gave him life gave him also light Ephes 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light as is the Man so is his life and his light His birth is from above so is his life his light Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints that he may answer the ends of God in his new Creation As formerly the spirit of a man the Candle of the Lord in man Prov. 20.27 acted its part under the first Covenant so the quickning Spirit of Christ or rather the Lord Jesus Christ that quickning Spirit 1 Cor. 15.45 and 2 Cor. 3.17 is the Sun of righteousness arising with healing in his wings Mal. 4.2 upon them which sate in darkness Isa 60.1 2. and in the region of the shadow of death Luk. 1.78 79. and Mat. 4.16 notwithstanding all their Torch or Candle-light Christ is their spiritual Light This living light or Light of life is it which beams into the souls of the new-born babes those little ones which beleeve in Christ giving them the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 according to that testimony of the holy Spirit Psalm 36.9 With thee is the fountain of life in thy light shall we see light as far surpassing the Candle-light of mans spirit as the administration of the law of faith doth that of works This spiritual light as far excelling the former as the administration of the Covenant to which it relates doth excell that which was in-glorious in comparison thereof 2 Cor. 3.10 As man was not at first made for himself but to serve his Maker and had for that purpose the law of his Creatour written on his heart by which to this day he is accused or excused So neither is the new man or renewed man indued with the principle of life and light according to the image of him that created him for no other purpose but to exist barely and to be no other way serviceable to him that hath quickned and illuminated him But there is a law proper to this state of new life called by the Apostle Rom. 8.2 The Law of the Spirit of life in Christ Jesus to which law subjection is to be yeelded by all that are born of the Spirit or from above Which law as the former viz. of works is written in the hearts of these Heb. 8.10 as that former on the hearts of those with this difference viz. that was written on the heart in Creation this in regeneration that in the first birth this in the new birth On which law of the Spirit of life the renewed principle of light which is in the renewed man acts as the candle in the man did or doth in the former capacity reflecting on it and receiving conviction and direction from that and as far as the new Covenant is above the old so far is this law of faith above that law of works Prov. 6.22 23. And this law of faith Rom. 3.27 or law of the Spirit of life in Christ Jesus Rom. 8.2 or this better Covenant Heb. 8.6 doth excel and far surpass the first Covenant as being founded upon better promises than that was which are expressed most fully in Jeremy 31.33 34. and 32.40 Ezek. 36.25 26 27. and applyed Heb. 8.10 11 12. Wherein God undertakes by Covenant and promiseth to pardon iniquity transgression and sins and to remember them no more also to cleanse from all pollution and all filthiness that is to take away both the guilt and filth of sin to take away the old and give a new heart to take away the heart of stone and give an heart of flesh to put his laws in their inward parts and write it in their hearts to put his spirit within them and cause them to walk in his statutes and to keep his judgements and do them God will not turn from them and they shall not depart from him these are better promises than those upon which the first Covenant was established Heb. 8.6 For there was equitie and justice in that Covenant whose tenour was Do and live And cursed be every one which doth not continue in every thing that is written in the Law to do it Who can say God is unrighteous in taking vengeance upon those who abide not in all things fulfilling that Covenant considering the capacity wherein man stood when this Covenant was made with him at first when God made him upright But now a Person being left to wrestle it out and to toil in the remaining strength of his own spirit to fulfill it how impossible is it for him to attain to the fulfilling thereof not so much in respect of the faultiness or weakness of the law or first Covenant though it pleased the Lord to impute a faultiness thereunto Heb. 8.7 And the Apostle saith that it was weak Rom. 8.3 And if there had been a law given which could have given life verily righteousness had been or come by the law Gal. 3.21 Neither doth this lay an imputation upon the law which the same Apostle testifieth is holy just and good Rom. 7.12 For surely if there be any such person which abideth in all things that are written in the law to do them such an one shall finde the Lord just in his Covenant fulfilling to a title what on his part is promised therein The weakness therefore imputed to the law is not so much in respect of the law as in respect of the subjects thereof who through the weakness of the flesh cannot fulfill it according to Rom. 8.3 For what the law could not do in that it was weak through the flesh c. The law is holy just and good but it can do no more then point out the duty and discover the transgression and pronounce sentence against the transgressor and this it doth not in weakness
pretend to it can make it evident and give demonstration thereof as the Apostles and primitive Christians could as is to be demonstrated by many instances in the Scripture by signes and wonders and mighty deeds Answ The Dispensation of the Spirit may be considered in a twofold respect viz. In relation to its Inward Operation or Outward Manifestation Sometimes it is expressed under the similitude of wind or air invisible and unseen and so it is in the work of Regeneration and Renovation John 3.3 Tit. 3.5 And this was personally effected and personally evidenced Rom. 8.16 Rev. 2.17 Sometimes under the similitude of Cloven tongues and fire and visible demonstrations ratifying and confirming the word of Faith according to Mar. 16.20 By tongues prophecies miracles or by signes wonders and mighty deeds and these were Apostolical 2 Cor. 12.12 God bearing witness to the ministration of those first Messengers with signes and wonders and divers miracles and gifts of the Holy Spirit according to his owne will Heb. 2.4 thereby confirming their word Mar. 16.20 convincing the opposers and stopping the mouths of the gainsayers Act. 4.16 This variety of the Spirits operation as thus distinguished into the Internal and External dispensation thereof as it may be clearly evidenced from the Scriptures so may it be of great use to strengthen the weak hands and confirm the feeble knees of such as are made weak and turned out of the way upon the account of this objection or the like The Scriptures do witness that many have been born of the Spirit i. e. have been true beleevers have had their eyes and hearts opened and have been turned to the Lord and yet many of these though they bear witness of the internal and invisible operation of the Spirit as being born from above Joh. 3.3 yet have been destitute of the demonstration of the Spirit in respect of its outward and visible manifestation in Signes and Miracles c. Those twelve Disciples at Ephesus mentioned Act. 19. were Beleevers and were so called vers 2. where the Apostle propounds this Question Have ye received the holy Spirit since ye beleeved Whereby it is evident that he spake of the outward manifestation of the Spirit which they had not so much as heard of and which they afterwards did receive vers 6. when upon the laying on of his hands they received the holy Spirit and spake with tongues and prophesied whence it appears evidently that they were Beleevers i. e. were born of the Spirit for faith is a fruit of the Spirit Gal. 5.22 whereof Christ i. e. the Spirit is both the Author and Finisher Heb. 12.2 not onely in himself as the object but in the Beleever as the subject giving them to beleeve on him Phil. 1.29 And if the faith of these twelve Disciples be questioned what kind of faith it was it will be resolved by the Apostle in his Letter of Confirmation directed to them Ephes 1.13 where he saith In whom ye also trusted after ye heard the word of truth the Gospel of your salvation in whom also after that ye beleeved you were sealed with that holy Spirit of promise Whence it appears plainly that those Ephesians Act. 19. were reall and true Beleevers and did partake of the inward operation of the holy Spirit viz. faith though they had not as yet heard of the outward manifestation thereof in visible gifts A like instance there is of those Grecians of Antioch who upon the Evangelizing of the scattered Disciples a great number beleeving turned to the Lord Act. 11.21 who yet had no visible demonstration of the Spirit but an invisible operation onely So it was with them of Samaria who beleeved upon the Evangelizing of Philip while as yet they were destitute of the visible manifestation of the Spirit Act. 8.12 compared with vers 15 16. At Iconium multitudes both of Jews and Greeks beleeved Act. 14.1 at the speaking and preaching of Paul and Barnabas At Berea also upon the hearing of Paul and Silas together with searching the Scriptures daily many beleeved Act. 17.10 11 12. At Corinth likewise upon Paul's preaching many of the Corinthians hearing beleeved c. At Philippi the Lord opened the heart of Lydia attending to the things spoken by Paul Act. 16.14 These with many more examples there are testifying to and bearing witness of this truth that many persons have beleeved been converted and turned to the Lord i. e. have been born of God Joh. 1.12 13. 1 Joh. 5.1 regenerated or born again or from above or of the Spirit Joh. 3.3 5 6 8. who nevertheless have evidenced no other power or presence of the holy Spirit than what was invisible in and upon their owne hearts but gave no outward visible manifestation thereof by Signes and Miracles at least not until afterwards Whence it follows that notwithstanding the dispensations in the times of the Apostles and primitive Saints and Churches were very eminent for visible and outward manifestations of the Spirit in wonders signes and miracles with gifts of tongues and prophecies yet this was not universal in operation for many were turned to the Lord Act. 11.21 and unto them it was given to beleeve Phil. 1.29 and taken into a state of sonship Joh. 1.12 13. were also regenerated and born from above or of the Spirit Joh. 3.3 8. Some of them not knowing Act. 19.2 Others of them not yet receiving or witnessing any outward appearance or manifestation of the Spirit but onely that inward operation of the Spirit opening and enclining their hearts to embrace the word of faith and to receive the Lord Jesus as tendered therein according to Rom. 10.8 9 10 11. And as some who had the inward operation had not the outward manifestation so some to whom the outward or visible power of the Spirit was communicated were not intrusted with the inward and sanctifying operations thereof as appears Mat. 7.22 23. where it is witnessed that Christ shall say to the workers of miracles Depart c. I know you not and to Judas Iscariot was given power among the rest to cast out devils and work miracles Matth. 10.4 8. to shew the Spirit is not limited but as the wind blowing where it listeth distributing to several persons severally even as he pleaseth 1 Cor. 12.11 in diversity of gifts administrations and operations For as to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another the gifts of healing to another working of miracles c. So it is said to another faith by the same Spirit 1 Cor. 12.9 Which operation of the Spirit is diverse from the former gifts enumerated both before it and after it for although there is required to the working of Miracles a faith suitable thereunto as appears by our Saviours testimony Matt. 17.20 Luk. 17.6 Matt. 21.21 and by the Apostles 1 Cor. 14.2 Yet this Faith is a distinct gift diverse from that whose manifestation was external
the former to be asserted without proofe for that this Scripture doth not at all mention the little Light which is said to shine in the dark heart nor calls it the word of faith nor exhorts to take heed unto it as such nor useth no such phrase as by reading the words will appeare Further answer is not requisite to be given to it then to say It is an ungrounded and an unproved opinion Object But what may the Apostle intend by the word of faith which he saith is in the heart and in the mouth and infers to be a saying of Moses Deut 30.14 where the like words are used if it be not the light which shines in the dark heart what other thing can it be Answ It is evident that the Apostle treating about the Righteousnesse of the Law and the Righteousnesse of faith asserts in the 4th verse of the 10th of Rom. That Christ is the end of the Law for Righteousnesse to every one that beleeveth alledging that Moses describeth the Righteousnesse which is of the Law that the man which doth those things shall live by them Doe and live And this was according to the Tenour of the Law written on the heart of man from the Creation It was no new thing that he Commanded them but the same repeated which was engraven on their hearts before viz. That they should love the Lord and serve him which was the end of their Creation Of which much hath been spoken in the former part Alluding to this passage of Moses the Apostle useth the like forme of speech that as the Children of the first Covenant had the Law of that Covenant written not only on tables of stone but also on the fleshly tables of their hearts as appeares Rom. 2.15 So the Children of the new Covenant might have the Law of the new Covenant speaking to them in the like sort the heires of righteousnesse or the children of faith might heare the righteousnesse of faith speaking to them on this wise viz. Say not in thine heart who shall ascend into heaven to bring downe Christ from above or who shall descend into the deepe to bring up Christ againe from the dead But what saith it The word is nigh thee in thy mouth and in thy heart Quest Nigh thee nigh who Ans Even nigh unto thee in thy mouth and in thy heart Quest Whose mouth and whose heart Ans Not every mans mouth and every mans heart but in thy mouth and in thy heart who art a Beleever Quest What Word is that Ans The Word of Promise the Word of Faith which we preach Quest What Word is that which you preach Ans That which saith If thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God raised him from the dead thou shalt be saved This is the Word of faith which is in thy mouth and in thy heart and on this wise the Righteousnesse of faith speakes For with the heart man beleeveth to Righteousnesse and with the mouth confession is made unto salvation for the Scripture saith Whosoever beleeveth on him shall not be ashamed Thus the word of Faith or Law of Righteousnesse is near unto the Children of faith the heires of salvation even in their mouthes and in their hearts The Law of the new Covenant is a word nigh unto the Children of that Covenant even to as many as beleeve and are of the faith of Abraham the faith which is of the Operation of God And these not as in the schoole of Moses hearing the voyce which hath thundrings and earth-quakes saying doe and live or the man that doth them shall live in them and Cursed be every one that abideth not in every thing that is written in the Law to doe them But the word of Faith speaks on this wise This is the worke of God that ye beleeve on him whom he hath sent As those who are marryed to another Husband that they may bring forth fruit to God even fruites of righteousnesse which are by Jesus Christ unto the glory and praise of God serving him without feare in righteousnesse and holinesse all the dayes of their lives who having restored their soules leades them in pathes of righteousnesse for his names sake being to them in stead of Broad Rivers and Streames writing his Law in their hearts putting his holy feare therein having Circumcised their hearts Calling them to his foote and keeping them there leading them though blinde in wayes they knew not who orders their goings that their footsteps slide not So that his Word is nigh them I say nigh unto those who are borne from above and are the Children of the new Covenant viz. in their heart and in their mouth even the word of faith of which the Scripture speakes But not so to every man nor is the little Light which shines in every dark heart this word of faith nor is this word of faith or Law of the new Covenant nigh to any person viz. in the mouth and in the heart but only to those that beleeve as the scope of this Scripture discovers and then and not till then is it a Scripture fulfilled on such and not on others who till they receive Life and Light through beleeving on the Lord Jesus are really destitute of both 1 John 5.12 He which hath the Sonne hath life and he which hath not the Sonne of God hath not life which is true of light also for it hath been acknowledged already that the light and life are one I shall now proceed to the third Assertion touching the light in every man viz. That it is the unction of the holy one c. Thirdly I finde it affirmed touching the little light in every man which shines in the dark heart That it is the unction of the holy one given of the Father whereby we need not to teach one another but as the anoynting teacheth us which is truth and no lye Reply Here being no Scripture cited for the proofe of this Assertion but certaine words of the Scripture made use of It doth appeare to me to have Reference to that passage of the Apostle 1 John 2.27 I know not what other place properly to referre them unto for proofe I shall therefore recite these words and compare them with what is here affirmed touching the light in every man or the little light which shineth in the dark heart viz. verse 20. But ye have an unction of the holy one and ye know all things Vers 27. But the anoynting which ye have received of him abideth in you and ye need not that any man teach you but as the same anoynting teacheth you of all things and is truth and is no lye If this be the Scripture passage intended for proofe and beside this I know none other Then I affirme as of the former that it speaks not at all to the thing which is under consideration for how doth it appeare that the little light which
sensuall having not the Spirit therefore not the manifestation thereof for there can be no manifestation where the thing it selfe is not But the Spirit himselfe dividing to every man severally as he please gives forth his manifestation to every man for the profit and benefit of others for to that end were those manifestations set in the Church and given to severall Persons of the Church for the use and benefit of the whole and so is this Scripture to be understood i. e the manifestation of the Spirit to whatsoever it be and to whomsover it is given it is given them for edification and profit of others The Spirit it selfe may be given to a Person for himselfe to bear witnesse with him to be his evidence or Testimony in things partaining to himselfe Rom. 8.16.26 and in 1 Cor. 2.12 Now we have received the Spirit which is of God that we might know the things which are freely given to us of God But when God is pleased to give to any Person the manifestation of his Spirit in a word of Wisedome a word of Knowledge in gifts of healing or workes of miracles tongues or Prophesies these and such as these are given for to profit others withall rather then the Persons themselves to whom they are distributed and so it is witnessed in the place before named which discovers the end of the Spirits manifestation viz. to profit withall The Fourth branch of what is asserted touching the little light which shines in the dark heart is next to be considered Fourthly I finde that it is affirmed touching the little light which shines in the dark heart That it is the sure word of Prophesie whereunto ye do well to take heed 2 Pet. 1.19 Reply To make tryall of the truth of what is affirmed it is necessary to examine the Scripture to see whether it intermeddle in this matter which it is brought to bear witnesse unto viz. the little light which shines in the dark heart of every man whether that be the sure word of Prophesie here mentioned the Scripture words are these We have also a sure word of Prophesie whereunto ye doe well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day starr arise in your hearts Knowing this First that no Prophesie of the Scripture is of any private Interpretation For the Prophesie came not in old time by the will of man but holy men of God spake as they were mooved by the holy Spirit In this portion of Scripture it may apparrantly be discerned that the Apostle doth not say of the little light which shines in the dark heart that it 's the sure word of Prophesie For there is no such word in this Text as the little light shineing in the darke heart and therefore so to affirme and to bring this Scripture for proofe is to wrong the Scripture except it can be made forth that it ought to be so understood and that that is the true and proper meaning thereof which neverthelesse would fall under reproofe as centring in a meaning a thing by them so branded with reproach of which mention hath been made before But as it s not exprest in the words of the Apostle so it will be found not to be meant or intended as spoken of the little light shining in mans darke heart a being the sure word of Prophesie in this place mentioned for it 's evident the Apostle speaks of the word of Prophesie contained in the Scriptures as himselfe explaines himselfe as may appear by considering the words and the scope thereof For the Apostle Peter knowing that hee must shortly put of his Tabernacle as our Lord Jesus Christ had shewed him vers 14. endeavors the establishment of the scattered Saints in the doctrine of the power and comeing of our Lord Jesus Christ 15.16 and this he doth by two Arguments One drawne from the testimony of himselfe and others who were eye witnesses of his Majesty when he received from God the Father honour and glory when there came a voice to him from the excellent glory which voice they heard when they were with him on the holy Mount Matth. 17. the 8. first verses to which John might referre John 1.14 The other argument to establish and confirme them in the present truth i. e. the power and comeing of our Lord Jesus was drawne from the Testimony of the Prophets in the holy Scriptures and therefore adds vers 19.20 21. 19. We have also a more sure word of Prophesie whereunto you doe well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starr arise in your hearts 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man So that it is evident that the more sure word of Prophesie which he exhorts them to take heed unto is the prophesie of the Scripture or Scriptures of the Prophets which agree with and confirm this thing which he was an eye and ear witness of and had declared unto them viz. the power and comeing of our Lord Jesus to which agrees that which is testified In 1 Pet. 10 11 12. and more particularly that of Paul who confirmed his doctrine By the like Testimony Acts 26.22.23 witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come From whence it plainly appears that as the Apostle would confirme them in the truth of what he had testified touching the power and comeing of our Lord Jesus by telling them what he and others had both heard and seen when they were with him on the holy mount where they were eye-witnesses of his Majesty and heard the voice which gave testimony from heaven touching him Yet for further confirmation of them in this truth he referrs them to the concurrent testimony of the Prophets and to that more sure word of Prophesie contained in the holy Scriptures with this connexion Also we have also a more sure word of Prophesie besides my Testimony ye have the testimony of the Prophets in the words of their prophesie which he modestly proposeth as of more weight to them then his report might be unto them from what he had either heard or seen And therefore adds not only we have a sure word of Prophesie but a more sure word of Prophesie and strengthens that saying by what followes viz. Knowing that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit which Testimony being founded upon the Scriptures he might in relation to their beliefe thereof call it a more sure word as to them And if it be but remembred that he being an Apostle of the circumcision Gal. 2.7 8 as James also
submit to him for life and salvation by which they receive the witnesse in themselves that they are adopted Sons 1. Joh. 5.10 the spirit it self bearing them witness that they are born of God Rom. 8.16 and are the seed whom the Lord hath blessed Esay 61.9 So that Christ is not at a distance not a farre off from such as truely beleeve but is nigh them dwelling in their hearts by faith Eph. 3.17 and by his Spirit Rom. 8.11 and is in them the hope of glory Col. 1.27 whereby they being renewed in the spirit of their minde Ephes 4.23 and being married to this their other husband henceforth they bring forth fruit to God not according to oldnesse of letlet but according to newnesse of spirit Rom. 7.4 6. not taking advantage of the grace of God to dispence with themselves in poynt of obedience toward God but reckoning themselves under deeper obligation that as grace hath abounded toward them so might their obedience towards him that hath manifested that grace unto them as hee who sayd What shall I render to the Lord for all his benefits I will take the Cup of salvation and call upon the name of the Lord Psal 116.12 What were those benefits The Lord hath heard the voyce of my supplication thou hast delivered my soule from death my eyes from teares and my feete from falling I will walke before the Lord in the land of the living Psal 116.1 I will offer to thee the sacrifice of thanksgiving and will call upon the name of the Lord as long as I live Psal 116.17 She loved much because much was forgiven her Luk. 7.47 The life of the New Creature of the renewed man or man in Christ in whom Christ lives by his spirit and dwels by faith is no idle unfruitfull life but as a branch in the Vine and as a part of Gods husbandry he is purged and pruned and caused to bring forth fruit filled with fruits of righteousnesse which are by Jesus Christ unto the praise and glory of God Phil. 1.11 Not living to himelfe It is his meate and drinke to doe the will of his Father He now comes to beare witnesse to the truth of that Scripture which saith In keeping thy Commandements there is great reward Though formerly his soule went forth after the knowledge of Christ sometimes the Excellency of him as he was discovered and revealed in the Scriptures sometimes the necessitie of him as being the way to the Father and the only Name besides which there is no other given among men whereby they can be saved Under which dispensation and in the exercise whereof it was not so much Christ that was the ultimate object of the soules enquiry as it was the Creatures preservation from wrath to come It was not so much for Christ himselfe as for the Creatures owne selfe that the soule was so earnest and ardent in its pursuite after vision and manifestation yet it knew it not nor could it have beleeved that it had been so with it But Judgement breaking forth into victory remooving the Spirit of Feare and giving in stead thereof the Spirit of love and of a sound minde 2 Timothy 1.7 The Grace which was given in Christ Jesus was made manifest and by him brought to light and in his light was the new Creature caused to see light and by it to discerne where it had stucke all this while and how it had mistooke its way and sought its selfe in all its seeking under pretence of following on to know the Lord whom to know is life eternall Then the fire burned and the love was kindled towards him who had shed abroad his love in the heart by the Holy Spirit setting it in an holy flame towards himselfe and his service Henceforth hee became as one made up of strong desires and breakings of heart after doing the will of God Oh that hee were then baptized into the will of him whose he is and whom hee would serve according to the tenour of those Scriptures I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And be not conformed to this world but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God Rom. 12.1 2. 2 Cor. 7.1 1 Pet. 1.14 15 16. As being bought with a price would glorifie God in body and Spirit which are Gods Not now as formerly obeying for life or that he might live but from life or because he is made to live or because he doth live by the power of Christ living in him Gal. 2.20 his whole life is a Thank-offering a sacrifice of praise the end henceforth of all he is and all he does is this that he may live to him who dyed for him and rose again to him who hath loved him and washed him from his sins in his blood Rev. 1.5 to him who hath said to him when he was in his bloods live not expecting a covering of sin that he may live in sin nor the righteousness of another that himselfe may live in unrighteousness but that he might live to God and serve him without feare in righteousness and holiness of truth Luk. 1.74 75. But as really as he doth beleeve that Christ is made of God to him righteousness 1 Cor. 1.30 so verily expecteth he to be made the righteousness of God in him 2 Cor. 5.21 that the righteousness of the Law which could not be fulfilled by him through the weaknes of the flesh might be fulfilled in him by the power of the spirit of life Rom. 8.3 2 4. wherein he is made able and wiling to wait for the hope of righteousness by faith Gal. 5 5 18. expecting to be led and made willing to follow the guidance of the spirit even the spirit of truth by which he lives and moves and exists in Christ who is by his spirit in him the hope of glory Col. 1.27 Object Thou hast heaped up together many of the Saints words whose condition thou never learned of God Tell plainly whether the Christ thou tells of be within or without Answ How farre my soule is made one with what I beare witness unto is knowne unto him from whom nothing is hid to whom I apply for a further measure of the spirit of wisdome and revelation in the knowledge of him whom to know is eternal life remembring what is witnessed Rom. 15.4 being unmooved by the Judgement or censure of mans day and in relation to the objection have spoken in plainness already That the Lord Jesus Christ to whom in this poore stammering way I bear witness is considered both as being without and within the soule Respecting his person or bodily presence his glorious or glorified body so he is considered as being without not within the soule according to the testimony of those Scriptures before-named Joh. 17.24 Father I
up to God before the publication of the positive law wherein as well Cain as Abel offered sacrifice Gen. 4.4 I therefore call their offerings sacrifice because they are so called Heb. 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.18 Abels sacrifice was mingled with faith offered up upon the true Altar witnessed unto by Gods acceptation and by faith he obtained a good report among the Elders Heb. 11.4 with whom he had received the same spirit of faith But with Cain and his sacrifice it was not so nor accepted as such nevertheless it appears to me from hence that there was the power of a Law of faith as of works upon them both and they equally obliged thereby only the one offered a sacrifice as an obedience of faith the other in form without faith and as it were by the works of the Law Rom. 9.32 Nevertheless in obedience to the same law of faith for as much as he offered sacrifice also though not in faith the one had faith in his heart and Christ in his eye as a redeemer and restorer the other was wanting at least in faith which should have seasoned his sacrifice They both had equal obligation from one and the same law of faith which looked at Christ as its object as the law of sacrifice did imply whether propitiatory Heb. 9.22 or gratulatory Levit. 7.12 15. Psal 107.22 Both yeelded obedience to the law of faith in what was outward in the Act only Abel had an eye open to him that was invisible as the object of his faith carrying him above the Act. So that the law of faith doubtless respected all the race and generation of mankinde by way of obligation from the giving of the promise but the children of the promise are counted for the seed like as it is said All are not Israel who are of Israel Rom. 9.6 though all the family of Abraham were greatly privileged Rom. 3.2 and 9.4 and obliged So likewise all the race of mankinde are greatly privileged by virtue of the promise or promised seed in whom all the nations are blessed yet not all Nations but the children of the promise are counted for the seed according to the tenour of that word 1 Tim. 4.10 Who is Saviour of all men especially of them which beleeve A common Salvation is extended to all Men by Jesus Christ Jude 3. and all men are bound to beleeve and repent that they may be saved Act. 17.30 John 3.16 But the special Salvation is to them only who have obtained like precious faith 2 Pet. 1.1 i.e. the faith of Gods elect Tit. 1.1 the faith of the operation of God Col. 2.12 these are they which are reckoned or counted for the seed Gal. 3.7 9 29. these are they to whom the righteousness of God which is by faith of Jesus Christ is manifested unto all and upon all them that beleeve Rom 3.21 22. As the law in the first consideration i. e. of works was Gods first-born and man was fitted for the work thereof while his bow abode in strength God having made him upright Eccles 7.29 So the Law in the second consideration i. e. of faith whose foundation was laid in that blessed word of promise Gen. 3.15 lay in the same womb and bosome of eternity for they were twins And though that stept out first declaring the Majesty of him whose Image it bore yet this caught its Brother by the heel declaring the infiniteness of the Mercy and compassion of him whose Law it was proclaiming the Lord the Lord gracious long-suffering c. No sooner is the Transgression detected but the Redeemer is promised Oh the heighth and depth of the riches of mercy who kissed Justice and overcame it Psal 85. Mercy and Truth met together Righteousness and Peace kissed each other nor doth this latter destroy the former nay it establisheth it Rom. 3.30 31. Like as when the Law of the first Covenant was engraven on tables of stone it did not at all diminish or lesson the glory of that which was written upon the heart nay it did augment the luster thereof and made it more legible so neither doth the Law of faith destroy the Law of works nor make it void nay it doth establish it for as much as it no way dispenseth with its subjects service nor acquits them of their duty save only of the manner and end of the service As it was performed in the oldness of the letter now it must be performed in the newness of the Spirit Rom. 7.6 but it must be obedience still Loving the Lord our God with all the heart with all the minde with all the soul with all the strength and our neighbour as our selves this is not diminished or made void by the Law of faith it only requires Newness of Spirit in lieu of Oldness of letter These two considerations of the Law went hand in hand together all along thorough the old administration From righteous Abel to the end of the Catalogue of all the cloud of witnesses who were subjected to the first dispensation dying in faith saluting though not possessing the promises they seeing him who was invisible their faith did not at all lesson their obedience nay it winged their obedience It was the salt that salted every sacrifice Mark 9.49 For without faith its impossible to please God Heb. 11.4 6. This Law of faith however it ran along as the bloud in the veins and was that which led to God through every service and in every sacrifice was nevertheless veiled under great obscurity and under much darkness The Spirit thereof did testifie of the suffering of Christ and of the glory which was to be revealed but it testified of them as of things a great way off the promises whereof they saluted but possessed not the way into the most holy not being open or made manifest while the first Tabernacle was yet standing Heb. 9.8 This double kinde of sacrificing ran all along thorough out the whole dispensation in as many as retained the Law of sacrifice and cast not off utterly the Knowledge of God which the most part did as the Apostles argument Rom. 1.21 26 28. makes it evident For as much as all along there was a Remnant having an eye upon the promise obtained a good report and the Savour of them in Divine Testimony remains to this day as a Cloud of witnesses This Law of faith as it sprung not with mankind in Nature but was added by occasion of the Transgression for it succeeded that as a plaster doth the wound it was not written in the heart of the natural man as a thing just and equal For God to remake and to redeem faln man into whose heart it could not rationally have entred that there should ever have been a way found out in justice or equity or with a due saving of the truth of him that made the Covenant that man should be put into a capacity or come under a possibility of being preserved having
beleeved entred into rest It follows then that although God hath made of one blood all Nations to dwell on the face of the Earth c. and bounded their habitations Act. 17.26 Yet he hath distinguished the Race and Generations of mankind into two seeds first expressed in Gen. 3.15 in these words Thy seed and her seed Afterwards more amplified and that distinction evidenced not to be different qualities or qualifications in one and the same person as some understand but in distinct persons differently qualified as appears in the persons of Cain and Abel Ishmael and Isaac Esau and Jacob and so all along Wherein though all mankind are of the Race of Adam yet there are but some which are of Abraham and of those all are not the seed which the Lord hath blessed for though all which proceeded from his loins were his children according to the flesh yet the children of the promise are counted for the seed and these also are so the children of Abraham children of Promise children of Faith children that cannot lie as that they were first the children of Adam as Abraham himselfe also was according to that divine testimony 1 Cor. 15.46 47 48 49. That was not first which is spiritual but that naturall and afterward that spirituall The first man is of the earth earthy the second man is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly The former are the children of the first Adam by naturall generation the latter are the children of the second Adam by spirituall regeneration of whom it is thus witnessed Joh. 1.12 13. That to as many as receive him i. e. the Lord Jesus to them he gave the privilege or prerogative to be made the Sons of God even to as many as beleeve in his name who are born not of bloods nor of the will of the flesh nor of the will of man but of God So that it appears As the first stone of the building viz. that living elect precious corner-stone the Lord Jesus himselfe was not borne of the will of the flesh nor of the will of man but of God Luk. 1.34 35. So likewise the living stones of the same spirituall building are borne after the same manner for nature and kind not of the will of man nor of the will of the flesh but from above according to what is testified in John 3.3 by the true and faithfull witnesse himselfe Verily verily I say unto thee except a man be borne again or from above vers 5. or of the spirit vers 6. he cannot see the Kingdome of God Which being regenerate or born from above reverts into the former Joh. 1.12 13 viz. a receiving of and beleeving on Jesus Christ both which put together produce that new birth which is from above viz. when it shall please God the Father by his holy Spirit to make discovery of his love in Christ through or by means of a promise to sinners shall take off the fears and doubts of a Soul causing it to lie down at the foot of that grace thus brooding over it and willingly accepting thereof upon the terms on which it is tendred Surely this amounts unto a begetting again unto a lively hope 1 Pet. 1.3 is a testimony of the great good will of God by which he begetteth by the word of truth a kinde of first fruits to himself Jam. 1.18 especially when this discovery of Gods love shining into the Soul through the face of Christ 2 Cor. 4.6 shall be mixt with faith in them that hear and receive the glad tidings of it Heb. 4.2 Gal. 3.14 The Spirit of God thus revealing Christ to the heart of a Sinner and Gods great love in him preparing the heart to receive him mingling faith with the promise and giving strength to receive the seed of the Word of promise in fulness of time or according to the time of life spiritually so considered brings forth that birth which is after God according to that which is spoken 1 Pet. 1.23 Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever This new birth presupposeth a new Life which holds similitude and proportion with the first Creation when God first made man he breathed into him the breath of lives and he became a living soul setting up in him a light viz. the spirit of a man viz. the Candle of the Lord suitable and proportionable to his capacity as he then stood directing him in all things necessary to be known or done in respect of God or himself according to the law written in his heart So likewise in this new birth or new creation the person receives a new life Ephes 2.5 Even when we were dead in sinnes he hath quickned us c. Evidencing that as he which hath the Son hath life 1 John 5.12 So this life puts forth it self in such discoveries as wherein the new-born Babe in Christ having received through beleeving a witnesse in himself 1 John 5.10 and hath set to his seal that God is true John 3.33 crying to God Abba Father by the Spirit of Adoption received Rom. 8.15 even the spirit of the Son sent forth into his heart Gal. 4.6 and desiring as new-born Babes the sincere milk of the Word the unmix'd milk of that same Word by the incorruptible seed whereof the new Birth was begotten and born 1 Pet. 1.23 That it may grow up in him in all things and this upon the accompt of having tasted that the Lord is gracious 1 Pet. 2.2 By which spiritual growth it appeareth to others as to himself also that he is alive in Christ as in his head and root by faith And that Christ lives in him also by faith Ephes 3.17 and Gal. 2.20 Not onely as an Object to be beleeved on without him as having done all for him Rom. 4.25 and 8.3 1 Cor. 1.30 2 Cor. 5.21 but as inhabiting in him according to that Testimony Gal. 1.16 It pleased God to reveal his Son in me which is more amplified and explained Gal. 2.20 I live yet not I but Christ liveth in me and the life I live in the flesh I live by the faith of the Son of God who loved me and gave himself for me This inhabiting or in-dwelling of Christ in the heart is proper only to beleevers to new-born Babes in Christ unto whom he hath become a quickning Spirit Ephes 2.1 5. and 1 Cor. 15.45 in such he dwels as in his Tabernacle while they are Tabernacling in their house of clay And as its proper to them only which beleeve so it is effected and performed in them by the same Instruments by which its life and being was at first conveyed viz. by the Spirit on Christs part John 14.17 Rom. 8.11 and by that fruit of the Spirit viz. faith on mans part Ephes 3.17 That Christ may dwell
but in power and is therein quick and powerful and mighty c. There 's no fleshly weakness in the pure and holy law of God it would and could convey life if man could fulfill it to a title if not then it must kill this is it whereunto it hath received its anointing and beyond which it must not pass and therefore the weakness is mans and lies properly at his door Yet forasmuch as it conveys not strength where it requires duty nor is founded upon any such promises as may be ground of hope in case of failing or non-performance of every title therefore it is found fault with and counted weak in that respect and through the appearance of a greater grace way is made for the bringing in a better hope a better Covenant stablished upon better promises as before This new and better Covenant is Jesus Christ in whom all the promises center as being the Yea and the Amen thereof 2 Cor. 1.20 and so he is called Isa 42.6 and 49.8 I will give thee for a Covenant of the people to establish the Earth agreeing with that in Psalm 75.3 The earth and all the inhabitants thereof are dissolved I bear up the Pillars thereof This Covenant consisting of these better promises is not yea and nay but in him they are yea 2 Cor. 1.19 ratified and confirmed by bloud yea by his own bloud in opposition to the bloud of Bulls and Goats by which the first was confirmed Heb. 9.18 19. but this by the eternal Spirit Heb. 9.14 in order to eternal salvation was confirmed by the bloud of the everlasting Covenant Heb. 13.20 By all which as by very much more which might be instanced in infinitely transcends the former Especially if it be considered that he who confirms the Covenant by his own bloud rendring it thereby eternal and everlasting becomes also the Mediatour of this Covenant even of this better Covenant Heb. 8.6 Not only confirming ratifying making and well-ordering it in all things and sure as touching the promises themselves which are in him Yea and Amen as he was the Sacrifice and Propitiation but by becoming the Mediatour thereof to apply it to all the seed Rom. 4.16 working in them the conditions and qualifications which are requisite for the enjoying the good things which are contained therein 2 Sam. 23.5 If Repentance be a condition of this Covenant and required of the subjects thereof as indeed it is it shall be given them by the hand of this Mediatour Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and remission of sins If Faith be required as certainly it is the same hand conveyes it who is the Authour and the Finisher thereof Heb. 12.2 Phil. 1.29 If any other branch of obedience be requisite it is also undertaken for in this Covenant where it is said I will write my Laws in their hearts and lest when they are written there they should not be heeded nor followed it is further undertaken for that the spirit shall cause the subjects of this Covenant not only to remember the things which are required but shall cause them to walk therein Ezek. 36.27 Jer. 32.40 By leading them by exciting them by quickning strengthening confirming establishing guiding directing and assisting them keeping the feet of his Saints 1 Sam. 2.9 from stumbling sliding and falling in order to all which they are taught to pray daily against being led into temptation and then are promised also to be delivered out of it by him who himselfe also was tempted that he might succour them which are tempted And to the intent that they may not be misguided by their own spirit or any false spirit the Lord Jesus foreseeing there would be many false Christs false Apostles false Prophets false Spirits he committed his mind to writing to the intent also that in other ages Esay 8.19 20. thence forth they might try the spirits the Christs the Prophets the Apostles which pretend to come in his Name 1 Joh. 4.1 Rev. 2.2 Joh. 20.31 2 Joh. 10. As also therein much amplifying and enlarging their direction in point of obedience expressing and declaring more particularly that law of the new Covenant which is written in their heart more generally explaining and expounding his mind and will not only touching the matter but manner of their Obedience hereby ordering and guiding the steps of his Servants that their footsteps slide not Psal 119.9 105. Psal 17.4 5. This bespeaks the Condition of the new-Covenant and consequently the law of faith to be infinitely transcending the old-Covenant or law of works by how much this is more excellent than the former by so much also must of necessity the light be by which it is discerned as that intiles it self to Jesus who is the Covenant and Mediator of the Covenant so must the light also be referred to him who is therefore so frequently in the Scripture called the Light Esa 42.6 A Light of the Gentiles as well as the Covenant of the People Act. 13.47 I have set thee to be a Light to the Gentiles that thou shouldest be for Salvation unto the ends of the earth Christ is this Light in whose face the glory of God is to be seen according to that in the 2 Cor. 4.6 God shining into the heart the Light of the Knowledge of his glory in the face of Jesus Christ who as Mediator or one standing between 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Jesus and Gal. 3.19 20. declares and makes forth that bosome-love of the Father which was from everlasting which no man could ever see by the light of his Candle 1 Cor. 2.9 10 11 14. The light of the Father is not to be discerned by any other Medium but as revealed by Christ In thy light shall we see light Psalm 36.9 2 Cor. 4.6 John 1.18 John 14.6 7 9. Nor can any person behold the light of the Father in Christ but by the Spirit of Christ John 14.26 and 16.13 14 15. and 1 Cor. 2.10 Nor can any person behold the light of the Father through Christ in the Spirit otherwise than by faith Heb. 11.1 6. John 17.7 8. John 8.56 Eph. 3.12 Rom. 5.2 so Abraham saw as Moses also did him who is invisible Heb. 11.27 The Spirit emptying the creature of all other mediums and producing this fruit of its own that is faith Gal. 5.22 by which it can look on Jesus and by him on the Father as they of old from the foot of the mercy-seat might behold him who was above the mercy-seat sitting between the wings of the cherubims Exod. 25. from the 17. to the 22. so that the light by which the regenerate or renewed man or the man in Christ comes to see the wonderful things of this law of faith or new Covenant and the mind of God therein is Christ Jesus himself who is both the Covenant and the light
thereof who by the Spirit of Wisdome and Revelation in the knowledge of him opens the eyes of the understanding Ephes 1.17 and through the washing of Regeneration and renewing of the holy Spirit Tit. 3.5 abundantly and richly saves them making them to become one Spirit with himself 1 Cor. 6.17 In whom they in their degree and measure behold with open face as in a glass the Glory of the Lord and are changed into the same image from glory to glory as by the Spirit of the Lord or by the Lord the Spirit 2 Cor. 3.17 18. I say in measure according to the proportion he bears in the stature of Christ Eph. 4.13 Thus the Regenerate man doth come to see by the light of the Spirit of the Lord by which he is illuminated that glory of the Lord shining forth of darkness through the face of Christ Jesus which all the candles nor torches of mans spirit in the world could never have discovered nor given him the true and distinct knowledge of whatever hints he otherwise might have had touching a possibility of Remission and Salvation probably and conjecturally from the series of Gods Goodness Patience and forbearance or from the general sound of the Gospel and the glad tidings held forth therein which infinitely transcends the former yet this also whilest it is taken in by the light of a mans spirit though that be the candle of the Lord as hath often been minded it cannot amount to a discovery or right and true discerning of the things of the Spirit of God as contained in and under the new Covenant or law of faith but the Testimony of that Scripture stands as a wall of brass between his candle and it which saith The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned or judged of 1 Cor. 2.14 The reason is because although the candle-light of mans spirit was suited and fitly qualified by the Lord to lead him thorough the first Dispensation that is of works as that which had received its anointing thereunto and adapted to the administration that then was for he was made upright yet when that administration was to cease and to be done away 2 Cor. 3.7 11. and another to be brought in the place and stead thereof wherein all things were to become new a new creation and new creatures 2 Cor. 5.17 governed by a new Covenant or law Heb. 8.6 7 8 9 10 13. and Heb. 10.24 It was necessary that the subjects hereof should be endued with new principles and particularly with a new heart and a new spirit also with another eye and light than which did accompany the former administration for in that former there was light enough in mans own spirit to see to work by as a man may do in the night by a candle but in this there must be to walk by broad day-light Sun-light that they which are made light in the Lord may walk in the light of the Lord Ephes 5.8 Isa 2.5 and that those which are born of the spirit and made alive thereby may also walk in the spirit by which they were quickned and made to live Gal. 5.16 18 25. For which purpose the Covenant now spoken of undertakes not only to new-creature the man in Christ 2 Cor. 5.17 giving him a new heart and a new spirit that is renewing him in the spirit of his mind Eph. 4.23 but also God superadds of his abundant grace in the same Covenant his own Spirit which shall cause the renewed spirit to be improved aright which may appear as to the praise and glory of God that gives it so to the infinite and unutterable consolation of the sons and daughters of God to whom it is given as appears in those precious promises and breasts of consolations whereby the new Covenant is unbosomed particularly Ezekiel 36. 26 27. where besides that the new heart and the new spirit are promised in the twenty six verse it s added And I will put my spirit within you Q. But what to do A. It shall cause you to walk in my waies it shall be both light to shew you how to walk and life to enable you it shall cause you to walk c. Neither of which could be effected by the candle-light so often mentioned before therefore was it of absolute necessity in this case that as there was to be another Law or Covenant divers from the former called a new Covenant in comparison of the old So there must of necessity be another light to accompany it diverse from the former that is as then mans spirit so now the Spirit of the Lord not onely to enlighten but to enliven as to direct and guide so likewise to enable to perform that is to work in us to will and to do of his own good pleasure Phil. 2.23 Object Although it may not be denyed but that the Covenant and tearms thereof are much different from what they were under the Legal administration and that the Mediatour of the new Covenant doth far excel him that executed that Ministery under the old and that the light and glory of the latter doth far surpass that of the former Yet this doth not put out the Candle of the Lord in any man nor render it unnecessary or useless but rather improves it by clearing up its object from the obscurity that it lay under by reason of the veils and shadows which are now done away in Christ whereby the Candle of the Lord burns much brighter and is enabled to all intents and purposes to make discovery of whatsoever is revealed in the Gospel whatsoever is pretended unto as a means of discovery other than this viz. the spirit of a man that is the reason and understanding of a man is unnecessary uncertain and dangerous Answ Though this Objection hath a great appearance of seeming strength and bids defiance to all that hath been spoken hitherto touching the light of the Spirit of God in the new creature calling it unnecessary uncertain and dangerous Yet a few smooth stones taken out of the Brook of the holy Scripture directed by the Lord of the Battle though slung out by a weak despised and contemptible Instrument may stagger and disarm this Objection how disdainfully and Goliah-like soever it utters its self threatning to give the flesh of all that hath been said touching this matter to the fowls of the air and beasts of the field It hath been often said touching the Candle of the Lord in man that it 's a great and a goodly Light and to what hath been spoken this may further be added that it may be said of it as was said of that Champion 1 Sam. 17.4 c. It hath an helmet of brass on its head and is armed with a coat of male weighing five thousand shekels of brass besides its staffe its spear and shield Incomparable in all these and can speak
words like it self so saying it can comprehend all mysteries especially now having the addition of Gospel-discovery yet notwithstanding all this may be said of it and possible much more Yet the testimony of God speaks on this wise That touching him there is no searching of his understanding Isa 40.28 That his understanding is infinite Psalm 147. Object Though a man cannot by searching find out God unto perfection yet he may attain to a competent proportion of the knowledge of him especially in Gospel-discoveries Answ 1. Vain or empty man would be wise though man be born a wild asses colt Job 11.7 What is more incongruous and inconsistent than for a natural Organ to comprehend a supernatural Object The spirit of man may know the things of a man but the things of God knows no man but the Spirit of God 1 Cor. 2.11 The reason is because the things of a man are connatural to the spirit of a man and are objects adequated to his Organ but the things of God are not so Ergo. Object This Scripture speaks only of the deep things of God that the Spirit searcheth them verse 9 10. Such as eye never saw nor ear heard nor ever entred into the heart of man c. Answ Nay for though the Apostle doth cite a passage out of the Prophet Esay where those words are used Esay 64.4 Yet he doth not limit the search of the Spirit unto those things only forasmuch as it is added The Spirit searcheth all things yea the deep things of God not only other things but those also that is the deep things of God which may relate to the seventh verse the wisdom of God in a mystery even the hidden wisdome which God ordained before the world unto our glory which none of the Princes of this world knew c. the hidden mysterie the wisdom of God which none but the Spirit of God could search out according to this Scripture It was beyond the reach of the spirit of man yet this hidden wisdome of God doth the Spirit of God search out Answ 2 The natural man receives not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Hence its evident that there is an impotency and defect in the reason and understanding of the natural man he cannot receive them because he cannot discern them neither can he know them because they are spiritually discerned both his eye and his hand are as it were Planet-struck his understanding and his will are both defective Object This is still spoken of the deep things of God as before which eye hath not seen c. and consequently are not discernable Answ Not so for it is evident they are discernable by others though not by the natural man as appears verse 10 12 15. they are spiritually to be discerned or judged of 2. They are so far discernable by the natural man as that they are rejected by him therefore they are things to be seen yea even by him while he is such only his eye is not adapted to the object he looks upon the things of the Spirit of God without the eye of faith enlightned by the Spirit as its medium by which these things are only dscernable and hence his wrong judgement doth proceed that is he counts them foolishness ver 14. for they are foolishness to him that is to the natural man They are not so secret and unseen but that he can see so much of them as to pass sentence upon them and count them foolishness Object This is true of the natural man that is the carnal or sinful man whose eyes are closed up by infidelity according to that of Mat. 13.15 This Peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed c. But to such as improve the light of their understanding and reason it is not so as Solomon witnesseth Prov. 14.6 A scorner seeketh wisdome and findeth it not but knowledge is ease to him that understandeth Answ It is not to be denyed but that God in justice may and often doth give such up to blindness of mind and hardness of heart who close their own eyes and refuse to entertain the light and make scorn of it Prov. 1.24 33. Yet that this should be the proper signification of that word that is the natural man is not so evident nay the contrary appears Forasmuch if this place viz. 1 Cor. 2.14 be compared with another of the same Apostle viz. 1 Cor. 15.44 45 46. where the same phrase is used it will appear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the natural man is not to be taken for the carnal or sinful man in the sense intended in the objection but for a man in puris naturalibus meerly natural for of him as such an one doth the Apostle speak in the Scripture last mentioned Where the first man Adam is spoken of as of a natural man yea as being made such and in his Creation he was not made a sinful man though he was then made a natural man Object Nor doth it avail ought to say this place speaks of his Body where it is said It is sown a natural body and there is a natural body c. A. If that which follows be considered v. 45. As it is written the first man Adam was made a living soul the last Adam was made a quickning or live-making spirit Whence it appears evidently that not the natural body taking the Body per se or divisim is there intended but the natural man else how could that be which is there said so it is written the first man Adam c. I say how could this be a pertinent quotation and proof to the former if it were not the same in sense with the former And how could it be of force by way of Antithesis or Opposition to the second Adam If it took not in the whole first man and that as he was at first that is at his being made so that is without sin for so was he made Eccles 7.29 upright without crookedness without inventions they came in afterwards Whence it follows that the Pseuchical man that is the natural man yea in his purest naturals as only such and while he is only so cannot receive nor discern the things of the Spirit of God until he is Pneumatized or made a Pneumatical man that is born of the Spirit or from above according to the tenour of those Scriptures John 1.13 and 3.3 6. and 1 Cor. 2.14 Object But the Apostles James and Jude doe render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual not natural whence it may be concluded that by the natural man is not to be understood man as impotent and under an incapacity or defect and privately so but rather positively making himself so and therefore rendred here earthly sensual and devillish James 3.15 and Jude 19. sensual having not
before proved The same is likewise confirmed Joh. 14.16 And I will pray the Father and he shall give you another Comforter even the spirit of Truth but lest it should be said as in the Objection this promise was made to that Age of the Apostles only it is added that he may abide with you for ever Obj. But were the Apostles at that time without that spirit altogether Answ It is answered in the 17. verse But ye know him for he dwelleth with you and shall be in you the spirit shall be the same but the measures enlarged the same spirit of faith but not the same measure Object What shall the spirit do when it is given in that larger measure Answ It is resolved partly in the 26. verse He shall teach you all things and bring all things to your remembrance whatsoever I have said unto you And partly Joh. 16.13 He will guide you into all truth and he will shew you all things to come Obj. This is that dispensation of the spirit which is mentioned in Joh. 7.38 39. and for which the Apostles were commanded to waite at Jerusalem Luk. 24.49 and which the Apostles did receive Act. 2.4 according to the prophecy Joel 2.28 A. It is not to be denyed as before that one branch of the dispensation of the spirit is to open it self in such discoveries as those but the whole thereof and the all of that dispensation is not limited or confined to the external and outward and miraculous manifestation thereof only as in the Apostles dayes At which time not to every person individually was it so communicated as hath been proved before unto which you are referred and they which did receive the dispensation of the spirit at large both in its inward operation and outward manifestation yet did receive but the first fruits thereof Rom. 8.23 From the whole of what hath been spoken in answer to this main objection this briefly is the summe 1. That notwithstanding the dispensation of the spirit in the times called primitive viz. in the dayes of the Apostles and primitive Christians was with great evidence and outward manifestation accompanied with signs and wonders and mighty deeds yet it was so but in some persons not in all beleevers as by the instances before cited may appear for there were some beleevers that did not know of such a thing as the spirit Act. 19.2 2. That as some Beleevers were ignorant of outward manifestation thereof so there were others who having the outward were destitute of the inward Mat. 7.22 23. 10.4 8. 3. The gift of the spirit is a Covenant gift first promised to Christ and in him to them that are his that is Christs to him and to his seed throughout their generations seeds seed Isa 59.21 4. It was promised by Christ to his Apostles to be in them for ever Joh. 14.16 17. not so to remain in their individual persons for ever but in their successors and not in them only as such that is Apostles but also in all such as should thenceforth beleeve thorough their word Joh. 17.20 5. It was prophesied to be poured upon all flesh Joel 2.28 and applyed to all that were a farre off even as many as the Lord our God shall call Act. 2.39 6. The Apostle declareth of himself and the beleeving Romans who although they had received the Spirit of Adoption whereby they cryed Abba Father and he at least had also received the outward visible manifestation of the Spirit yet saith of himself and them They had received the first fruits of the spirit intimating that there was yet a further manifestation thereof reserved to them which were to come after according to the tenor of that Scripture Heb. 11.40 That they without us might not be made perfect Hence therefore it may be argued that though it hath pleased the Lord for the misuse or abuse of his holy spirit or for other most holy ends known unto himself to withdraw from the children of men for a season the manifestation thereof in that which is outward in gifts of tongues prophecies healings c. Suffering Arts so called by Man to prevail instead thereof till the faith of his people prevail through cryes and tears to bring back the Anointed and with him the Anointing For the prophesy of Joel is as yet but in part fulfilled and the direction of our Lord remains firm to this day Luk. 11. from the 5. verse to the 14. touching the incessant importunate prayer for the holy spirit concluding thus vers 14. If ye then which are evil know how to give good things to your children how much more shall the Heavenly Father give the holy spirit to them which ask him And surely were but the Lords people awakened to consider the necessity of the return of that spirit which hath been for so long a time withdrawn and to be importunate with the Lord and give him no rest but with all humble and holy boldness continue in prayer and not faint according to that in Luk. 18.1 who knowes how soon the most high might turn the Captivity of his people as the Rivers of the South as to this particular and meet his mourning praying Servants where David met the men of Judah who came to conduct him over Jordan even at Gilgal viz. the place of the rowling away of reproach Ioshuah 5.9 and make it a time as that was a place of rowling away of reproach from his people forever Nevertheless though in respect of its visible manifestation there be a great hiding and withdrawing yet according as was promised Joh. 14.18 Our Lord hath not left his children Comfortless nor Orphans But hath left them a Comforter as promised Continuing to them the invisible Operations of his holy spirit enabling them thereby to cry Abba Father who in that respect is called the spirit of Adoption Rom. 8.15 Gal. 4.6 Because ye are Sons God hath sent forth the spirit of his Son into your hearts crying Abba Father becoming in them a sanctifying spirit 1 Cor. 6.11 a spirit of sanctification 2 Thes 2.13 1 Pet. 1.2 witnessing to their spirits their estate of Sonship Rom. 8.16 Causing them to Read that new-Name written on the white stone which no Man knows but he which hath it So that all though they cannot assure another by infallible evidence so as to leave them without doubt touching their estate yet to themselves the spirit of God by which they are regenerated doth evidence its own operation according to that testimony 1 Joh. 5.10 He that beleeveth hath the witness in himself and by filling them with fruits of righteousness which are by Jesus Christ unto the praise and glory of God leading them in paths of righteousness keeping their feet that they stumble not upon the dark mountains sanctifying them throughout as well in body as in soul and spirit enabling them to mortify the deeds of the flesh and to cleanse themselves from all filthiness of flesh
shineth in the dark heart of every man is the Vnction of the holy one given of the Father whereby we need not teach one another c. I say how doth it appeare that this is spoken of that little light as being that Vnction when there is not so much as one word mentioning that little light at all in this entire passage of Scripture nor any other that I doe know of If there be any I wish it were produced nor can it satisfie to say its meant so for meanings have received their sentence already in the former branch Nay the contrary is evident that the Apostle is so farre from speaking of the Light in every man and calling it the Vnction of the holy one given of the Father c. That he speakes of that holy Anoynting which they to whom he there writes viz. the little children the young men and the fathers were made partakers of viz whose sins were forgiven for his names sake and who had knowne the Father and overcome the wicked one 1 John 2.12 13. Such as in whom the darknesse was past and the true light now shined vers 8. These were they who had received the Vnction from the holy one and did know all things the anoynting which they having received abideth in them according to that which was promised John 14.16 Even the Spirit of truth who was to abide for ever with them to whom he should be given vers 27. who being come should teach them all things vers 26. To the persons who through beleeving were borne againe not of blood nor of the will of the flesh nor of the will of man but of God who as little children had obtained Remission of sinnes for his names sake as young men had overcome the wicked one as fathers had knowne him from the beginning I say to such as these are and of such as these are this Scripture gives Testimony that they had received the Vnction of the holy one i. e. the Spirit of truth which should lead them into all truth and teach them all things and abide with them for ever according to the promise of Christ John 14.16 17 26. John 16.13 14 15. Which Vnction of the holy one i. e. the Spirit of truth is not a light in every one shining in the darke heart and teaching them all things but is so in such only as doe beleeve for to as many as received him to them he gave the priviledge of Sonneship And because they were Sonnes he sent forth the Spirit of his Sonne into their hearts crying Abba Father Gal. 4.6 Which is not the state or case of every one as is evident for all men have not the faith 2 Thes 3.2 Without which men cannot be the Children of God Gal. 3.7 26 28. nor receive the Vnction of the holy one so as not to need any one to teach them but as the anoynting teacheth them Object The words by thee first repeated as taken out of the booke called Mans returne mention not these words viz. Every one but only the little light which shineth in the darke heart Where the words Every one doe not follow notwithstanding thou doest often mention them as if they were there expressed Answ 1. To speake roundly and plainly to the Principle That which is said of the little light which shines in the dark heart as being the powerfull word of faith or as being the Vnction of the holy one c. is true of it as it is in every one or is not true of it at all in any one according to this Principle which saith The Light is but one in all 2 That Christ is the light which hath enlightned every one that comes into the world Thou that hatest this light thou hast it to this the current of these writings give testimony and in particular this very Author of mans returne hath these words viz. Fox way to the Kingdome Pages 1.6 All you enslaved Captives of Babylon hearken diligently to Jesus Christ the light which lets you see the evill of your hearts to be guided by it c. Mans Returne Page 26. Every one minde your conditions see what guides your mindes for the Kingdome of Christ is within you and that is the light which lets you see the evill of your hearts Page 27. O thou enslaved soule under the power of Babylon in thee come forth minde the light in thee which is the sure word of Prophecy whereunto ye do well to take heed 2 Pet. 1.19 By which severall passages it is evident that the light which enlightneth every one is the little light which shines in the dark heart of every one and is so intended even by this Author as by others and accordingly so applyed and spoken to Object Doth not the Scripture say 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall How then dost thou restraine it to some men as thou hast done Answ It is evident that all have not the Spirit of Christ Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Jude doth testifie of some persons that they are sensuall haveing not the Spirit vers 19. Therefore the Apostle speaking of the manifestation of the Spirit which was given forth in the Church of Corinth in the diversity of its gifts the differences of administration and the diversity of operations To one was given a word of Wisedome to another a word of Knowledge to another faith to another the gifts of healing to another the working of miracles to another Prophecy to another discerning of Spirits to another kindes of tongues to another interpretations of tongues Now all these were divers manifestations of the Spirit in that Church of Corinth diversly distributed and divided to every man severally vers 11. Now all these worketh that one and the selfe same spirit divideing to everyman severally as he will as appeares vers 28 29 30. Now God hath set some in the Church c. Are all Apostles are all Prophets are all Teachers are all Workers of miracles have all Gifts of healing doe all speake with tongues doe all interpret By which it doth appear that the manifestation of the Spirit as it was different so it was differently distributed and is restrained to some Persons v. 30. have all doe all are all c. And the word every man in the 7. verse is explained by the same words every Man in the 11. vers And the end of this distribution of the Spirit or manifestation of the Spirit is given to no man for himselfe but it is to every man to profit withall to edify and build up and doe service in the body as an hand foot or eye or some other member of the body according to the similitude of a body used in that Scripture not that the Spirit or the manifestation of the Spirit is given to every man i. e. to every individuall Person Forasmuch as some men are
the Apostle makes James 1.23 24 25. alluding to the naturall man beholding his naturall face in a glasse retaines the figure if he abide but if he goes away he forgets what manner of man he was So is he which looketh into the perfect law of liberty and continueth c. This precious Glasse of the Law discovers and reprooves by reflexion as the light shines upon it and the eye is exercised in beholding its face in it The eye can never see its owne face but by this way of reflection upon the perfect law As therefore in Math. 26.27 the wine is put for the Cup when it was said Drinke yee all of this which could not be spoken of the Cup but of the wine in the Cup. So the lamp and the light are convertible terms and put one for another Psal 119.105 How sweete are thy words unto my tast thy word is a lamp or candle to my feete and a light to my path it shews light it gives discovery to him that lookes into it according to that in Psal 19.8 The Commandement of the Lord is pure enlightning the eyes The eye is advantaged to the knowledge of that by reflexion of the purity and transparency of the Law without which it could never make discovery viz. of the regularity or irregularity of its owne actings it is therefore well called a light though but a lanthorn wherein the light burns or the Glasse wherein the eye reflects upon its owne likenesse and sees its owne spots and becomes self-smitten and ashamed being convicted in himselfe as they John 8.9 who being over-argued or convicted in their owne Conscience went out one by one If what hath been spoken will not convince but that the light and the law is one It is in the next place to be Considered Quest Whether this light spoken of as being in every man be it the light or be it the Law or be it both or be they both but one I say whether this light or Law in every man doth convince every or any man of all ungodlinesse and worldly lusts Answ It is said so to doe but no Scripture brought for proof thereof except those words ungodlinesse and worldly lusts may be understood to be the Scripture intended for proofe thereof it will therefore be necessary to consider that Scripture where those expressions are used and to examine what testimony they give to this matter in hand The Scripture hinted at seemes to be that in Titus 2.11 12. For the grace of God which bringeth Salvation hath appeared to all men Teaching us that denying ungodlynsse and worldly lusts we should live soberly righteously and Godly in this present world If this be the Scripture intended for the proofe of the point in hand It is evident that it makes no mention at all of the light in every man nor speakes a word thereof nor may any such thing be gathered from it but by a meaning and inference the truth whereof will be lyable to much doubt and question besides the censure it incurrs from the Author himselfe see Common-Salvation before mentioned Object It is said the grace of God which bringeth salvation hath appeared to all men and that is the light which Christ Jesus hath enlightnned every one withall which is in man but not of man Answ Where is it said that the grace of God which bringeth salvation is the light in every man is not this an inference or conclusion made out of something which is not to be granted nor can by this Scripture be prooved and is at best but a meaning and without a warrant 2. It is further evident that that grace which brings salvation though it appeare to all yet it teacheth us viz. the regenerate the Children of the new-birth the Beleevers to deny ungodlinesse and worldly lusts and to live righteously and soberly and Godly in this present evill world It not only pointeth out the way and sheweth it by way of direction but it giveth understanding and causeth the new-borne Babe the Believer to tast that the Lord is gratious It pointeth out the way and sets his feet into the way and leads him on in the way establisheth his goings in that way keepes his feete that they slide not from the way Of this David was sensible when he prayed Psal 25.4 5. Shew me thy waies O Jehovah Teach me thy paths lead me in thy truth and teach me for thou art the God of my Salvation on thee doe I wait all the day And to this agrees that blessed Covenant promise Eccles 36.27 And I will put my Spirit within you and cause you to walke in my Statutes and ye shall keep my judgements and doe them This is the grace of God which teacheth both privately and positively viz. to deny ungodlinesse and worldly lusts and to live righteously and Godly in this present evill word And this grace of God doth thus teach viz. by way of demonstration only shewing the way and saying walke in it but by way of effectuall causation causeing to walke in it giving power and strength to walke therein strengthning the nerves and sinneâ—es and joynts upholding and leading on the regenerate or new-born teaching him to deny ungodlinesse and to live Godly in Christ Jesus But it is not so with the light in every man for the property thereof at most is but to discover and make manifest the deeds done it is not in the power of the light as 't is in every man so much as to call any thing that 's done either good or evill but as it relates and referrs to the law for by it viz. the law comes the knowledge of sin Nor doth the law as it s in every man convince every man of all ungodlinesse and that may be thus demonstrated The Law as hath been formerly minded is either considered as the Law of works or Law of faith Rom. 3.27 As in the first capacity i. e. of workes so every man and woman in the world is under the Regiment thereof Rom. 2.14 Rom 3.19 As the Law of faith so it is not written in every mans heart For all men have not faith 2 Thess 3 2. In their hearts only is the Law written who are borne againe of the Spirit and from above Jer. 31.33 Heb. 8.8.10 Gal. 3.9 Rom. 9.8 The Law as considered a Law of works hath power over every man and woman in the world in things appertaining to the first Covenant both to give rule touching things to be done or left undone requring obedience yea perfect obedience to its command as well in what 's to be done as how to be done and this both Negatively and Positively Forbidding as well what is not to be done as commanding what is to be done To which are anexed these conditions viz. The man that doth them shall live in them Rom. 10.5 And cursed be every one that continueth not in every thing which is written in the Law to doe it Gal. 3.10 In order to
things which hee had heard of his Father John 15.15 Who when hee was come should guide them into all truth Joh. 16.7 13. Nor should this be a priviledge peculiar to the then Disciples only or to the persons of that age or generation as appeares Joh. 17.20 21. Neither pray I for these alone but for them also which shall beleeve on mee through their word That they all may be one c. in us By the Administration of which Spirit of truth Hee i. e. The Lord Jesus Christ makes forth the discovery of himselfe his minde and will touching things to be knowne and done beleeved and practised Joh. 16.13 14. Whatsoever hee shall heare that shall hee speake and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shall shew it unto you As the glory of God did shine forth through the appearance of Christ Joh. 17.4 So the glory of Christ doth shine forth through the appearance of the Spirit Joh. 16.14 As Christ did nothing of himselfe during his ministration in the world Joh. 12.49 50. I have not spoken of my selfe but the Father which sent mee gave me Commandement what I should say and what I should speake and as the Father said to me so I speake So the Spirit of truth hee shall not speake of himselfe but whatsoever hee shall heare that shall hee speake Hee shall glorifie mee for hee shall receive of mine and shall shew it unto you As God was in Christ reconciling the world to himselfe 2 Cor. 5.19 So is Christ in Spirit subduing the world to himselfe Joh. 16.7 8. Now the Lord is that Spirit 2 Cor. 3.17 As Christ by being put to death in the flesh hath once suffered for sins the just for the unjust that he might bring them to God 1 Pet. 3.18 So by being justified in spirit or quickned by the spirit or declared to be the son of God with power according to the spirit of holiness 1 Tim. 3.16 He doth actually effect that thing in all them who by him do beleeve in God that raised him from the dead and gave him glory that their faith and hope might stand in God 1 Pet. 3.18 Rom. 1.4 Who by faith purifies their heart in obyeing the truth through the spirit waiting for the hope of righteousnesse by faith 1 Pet. 1.19 21 22 23. By which spirit he doth negotiate all the affairs of his kingdome on earth and so hath done from the time of his ascending up on high when he led Captivity captive and not only received gifts for men or in the man yea for the rebellious that he might dwell among them Psal 68.18 But also gave gifts to men Eph. 4.8.12 for the gathering into one or perfecting the number of the Saints for the edifying or building up the body of Christ till we all that is all the seed come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ which cannot be so long as one joint one finger or member of the body is uncalled ungathered or unjoynted according to that of Heb. 11.40 For as they without us could not be made perfect so neither they nor we apart nor together can so be without those which are to come after who altogether make up the measure of the stature of the fulnesse of Christ whose body cannot be compleat till every joint be supplyed The Effecting whereof the Lord Jesus Christ performs by his spirit from the very first stone the foundation to the top stone thereof For he having been hammered and broken smitten and bruised crucified through weaknesse when his soul was made an offering for sin yet being raised in power and declard to be the Son of God with power by the spirit of holinesse and liveing by the power of God was made perfect through suffering and became the Author of eternall salvation to them which obey him being laid for a foundation for a Corner stone 1 Cor. 3.11 1 Pet. 2.6 Ephes 2.20 21 22. In whom the building is fitly framed together and built up together for an habitation of God through the spirit by which spirit the work is both begun and carried on by it the stones are hewen and made meet to be made partakers of a place in the building they are fitted and then fitly framed and built up together from first to last The first work which Christ by his spirit would exercise in the world after his departure was to reprove the world of sin viz. of unbeleefe John 16.7 8 9. and not only should they thereby be reproved of sin and of that before named in particular or in speciall that is of unbelief but it should convince them also of righteousnesse and of judgement The law under the former dispensation though it convinced of and reprooved for sin yet it discovered not a perfect righteousness nor brought forth judgement into victory but haveing detected the sinner it left him under the sentence of judgement and condemnation but the law of the spirit of life in Christ Jesus That quickning spirit proceeds at another rate it not only reproves the Sinner but reveales the Saviour opens a doore of hope to the convicted sinner If so there may be hope and for this reason among others it is called the Comforter giving to the sin-smitten soule the valley of Achor for a doore of hope I will be mercifull to their unrighteousnesse and their sins and iniquities will I remember no more making the discovery of grace a foundation of repentance and returning to a poore convicted and reproved sinner holding proportion with that ancient and first Gospel promise or word of faith the seed of the woman shall breake the head of the Serpent Gen. 3.15 applied by God to the trembling sinner Adam when he was affraid and hid himselfe By the same spirit doth Christ administer as a spirit of wisdome and revelation opening the eyes of the understanding Ephes 1.17 that men may come to the knowledge of him and may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints i. e. in them that trust in Christ or beleeve and are sealed with the holy spirit of promise Vers 12 13. Which operation of the spirit is wrought as himselfe listeth Joh. 3.8 and by what means himselfe pleaseth though ordinarily by the preaching of the word according to divine appointment Rom. 10.17 Ephes 4.11 12. whereby the spirit opens the blind eyes and turns men from darknesse to light and from the power of Sathan to God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith which is in Christ Jesus Act. 26.15 16 17 18. Which Faith is the fruit of his spirit in them Gal. 5.22 whereby they are given to beleeve Phil. 1.29 and to receive Christ Jesus Joh. 1.12 and to
them they are come unto mount Sion to the Citty of the living God to the heavenly Jerusalem to the spirits of just men made perfect hence proceeds that frame of spirit of judging others with severity austereness who dare not so say of themselves but through the spirit wait for the hope of righteousness contrary to the spirit of meekness and lowliness of mind wherewith each should account and esteem others better than themselves according to the rule of Christ given by the Apostle often repeated Ephes 4.2 Col. 3.12 which requireth a shewing all meekness to all men Tit. 3.2 Jam. 3.13 to the end as our Lord Jesus himself left example who quenched not the smoaking flax Mat. 12.18 19 20. who said Learn of me for I am meek and lowly in heart Mat. 11.29 Others on the other hand judging themselves because they cannot so say of themselves that they are not redeemed out of sin but go mourning and bowed down and are in fear continually because of the fury of the oppressor the evil they would not that they do and the good they would that they do not and are crying out in bitterness as Ruben for Joseph Alas for the Lad is not and I whither shall I go or as she If it be so why am I thus There might be some good use made of a seasonable word to each of these if it might please the Lord to direct therein Are there some redeemed out of sin and come to the spirits of just men made perfect and is it so indeed with them What means then the bleating of the sheep and the lowing of the oxen which are heard in such I mean such as say they have attained but in measure I am not free to instance in personal or perticular discoveries But this wotd in measure declares plainly that such are not at home they are not in the City they are at most but travailers towards it they have certain Miles yet to travail before they arrive Who ever saith he knows in part declares plainly he is short of perfection 1 Cor. 13.10 12. and who ever saith he knows perfectly he knows not how imperfect his knowledg is Therefore to the first sort I would say why boastest thou O vain man of that which is not who so boasteth of a false gift is like clouds and wind without rain Or if thou dost not pretend to have attained and to be arrived at end of thy journey and to be perfect as the heavenly father is perfect Why dost thou judg thy Brother and why dost thou set at nought thy Brother who is in his way as well as thou we shall all stand before the judgment seat of Christ Rom. 14.10 who then art thou that judgest another mans servant contradicting that rule of Christ Jam. 4.11 12. Mat. 7. the five first verses Iudge not that ye be not judged c. Take with thee therefore these two Cautions viz. 1. Boast not against thy Brother neither glory in a false gift for thou art not perfect while thou knowest but in part and hast attained but in measure 2. Despise not the day of smal things in another while as yet thou thy self art not perfect but remember that command of Christ Learn of me for I am meek and lowly in heart Mat. 11.29 shewing all meekness to all men Tit. 3.2 break not the bruised reed Remember the parable which our Lord Jesus spake unto certain which trusted in themselves that they were righteous and despised others Luk. 18.9 To the Second Sort. To those who are bowed down in their spirit for fear of the fury of the oppressor of whom it 's said in truth and sincerity of heart the evil that I would not do that I do the good I would do I do not whose soul goes forth in them for deliverance from the body of sin death by Jesus Christ according to the Gospel the power thereof to such it may be said notwithstanding they may be judged and despised by the former yet the foundation of God is sealed who will bring forth judgment into victory and perfect the work which himself hath begun in them having laid the foundation will lay the topstone also to the praise of the glory of his grace for faithful is he who hath promised who will also do it according to the tenour of those words Ezek. 17. last And all the Trees of the field shall know that I the Lord have brought down the High tree have exalted the Low tree have dryed up the green tree and have made the dry tree to flowrish I the Lord have spoken it and have done it Thou thy self art not ignorant of the many forms which cry Lo here and lo there yet the way is but one Reply I am not unacquainted that there are indeed many forms which do pretend to that one way That only way the Lord Jesus Among which the present form now under debate between us is one touching which I have met with these passages viz. Sinck down into the eternal love and thou wilt see me and the rest that we are in unity of that one spirit Rich. Farn. discovery of faith p. 4. Though ten thousand times ten thousand yet they are but one in the body one faith one seed one baptizing one Supper one Covenant one God and Father all one heart and one soul serving God in one way worshipping him in spirit and with one mouth glorifying his great and glorious name Who are of this seed are of Abraham Rich. Farn. Rant discov pag. 17. The contrary to which the most High and holy Lord hath been pleased to suffer to discover it self most eminently in the Schism which hath been made in the body of this so much adored admired profession which I cannot but take notice of being so opportunely led into it by this Appeal which is made to me touching my not being ignorant of many forms to all which the Lord hath suffered the addition of this one more and that also increased into more than one by dividing the heads thereof which many dear to the Lord in holy fear and trembling say touching this matter What hath God wrought While they consider that the unity so much gloried in being as the band or girdle which bound up the bundle and was made an Eminent Character of the verity of the persons their Doctrine and practice by which it was exalted magnified in opposition to other peoples of whom it was said that they were in division and confusion but themselves were in unity of one heart and of one way as in the passages last recited out of Rich. Farnworth beside many others which might be named For the most high and holy Lord in his great wisdome to permit that this band or girdle should be rent in sunder without hand no man contributing toward the doing thereof but themselves this is not a smal thing in the eyes of the impartial and sober minded
as he hath any stock of his owne so long as he hath one penny to go to the Physicians with he 'l spend it there but to be made a beggar and to be saved of alms to receive salvation of gift he likes not to be accompted so lame and impotent so sick yea dead proud man cannot bear thus nor will not beleeve this Nor is this spoken to discourage any from waiting on the Lord in the use of his appointments in order to their salvation Nay it is required of all that they work out their salvation with fear and trembling Yet withall to remember that it is God that worketh in them both to will and to do of his own good pleasure but it is spoken to mind thee that there is an ambitious mind in me and thee and we would think we are not so poor as we are nor so beggarly as we are nor so unable to help our selves but we can contribute much upon accompt of the stock we have in hand our Candle will serve the turn well enough we do not stand in so much need of the sun we may work by Candle-light sufficient to answer what 's required of us Whereas the scope and tendency of the Gospel is as to leave man without excuse for not improving what is left with him so it is to cut off glorying and boasting from man in the utmost of his improvements that he should reckon himself to have done nothing but to have been an unprofitable servant even then and there where and when he is most conversant in what is required of him and to be so far from bearing himself in hand that any work of righteousness which he can do hath in it a vertue whereby to declare him righteous as before God that the very unrighteousness of his righteous action either as to matter or manner would silence him in that perswasion if his eye were open to see it as it is seen by God If the most high should enter with thee into judgement thou wouldest not be able to answer him one of a thousand of thy miscarriages and transgressions which pass thee untaken notice of in the day of thine own judgement which would not nor could not if thine eye were open there are sins of ignorance as well as of knowledg yea sins cleaving to thy most holy things sufficient to abate thy glorying Those things which are now of price unto thee in which thou confidentest thy self are but creaturely excellencies and may be found in such as whom thou in comparison wouldest not set with the Dogs at thy Table I mean those whom thou in thy own judgement infinitely surpassest in vertue and goodness would blame and shame thee if compared with thee be therefore content to be stript of thy seeming glory which indeed hath a beauty if considered by it self as that of Moses also had in its day of dispensation but considering it as that which was to be done away and so the glory thereof was inglorious it had no glory in comparison of that glory which excelled The face of Moses did shine but it was veiled the schollers then could not behold it with open face But this veil is done away in Christ in whose face the glory of God doth shine with more clearness and with less terror and amazedness so as that the disciples the scholers and followers of the Lord Jesus those who having heard and learn'd of the father come unto him God who commanded light to shine out of darkness shines in their hearts to give them the light of the knowledg of the glory of God in the face of Jesus Christ which they beholding not as under a veil but as in a glasse with open face are changed into the same Image from glory to glory even as by the Spirit of the Lord. To the Regenerate man upon the accompt of his first manifestation And is it so indeed that notwithstanding all thy hitherto zealous strict and religious appearance putting it self forth in reformations humiliations resolutions austere and strict obligations for piety for purity for bringing under the body of sin by vows covenants holy purposes performances in religious duties and services neglecting of the body through watchings fastings abstinence from necessary supplyes and all this in order to the attainment of the true peace which is after God the peace which passeth mans understanding which thine awakened and wounded Spirit thirsted after the attainment of and could not be satisfied till it was enjoyed and in these supposed to have found it but it was but at times however it was liable to breaches yet those breaches were healed and made up with some one or more of these and this was the case of thy soul for many days perhaps for many years sometimes 't was day with thee otherwhile 't was night sometime thou sawest nor Sun nor Moon nor stars for many daies sometimes thou wert confident thy estate was good and safe thy heart melted into tears of compassion for others which were not so as thou wert and saw not that which thou sawest and in this thy confidence thou becamest a guid to the blind a light to them which were in darkness an instructer of the foolish a teacher of babes Thou prayedst with and for them thou weptst and madest supplication over them this or something like this thou bearest testimony unto as having been the frame of thy spirit neverthelesse in this thy bow abode not in strength 't was not alwayes bent sometime when thou wert reproving others thou thy self wert secretly reproved in thy self either for the same or some other evil when thou wert comforting others thine own heart was in doubt whether thou wert truly comforted of God while thou wert helping others with strengthning arguments against distrust despair couldst thou thy self believe that thou wert indeed translated from death to life when others thought highly of thee and their souls blessed thee and God for thee did not thine own heart at times tremble within thee lest thou after thou hadst comforted others shouldest thy self become a cast-away whence might this proceed these ups and downs these yeas and nays why did the mountains skip why was Jordan the river of judgment driven back why did the earth tremble the state which seemed to be founded upon a rock to move and step backward was it not because it did but seem to be so founded It was but earth and therefore trembled the bow was not the bow of Joseph therefore it abode not in strength the bogh was not Josephs bogh therfore not increasing it was not rooted in him who was the excellency of Jacob not strengthned by the arm of the mighty God of Jacob and therefore no marvail it admitted of such variety mutability notwithstanding its seeming excellency and stability Thy garments were but prison garments and thou in thy prison house though thou knewest it not the iron was entred into thy soul and thou couldest not
shake it out thy soul was afflicted distressed in its season the iron pierced and grieved thee sore the wounds which the archers had given thee were not throughly healed notwithstanding all thy medicines plaisters and thus thou remainedst till the time the word of Jehovah came the word of the Lord tryed thee as the Goldsmith tries metal in the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conflavit purgavit Esay 1.25 Was not thy soul then put upon it to make diligent search to see upon what foundation thou hadst been building all this while Did not this word or some such like as an arrow from the Almighty enter into thy soul other foundation can no man lay then that is laid which is Jesus Christ or this neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved or the like wast thou not as one in the fire under examination and tryall Did not thine heart throb within thee and was not the voyce of the Spirit in this word applying it with power to thy soule evidencing and demonstrating to thee that thou wert as yet unacquainted with the Lord Jesus as being the foundation of thy rest and peace that name that only name besides which there is none other given among men for salvation this name thou wert a stranger unto and never hadst any knowledg of this begot strange work in thy soul great were thy strivings and struglings to maintaine thy former building But this error in the foundation put thee to a great stand thou consultd'st thy friends with whom thou hadest mourned and fasted and prayed thou calledst up thy former experiences thy tendernesse of conscience which rendred thee exemplary to thine observers thy reformations vowes covenants resolutions strict performances both publique and private and concludest these could not grow in natures garden therefore sure it was some great temptation which had seized upon thee to make thee to question thy former evidence and to empaire thy former goodly structure and to rase the foundation thereof thus thou wouldest have healed the breach which the Spirit of God had begun to make in thee by the reasoning of thine own spirit drawne from thien own former experiences and the suffrage of thy friends and companions But this work of conviction being from the Lord and put into the hand of his owne spirit to effect he mightily and irresistibly convinced thee of unbeliefe and as the words of the men of Judah were said in another case to be fiercer then the words of the men of Israel so was the voice of the Spirit of God more powerfull in convincing reproving and silencing all the arguments of thine owne Spirit testifiing plainly that whatsoever thou had'st done hitherto not being founded upon Christ Jesus nor done as an obedience of faith thou wert but laying another foundation besides Christ which no man can or ought to lay that thou wert not building upon Christ the Foundation Gold Silver precious stones c. But thou wert laying these or something like these for a Foundation instead of Christ mean while he that the Father hath anointed to be the Corner stone elect and precious his name thou knewest not nor wert acquainted with either the necessity or the excellency of him whom to know is eternall life But thou contrarywise wert building a Towre to reach up to heaven to mount up by a Ladder of thine owne makeing the one end whereof though it were upon the earth and had it's footing in natures excellencies improved by education and other qualifications yet it would and should reach to the highest attainment and besides it there needed no other to give thee full fruition of thy soules desires Thy both foundation was laid in selfe that was the rise thereof and the top stone was selfe that was the end thereof selfe was at ends of the worke and this was discovered to thee by this convinceing spirit who caused thee to see where thou wert and the evill of what thou wert doing That thy very righteousnesse which to thee appeared so and which was commended of others for such was not the righteousnesse of faith but at the best a righteousnesse of works upon the beauty whereof the Spirit of the Lord did blow and the flower thereof past away faded and whithered as the grasse or flower of the feild fadeth and falleth off The glory of the Lord revealing it selfe in power through that word I will make waste Mountaines and hills and dry up all their hearbs and I will make the Rivers Islands and I will dry up the pooles and I will bring the blinde by a way that they knew not I will leade them in paths that they have not known I will make darknesse light before them and crooked things streight these things will I doe unto them and not forsake them Heare ye deafe and looke ye blinde that ye may see Thus wast thou convinced of thine error thine ignorance blindnesse and unbeliefe thy mountaines were laid waste and thy pooles dryed up and thou received'st the sentence of one deafe and blinde notwithstanding all thy former excellency which as a flower was now blown upon by the breath of the Lord and thy building discovered to have been begun in sand and not on the rocke the Lord Jesus of whose name and nature thou wert yet ignorant Neverthelesse the Lord who leaveth not himselfe without witnesse in the soules of his not only began his good worke in mercy truth and faithfulnesse convinceing thee of sin even in thy holy things viz. of unbeliefe which wrought no small stir in thee to see thy building which had been the fruit of many years wherein thou had'st with no small cost and travaile been exercised to see it all tumbled down in a moment and laid levell with the ground and not a stone left upon a stone but a new foundation discovered by thee not hitherto known nor understood where nor what it was And not only so but putting under his left hand he susteyned thee and kept thee from sinking under this conviction by opening a crevis of light discovering the righteousnesse of God in opposition to thine owne unrighteousnesse and to thy former seeming righteousnesse wherein thou seemest to have made such progresse nor was this a bare discovery that such a thing there was but what it was and how attainable viz. by faith in Jesus Christ who is made of God to the beleever wisedome righteousnesse sanctification and redemption thus he convinced thee not only of sin but also of righteousnesse discovering and revealing the fountaine thereof Nor was this all but the same spirit led thee on to further measures of knowledge in order to the attainment thereof not suffering thee to be satisfied with the knowledge thereof at a distance but raised up in the strong desires and earnest longings to be possest thereof and to be made one therewith partly to quench the fiery sting and
of thy visitation forasmuch as in all thy out-goings thou still kept'st on the form of Godliness though all thy former zeale and quicknesse life and power in thy profession were reduced to a bare empty forme at most especially thy secret and personall comunion how ever with others thou assembled'st wept'st and covered'st the Altar with teares yet when thou wert alone thou either durst not make bold with God as formerly or cared'st not for so doing thy promotions and preferments thy Silver and thy Gold thine honours and possessions some one or more if these make such a ratling noise in thy soul that thou can'st not listen nor lend an eare to these silent gailes and heavenly whispers of the divine breathings of the Spirit of truth which thou once pretended'st to be instructed guided and led by Oh consider this you that forget God least he teare you in peices and there be none to deliver To the awakened and sensible back-slider I have this word Why cryest thou for thine affliction thy wound is incureable for the multitude of thine iniquity thy sins were increased and now the most high hath visited them upon thee Hast thou not heard that the everlasting God fainteth not neither is weary and that because he changeth not therefore the sons of Jacob are not consumed nor that the foundation of God standeth sure haveing this seale the Lord knowes who are his I know these words of truth are with thee but what influence have they upon thee thou art sensible of thy backslidings and thou art cut to the very heart and pained beyond expression and that which wounds thee is thy unkindnesse to thy Lord and husband to whom thou art betrothed and espoused yet canst not behold him who to reprove and correct thy backesliding hath withdrawne his presence from thee which once was deare to thee and however thou hast been in a deep sleep in a farre Country among the hoggs and swine of the earth feeding with them and wallowing in the mire with them during which time thou wast unsensible of thy losse yet being alarm'd from on high with that voice What meanest thou O sleeper arise now thy heart is troubled and the thoughts of thy fathers house comes to thy remembrance and now thou would'st faine return to thy first husband But Oh the many feares and doubts which are created in thy troubled spirit thy sorrowes are multiplyed because thy transgression is aggravated Now thou findest what that word means It had been better never to have known the way of righteousnesse then after the knowledge thereof to turn from the holy Commandement like a dog to his vomit or a washed sow to her wallowing in the mire thou canst now say what hath pride profited me mine honours my promotions my preferments my Silver and my Gold my musicks and dancings what can these availe me in this houre of my sorrow the God of this world hath by these bewitched and poison'd mee under the specious pretence of liberty and freedome and glorying God in and by these till a dart is struck through my liver and now woe unto me woe unto me I will take up a lamentation and say look away from me I will weep bitterly labour not to comfort me for it is a day of trouble and of treading down and of perplexity by the Lord God of Hosts In this state of perplexity and hour of visitation thou findest an emptinesse in all those imaginary delights wherewith thou hast contented thy selfe these cannot satisfie nor quiet thy restlesse minde Nay they are so far from doing it that they are as so many pricks in thine eyes and thorns in thy sides thou art wearied in the beholding them and that word is come upon thee in part and in measure already that thou art ready to cast thy Gods of Silver and Gold to the moles and to the batts wishing a thousand times in secret that thy heart had never been let loose to goe out after these and if parting from them would give thee peace and recover thy communion with God thou would'st let all goe but thou knowest if thou shouldest give all thy goods to the poore and thy body to be burned this would be too short and too narrow to procure communion with God therefore by prayer and Supplication thou applyest unto God as at other times but thou perceivest him not to answer neither by dream nor by vision but is as one who hath hid himselfe from thee in displeasure Hath hedged thee about and made thy chain heavy when thou cryest and shoutest he shuts out thy prayer he hath covered himselfe with a cloud that thy prayer should not passe through and hath caused the Arrow of his quiver to enter into thy reines filled thee with bitternesse and made thee drunk with wormwood testifiing against thee that all this is come upon thee because thou hast been unsteadfast with him in Covenant forsaken thy first love and embraced other lovers other contents and delights thy heart hath been divided between God and some creaturely excellency with which thou hast been enamoured and by which thou hast been beguiled and deluded And now thine eyes begin a little to be opened and thou beginnest to say where am I what have I done But like a silly bird thou art snared and taken thy Dalilahs in whose lap thou hast been sleeping have cut of thy locks and betrayed thee into the hands of him that hunts for the precious life Neverthelesse though thou art ashamed as a Theife when he is found yet thou art not left to say there 's no hope no or the case is desperate nor I have loved strangers and after them will I goe But thou findest a secret power bearing up thy Spirit and causeing thee to looke towards the Lord and to seeke his face thou canst not give it over but must come unto him though the iniquity of thy heeles doe compasse thee about and thou art full of secret feares least thy locks should never grow againe nor thy former strength return to thee againe When thou remembredst God thou art troubled yet that which most troubles thee is thy own unkindnesse and ungratefulnesse toward him whose love and goodnesse hath been so wonderfull toward thee thou remembred'st what he hath been to thee and done for thee in the times of thy greatest sorrowes streights tryalls and temptations which thou wert under and from which none but the eternall arm could rescue or deliver thee and now thou callest to minde what vowes what promises what resolutions thou then madest to live to him who had given life to thee but compareing things together thou art confounded and ashamed in thy selfe and yet art strangely and secretly born up thou knowest not how still to looke toward God against whom thou hast sinned notwithstanding thy sensiblenesse of thy departings from him The foundation of God standing sure and being sealed the Lord having once known thee and owned thee for his Oh how it
works in thee that thou canst not give up nor give over though thou knowest not whether ever thou shalt recover thy sight of him againe to see him as thou hast seen him the goings of thy God and King in his Sanctuary Now the remembrance of the kindnesse of thy youth and the love of thine espousalls and thy free and willing following of the Lord through the wildernesse in hard and difficult and untroden pathes when the day of his power was upon thee while thou meditatest on these things thy heart meditates terror forasmuch as thou discernest that as thou hast in great measure forsaken the Lord and gone backward so hath he also withdrawn himselfe in very great measure and caused thy Sun not to stand still nor to goe backwards many degrees as a testimony and signe of his presence with thee as of old with Joshuah and Hezekiah but to goe down while was yet day withdrawing the testimony of his presence the light of his countenance That whereas thou wert wont to speake before him and unto him as a friend speaks with his friend to be visited and supped with to be caused to sit under his shaddow with great delight and to be refreshed with the tasts of his loves but and now not finding it so as heretofore this is thy gall and thy wormwood and to consider thou hast procured this to thy self this is the gravell in thy teeth the arrow in thy reines and the Iron that enters into thy soule though thy nights and dayes be filled with terror and anguish under these considerations yet still thou art secretly drawn after the Lord for the return of the light of his countenance through a secret perswasion that as its of his mercy that thou art not consumed so certainly it is the love of God which is at work upon thy heart and which thus constraines thee to seeke after him and which will not suffer thee to give him any rest till he make thy soule which as Jerusalem is now as a plowed field a joy and a praise through the lifting up the light of his countenance by restoring the years which the Locust the Catterpiller and the Kanker-worm hath eaten The sence of thy guiltinesse cannot drive thee from God but thou inclinest toward him and cleavest unto him and wouldst faine lye under his feete laying thy mouth in the dust if so be there may be a reviving certainly concluding the seed is yet alive which his holy hand as the blessed seeds-man hath sown that the Covenant he hath made with thee is a Covenant of salt it 's fixt as to him though thou hast started aside like a broken bow yet as to him it is ordered in all things and sure and that he will cause thee to revive as the Corn after a sore Winter sometimes such workings of heart as these have been upon thee and thou hast had a little reviving But when the thoughts of thine unkindnesse have been renewed together with the silence of God to thy teares and cryes Then are thy sorrowes repeated which have raised up in thee an holy Indignation and revenge against thy selfe that ever thou shouldest be so unkinde so unfaithfull and so treacherous as thou hast been to him who hath been so deare to thee In these workings and counter-workings that have been upon thee the most holy blessed and tender God and Father hath preserved the vitall and radicall principle intire thou hast not been suffered to give up all and to say all was hitherto nothing and so give the lye to all the former workings of God toward thee But wast still kept upon and close to the foundation thou remembredst and often saidst thou hadst an husband and he was still thine though withdrawne through thy unfaithfulnesse and unstedfastnesse thy Father thy Former and Maker was thy husband thou remembred'st his visits and thy vowes and those vowes were upon thee thou hadst been treacherous in not keeping stedfast yet thou durstest not add to all the rest this viz. to renounce the Covenant nor the witnesse thou hadst born thereunto Thus thy root was preserved and thou hadst a little strength and wert helped with a little help in this great hour of thy temptation when many quit their help and their hope to seeke for another foundation then that which had been laid yet the most high kept thee from turning after the flocks of thy Companions And though this were to thee as an hour of sore travaile wherein thy hands were upon thy loins and palenesse in thy cheeks and thou wert a wonder to many when none but the most high God who susteyned thee was acquainted with thy griefe and anguish yet the fire did not burn thee nor the waters which came into thy soule were not suffered to overflow thee because his arme was under thee and susteyned thee keeping up in thee the acknowledgement of the interest wherein thou stood'st related to him as to a Father an husband though thou wert made and kept sensible of being a rebellious child and treacherous wife yet now thou wert a soul-sick fainting languishing and almost dying both wife and child and cryed'st out often Oh that one would give thee of the waters of Bethlem to drink no waters like those to thee if thou mightest have but a look from thy father but a line from thy husband for thou assuredly knewest thou hadst both a Father and a Husband thus thy rellative interest being preserved in this storm of temptation wherein thy Father and Husband heard thee and saw thee and secretly susteyned thee though thou wert not aware thereof and there was a doore of hope further opened to thee by the presentation of those passages of the holy Scripture which discover the bowells of God in his restoring and healing which when it was given thee to consider thou foundest the Lord had manifested great tendernesse to such as had dealt very unkindly with him and thou hadst many hints thereof darted into thy soule encourageing thee to waite and expect the discovery of the light of his countenance which thou so earnestly and uncessantly Soughtest And besides That it was said unto thee refraine thy voice from weeping and thine eyes from teares for there is hope in thine end by which word a doore of hope was opened unto thee which gave thee incouragement not to wax weary nor faint in thy minde Thou hadst this further testimony from the Lord at a certain time made forth with clearnesse and set upon thine heart I will not contend for ever neither will I be alwayes wroth for the spirit would faile before me and the soules which I have made For the iniquity of his coveteousnesse I was wroth and smote him I hid me and was wroth I have seen his wayes and will heale him I will restore comforts to him and to his mourners Now thou cam'st to consider where thou began'st to turn thy back upon thy God and to goe out from his presence and
But so as that he is the Sun-light far above all other lights which it ever pleased the Father of lights to light up he in whose face the glory of the Lord shines forth As the Sun but in much more eminency and transparency is the Compendium of all light so is the Lord Jesus Christ the great and glorious Sun of righteousnesse in whom dwels the treasures of wisdome and knowledg of light and life 2. There are the Angels those ministring spirits those flames of fire those star-like sparkles of light These are lighted up by the Father of lights who also is called the Father of Spirits Heb. 12.9 3. There is also another sort of light which is likewise lighted up by the same Father of Lights and Spirits and that is the Candle-light of Mans spirit so called by the Lord himself Prov. 20.27 The spirit of a Man is the Candle of the Lord. It is a light indeed yet but a Candle and though the Candle of the Lord yet inferiour to other lights lower than the Angels It hath its subordination its limitation its bounds are set how far it shall be exercised and that will appear in the second Branch when we come to shew what it doth or can do Q. 1. But first let us consider What the light in every man is Answ The Light in every man is the Spirit of every man which is in him and without which he could not be a man which Spirit of a man is by the Scripture testified to be the Candle of the Lord Every mans spirit is derived unto him from the Father of Spirits and is a Candle of the Lords lighting up as he is the Father of Lights This Spirit of a Man is understood to be the Reason of a man or the Understanding of a man that whereby he is adapted to know his Creator and the end of his Creation viz. who made him and why he was made also how he should answer the end of him that made him according to that of David Psal 95.6 O come let us kneel before the Lord our Maker for he is our God And Psal 100.3 Know ye the Lord he is God it is he that made us and not we our selves And the end of Gods making us is exprest in the 2 vers Serve the Lord c. We should therefore serve God who hath made us because he therefore made us that we might serve him And this lies not onely in Reason but in Nature also so that the very nature of the thing requires this of all mankind as appears Jer. 2.10 11. by an argument drawn from the Nations and their false gods Gods making man and mans serving God are terms reciprocal they look each other in the face as the winged Cherubims did which Moses was commanded to make Exod. 25.20 and answereth each to other as face doth to face in a glass Jam. 1.23 Hence it follows that as God did make man that he might serve him and set up a light in him to see by both whom he is to serve and how he is to serve him together with the Reason thereof because God had made him there must needs be together with the light set up a Law implanted in him which Law is called Light Prov. 6.23 whereby the will and mind of his Creator was imprest upon him and made known unto him and he by his candle-light sufficiently qualified to see it and to understand it together with the Reason and Reasonableness thereof which became an aggravation of his Transgression Rom. 1.19 20 21 25 26. God made Man upright but they sought out many inventions Q. 2. Let us consider What doth this Light or Candle of the Lord in every Man Answ Solomon by guidance and inspiration of the Spirit of the Lord saith It searcheth all the inward parts of the belly Prov. 20.27 though when it was first lighted up and set a burning it was ascendant and moved upward with its torching aspiring flame while man remained upright as God at first made him his light ascended He could look his God in the face he could come before his presence with gladness and singing and serve him that had made him But when the thief had got into his Candle though it put it not quite out for then he must have been extinct also himself as Man for no Candle of the Lord i. e. no Spirit of a Man no such thing as a Man at all they stand and fall together as dry bones without skin and flesh and these without spirit makes no Man I say then when the thief had got the candle and dim'd the light and lowred the aspiring ascendant quality and now it burns downward and discovers the things beneath searching all the inward parts of the belly now the fire burns inward this Candle of the Lord is exercised in discovering the iniquity and transgression driving man through fear from the presence of God the Candle shewed Adam his Transgression which made him through fear hide himself Gen. 3.10 As it was then so is it now And this is the proper effect of the Candle of the Lord the Spirit of every man that it searcheth all the inward parts of the belly or as the Apostle saith It intermedleth with the things of a man 1 Cor. 2.11 For what man knoweth the things of a man save the Spirit of a man that is in him But the deep things of God none knoweth or searcheth out but the Spirit of God This effect or operation of the Spirit of a man whereby it looks upon and searches out the things of a man diving into the inward parts of the belly is such an act of understanding as is both direct and reflex It looks at the thing done or to be done and knows when it is done and that it is done and this is science or knowledge performed by a direct act of the understanding But when the understanding considers what it hath done or is about to do and reflects upon some certain rule or law according to which his action is done or not done this reflex act of the soul is called conscience i. e. knowledge together with something else and it is much more than bare science and to the making up of this there must of necessity be the presence of a law with which a person must know-together-with-it and this knowledge-together with another is conscience For the light simply considered makes not any thing that 's done to be good or evill but by a reflexion upon the law comparing its regularity or irregularity therewith its conformity or non-conformity thereunto thence springs the sentence of the goodnesse or evilnesse of the action the light manifests the deed done the Law discovers the quality of the action according to that of the Apostle Rom. 3.20 By the Law is the knowledge of sinne Now according to the conformity or non-conformity that a mans actions bear to the Law suitable thereto will be the sentence it will give
and answerable to the sentence the Law pronounceth will be the Excusation or Accusation of the person according to Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts meane while excusing or accusing one another As the Lamp Torch or Candle which the Lord lighted up in Man though it is become exceeding dim in comparison of what it was before the theef took it yet is not annihilated nor ceaseth to be for then man could not exist he should also cease to be So likewise the Law of God which at first was plainly to be read being written in man's heart is now not so obliterated or obscured but that there is yet left sufficient to render God righteous in his proceedings against the sons of men who hold that measure of the knowledge of God which is left in them in unrighteousness or who like not to retain God in their knowledge so farre as he is manifest in them or shewn unto them viz. in his eternall power and God-head which they not abiding in the acknowledgement of will render God righteous in his proceeding against them and leave them inexcusable before him Should there not be so much of the Law as to discover the actions which are done in the flesh to be good or evill and set the conscience upon the work of accusing or excusing where else should the Lord have a witness for himself in Men and how else should God be just in judging the world stopping every mouth and declaring his proceedings righteous in rendring to every man according to his deeds which time is called the day of the Revelation of the righteous judgement of God Rom. 2.5 6. Seeing then 't is the property of light to make manifest or discover and this at most is but science the exercise whereof is either direct or reflex respecting the time past present or to come wherein it hath a most ample latitude to expatiate it self according to the variety of objects whether within it or without it even to wonder and admiration yea and so farre as to me appears beyond my expression Neverthelesse it looks upon its Objects as it finds them though it makes manifest every thing within its sphear as to matter of fact yet it gives being to nothing it s all eye as I may so say it sees all that 's done but does nothing it neither likes nor dislikes approves nor disapproves but as it s in conjunction with a law and hath reflection upon it and thence proceeds the names of good and evill of lawfull and unlawfull thence also the arguing and redarguing the accusing and excusing and now science is become conscience By all which it doth appear that the candle of the Lord or the spirit of a man is a great light though but a candle yet it s of the Lords lighting up and though it fall beyond all utterance or conceiving short off the virtue which once it had having this blot upon its glory that whereas when it first came forth of the hands of him that formed it who is the Father of spirits Heb. 12.9 it was then conversant with him primarily and immediately yet since it hath been dimmed and well nigh extinguished as it was in the transgression it s now exercised mostly and principally about the things of the belly the things of a man the things of it self it hath therein a great ability in point of manifesting and discovery not only as they are obvious and apparent but as they are occult hidden searching out the secret things of the belly Nor is its ability only though most here but it is able to feel and seek after God his Creatour Acts 17.27 28. and in a great capacity of knowing much of him as such at least his eternall power and God-head Rom. 1.19 20. Yet its excellency is heightned and much advantaged by its concomitant the Law of its Creatour which as a glasse reflects and returns face for face and discovers not onely the face but the spots also that is in it Hence there is a necessity of considering somewhat further touching the Nature of the Law in conjunction with the light in every man by which will appeare what the light in every man can do and consequently what it cannot doe Forasmuch as together with this Light or Candle of the Lord there is a law impress'd on mansheart upon which this light reflects which doth as truly discover the quality of his actions as the light discovers the actions themselves And as Adam gave names to the creatures and as he named them so were they called even so doth the law in man's heart give names to all his actions according to the proper nature of their agreement or disagreement with the mind and will of God and this respects as well the secret thoughts and intents of the heart Heb. 4.12 as the outward actions and in this respect the Law is called light in like forme of speaking as this is used Matth. 24.27 28. the Cup for the wine in the Cup. This law considered as it is in God is but one as in the fountain of wisdom and justice as the light in him is but one though diversly communicated and distributed yet he onely is the father of lights So in him the law is but one though differently exhibited and made known according to the variety of the subjects who are to be governed by it among whom man is chief As man is considered the subject of it so it is distinguished according to Scripture phrase into the Law of works Law of faith Rom. 3.27 both these are distinguished again into the Law written unwritten the subjects of the law under the first consideration i. e. of works though they have the law written on their hearts and do by nature things contained in the Law yet many of them not having the positive or written law as others had these are said to be without law as they indeed were in comparison of those to whom the outward positive written Law was added Gal. 3.19 Neverthelesse they were not positively without Law for then they could not have been guilty in any respect for its evident that where there is no law there is no transgression Rom. 4.15 but comparatively they were without a positive declared written Law according to that divine testimony Psal 147.19 20. He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them These having the law written upon their hearts and by the Candle of the Lord so farre legible as to evince God his eternall power and God-head leaving them therein without excuse Rom. 1.19 20. Manifesting that this God whose eternal power and God-head revealed in them or shewed unto them was to be loved with all the heart and all the minde and withall the soul implyed in that word as