it is unworthy the Name of true Men. I will believe succeeding times may have out-done them in Debauchery but I can never think unless better inform'd that any Age hath so much as equal'd them in a Treacherous Hypocrisie though that I may be just several among them were not wanting to express their utter Abhorrence of such Procedure which hath thus far aggravated the others Apostasie that they were worse treated then such that were reputed their Publick Enemies as if not to be Treacherous had been to be Dis-affected concerning which I refer the Reader to the first and second Narratives printed in the Year 1659. Certainly it was now time that God should arise and that his Enemies should be manifest who under the Splendidst Shew of Reformation that almost any Age for 1400. Years could parallel had Crucified the Holy Life of Religion stifling the Spirituality thereof by reform'd Formality empty Shews and meer tinckling Cymbals of Sin-pleasing Doctrines And their Primitive Tenderness being worn off by Time and Preferment none grew more Superstitious and Persecuting then those who once seem'd most averse from it I charitably forbear the mention of particular Persons In short Pride Self-Seeking and Self-Establishment in Glory Wealth and Worldly Prosperity having undermin'd the Worthy Honesty that was at first stirring in the Hearts of some of them Behold a Glorious but Empty Trunk of Profession as lofty as the Jews themselves pretending to be Children of Abraham and Heirs of the Promise yet Servants to Sin Christians by Imputation but not by Qualification saved in Christ though lost through Sin in Themselves pray by the Spirit yet their Duties unholy Things Behold Babylon in one of her best Trims But it was at this time serious Reader when Religion was so much talk'd of and so little practis'd that it pleased the Eternal Wise God who is unsearchable in his Goings to appear and manifest the Knowledge of Himself by a Way contemptible to the World as indeed when did he otherwise shewing himself first to Shepherds and Men of mean Rank whose outward Abilities were as incapable to gain Applause from Men as their Meanness to invite them Men Plain and Simple who desired of long time above Worldly Treasure they might be acquainted with the true unchangable Way of God All the Religion they were taught of Men or the strength of Memory could collect from Books joyn'd with their own Simplicity and Zeal was not able to overcome the Enemies of their Souls for whose Redemption God appear'd and they often groan'd in secret being truly willing to undergo any cross that might but help them to this Knowledge after which they had daily thirsted more then for appointed Food Thus that no Flesh might glory in his Presence did the Almighty God according to his many Precious Promises break in upon the Spirits of a poor despised People by his terrible Power which caused the old Foundations to shake and begat holy Terror and Dread because of the Glory of his Majesty who had reveal'd Himself Judgment overtook for Sin and Righteousness was laid to the Plummet and a true Scale was erected wherein all the Profession in the World was lighter then the Chaff which is blown away of the Tempest This Day of Judgment for Sin and Consumption upon all the pleasant Pictures of Religion that Tradition Education or Imagination had drawn in the Minds of Men they were constrain'd to Declare and the very Utterings thereof were astonishing both to Professors and Prophane For being Witnesses of a nearer thing then an Out-side Religion however refin'd in which the whole World was adulterated from God and that the Time of the Kindling of the Indignation of the Lord God Almighty was come because of Iniquity and Unrighteousness that cover'd the Earth as the Waters cover the Sea which made the Controversie Essential Not to consist about exterior Order Church-Government or meer Articles of Faith But that Inward Principle of Righteousness which reduceth the Soul to the Heavenly Order and that Faith which overcomes the World Therefore in the Name of the Lord and by the alone Arm of the Almighty did several of these poor Men go forth into Towns Citties and Countries proclaiming the Day of the Controversie of God with Men by the pleadings of his Holy Light Power or Spirit in their Hearts and Consciences decrying all Notions of Christ above Possession calling the lofty Cedars to bow and the sturdy Oakes to bend before the Heavenly Appearance of the Lord by his Light within that all Knowledge of God not gotten through inward Judgment and Experience of the Operation of his saving Hand was accurst of God And that as the Earth of Wickedness in Mens Hearts should be consum'd by the Refiners Fire so the Heavens of lofty Knowledge should by the fiery heat thereof be wrapt up as a scrole that a new Heaven and a new Earth in which dwelleth not IMPUâ—…ATIVE but Real Inherent Everlasting Righâ—…ousness might be known to be created by the Word of God nigh in the Heart I say these Men alarming the Nation with the Sound of this harsh and terrible Trumpet who had taken so long a Nap in Pleasure Ease and Fleshly Religion caused very strange and differing Apprehensions Some prickt to the very Heart cryed out What shall we do to he saved whilst the Wolf and the Fox lay in wait to intercept the blessed Work of the Lord by several wayes of Cunning and Cruelty The Priests who were degenerated as well as the People basely Teaching for Hire and Divining for Money The best accounted of them making Bargains how much a Year to preach the Gospel as they call it and so is it to this Day like Foxes seeing their Kennel found out into which they had so long hid their Prey and fearing that the Turning Men to the Light in the Conscience and their so resolutely Testifying That no Man could be at Peace with God who went condemn'd thereof and that all Knowledge of the things of God which hath not been received through the holy Subjection of the Creature to God's Heavenly Appearance Within him for whatever may be known of God is manifested within saith the Apostle was above the true Teacher and the Sufferings of the Cross of Christ They posted to the Magistrates Saul-like with whole Packets of Lyes Slanders and Invectives on purpose to beget a Wolf fish Nature in them to put a stop to the Progress of this blessed Manifestation of the Eternal Light of Righteousness but the Exercise of a Merciless Power Some few would not be prevailed upon but the Generality seeing their Worldly Honour and which to some of them was dearer their beloved Easie Religion was struck at Root and Branch they as an Arm'd Man furiously employ'd their Strength to the Relief of the Priests and Subversion of these poor Men Some were Imprison'd others Whipt several Bruised not a few Murther'd and many Robb'd and Spoil'd of their Goods And that
its directing Men to the same Power of God for the subduing and bruising Satan under their Feet which in their own particulars they must experience whoever attain to Deliverance or Salvation from the Power of Sin and Satan As also God hath promised to make a New-Covenant with his People It s new not as opposed to the Light within as implying its waxing old but new as that the old Covenant without which the Jews broke was to decay and vanish this New-Covenant being a Covenant of Light Life and Peace a Covenant whereby he takes away and forgives Sin This they only have a Part in who obey the Universal Light of the Son of God within which no Way differs in Nature from the Covenant it self nor can it oppose the Ends of it but is a Light of the same Life and Fulness that is enjoyed in the Covenant or Agreement with God moving and conducing to the very same End and Agreement as obâ—…ed and waited in and as the Jews outward had a Rule directory and Law in the Letter without though that alone could not give Life so the Jew inward hath his Rule directory and Law inward in Spirit which can give Life And this New-Covenant is the last Dispensation of God in Christ to Man wherein his Highest Spiritual and Saving Knowledge is to be received by all that truely obey his Light and though this be new as to his renewed glorious Discovery herein yet he who is the Life of this Covenant and given for a Covenant and Salvation is the first and the last the Rock of Ages whom God hath decreed to anoint or set up upon the Hill of his Holiness even the Holy Hill of Sion that he may subdue and rule the Nations and be the Salvation of God to the Ends of the Earth more abundantly to be manifest in these last Ages wherein his Church cometh out of the Wilderness and the Holy City New Jerusalem is discovered from Heaven as a Bride prepared for the Bridegroom and the Lord God and the Lamb as promised is the Light thereof and the Nations of them that are saved shall walk in the Light of this City and for this End is the Gospel made known and preached again after a long Night and Reign of Anti-Christ Beast false Prophet Dragon and Whore whose Judgment is revealed even against all the dark Whorish Spirits and Hypocritical Envieus Agents of Anti-Christ and Satan who do not only envy oppose and gain-say the Truth and undervalue the True Light as its an Universal Principle in man but also resist and strive against the Glorious Breaking forth and Discovery thereof in our Dayes for which the Lord will rebuke them and he that sits in Heaven hath them in Derision And all such Babylonish Builders and Envious Agents as divers of these Men called Anabaptists or Dippers now shew themselves to be whose Malice Madness and Folly shall be manifest to all Men why do they rage and fret and revile but because the Light is sprung up and the Over-spreading Day of God is broken forth who hath said as truely as I live all the Earth shall be filled with the Glory of the Lord Num. 14. 21. The Stone cut out without Hands that sâ—…ites the Image shall become a great Mountain and fill the Earth the God of Heaven is setting up his Kingdom which shall never be destroyed as is prophesied in Daniel Yea Truth is sprung out of the Earth which strikes at Satan's and Anti-christ's Kingdom and again bruiseth the Serpent's Head who hath lodged and covered himself under their empty Forms Shaddows and Liveless Professions as he did among the persecuting Jews of old The Lord hath lifted up a Standard against their Hypocrisie and Deceit who have been covering an Envious Spirit with a Pretence of Christianity And he is exalting his Gospel-Dispensation in setting up his Light above their Darkness his Power above their empty Forms the Substance above the Shaddow the Spirit above the Letter and his Worship in Spirit and Truth above Will-Worship in Hypocrisie At this Satan is offended and his Agents are angry These our present Opposers vent forth their Confusion Envy and Strife though it be against the Stream they are wearying themselves for very Vanity the Fire which they have kindled in their Envy against the Lord's Heritage wherein they are labouring shall devour them 1. These Anabaptists Babylonish Confusion greatly appears about the Light which is in every Man as Men whom Enmity hath blinded and whose Minds are alienated from it into gross Darkness Though the Controversie between us is not upon the Question Whether there be a Light or any Light in every man for thus far we both agree in the Affirmative but whether God hath given a Divine or Sufficient Light to every Man to shew and direct him out of Sin and Evil to God who is Light and the Giver of Light for Life and Salvation which we affirm but these Dippers deny especially such of them who are particular Electioners or Predestinarians whose partial Doctrine doth not really place the Cause of Men's Condemnation upon their Neglect or Disobedience of the Light given them but originally upon God's secret Decree against them and his with-holding saving Light or Grace from them as they both falsly and partially imagine however it s confest to be tendered to all in preaching the Gospel without Exception or Respect of Persons But under what Terms or Names do these our Opposers represent this Light which they confess is in every Man to prove it Insufficient either for a Rule or Guide to Salvation Sometime they call it a Creature sometime a Natural Light sometime the Substance of the Law or first Covenant which they grant ought to be improved Sometimes after a more gross manner they blasphemously represent it as a Mis-guiding Light directly opposing the Covenant of Grace and to be rejected but how well this agrees with its being a Light given of God to be improved surely sor a good End I leave to the Serious Impartial Reader to judge of which he may see further about in the following Answer to Thomas Hicks And as touching these Men's Envy against us called Quakers as being offended at our present Liberty and Prosperity H. Grigg endeavours to clear them in his Epistle to the Baptists not Babylonish by this Passage viz. I have not the least Enmity nor Hatred in my Heart against the Persons of any of these People called Quakers nor are we offended or troubled at their present Liberty as he seems to charge us though we cannot deny but their Principles and unsound Doctrines tend to the wounding and grieving of our Souls because we see daily more and more the dangerous and damnable Nature thereof Mark that while hypocritically they pretend to clear and quit themselves from having the least Enmity against our Persons or Offence at our present Liberty It appears they would be gratified or pleased if the Powers would do them
Wiser then his Teachers in the hidden Life and Mystery of things whereby David had long seen beyond all Types and Shaddows of the good Things to come to the very Substance it self from whence came his excellent Prophecies agreeing with that passage The Path of the Just is as the shining Light that shines more and more unto the perfect Day said the wise Man This strongly implies that David and not he alone but the Just of all Ages were attended with the Discoveries and Leadings of a Divine Light which as obey'd did make Just and alwayes lead in the Way of Salvation unless the Just Way was not the Saving Way and if it was certainly it is still for it is the Lord himself whom in Samuel's History he is recorded also to have called a Lamp as he here doth the Word which Moses said was nigh in the Heart that Men should obey it and do it This was the Word of Reconciliation in every Generation whose Holy Water washed their Consciences from Sin who heard andobey'd it Again that this Light was not confin'd to David or such Good Men take these two Passages Thou givest thy Mouth to Evil and thy Tongue frameth Deceit Thou sittest and speakest against thy Brother thou Slanderest thine own Mothers Son These things hast thou done and I kept Silence thou thoughtest that I was altogether such an one as thy self but I WILL REPROVE THEE AND SET THEM IN ORDER BEFORE THINE EYES saith the Lord Again His Lightnings inlightned the World the Earth saw and trembled In which two places it will appear upon impartial Consideration that God hath inlightned the World and that as Light Difcovering the Works and Workers of Darkness he doth reprove the Inhabitants of the World set their Sins in order before them and cause such Guilty ones to Tremble at his so appearing which is expresly confirmed in that notable passage of the Prophet For Lo He that treadeth the Mountains and cleareth the Wind that makes the Morning Darkness and treadeth upon the High Places of the Earth and DECLARES UNTO MAN WHAT HIS THOUGHTS ARE THE LORD THE GOD OF HOSTS IS HIS NAME This the Psalmist was well acquainted with himself when he uttered these Words Whither shall I go from thy Spirit or whither shall I flee from thy Presence which plainly shows to us that the Spirit of the Lord and his Presence was every-where and that as Light discovering Darkness with respect to Mankind For the Question was not whether God by his Spirit was not every-where for that our Adversaries grant or he could not be God But whether it was possible for David to withdraw himself into any place where his Mind could not be sensible of the Eternal Spirit and Immediate Presence of God who is Light it self either as a Reprover Exhorter or Informer as the foregoing Words intimate O Lord thou hast searched me and known me Thou understandest my Thoughts afar off Thou art acquainted with all my Wayes Which however God might know them it stands firm that David could never have known God so as to see and behold them but from that Light and Spirit of which he sayes in the 7th vers following which I have already cited Whither shall I go from thy Spirit In short it must needs be evident to all unprejudic'd Readers that David had this Light within or Spirit of God present with him as a Reprover Informer or Comforter since it was impossible for him to be any-where without it Which may prove to us that however he lived above a thousand years before the Apostle Paul he very well knew the meaning of that Doctrine he preach'd to the Athenians God is not far away or at a Distance from every one of you Which truly known and experimentally witnessed not only as a Reprover but by an humble and holy reception of him into the Heart as King and Lord is the Glory of the Evangelical Dispensation where God dwells in his People as an Holy Temple and Tabernacles with them This is the blessed Emmanuel-state God with and God in Men. I might here to sub-joyn the Account we have of the great Illumination of Daniel and the Gentiles clear Acknowledgment of the same which they could never have done with that Seriousness and Conviction but from some glimps of the same Divine Light but that I shall pass over with several Passages of other of the lesser Prophets and conclude this Scripture Proof of the Gift of the Light and Spirit antecedent to Christ's coming in the Flesh and from Stephen's Testimony Howbeit the Most High dwelleth not in Temples made with hands as saith the Prophet Heaven is my Throne and Earth is my Footstool what House will you build me saith the Lord or what is the Place of my Rest Hath not my hands made all these things Ye Stiff-necked and Uncircumcised in Hearts and Ears ye do always resist the Holy Ghost as your Fathers did so do ye And lest it should be objected that it was only in Stephen then and the holy Prophets of Old that both they and their Fore-Fathers resisted the Holy Spirit Remember Reader that weighty Passage in Nehemiah Thou gavest also thy Good Spirit to Instruct them and withheldst not thy Manna from their Mouth by which it is most evident that the Light of God's Spirit or the Spirit of God was given as well to the Rebellious as Obedient that it might as well condemn for Sin as lead into all Righteousness And since we are to suppose God's Spirit and the Light thereof to be sufficient to Salvation for God's Gifts are perfect in themselves and are given to accomplish their Ends perfectly from that Sin and Iniquity which the contrary Spirit draws into we may without any offence I hope conclude that during those many Ages before the Coming of Christ in the Flesh he did Illuminate Mankind with a sufficient measure of his Divine Light and Spirit CHAP. IX Another Objection that though the Jews had it it will not follow that the Gentiles were so Illuminated It is Answerd by several Scriptures In this Chapter quoted to prove that they were not exempted But had a measure of Light some Divine Seed sown in their Hearts some Talent given and that it was Sufficient T. Hicks's Challenge to give an Instance of one that by the Light within was Reproved for not believing that Jesus was the Christ is Answer'd Such as believed in the Light and walkt up to it did receive Christ when he came The high Pretenders were they who to Scriptures Opposed and Crucified him The Light from Scripture concluded Universal and Saving Obj. BUt here I expect this Objection having run our Adversaries unavoidably to it Very well Taking it for granted that what you have said in reference to a Saving Light or Spirit universally bestow'd upon the Jews THAT WERE A DISTINCT PEOPLE from the rest of the World under very many peculiar Rights
here inserted testifie X. ANTISTHENES one of Socrates's School expressing himself as it were Clem. Alex. Strom. L. 5 That thou mayst know that there is none like Me in all the Earth saith God Exod. 9. 14. 8. 10. Who in Heaven can be Compared unto the Lord who among the Sons of the Mighty can be Likened unto the Lord Psal. 89. 6. by way of Paraphrase that Prophetick Saying Whom have ye likened me unto saith the Lord thus speaks He is like none because no Man can know him from a Likeness or Image By which we may perceive he did not believe him to be an Image who could not be known by an Image nor any thing that could be seen with Carnal Eyes a Step beyond the Romanists that teach the Knowledge of as they darkly Fancy by Images XI PLATO also Schollar to Socrates and whom the Greeks for his Heavenly Contemplation and Pious Life surnam'd Divine gives us his Faith of God in these words God is FIRST ETERNAL I am the Alpha and the Omega the First the Last Rev. 22. 13. Thou art the Everlasting God Isa. 40 The Way of the Lord is Perfect Psal. 80 30. He is a Rock his Work is Perfect for all his Ways are Judgment A God of Truth and without Iniquity Just Right is he Deutr. 23. 4 For I am the Lord Isa. 45. 5 I Change not Mal. 3. 6. INEFFABLE PERFECT IN HIMSELF that is needing none and ever Perfect that is absolute in all Times and every way perfect that is absolute in every part Divinity Essence Truth Harmony Good Neither do we so name these to distinguish one from the other but rather by them all to understand one He is said to be GOOD because he bestows his Benefits upon all according to their several Capacities and so is the Cause of all Good FAIR because he is in Essence both More Better and Equal TRUTH because he is the Principle of all Truth as the Sun is of all Light Moreover God not having many Parts can neither be locally mov'd nor alter'd by Qualities For if he be alter'd it must be done by himself or some other if by some other that Other must be of greater Power then he if by Himself it must be either to Better or to Worse both which are Absurd From all these it Follows That God is Incorporeal and by all which it is evident how True and how Reasonable and how Firm a Belief Plato had of One Eternal Being and Father of all XII And Lyricus MELANIPPIDES praying saith Clem. Alex. Hear me O Father thou Wonder of Strom. L. 5. Exod. 1. 15 11. Psalm 136. 4 5 6. Men who alwayes Covernest the Living Soul This plainly preaches to us their Belief of One Eternal God XIII PARMENEDES Magnus as saith Plato in Clem. Alex. Sophista writes concerning God on Strom. L. 5. Thy Throne is establisht of Old thou art from Everlasting Psal. 93. 2. Jehovah is Everlasting Isa. 26. 4. this wise He is not Begotten neither is he lyable to any Death like a Chain whose Links are Whole Round and alwayes Firm and Void of a Beginning What was this but the Eternal God by whom all things were made the First and the Last XIV ZENO a Grave and Wise Philosopher who instituted the Way of the Stoicks but not of Vertue both the Cynicks and Stoicks mostly teaching such Doctrine as tended to good Life may well be said to have been the Followers of Socrates the ExcellentMan of his time only they a little differed themselves by some particular Severities too Voluntary which the Mild Serious and Unaffected Piety of Socrates gave them no Encouragement to though none of them trod in a more Self-denying Path then History tells us he walkt in This Zeno and his Disciples were Vigorous â—…sserters of One Infinite and Eternal God as by their Doctrines may appear Zeno tells us That God is an Immortal Being Rational Laert. Perfect or Intellectual in Now to the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever 1 Tim. 1. 17. The Rich and Poor meet together the Lord is the Maker of them all Pro. 22. 2. Come now let us Reason together saith the Lord Isa. 1. 18. Be ye Holy for I the Lord your God am Holy Levit. 11. 44. One God and Father of all of whom are all things Ephes. 4. 6. 1 Cor. 8. 16. Who is a God like Aristot. de Xen. unto thee Exod. 15. 4. The Almighty is Excellent in Power Job 37. 23. And his Kingdom rules over all Psal. 103. 19. Beatitude void of all Evil provident over the World and things in the World Not of Humane Form MAKER OF ALL AS IT WERE FATHER OF ALL. Again God and the Power of God is such as that it governs but is not governed It governeth all things so that if there were any thing more Excellent He could not possibly be God This was Zeno's Faith of God which I cannot believe that Tho. Hicks himself has so far abandon'd all Reason as to censure for False or Idolatrous that he Taught It as well as Thought It. Let us hear some of his Followers XV. CHRYSIPPUS also avers as his Belief of a Laert. de Ira Dei c. 10. God that the World was made by him consequently he believed there was one For if Lord thou art God which hast made Heaven and Earth and all that in them is Acts 4. 24. God that made the World Psal. 90. 2. All Nations are unto God but as a Drop to the Bucket and the Dust to the Ballance Isa. 40. 11 15. saith he there be any thing which can procrâ—…ate such Beings as Man indued with Reason is unable to produce that doubtless must needs be Stronger and Greater and Wiser then Man but a Man cannot make the Celestial things therefore that which made them transcended Man in Art Counsel Prudence and Power And what can that be but GOD Thus far Chrysippus the Stoick in reference to God But again XVI ANTIPATER a Famous Serious and Accute Stoick in his Discourse of God and the World declares Plut. himself to us after this manner Plat. phaed. God is a Spirit John Antip. de Mund. l. 7. 4. 24. In whom are hid all the Treasures of Wisdom Knowledg Col. 2..8 Of the Incorruptible God Rom. 1. 23. The Lord is Good to all and his tender Mercies are over all his Works Psal. 85. 9. God is not far away from every one of us Acts 17. 27. We understand by that which we call God A SPIRIT full of INTELLIGENCE or WISDOM a Living Nature or DIVINE SUBSTANCE Blessed and INCORRUPTIBLE doing good to Mankind PRESENT THROUGH THE WHOLE WORLD receiving several Denominations from the DIVERSITY OF HIS APPEARANCES and the various Operations and Effects of his Divine Power shewn therein Which kind of Evangelical Definition may very rightly induce us to
Careful Mariners steering the Course of their Lives by the Direction of that Heavenly Star which in the Gentile-Night rise in their Consciences to guide them unto a Blessed Immortality which will be the Last Point of their Divinity and then we close this Discourse with respect to them CHAP. XIV That the Last Point of Gentile-Divinity to wit Immortality and Eternal Rewards is also very clearly and positively held forth by the Ancient Heathens Six Testimonies from them to prove it Socrates's Great Faith in particular and the Lofty Strain of the Pythagoreans THat the Gentiles believed there was an IMMORTALITY and that all Men should hereafter be Accountable for the Deeds done in the Body a Point but obscurely lay'd down among the Jews themselves be pleased to take these few insuing Authorities as a Proof of what is asserted I. PYTHAGORAS and the Pythagoreans that they all held the Immortality of the Soul Consider his and their Doctrine in the Point First he said That the Soul is Immortal Next That the Soul is Incorruptible it never Dyeth for when it goes out of the Body it goes into the other World THE PURE TO GOD THE IMPURE BOUND BY FURIES IN INDISSOLVABLE CHAINS Here IMMORTALITY and REWARDS are asserted But when a Man who has lived Justly dyeth his Soul ASCENDETH TO THE PURE AETHER or Heaven and lives in the Happy Aevum or Everlasting Age with the Blessed II. HERACLITUS If my Body be over-press'd it must descend to the destinate Place Nevertheless MY SOUL SHALL NOT DESCEND BUT BEING A THING IMMORTAL SHALL FLY UP ON HIGH TO HEAVEN III. EURIPIDES a grave Tragedian whose Work was to undo what Wanton Comedians had done to undo the People speaks thus Who knoweth whether to Dye be not to Live and to Live to Dye Surely he said so not out of any Distrust of Immortality but in Belief of it and that Reward which would attend Good Men. IV. SOCRATES The Body being Compounded is Dissolved by Death The SOUL being Simple PASSETH INTO ANOTHER LIFE INCAPABLE OF CORRUPTION THE SOUL OF THE GOOD AFTER DEATH ARE IN A HAPPY ESTATE UNITED TO GOD IN A BLESSED IN ACCESSIBLE PLACE THE BAD IN CONVENIENT PLACES SUFFER CONDIGN PUNISHMENT This puts the Case of the Sufficiency of the Light to discover Immortality to the very Heathen out of all doubt and not only so but Rewards too since we have them here believing THE RIGHTEOUS SHALL BE SAVED AND THE WICKED DAMNED This made Socrates so chearful at his Death something of which I think fit here to insert Truly did I not believe I should go to the Just God and to Men better then any Living I were inexcusable â—…or contemning Death BUT I AM SURE TO GO TO GOD A VERY GOOD MASTER and hope to meet with Good Men AND AM OF GOOD COURAGE hoping that SOMETHING OF MAN SUBSISTS AFTER DEATH AND THAT IT IS THEN MUCH BETTER WITH THE GOOD THEN WITH THE BAD When he had made an end of Speaking CRITO one of his Followers ask'd him what Directions he would leave concerning his Sons and other Affairs and if they could do any thing that might be acceptable to him I desire no more saith he then what I have often told you If you take Care of Your selves whatsoever you do will be acceptable to me and mine though you promise nothing if you Neglect Your selves and VERTUE you can do nothing acceptable to us THOUGH YOU PROMISE NEVER SO MUCH That answer'd CRITO we shall observe But how wilt thou be Buried As you think good saith he IF YOU CAN CATCH ME and that I give you not the slip Then with a Smile applying himself unto us I cannot perswade CRITO saith he that I am any thing more then the Carkase you will anon behold and therefore he takes this Care â—…or my Enterment It seems that what even now I told him that as soon as I have taken the Poyson I SHALL GO TO THE JOYES OF THE BLESSED hath been to little purpose He was my Bail bound to the Judges â—…or my Appearance you must now be SURETIES to him that I am DEPARTED Let him not say THAT SOCRATES IS CARRIED TO THE CRAVE OR LAID UNDER GROUND for know dear CRITO such a Mistake WERE A WRONG TO MY SOUL be not dejected Tell the World MY BODY ONLY IS BURIED and that after what manner thou pleasest Yet saith SOCRATES I may pray to God and will That my Passage hence may be Happy which I beseech him to grant and in the same instant drank it off easily without any Disturbance This saith Plato was the End of the Best the Wisest and most Just Men. A Story which Cicero professeth he never read without Tears This ends Socrates upon the present Subject and Happy Man was he to make so happy an End as to Dye for the only true God he had great Reason to believe maugre the Envious Uncharitableness of T. H. that he would Reward him when it shall be said to many Bawling pretended Christians Depart from me I know you not for as Men Sow so shall they Reap in the Day of God I need not to tell the World that Plato and other Heathens have written accurately upon that Subject when it is so Notorious Wherefore to close up my Testimonies upon this Head and whole Discourse of Gentile-Divinity I will present the Reader with two short Passages one of the Pythagoreans the other from Virgil thus tranâ—…lated to my hand only a little varied by an Ingenious Author V. Donec long a Dies perfecto temporis Orbe Concretam exemit Labem purumque reliquit Aethereum Sensum atque aur ai simplicis ignem In English thus Till that long Day at last be come about That wasted has all Filth and Foul Desire And leaves the Soul CELESTIAL THROUGHOUT Bathing her Senses in pure liquid Fire To which agrees that Golden Distick of the Pythagoreans as it hath been called VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this purpose Who after Death once reach the Heavenly Plain BECOME LIKE GOD and never Dye again The Greek has it as Immortal Gods Which Hierocles interprets thus Herein shall Good Men resemble the Deity that they shall be Immortal like God himself Thus Reader have I given thee a very true Account of the Gentile-Divinity what was the Faith what the Practice and what the Prophecy and Hope of many Gentiles through this Light Within each of which had numerous Followers Observe They began where Jews and Christians begin that is WITH GOD and they end with what they confess to be theirs namely a State of Immortality in which every one is Rewarded according to their Works Only they are thus far to be Commended before either of them if we consider many of our Times That they were more Certain Plain and True in their Acknowledgment of a Divine Light Law or Principle in
and overturn the Gentiles Idolatries by his one most pure and Spiritual Offering and Worship IV. It plainly preaches thus much to us That as Him whose Body the Jews outwardly slew we by Wicked Works have crucified in the Streets of Sodom and Egypt spiritually so called our polluted Hearts and Consciences So unless we come to know the Benefit of the Inward Life answering to and expressed by that Outward Life he gave for the World it will avail little For so it is and very Marvelous in our Eyes that the Life of the Crucified can only save those who may well be reputed the Crucifiers O Mystery And because those that did not actually slay him Outwardly have slain him Inwardly therefore must every such one really know that Life Inwardly raised shed abroad for Sanctification and Redemption O how great was his Love Truly larger then Man's Cruelty who whilst he dyed by Wicked Men he would Dye for them and when dead they could not hinder him from Rising to do them good who had done their worst for his Destruction thereby shewing Mercy to those who shewed they had no Mercy for themselves O Jerusalem Jerusalem how often would I have gathered thee and thou wouldest not c V. That Expression of his is greatly worth our Notice I lay down my Life for the World All he did was for the Good of the World and particularly the Laying down of his Life that he might both express his Love and our Duty Had he not desired Man's Salvation and for that purpose prepared a Body in which to visit him and by his daily Labours among Men to further their Eternal Happiness the Jew had never been able to put him to Death But being come and when come so hardly used herein did he recommend his great Love to us that besides the Inward Weights of Sin he bore with his deep Concernment for Man's Eternal Well-being he chearfully offered up his Bodily Life to recommend and ratifie his Love for the Remission of Sin and give us an Holy Example to follow his Steps But these Words will bear another Sease too as do those he spoak to the Jews Unless ye eat my Flesh and drink my Blood you have no Life in you Where we may plainly see that as the Jews vainly and carnally fancyed he meant his Outward Body only to which they opposed the Impossibility of the thing so Christ declares their Mistake of his Meaning to his Disciples in these few but deep Words The Flesh profiteth nothing it is the Spirit that quickeneth So that the Words are true and weighty in both Senses VI. And we further acknowledge that in that Holy Body the Divine Principle of Light and Life did discover the Depth of Satan's Darkness encounter Hell Death and the Grave every Temptation it was possible for the Serpent with all his Power and Subtilty to beset him with in which Sense he was made like unto us in all things Sin excepted that he might be sensible of our Infirmities the Divine Life travelled and supported under all administring Strength to the outward Man that it might answer the End of its Appointment in the End utterly defeated and forever overcame the Power of the Tempter bruising the Serpents Head in general as Prince of Darkness and God of the World and in a plain Combat giving him that Foyl which in good measure shook his Foundation divided his Kingdom chased away his Lying Oracles and proved a very Fatal Blow to his whole Empire Which holy Conquest obtained by Sweat of Blood and deep'st Agonies with Holy Patience may not unfitly be compared to that of some Worldly Prince maintaining a Righteous Cause against an Usurper of his Territories whom he puts to rout in open Fields by which I understand the General Conquest yet many Towns and Cities and Cittadels remaining strongly guarnison'd by which I understand particular Men and Women enslaved by Sin they are not thereby overcome though the Approach be easier to them and they be truly more endanger'd then before The One Seed who is Christ who is God over all blessed forever having given that Proof of his Everlasting Arm that it has brought a general Salvation by a plain Overthrow of the God of this World the Enemy of his Glory and thereby weakened his Power in himself which is the single Battel fought in Garments rould in Blood between the two Seeds Spirits Natures and Powers God and Mammon Christ and Belial had many Towns Cities and Cittadels to vanquish who lay strongly guarnison'd by this God of the World which Places as I said represent the Souls of particular Men and Women inbondaged by him So that though their Hearts were or are more accessible by that general Victory over the very Spirit of Darkness it self and Light may be more clear d and broken up yet unless those particular Places or Persons are besieged and taken their Goods spoiled and Houses sackt of all the strange Gods so redeemed from under the Yoak of that Pharaonian Task-Master reclaimed renewed sanctified naturalized by way of an Holy Subjection to him who is Lord from Heaven the Right Heir of all things to receive his Mark and bear his Image Those Places or Persons must needs have yet been and be Subjects of the Prince of Darkness the God of this World who reigns and rules in the Hearts of the Children of Disobedience To conclude We though this General Victory was obtained and holy Priviledges therewith and that the Holy Body was not Instrumentally without a Share thereof yet that both the efficient or chiefest Cause was the Divine Light and Life that so clearly discriminated and deeply wounded this Mystery of Iniquity and that none can be thereby benefited but as they come to experience that Holy Seed of Life and Mighty Arm of Power revealed to effect the same Salvation in each Particular Conscience which none can fail of who receive it first as a Light that manifesteth and reproveth every Evil Way and continues to walk up to all its holy Leadings VII But there is yet a further Benefit that accrueth by the Blood of Christ viz. That Christ is a Propitiation and Redemption to such as have Faith in it For though I still place the Stresâ—… of particular Benefit upon the Light Life Spirit revealed witnessed in every Particular yet in that general Appearance there was a general Benefit justly to be attributed unto the Blood of that very Body of Christ to wit that it did propitiate For however it might draw Stupendious Judgments upon the Heads of those who were Authors of that dismal Tragedy and dyed Impenitent yet doubtless it thus far turned to very great Account in that it was a most precious Offering in the Sight of the Lord and drew God's Love the more eminently unto Mankind at least such as should believe in his Name as his solemn Prayer to his Father at his leaving the World given us by his beloved Disciple
witnessed in order to bring forth this justified State If in the latter Sence as thy Words import then all must be in a justified State for whom Christ dyed If their Justification was wholy wrought without them in his Person and then all men must be in a justified State for Christ dyed for all men and then what hast thou to do to revile or condemn any as thou hast done those whom thou severely opposest must be in as justified Estate as thou canst think thy self But if men receive the Pardon of Sin through true Repentance and Justification through living Faith in the Name of the Son of God and by his Vertue and Blood then are not all men justified nor the Justification of any effected nor fulfilled wholy in his Person without them for First Men are not in a justified State while their Sins are unremitted 2. They are not in a justified State while the Wrath of God abides upon them And mens Sins are unremitted while they impenitently persist in Transgression and the Wrath of God abides upon them who bclieve not the Son Again we do not affront either the Grace or Wisdom of God in adding what more Light he pleases to any measure that he hath given while we are witnessing against mens affronting that measure of Light and Grace which he hath already given to Man-kind T. H. This Light within directs not our Actions to those Holy and Spiritual Ends which the Scripture does Alas whereto do the best of mens Actions naturally tend p. 37 and 38. Answ. Here like a dull and dark Opposer still thou endeavourest to confound the Light within with man's corrupt Nature whereas thou hast confest it to be not only such a Light as can discover God and that he is to be worshipped but also that Christ is the Life and Light of men and also that it can discover morality that its serviceable to its end and that God's Soveraignity over man and man's Inferiority to God ought to be acknowledged And doth not this extend to the same holy and spiritual Ends which the Scriptures direct to What more holy then God's Soveraignity over man and man's Subjection to and Adoration of God But according to Scripture is it not an holy and spiritual End truely to â—…ear God work Righteousness and do Good which in every Nation he that doth is accepted And this the Light teacheth and Glory Honour and Peace to every man that worketh good to the Jew first and also to the Gentile for there is no respect of Persons with God Rom. 2. 10 11. Besides 't is most natural and proper to a spiritual and divine Light to direct to sacred and spiritual Ends. And if thou didst not vary and waver in thy Confusion from thy Concession to the Divinity of the Life and Light of the eternal Word which is the Light of men thou wouldst have spared much of thy Babylonish Work to the contrary who in thy 39 pag. sayst that thou oppâ—…sest not the Scriptures to the holy Spirit but to the Light within And why dost thou oppose the Scriptures to the Light within Or imply such a Difference between the Spirit and the Light within while thou hast granted that the Light within is not only serviceable but ought to be improved as that which chccks for many Evils and excites to Good And does not this agree with the Testimonies of the Scriptures And will thy reviling of G. Whitehead as dealing deceitfully for but asking a sober Question excuse thee in thy Malice and Confusion The Question being By what Rule shall we be convinced that the Scripture is the Rule and hath Preheminnece above the Spirit Apology pag. 48. which instead of answering directly to thou revilest me as in pag. 39. not at all telling me by what Rule shall we be so convinced but asks this Question By what Rule shall we be convinced that the Light within is the Rule and hath Preheminence above the Scriptures pag. 39. Answ. Every one that doth Truth brings his Deeds unto the Light which Light within being divine is sufficient to evince it self as supream Rule in the Conscience And as it is so manifest where it is not withstood but obeyed it s own Brightness Vertue and Operation sufficiently discovers it self but where Enmity is lived in and Darkness loved rather than Light the Excellency of it cannot be known Concerning the Rule that the Patriarchs or Holy Men had before the Scriptures thou tellst us they were instructed by Dreams Visions and Angels pag. 40. But were these the standing Rule Had they these Dreams and Visions to instruct them in the sole Course of their Lives or rather on particular Occasions Surely these were neither the standing nor yet their chief Rule They had a Rule to know the Truth of those Visions and whether those Angels were good Angels or no a Rule of divine Light to discover whether they were good Angels or evil Angels transforming themselves into Angels of Light which nothing but that which is divine can discover for the Saints in this Light shall judge Angels And Peter James and John had both a Vision and Voice when in the Mount from Heaven yet Peter himself testifieth We have also a more sure Word of Prophecy â—…nto ye do well that you take heed as unto a Light that shineth in a dark Place until the Day dawn and the Day-Star arise in your Hearts 2 Pet. 1. 19. Though the former Vision and Voice were true yet not so universal and abiding as this shining Light was That Vision and Voice was only seen and heard by a few the other was seen and known by all who attained to the dawning of the Day and the arising of the Day Star in their Hearts for it did shine as in a dark Place for that end It s evident that this Light or Word so shining was a Light of the same holy Ghost which moved the holy men of God to speak forth Scriptures ver 21. and therefore the Apostle prefers it before the Scriptures as the Cause of their being given forth Sect. XVIII The Baptist's Quarrel against S. Crisp removed THou makest a great Pudder against S. C. about knowing the Beginning and Date of thy Christ whom to confute thou pleadst his Deity p. 44 45. having before told us of expecting to be saved by Jesus as being in a Person without what Scripture hast thou for this Creed Is Christ the Object of Faith only as a Person without But dost thou believe in thy Conscience that he could intend any such thing with reference to the Deity of Christ Why art thou so wilfully quarrelsom And though the Appearance of Christ in the Flesh or as man when upon Earth was within the Compass both of time and date that is as to his coming into the World and going out at his Ascension yet still the same man Christ is in being glorified with the Father in the same Glory that he had with him before the
those few mentioned namely for Christ saith he sent me not to baptize but to preach the Gospel So he did not thank God for neglecting part of his Commission in baptizing so few but partly to prevent their wrong Use thereof and chiefly because his Commission did not extend to Water-Baptism And as to his Allegation to prove that the Word not is not alwayes used as an absolute Negative p. 27. he cites Joh. 6. 27. Labour not for the Meat that perisheth but for the Meat which endureth c. If the Occasion of these Words be minded not will prove an absolute Negative in this Place Jesus speaking to them that sought after him because they did eat of the Loaves ver 20. and were filled for which end they ought not to have sought after him And admitting his Instance in Adam that he was not deceived namely that he was not first deceived taking in the Word first from the Verse before this is altogether impertinent unto his Purpose about Paul's not being sent to baptize there being no such Discovery that Paul was sent at all to baptize as there was of Adam's Transgression but the contrary in that Paul expresly said Christ fent me not to baptize but to preach the Gospel V. Of the Anionted TO his saying the Word Christ signifies one Anointed accounting it absurd to say the Spirit or Anointing is Christ p. 37. I answer are not the Father the Spirit and the Word one Christ as the Son of God is God's anointed And is it not granted that he was the Son of God by eternal Generation And fo was before he took upon him that Body prepared for him called the Lord 's anointed Psal. 2. 2. which Word Anointed sometimes relates to his being set up or exalted as King yet have I set or anointed Hebr. my King upon Sion the Hill of my Holiness ver 6. As also to his being endued or anointed with Power from on high which Power is that divine Unction and in that Christ is called the Power of God and the Wisdom of God 1 Cor. 1. 24 He may as properly be called the Anointing as where the Spirit of the Lord is there is Liberty now the Lord is that Spirit this Anointing is not an outward Unction nor outwardly received upon the Flesh or Body but being a divine Unction of Glory and Power from above it s inwardly and spiritually received by an immortal Seed and Birth born from above as that which is born of the Spirit is Spirit As for his Term Humane Nature and Glorious Unity between the divine and human Nature p. 36. he talks he knows not what besides Scripture-Language the Word human is not applicable to Christ in Glory by the Scriptures but originally relates to the Earth and so to the Body of man as coming thence But Jesus Christ was the Anointed as he was the Son from the Father's Substance which he was before he came in the Flesh or took upon him that Body that was prepared for him and the Anointed and Saviour by the divine Power given him when in that Body upon Earth though more highly exalted or anointed as ascended far above all Heavens and exalted in the Father's Glory the Anointed and Saviour also as revealed and formed in the Saints Gal. 4. 19. the Anointed as set up from Everlasting the Anointed both in Sufferings and in Glory the Anointed both as he came in Flesh and as coming and revealed in the Spirit in his People and his Name by which Life and Salvation comes and is given is his divine Nature and Power to which his Name relates that is above every other Name One thing this man H. G. and his Brethren stumble at and at which his Soul is wounded as he saith p. 30. is that Christ was never seen with an outward or rather carnal Eye which H. W. is accused of sor saying The Eternal Son of God was never seen with any Carnal Eye to which I say they should have been so ingenuous as to have considered the Intent of these Words and more candidly to have construed them thus Christ as the eternal Word the Lord from Heaven the only begotten of the Father in his spiritual Discovery as the Image of the invisible God and Brightness of his Glory cannot be seen with a carnal Eye Flesh and Blood hath not so revealed him the saving Light of Christ never was nor can be reached with the carnal Eye he that seeth the Son and believeth on him hath everlasting Life Joh. 6. 40. and as saith the Son of God he that seeth me seeth my Father also Joh. 12. 45. and 14. 9. but none can see the Father with a carnal Eye therefore none could ever see the eternal Son with their carnal Eyes in this Sence of seeing which extends to true Knowing Joh. 8. 19. and 14. 7. though many did see the Body or Person of Christ in the Dayes of his Flesh wherein he was crucified and put to Death the Jews â—…nd Persecutors saw him in that Sence with their outward Eyes when they did neither truely see nor know him to their Salvation it being the Spirit that quickneth and such a Sight of Christ as that of his Body or outward man no reasonable man can be so absurd as to say it was not obvious to the Bodily Eyes and as absurd for any to imagine that any of us should intend otherwise Now these Baptists Faith concerning the Son of God according to their carnal Discourse of him may be modelized into this or the like Argument viz. If Jesus Christ the Son of God be also the Son of man glorified on the right Hand of God in Heaven then he consists of human Body of Flesh and Bones as some say or of a body of Flesh Blood and Bones as others say But he is the Son of man glorified c. Ergo he consists of a human Body either of Flesh and Bone or of Flesh Blood and Bones in Heaven Ans. I deny their varied Consequence as inconsequent for Christ was called the Son of man in a higher Sence then this human earthly or carnal Sence which they represent him in in that he himself said no man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven Joh. 3. 13. and what if you shall see the Son of Man ascend up where he was before it is the Spirit that quickneth the Flesh perfitteth nothing Joh. 6. 62 63. who will affim that as he came down from Heaven or as he was before in Heaven he so consisted of a carnal human Body either made up of Flesh and Bone or of Flesh Blood and Bone in their gross and carnal Sence John the Baptist had not such mean Thoughts of Christ as these carnal Baptists have for John said he that cometh from above is above all he that is of the Earth is earthly and speaketh of the Earth he that cometh from Heaven is above
all John 3. 31. and the Flesh of the Son of man which he gave for the Life of the World is that Bread which came down from Heaven Joh. 6. 50 51. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you ver 53. Yet that the Name Son of Man was applyed to him as a Sufferer and as he said so shall the Son of man be three Dayes and three Nights in the Heart of the Earth Math. 12. 40. I deny not but this doth not limit him from being called the Son of Man in a higher State also each of God's Prophets might be called as divers were a Son of Man but Christ the great Prophet the Son of Man the Apostle distinguisheth between the first man and the second man thus The first man is of the Earth earthly or human the second man is the Lord from Heaven 1 Cor. 15. 47. therefore the second man is not human in their Sence nor consisting of a human or earthly Body as the first man and Ephes. 4. 9 10. now that he ascended what is it but that he also descended first into the lower Parts of the Earth he that descended is the same also that ascended up far above all Heavens that he might fill all things and Phil. 3. 21 who shall change the Body of our Lowness that it may be fashoned like unto his glorious Body c. Now if it should be read according to these Baptists Sence it must be who shall change our vile Bodies that they may be fashoned like unto his human Body as if they were not such already and how disproportionable is it to say Christ consists of a human Body of flesh blood and bones in Heaven but the Saints must have a spiritual glorious Body in the State of Glory hereafter yet to prevent these mens Scruples concerning our owning the man Christ or the Son of man in Glory I tell them seriously that I do confess both to his miraculous Conception by the Power of the holy Spirit overshadowing the Virgin Mary and to his being born of her according to the Flesh and so that he took upon him a real Body and not a fantastical and that he was real Man come of the Seed of Abraham and that he in the Dayes of his Flesh preached Righteousness wrought Miracles was crucified and put to Death by wicked Hands that he was buried and rose again the third Day according to the Scriptures and after he rose he appeared diversly or in divers Forms and Manners he really appeared to many Brethren 1 Corinth 15. and afterwards ascended into Glory being translated according to the Wisdom and Power of the Heavenly Father and is glorified with the same Glory which he had with the Father before the World began being ascended far above all Heavens that he might fill all things whose Glory is Incomprehensible and beyond the Apprehension of Human Capacities VI. Of Jesus and his Body of Man and the Body of Man WHereas H. G. cavils at my speaking distinctly of the Body of Jesus in that Joseph of Arimathea begg'd the Body of Jesus and to confute me herein he instanceth that of the body of Saul and saith that the Case is the same and the body of Moses which the Devil disputed about p. 39 40 41. but in this I cannot see any valid Matter to his purpose nor wherein he can intend it unless he believes that the Soul or spiritual Existence of man dyes with the body and the Devil did appear wiser then he concerning this distinction in that his disputing about the body of Moses does imply a distinction between Moses as to his immortal Existence and the body of Moses and that he did not confound them as this man doth who concludes Jesus Christ to consist of a human Body of Flesh and Bone which the original Being of no man properly consists of though to prevent Cavils and for 〈◊〉 sake I 'll grant him thus much that the Name Jesus Christ is indifferently and mutually applyed both to his spiritual being and to the body he took upon him and that distinctly in Scripture although the Names Messiah Jesus Christ the Anointed the Image and Glory of the invisible God the Word the Light the Life c. do more eminently and more originally belong to him as he was before he took that body upon him which he called this Temple and it was called the body of Jesus Whereas H. G. sayes What a strange Epitath would this Man write upon a Tomb-stone he cannot write here lyes the Body of Thomas or William c. but rather thus here lies the Thomas of Thomas p. 41. Reply This more properly falls upon himself in not admitting that distinction touching Jesus and the body of Jesns but their concluding and confining Jesus Christ as to confist of the meer body of flesh and bone and that he could not be Jesus Christ the Saviour before he took upon him that body by which this man cannot write Here lies the body of Thomas or William c. which implies a belief of an Immortality of the man as to his Spirituality but rather here lies the whole man Thomas or William without admitting of any such Immortality and yet I will grant him as before that the Word Man is indifferently applyed to either the spiritual Being or Body of man as there is an inward man and an outward man 2 Cor. 4. 16. And as God created man in his own Image and yet it s said he formed man of the Dust of the Earth Gen. 1. 27. and Chap. 2. 7. and it s said That the rich Man dyed and was buried which was his Body and in Hell he lift up his Eyes c. which could not be that Part which dyed and was buried but the immortal part or Soul Luke 16. 22. 23. yet the Word Man most properly and originally as God created Man in his own Image belongs to his spiritual Existence or Being for the Earthly Body was not the Image of God But farther let the Reader observe how evidently H. G. has contradicted his foregoing Stuff for a human Christ consisting of a Body of meer Flesh and Bone against my distinction concerning Jesus and his Body that was put to Death and buried which was also raised as where he speaks distinctly of Jesus and his Body p. 33. and confesseth that Christ came in the Flesh p. 36. that he hath an outward glorisied Existence that he hath a body p. 46 47. Christ's crucified Body p. 50. the Body that was prepared for him p. 79. He did assume our Nature p. 80. He had the very Form Shape and Fashion of a Man p. 81. And what He or Him was this he speaks of Was it not Christ the Son of God the Anointed And to his arguing That if Jesus Christ continues a man for ever then he hath a Body of Flesh and Bone forever This doth not follow
of Creation thrâ—…gh which his Light gives Men to consider and see God and his eternal Power Rom. 1. and to worship him And this Light and Works are and do preach forth the Power of God and his Wisdom where the Scriptures are not And therefore God affords a Sufficiency even to the Heathens both of Light inward and Evidence outward of his Power c. They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them as his Light within opens their Understandings in them to the Right Use of them Aâ—…d they that have not the Bible have the Book of the Creation to read in and the Light within to open it and to read and understand a Deity and Divine Power through all and over all And they that are born Deaf and Blind shall not be therefore damned God having afforded an invisible sufficient Light to save being obeyed to leave them without excufe being disobeyed And if by the use of Reason the Spirit of God teacheth the Heathen moral Duties as in p. 54. which Duties as he explains are to love and worship God and to love our Neighbours as our selves then have the Heathen First A supernatural and Divine Light to wit that of the Spirit 2dly His Spirit with the Teaching and Reason of it in that degree it is in them is a Rule of Life to them that have not Scriptures who obey it And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion S. S. Most falsly obtruds upon R. Ludgater this Concession viz. That the Will of God as much of it as is revealed by the Light in every man without the help of Scripture is not the only Rule to Heaven p. 23. And this sayes S. S. fetcht out of the very Heart-Blood of Quakery Epist. This is a gross Abuse and Lye for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man and its own Sufficiency to guide the Obedient to Heaven In him was Life the Life was the Light of Men Job 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule Also S. S. hath abused G. W. in several places perverting his Words and setting down words in G. W's Name which he never wrote nor spoak and in particular these words about Christ's Coming viz. He hath tarried above Sixteen Hundred Years p. 86. quoting Divin of Christ p. 49. and then to back this Abuse and to lay Judgment 〈◊〉 G. W. brings those Scriptures 2 Pet. 2. 3 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary â—…nfessing both to Christ's Outward and Inward Coming which â—…is Disciples did not put afar off as you do it being above â—…ixteen Hundred Years since they both waited for and receiv'd â—…is Coming Here is no such Word as that He hath tarried so long we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this as also many more might be instanced where instead of answering he hath wronged and belyed our Words and Books S. S. in p. 32. saith though the Counsels of God's Spirit in Believers Hearts be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures yet are they not to Believers so certainly the Truths of God Answ. What 's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths or that the Spirit of Christ is Insufficient assuredly to manifest his own Counsels to Believers which is contrary to Christ's own Testimony He shall guide you into all Truth He shall abide with you forever and the Sons of God are led by his Spirit and hereby know we that we dwell in him and be in us because he hath given us of his Spirit 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule And as to his pudder he makes about Water-Baptism 't is very confused and silly as at the Dispute not plainly asserting whom he would have the Subjects of it whether Infants or Believers yet brings some of the Anabaptists Arguments though we still suppose he intends Infants but durst not tell us whether it be his Practice now So see what a Laborynth and Loss his Work tends to bring People to neither plainly telling them the Subjects nor showing who are the Ministers of this imposed Water-Baptism whether himself or such as he or who and yet injoyns it as a Means of Sanctification a Means of Salvation which we do not believe As also he explains not his terms of the Lord's Supper what he means by the Lord's Supper whether the Shaddow or the Mystery and what is his own Practice therein whether he ministers Bread and Wine as a Figure or the Substance And whether the Mystery or thing signified be attained by any in this Life This is unanswer'd Nor whether Shaddows be essential to the Gospel Dispensation Concerning Justification He hath in some degree granted to truth that the word Justifie the Scripture sometimes useth it to signifie to make Just by inherent Holiness or to Sanctifie Tit. 3. 5 7. He saved us by the Washing of Regeneration that being justified c. Herein he hath assented more to Truth then many of his â—…rethren but 't is much contradicted again in his handling the matter of Imputation of Adam's Sin to those that are not Partakers of it and so of Christ's Obedience p. 96. As if Adam's Sin and Christ's Righteousness were so imputed to them who partake not of them This we cannot own and hath been often answered in our Books and much we have against this his Sense of Imputation as also against their Opinion about personal Election and Reprobation and the Cruelty Partiality and ill Consequence of the Presbyters Opinion therein And against S. S. his shallow and absurd managing the matter whose manifest Contradictions were long since published which we do not understand that he hath made any Publick Essay to reconcile also his work about the Scriptures Baptism and the Supper are more particularly and fully answered elsewhere which there hath not been for some time an oppoâ—…tunity to publish CHAP. II. About JUSTIFICATION and IMPUTATION S. S's Quest. WHether we are justified by the Righteousness of Christ imputed The Question would better reach the Controversie as thus stated viz. Whether Impure that is unsanctified Persons while 〈◊〉 be justified by the Imputation of Christ's Righteousness Thus I stated the Question at first which S. S. evaded with this viz. Whether Justification be by the Works of the Law 〈◊〉 by the Righteousness of Christ through Faith Noâ—…â—…enying the former and granting the latter this Question will not find out the Controversie but rather Whether Christ's Righteousness be imputed unto Persons in a disobedient unsanctisied or unconverted State Or Whether Christ's Righteousness be imputed of Coâ—… to Persons
the Permission of Sin another to commit it between God's fore-ordaining the Sin and the actual Commission of it came in the Will and wicked Hands of Men The Will and these wicked Hands were the Author and Cause of Sin and not God's fore-Ordination Answ. How S. S. can clear himself from rendering God to be the Author of Sin while he accuseth him of determining or fore-ordaining the wicked Actions of these Men of fore ordaining the Sin let the unbyas'd Reader judge whether this be not an Unjust Charge against God And I ask Did God determine and fore-ordain the Wicked Actions of Men and yet warn and counsel them to turn from Iniquity What Inconsistency is this How will these hold together Doth not God first counsel and desire the 〈◊〉 before he lets them alone and gives them up to their Lusts and Hardness to Work their own Ruin How like the Ranters Principle that all Actions are of God and by his Power is it to say in these general Expressions That God hath determined or fore-ordained the Actions of wicked Men For then how should they reform as he counsels them by his Light in their Consciences and what need of Reforming what God hath fore-ordained But how contradictory to this Fore-ordination of wicked Actions which the Man hath unjustly accused God with is his Pâ—…rmission of Sin although he doth not alwaies permit Sin to go unpunished yet in this we agree that the Will and wicked Hands of Men as acted by the Divel were the Author and Cause of Sin and the Commission of it and therefore not God nor any Fore-ordination of his for he hath fore-ordained his Son Jesus Christ to call Sinners to Repentance to offer Life and Salvation to all before he gâ—…ves up any to a reprobate Mind or to work their own Ruin S. S. to those he counts Elect saith You are now afraid sect 16 you have lost all for you have greatly fallen as did David * your Faith is even giving up the Ghost yet are you not fallen from Grace God hath not forsaken you Psal. 89. 30. Answ. Although I confess that in the Lord is plentious Redemption and Forgiveness to all that unfeignedly repent and turn from Iniquity yet as this Man placeth all upon a personal Election even David's Forgiveness and Redemption not so much taking notice of his Repentance Judgment and Terror that he under went under which David often asked God Forgiveness for his Transgression This pretended personal Election and telling Men they are not fallen from Grace when guilâ—…y of horrible Wickedness gives them a large Scope and gross Liberty to Sin and Wickedness if they can but in the first place conceit they are elect Persons and be but such Hypocrites as out-face their own Consciences and murder the Just Witness and evade the Conviction and Reproofs of Truth therein and be so self-confident as to perswade themselves they are not fallen from Grace when they have committed Adultery or Murther and acted as badly as Reprobates can do and then flatter themselves with that Imagination That Christ hath payed all their Debt and satisfied the Justice of his Father which they call vindictive for all their Sins past present and to come This is an easy way to make Hypocrites for them to continue in the Sin of Whoredom and other Abominations But this is too broad a Way ever to lead them to Heaven and the Wicked had not need thus to have their Hands strengthened in Sin nor thus to be encouraged in a course of Impioty by a Pretence of an Impossibility of falling from Grace seeing there is a just Man that perisheth in his Righteousness and then where shall the Wicked and Ungodly appear and what manner of Persons ought we to be in all holy Conversation and Godliness 2 Pet. 3. Will it avail Persons any thing before the Just God for a Company of daubing Hypocritical Priests to tell a few conceited Electioners Though you have fallen very foully as did David or into Adultery or Murther yet have a good Heart on it believe still you are elect Persons chosen and designed of God for Salvation from all Eternity you are not fallen from Grace when you are guilty of Whoredom and the like as if Grace had such a great Affinity with them in this their Wickedness A pleasant Doctrine for the Devil and his Children to feed upon as Hypocrites Whoremongers and abominable Workers who though as bad and filthy as those they count Reprobates yet do imagine that God respects their vile Persons Eternally to makâ—… Choice of them only more then others who it may be arâ—… not so bad as they as if they were such choice Jewels in their Filthiness which is no small Blasphemy and Reflection upon God thus to render him partially-indulgent to the Wicked and unequal in his Way towards Mankind as eternally to design such great Favour and Indulgence to a small part thereof which is as bad as the rest and inevitable Cruelty as eternal Wrathin Hell to the greater part thereof whereas all Mankind in general is God's Workmanship by Creation all made of one Earth one Blood c. surely he is no such Respecter of Persons As concerning God's Covenant with David and his Seed sect 17 Psa. 89. It is said His Seed also will I make to endure for ever and his Throne as the Dayes of Heaven If his Children for sake my Law if they break my Statutes then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my Loving Kindness will I not utterly take from him I ask From Whom Was it not David that is beloved who as he entered into Covenant and Agreement with God he was his Servant anointed with the holy Oyl There remained a true and tender Seed in him which the Name Beloved most properly related to though the Man passed through great Judgment and Tribulation he obtained Forgiveness and God had such regard to him for his own Name and Seed sake and the Sincerity that had a Root in him that his Children fair'd the better in some respects for his sake 1 Kings 11 12. howbeit this proves not that all the Seed of David after the Flesh kept their Covenant with God or stood in his Grace so as not at all to fall from it for however God for a time retains Favour Kindness and Patience to Revolters who have tasted of his Grace and Power as very unwilling they should be utterly lost yet in departing from the Lord into Iniquity they do in themselves turn from and abuse his Grace not being stedfast therein with the Lord So that the Instance proves not that his loving Kindness did always continue unto such as run into Adultery Idolatry and Abominations and continuing in Rebellion after their many gentle Chastisements though the Lord is long suffering and keepeth Covenant and Mercy with them that fear him his Faithfulness fails not he is ready to fulfil the
was further urged against him And he that abideth in Christ sinneth not doth not commit Sin in whose Spirit is no Guile To this he answer So far as Regenerate and acting from the Regenerate part they do no Iniquity This is such Tautologie or as good sense as to say they do no Iniquity so far as they do no Iniquity whereas the Words are positive and plain They are undefiled in the way they keep his Testimonies they walk in his wayes Whereas he still insers the Saints are not perfectly free from Sin for when Paul did NO Iniquity Sin dwelt in him and yet in that State Paul said The Evil that I do I would not Did he do Evil and yet no Iniquity or was Victory over and Freedom from that Evil not attainable by him in this Life What Evil did he live and dye in or what Sin must remain in him now being deceased till the End of the World S. S. Nor will G. W. say I suppose no Man is Regenerate but who is perfectly free from Sin To this I say according to his own words before As while the Saints are Persecting they are not perfected so there is a Regenerating and a Travailing in Birth before Regenerated and born again Of Rom. 8. 1. he saith This intimates there is Flesh in such though Guilt is Removed Herein is a two-fold Error couched 1st Implying the Guilt removed while the Sin it self remains as if a Man could commit Sin and not be Guilty of it 2dly He confounds Sin and Flesh and renders them Inseparable whereas he grants in the Scripture before there is no Condemnation to them that are in Christ Jesus who walk not aâ—…ter the Flesh but after the Spirit He perverts Job 9. 19. and 1 Jâ—…h 3. saying If I sin as do the wicked with Allowance here he adds WITH ALLOWANCE for it is plain if I Sin then thou markest me whosoever is born of God doth not commit Sin It is not Doth not commit Sin with Allowance as do the Wicked And the Saints on Earth enjoying Communion with God and Saints in Heaven as he saith is not a Communion in Sin neither is the Being of Sin according to the Will of God in Heaven which is prayed for so to be done in Earth If he grant it our Duty to be Perfect or perfectly to obey while he denyes Power or Possession for that End his Work is Weakness it self and inconsistent with it self God is no such Hard Master as to enjoyn Impossibilities upon us or to require Obedience beyond the Power he gives Will he say None are Sanctified that have any Sin in them I say according to his Concession before There is a Time of Sanctifying as well as Perfecting before the Work be effected which ought to be throughout in Body Soul and Spirit If he cleanseth away all Guilt from Believers and the reigning Power of Sin in this Life Why should the Being of Sin remain till the next He hath waâ—…hed us from our Sins in his own Blood before which there is a time of having Sin 1 Joh. 1. 8. yet said he My little Children These Things write I unto you that ye sin not chap. 2. 1. Can the Work of Faith and Grace be sinful He answers Faith it self can be imperfect therefore the Work of Faith Lord I believe help my Unbelief Imperfection is Sin Perfection is Duty p. 67. Rep. By the same Reason Unbelief is Sin but Faith is Duty They ought not thus to be confounded nor Unbelief which is the Creatures Defect imputed to Faith which is the Gift of God a Fruit of his Spirit therefore pure as he confesseth to his own plain Confutation The Work or Thing wrought is alwayes perfect for its Part Nature or Kind the least Draghm of Grace true p. 68. From whence it follows that true Faith is pure in its kind and not sinful nor having Sin mixt with it though it doth grow and encrease Degrees of that which is of a pure or perfect Nature do not alter its Property And the saving Work of the Spirit is carried on by degrees His citing 1 Thes. 3. 10. praying that we might see your Face and perfect that which is lacking in your Faith p. 68. This proves not true Faith to have Sin in it but that in some there might be something lacking in it as to Growth and Increase of Effects and which some read thus FULFILL that which is lacking It is not that we might add more Purity to your Faith but more Joy Comfort Refreshment Edification c. unto you in the Faith for Imperfection where it imports only the Want of full Growth or Maturity of that which in its kind is pure is not Sin and Imperfection and Sin have not the same Signification for Imperfection as it relates to a Thing or Work not fulfilled or finished it implies a Work begun and they who have known the Work of God begun in them and Faith in his Power they dare not plead for Sin nor cast it upon God as his good Pleasure that the Being of Sin should not be removed in this Life but know that the good Pleasure and Will of God is their Sanctification and therefore wait upon him for the perfecting of it His accusing David with having Failings in the End of his Dayes and asserting the Perfection of his War-like Attempts not of his Graces p. 68. This Accusation against David he hath neither proved by Scripture nor shewed what Failings he had in the End of his Dayes nor yet that his Graces were imperfect for God was the Lise and Grace of all his Graces and he said God is my Strength and Power and he maketh my Way perfect 2 Sam. 22. 23. And were not his inward War-like Attempts against his Soul's Enemy both perfect and succesful as well as his outward Did he not confess to the Lord Thou hast also given me the Shield of Salvation and said He is the Tower of Salvation and in his last Words He hath made with me an Everlasting Covenant ordered in all things and sure for this is all my Salvation 〈◊〉 Sam. 23. The Means for a Man to have his Way made perâ—…ect is to know the Lord to be his Strength and Power a strong Tower and Salvation Thus he is known to them that truly wait upon him If in this Life our Work be not to let Sin reign not to obey it in the Lusts thereof p. 68. why should we either commit Sin or the Being of it remain in us when we have received Power so far to subdue it and bring it under And if the Lusts of it be not obeyed but watched against they will be subdued so far as Sin may neither be brought forth nor have a Being If the Operation or working of the Spirit â—…e alwayes perfect he working by infinite Wisdom and Power p. 68. though the saving Work thereof be not presently fulfilled in all those Degrees of Perfection it is to attain unto
cast out why doth he conclude they may not be kept out or that the keeping them out is not attainable in this Life unless he will charge a Want of Diligence upon all the Faithful or accuse them with neglecting their Watch for I affirm that to keep out evil Thoughts is attainable through Diligence and Watchfulness in the same Light and Power that discovers them prevails against thâ—…m and cast's them out To prove that such a State as to be wholy free from all evil Principles is not attainable in this Life 〈◊〉 cites John 15. 2. Every Branch in me that beareth Fruit he 〈◊〉 it from whence he argues If the Father purgeth him he hath evil Principles to be purged out p. 73. Rep. What I said to this doth not yet appear to be answerable by him which was because it is the Father's purging out Sin or evil Principles they must needs be perfectly purged out by Degrees though it is true a Man is not perfectly purged while he is a purging I did not conclude as he saith that Freedom from all Sin is instantly but in God's due time who is the Purger and who perfects his own Work In the same Scripture before cited Christ saith Now are you clean through the Word which I have spoken unto you abide in me and I in you Joh. 15. 3. 4. Without me or severed from me ye can do nothing ver 6. If ye abide in me and my Words abide in you ye shall ask what you will and it shall be done unto you ver 7. 16. From hence observe here is enough to confute S. S. his concluding that Evil Principles cannot be wholy purged out in this Life for in Christ there is both Power and Sufficiency and if his Followers ask in his Name to be throughly purged it shall be done or if they sincerely pray that the Will of God may be done in Earth as it is in Heaven It shall be answered Now I would ask S. S. if it be not a Duty of true Believers when they see any thing that is to be removed or purged out to pray to the Father in Christ's Name to remove it and throughly to be purged and their Hearts made clean in this Life And shall they not then be answered herein Did not Christ say What soever you ask in my Name believe that you shall have it and you shall receive it or it shall be given you And he that abidâ—…th in Christ sinneth not and is not the Branch of the Nature of the Vine He answers We are Partakers of the divine Nature and how do we partake thereof but by escaping the Corruptions of the World But as without Christ we can do nothing so it is not our Phrase to say I have made my Heart clean for it is he that worketh all our Works in us His concluding that no Man hath perfect Knowledge viz. either of the Will of God or of his own Errors and that this Ignorance remaineth during Life from Psal. 19. 12. 1 Cor. 13. 9 11. and therefore that there cannot be perfect Practice p. 74. We have Reason to conclude he is very imperfect and mistaken herein for 1st The Will of God with respect to our Duty to him is to be known It is revealed by his Spirit that it may be obeyed and he that will do the Will shall know the Doctrine 2dly Both secret Errors and Faults are discernable and to be known by the Light which makes manifest whatsoever Things are reproved and therefore secret Faults are not alwayes to remain in this Life if David and others when sensible thereof prayed not in vain when they prayed to be cleansed from secret Faults that secret Sins Errors are to be discovered known is evident that the Lord at his Appearance or Coming will bring to Light the hidden things of Darkness and will make manisest the Counsels of the Hearts and it is he that reproves the Wicked sets man's Sins in order before him he that telleth unto Man what his Thought is the Lord God of Hosts is his Name Therefore as he doth perfectly shew Man his Sin and by Degrees maniâ—…est his Duty and afford Light and Power sufficient to forsake Sin and obey fully both are attainable in this â—…ife though gradually Still his concludiâ—…g that the perfect Man if on Earth he sinneth â—…rom 1 Kings 8. 46. There is no man that sinneth not and Ecclesiast 7. 20. There is not a just Man upon the Earth that doth Good and sinneth not I ask him then If there be no higher Attainment in this Life then for the best of Men to sin in doing Good as some of his Brethren interpret those last Words But if he will please to read D. Gill's Essay to the Amendment of the last Translation of the Bible he will find that he doth not render the Words in the Indicative Mood That sinneth not but in the Potential That may not sin as there is no man that may not sin or but that he may sin there is no man just in the Earth that doth Good and may not sin which much differs from positively concluding that every just man sinneth in doing Good And he further intimates it to be but in a legal State of Justness wherein a legal just Man may sin and not in an Evangelical or Gospel-State in Christ. Neither do the Words as renâ—…ered in 1 King 8. 46. There is no Man that sineth not agree with the Words before If they sin against thee but rather there is no Man but that he may sin and then it is possible for them not to sin and for a good Man that is one in Christ beyond the State of the Law to act and speak and walk in Christ the true Light and not to sin in doing Good but as of Sincerity but as of God in the Sight of God so speak we in Christ Such are not sinning in their Preaching and Praying nor do they bring forth wandering Prayers or Dreams as you do who are pleading and diâ—…puting â—…or Sin Term of Life because it is said the Imagination of Man's Heart is Evil from his Youth S. S. saith This is not spoken of the Old Wicked 〈◊〉 bâ—…t of Noah and his Family p. 74. If he intend this according to the Tenour of his Discourse as the State of Noah and his Family and that all their Life time I must tell him that it is contrary to the Testimony given of Noah viz. That he was a Just Man and Perfect in his Generations and Noah walked with God which was not with an Evil Heart or evil Imaginations for that is not a State of walking with God His saying that this is not spoken of the old World but of Noah is a Mistake for God saw that the Wickedness oâ—… Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only Evil continually This is as well mentioned in Genâ—…sis 6.
other Grain It is sown and It is raised when the Body or outside of that very Corn that is sown is dead though the innate Virtue or Life doth not in it self dye nor fruitlesly expire Thou sowest not that Body that shall be c. yet in these two relations It is used as relative both to that which is sown and to that Body that shall be while in the very next Words to those before cited it is said there is a Natural Body and there is a Spiritual Body 1 Cor. 15. 44. and these can no more be the self-same then Celestial and Terrestrial Bodies can or then the first Adam and the laft Adam or the Earthly and the Heavenly which the Apostle plaiuly distinguisheth between as he doth betwixt the Natural and the Spiritual But whereas T. H. and his Brethren so much argue from the word It as It is sown a Natural Body It is raised a Spiritual they take this It for Idem corpus the self-same Body in both Their Mistake is evident they have not this either from the Greek or Latin see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seminatur corpus animale surgit corpus spirituale i. e. a Natural or Animal Body is sown a Spiritual Body riseth it is not Idem surgit Nor would this agree with the next Words There is a Natural Body and there is a Spiritual Body This admits of no such Transubstantiation as that the self-same Natural Body should become Spiritual or be the Subject of such an Accident And it is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Animal Body or as having Life a Living Body which therefore cannot be the Body as dead and laid in the Graves for in that Condition they are not Corpus Animale for that relates to the Earthly Adam or Body of Mankind as having a natural Life â—…nd must not even the Animal or Natural Man dye before the Spiritual Man be risen or Immortality in Christ be put on And is not the Natural or Animal Man doposed to the Renewed Man 1 Cor. 2. 14. And the Seed which is sown in Weakness must needs have some Degree of Life in it when sown whether Natural or Spiritual and the Weakness and Corruption doth relate to the Subject in which it is sown if the Seed it self be incorruptible And as the First Man is of the Earth Earthly the second Man is the Lord from Heaven and As is the Earthly Such are they also that are Earthly and As is the Heavenly Such are they that are Heavenly ver 47 48. which if this be owned it must be granted that they that are Heavenly must have Bodies sutable viz. Heavenly or Spiritual Bodies this Heavenly being the second Man the Lord from Heaven ver 47. And mark As is the Heavenly Such are they that are Heavenly which cannot be the same with Earthly any more then the Image of the Heavenly can be the Image of the Earthly And as to our being asked what this Mortal is that must put on Immortality Though Mortal in this place implies a dying Condition of Man as the Effect of Sin as in Adam all dye yet it cannot as having put on Immortality be relative to Flesh and Blood but as admitted in a Heavenly and Spiritual Sense for the Apostle plainly tells us but a little before Now this I say Brethren that Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption Behold I shew you a Mystery We shall not all Sleep but we shall all be Changed ver 50 51. And so by that Life and Immortality which is brought to Light we see beyond Death and Mortality and we though as in a dying State yet behold Immortality being quickned by the second Adam and renewed again into the Image of the Heavenly being made alive in Christ who redeems Man from Death ransoms the Soul from the Power of the Grave who swallows up Mortality and Death in Life and Victory and saith O Death I will be thy Plagues O Grave I will be thy Destruction Hos. 13 14. Isa. 25. 8. by whom also Death being so swallow'd up into Victory the Sting of it which is Sin taken away They who thus have their part in Christ who is the Resurrection and Life can truly say Thanks be to God who gives us the Victory through our Lord Jesus Christ 1 Cor. 15. â—…7 And to take off further Surmisings against us I tell my Opposer that this Resurrection or Change extends not only to a Raising of Man up from Sin to Righteousness but also to an Eternal Glory And 't is not only the Raising up of the Seed or Grace in Man as he supposes but the Raising up of Man from Sin Death Hell and the Grave even in the Seed and Life which is the Ransom and this answers his Cavils in his 6â—… and 61. Pages only where he fictitiously makes us speak thus viz. Qu. We believe the Resurrection of the Body though we know not what that Body is which shall rise And then he absurdly makes a Christian to answer thus viz. Chr. Thou saidst before the Light within was the divine Essence either then thy Light within thee is not God or God knows not all things c. Reply First he feigneth the Quacker though we will never own him to be our Mouth for the Words were not so spoken by me or us but that we ought not to be too Curious or Inquisitive in things beyond our Capacities as to the Manner of the Existences hereafter or how Men shall be reserved unto their several Ends and Rewards for God knows how to do it but we being sensible of the different Seeds we cannot be altogether ignorant of the Nature of each Body being proper to the Seed it belongs to Yet if with John we say it doth not yet appear what we shall be it is Satisfaction that we know what Manner of Love the Father hath bestowed upon us that we should be called the Sons of God for such are Sons of the Resurrection 2dly T. H. abuses the Christian by making him speak absurdly that which implies that if Man have a Divine Light in him he must needs know all that the Light knows or else either conclude that the Light is not Divine or else God is not Omniscient and then it follows from hence that none have either a Divine Light or God dwelling in them unless they know as much as God which was a Temptation to Man at first and by this he hath shut out all not only the fallen World but God's People also from having any Divine Light or Power of God in them He scoffs at some of our Friends saying We own the Resurrection that is We witness it and then adds But what is it you witness the Resurrection of the Seed 'T is Christ in you Ans. Is this a matter to be taunted or scoffed at Hath he truly acted the part of a Christian thus to slight the Arising of the Righteous
Lucid they namely the Bodies of the Angels are with which the best of them are invested as truly that of Exod. 3. 2. Acts 7. 30. which answers well to that of Hebr. 1. 7. The Bodies of the more Glorious Angels are Igneous and Lacid That also is a remarkable Example of the Lucidity of the Bodies of Angels which we have Acts 12. where while Peter was sleeping betwixt two Souldiers in the Prison bound in Chains the Angel of the Lord is said to come upon him and a Light to shine in the Prison c. I will add one Instance more which is Dan. 10. 5. where the Angel that instructed Daniel is thus described Then I lifted up mine Eyes and looked and behold a certain Man cloathed in Linnen whose Loins were girded with fine Gold of Ophaz his Body was also like Beryl and his Face as the Appearance of Lightening and his Eyes as Lamps of Fire c. This Appearance certainly of this Angelical Shape is Fiery Lucid and Glorious It is manifest that they are very Luminous and Glorious Whoever is invested with such a Body as is reserved for the Sons of the Resurrection will be if he please to shew himself thus Lucid and Glorious of which I shall want no more Examples then that one of our Saviour Christ's Body for all ours at the Resurrection are to be made like to his Glorious Body and how Lucid and Angelical his Body was after his Ascension into Heaven may appear from Apocal. 1. 13. where one like unto the Son of Man is said to be cloathed with a Garment down to the Foot and girt about the Paps with a Colden Girdle his Head and his Fair to be white like Wool as white as Snow that his Eyes as a Flame of Fire and his Feet like unto fine Brass as if they were burning in a Furnace and his Voice as the Sound of many VVaters a sharp Two-edged Sword came out of his Mouth and his Countenance was as the Sun shining in his strength This Body I think is sufficiently Lucid and expresly and almost exactly conformable to that of the Angel which appeared to Daniel as any one may observe that listeth to compare them The like Appearance of our Saviour seâ—…meth to be also Apocal. 10. where an Angel is said to be cloathed with a Cloud with a Rain-Bow on his Head and his Face to be as the Sun c. I will add his Appearing to an out of the Heavens as he was going to Damascus Acts 9. that suddenly there shined round about him a Light from Heaven c. above the Brightness of the Sun Chap. 22. 6. 26. 13. Which again doth not only assure the Reality but the exceeding great Splendor of the Corporeal Presence of Christ which is also agreeable to that in Apocal. And his Countenance was as the Sun shining in his Strength Out of all which I hope it is plain enough that as our Saviour hath said That the Sons of the Resurrection do become iâ—…so facto Angels in Condition as well for the Splendour and Constitution of their Body as their Immortality The Body of our Saviour after his Refurrection being so accurately answerable in Light and Glory to the most illustrious Appearances of Angels in either the Old or New Testament and this alone one would think might be sufficient to assure us of the Lucidity or Luminosity of the Body of Christ as also of all our Resurrection-Bodies For the Spirituality of this Body see 1 Cor. 15. 44. It is sown a natural Body it is raised a spiritual Body there is a natural Body and there is a spiritual Body c. I think it is most reasonable to understand the Resurrection-Body to be called Spiritual not for that it is actuated by a Spirit for the Soul is a Spirit that actuates the natural Body but for that the Body it self is become spiritual which I must confess Calvin seems abhorrent from but meerly out of his Ignorance in Philosophy for he reprehends those qui substantiam corporis putant fore spiritualem c. Calvin seems to be afraid of the Opinion of the Body being spiritual as implying a substantial Change c. There is not any Inconvenience to admit that the Resurrectionâ—… Body is a spiritual Body that is to say that the Contexture of it is of more subtil Parts then those that constitute the Earthly Bodies pag. 498. And so he distinguishes between that Terrestrial Statue or Body that Adam had and the Spiritual Bodies of those that are made conformable to the last Adam and to his Glorious Condition Such as are not of a stupid and Statue-like Condition of themselves but of such a Nature as hath an Activity in it self and doth most wonderfully contribute to the most lively and most divine and enlarged vitall Operations of the Soul â—… In this Manner hath he gâ—…ven his Distinction upon the Words It is sown a Natural or Animal Body it is raised a Spiritual Body The Resurrection Body is Heavenly or Celestial as the first Man is of the Earth Earthly the second Man is the Lord from Heaven as is the Earthly such are they that are Earthly and as is the Heavenly such are they also that are Heavenly and as we have born the Image of the Earthly we shall also bear the Image of the Heavenly And then it follows But this I must tell you Brethren That Flesh and Blood cannot inherit the Kingdom of God not that they shall only have Heavenly Bodies in a moral Sense or spiritual Meaning Bodies in which they shall be Heavenly-minded For such Slips as these and dilute Sences are very Dangerous c. but that they shall have an Heavenly Body in that Sense that Adam had an Earthly which was not called an Earthly Body for that he was Earthly-minded in it but because his Body was of an Earthly Substance Really and Physically Heavenly not only Morally we shall be such in our Corporeal Constitution as our Celestial Lord is in his we shall bear his Image of Heavenly Glory and Brightness not only in a Moral but Natural Sense nor can I imagine how Interpreters could be carried so forcibly off from so obvious and true a Sense had it not been by reason of some false Pre-conceptions in Philosophy that had corrupted their Minds and perverted their Judgments namely the Hypothesis of Ptoloâ—…e and Aristotle By an Heavenly Body I would understand an Angelical Body That the Heavens are fluid according to the most ancient and divinest Philosophy as the very Notation of the Hebrew word intimates Our Resurrection-Bodies will be furnished with the Seeds and Principles of Light and Splendour and be more Beautiful and more full of Lustre and Glory then the Heavenly Matter it self as that part of the Earth which becomes an humane Body is more precious and beautiful then the Earth it self before it be modified into a Frame fit for the Functions of Life So that whether we
consider the Angelicalness Spirituality or Heavenliness of the Body at the Resurrection there is all Reason to conclude that it will be of a Bright and Lucid Nature which is not only agreeable to Reason and the Scripture but also to the Sayings of the Fathers themselves as S. Hâ—…rom S. Macariuâ—… S. Ephrem S. Austin as you may see in Vossius in his Theses de corpore glorioso But nothing more express for our Purpose then that of S. Ephrem in his Discourse of the Resurrection viz. Justorum corpora septuplum supra solis 〈◊〉 radios How Angelical how Spiritual how Heavenly or Celestial how refulgently Bright and Glorious the Bodies of the Blessed are c. and more particularly the Body of our Saviour that shone about Saint Paul and Saint John as the Sun in his Strength c The first Man is of the Earth Earthly the second Man that is the Lord Jesus the Heavenly Man from Heaven And who should be intirely Heavenly if not He And what has Earth to do to either descend from Heaven or 〈◊〉 〈◊〉 or what Body more radient or refulgent then the Sun in his greatest Brightness can be vitally Organized but it must be of an Heavenly Nature indeed We have all Reason in the World to conclude the Body of our Saviour intirely Cele ial Tâ—…e Terrestrial Modifications of his Body were changed all cloggings thereof were quel'd and abolish'd 〈◊〉 and Blood cannot i 〈◊〉 the Kingdom of God and I think there is the ame Reason of Flesh and Bones viz. I understand natural Flesh and Bones not glorified I demand by what Creed tâ—…at hath the â—…ssent of the Universal Church are we required to believe that the Glorified Body of Christ consisteth of Flesh Blood and Bones It â—…eming so contradictious to the exprestwords of the Apostle as well as uniuitable to the Nature of the Peavens which the Philosophers new adayes conclude to be universally flâ—…d He admits of a Body of Flesh and 〈◊〉 provided they be Celestial and Spiritual Flesh and Bones p. 503. If any mortal could get within this so refulgent Orb of Glory and Brightâ—…ss and approach so near as to see the Fraim and Feature of â—…o Divine a Body no Heart could escape from being struck into a 〈◊〉 at the Sight of so over-coming a Beauty and Majesty nor the Soul of the Beholder from being carried quite away in an extatick Fit of Love and Joy and transporting Admiration p. 503. Touching the Sameness of the Body The Atheist makes a fresh Assault from the sense of the word Resurrectio as it is imply'd the rising again of the very same numerical Body in the strictest Scholastick Sense To which is answered first That 〈◊〉 in Latin implies no such thing necessarily but that as a City or Temple suppose being razed to the Ground and from the very Foundations is truly laid to be Rebuilt and so is both deemed called the same Temple and City again though nâ—…t a Stone were used of the former Structure provided only that they be rebuilt upon the same Ground though the â—…ame numerical Matter were not congested together to make the same Body at the Resurrection the stable Perâ—…onality being in the Soul c. He placeth the Sameneâ—…s of the Body that shall be upon its vital Union with the Soul and faith Tâ—…at Resurrectio is to be interpreted according to the Latitude of the Original to which it answers namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie only Vivification or Erection into Life but then considering it is spoken of them that have in some sense ceased to be alive that in that sense it signifies Revivification whence the Atheists Objection from the word Resurrectio is utterly defeated p. 506. The Scholastick State of the Resurrection is described namely That we shall have the same Numerical Bodies 〈◊〉 which we lived here on Earth and that these very Bodâ—…es the Moulds being turned aside shall start out of the Grave To which I presently subjoyn This Dâ—…ctrine the Atheist very dearly hugs as a Pledge in his bold Conceâ—… of the Falsness and Vanity of all the other Articles of Religion But for those that take any Pleasure or find any Ease or Satisfaction of Mind in the Conclusions or Pâ—…raseologies of the School-Divines touching this Point they are left free to enjoy their own Apprehensions and may if they please either fancy it necessary that all Bodies should rise out of the Ground the Moulds being cast aside or else conceive only that God will by his Omnipotency gather all the Particles of our Bodies whether flying in the Air or sâ—…ting in the Water and frame them together on the Surface of the Earth c concerning such things they may vary their Fancies as they pleaâ—…e 〈◊〉 p 508. To the second Objection he saith I answer farther as concerning the Scripture it self That I dare challenge him o produce any place of Scripture out of which he can make it appear that the Mystery of the Resurrection implies a Resuscitation of the same Numerical Body The most pregnant of all is Job 19. which later Interpreters are now so wise as not to understand at all of the Resurrection The 1 Cor. 15. that Chapter is so far from asserting this Curiosity that it plainly sayes it is not the same Body but that as God gives to the Blades of Corn Grains quite distinct from that which waâ—… sown so at the Resurrection he will give the Soul a Body quite different from that which was buried as different as a Spiritual Body is from a Natural Body or an Heavenly from an Earthly p. 508 509. A POST SCRIPT By way of Animad version and Counsel SErious and impartial Reader I have collected these Passages that thou mayst not only see how some of these learned Men differ about this mysterious and 〈◊〉 Point but also how unreasonable it is for any of them to be 〈◊〉 this or the like unlearned 〈◊〉 upon us viz. How and with what Body are the Dead raised c or to seek Occasions to vilifie us about this Point which 〈◊〉 〈◊〉 are not only confounded but liable to be 〈◊〉 〈◊〉 The Question is not only unlearned but 〈◊〉 〈◊〉 unnecessary unto Salvation it is not necessary that 〈◊〉 should imagine 〈◊〉 they shall be cloathed or 〈◊〉 with Bodies in Heaven but to enquire the Way 〈◊〉 that they may walk in it and be solicitous to know that Power and inward Operation whereby they may be made Sons of God and attain to the Resurrection of the Dead as being Children of God and of the Resurrection If men walk in the True Light and so truly serve and please God on Earth they shall not need to 〈◊〉 or dispute about their future Beings in Heaven Their Business is to get thither and 〈◊〉 will well accommodate them there Men ought not to be too curious and 〈◊〉 〈◊〉 in Matters beyond their reach as to the Manner
p. 162. l. 35. r. and assertion p. 177. l 28. f. which r. 〈◊〉 p. 178. l. 27. r. Impatiency in her p. 183. l. 32. dele of p. 189 l. 17. f. remiss r. 〈◊〉 p. 195. l. 25. f. seem r. smell p. 198. l. 37. f. my r. his 40 f them r him p. 200. l. 18. r. but judge p. 202. l. 40. after before Faith add or 〈◊〉 in the State of Unbelief p 213. l. 8. f. God r. Good p. 217. l. 24. f. yet thereto r whereto p. 231. l. 23. f. our r. his p. 233. l. 20. r. as he saith p. 235. in the 〈◊〉 〈◊〉 4. for saying read who said p. 242. l. 28. f. a great 〈◊〉 r. dispensing page 280. l. 28. the full Stop or Breach should be placed after 〈◊〉 p. 288. l. 22. f. it r in p. 290. 〈◊〉 33. after impatiency add in a time of 〈◊〉 p 305. 〈◊〉 2. after incourazement add against us p. 308. l. 〈◊〉 read who knew p. 310. l. 20. read Gell's p. 323. l 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 42. for do read op p. 326. 〈◊〉 37. read Philetus l. 38. read compleated after page 334. for 135 read 335 and so correct them to the end page 341. l. 19 read he being out of his perplexed p. 348. l. 3 for their read the. l. 13 14. read in Union of Spirit and with the Spirits of all just Men within a Paren hesis pag. 354. l. 22. f. the r. they p. 357. l. 〈◊〉 for set read sit p. 363. l. 48. for fiercerly read fiercely There are also divers Faults and 〈◊〉 in Letters and Points of less moment which may be understood by the Sense of the Matter THE END Read Euseb. Evag. Socr. Ruffin Coun. Trent Simps Full. Perr Bak. Dan. Trus. Daval Clark Morl. Milt c. See Book of Mar. Luth. contr Ecc. Zuing. Calv. Beza c. Hayl of Reform Cambd. Life of Q. E. Rush. Hist. Collect. Cambd. Hist Wars of Engl. The King's Return See Annab Decl. As T. Hicks hath done Pag. 66. Pag. 72. Pag. 73. Pag. 2. Pag. 13 14 15 20 25 44 45 49 54 66 76. Jer. 20. 7. Pag. 2. * That is the Cause Pag. 8 9. Rom. 2. John 12. 16. Pag. 14. Ephes. 5. 8. Job 32. 8. John 8. 12. Joh. 12. 36 46. Rom. 1. Ephes. 5. John 1. John 1. 5. Rom. 13. 12 13 14. 2 Cor. 6. 14. 1 John 1. 5 6 7. Rev. 22. 4. 5. Gal. 4. 16. Tit. 2. John 14. 6. John 1. 1 2 3 4 9. 1 Cor. 15. 45 47 1. 24. 1 Joh. 2. 27. 5. 6 7 8. John 6. 51 52 53. Gen. 1. 27. Deut. 30. 11. 12 13 14 15. 2 Sam. 22. 29. Job 24. 13. Job 25. 3. Job 29. 3. Psal. 27. 1. Psal. 118. 27 119. 105 102. Prov. 4. 18. * T. Hicks Psal. 50. 19 20 21. Psal. 94. 4. Amos 4. 13. Psal. 139. 7. Vers. 1 2 3. Acts. 20. 2 Cor. 6. 16. Acts 7. 48. 49. 50 51. Neh. 9. 20. Genes 6. 3. Job 24. 9. 13. * Neither is it our Construction only but the Judgment of Men fam'd in the World for their Exactness in the Original Text or Letter of the Scripture They interpret it to be the Light of the Divine Wisdom the Fountain of Light yea God himself That Rebelling against the Light is against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of Israel alluding to the Psalmist The Lord is my Light and my Salvation Nay to the Light mentioned by the Apostle Paul Ye who were sometimes Darkness are now Light in the Loâ—…d And that very Light which is said to have sprung up to them that sate in Darkness which is the Light of Truth and by our Adversaries allow'd to be the Evangelical and spoke of Christ's Manifestation Also that the Wayes of Light are Light leading to the Light it self which Wicked Men turn from and spurn at That this is the Light which there is none but it rises upon whereby to give them true sight of themselves See Munsterus Vatablus Clarius Castellio on the 17th Verse but especially Drusius and Codurcus who say All Men partake of that Light and that it is sufficient to Manifest and Drive away the Darkness of Error and that it is the Light of Life Nay Codurcus calls it an Evangelical Principle seems to explain his Mind by a Quotation of the Evangelist's words John 19. That was the True Light that inlightneth all Mankind coming into the World Munster Vatabl. Clar. Castel Drus. Codurc Crit. in 24 25. Chap. Ver. 13 3. 〈◊〉 P. 3283. to 3308. Chap. 25. 3. Mat. 13. 1 to 10. Vers. 19. Mat. 25. 14 to 34. John 3. 20. Ephes. 5. 13. Rom. 1. 16 17 18 19 20 21 28. Chap. 2. 8. Rom. 2. 13 14 15 16. Eccles. 12 13 14. Gen. 20. 4. 21. 22. 2 Chron 36. 23. Ezra 1. 2 3 4 5 13. 6. 3 12. Dan. 6. 26 27. Clem. Alex. Strom. L. 5. He stretched-out his Hand over the Sea Isa. 23. 11. Sing Praises unto the Lord to Him that Rideth upon the Heavens of Heavens Psal. 68. 33. For the Lord your God he is God in Heaven above and in the Earth beneath Josh. 2. 11. Rev. 22. 13. God is God of the Living and not of the Dead Mat. 22. 32. Now unto the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever and ever Amen 1 Tim. 1. 17. 1 Tim. 6. 16. Thy Throne O God is forever and ever Psal. 45. 6. Clem. Alex. Strom. L. 5. Clem. Alex. Strom. L. 5. Thou art Glorious in Holiness Exod. 15. 4. God had Glory before the World began John 17. 5. The Lord Searcheth the Heart and Tryeth the Reins Psalm 7. 9. And tell unto Man his Thoughts Amos 4. 13 God is from Everlasting to Everlasting God Psalm 90. 2. Without Beginning of Days or End of Life Heb. 7. 3. * DeLeg 2. I alone am God and besides Me there is not another There is none other but One God 1 Cor. 8. 5. Clem. Alex. Strom. L. 5. No Man has seen God at any time 1 John 4. 12. Heaven is my Throne Acts 7. 49. The Lord's Throne is in Heaven Psalm 11. 4. And hear thou in Heaven thy dwelling-Dwelling-Place 1 King 8. 30. Jamblich Thou must believe that God is and that he is a Rewarder of them that fear him Hebr. 11. 6. For thine is the Kingdom 1 Chron. 29. 11. Mat. 6. 13. Thou art Lord of Heaven and Earth Acts 17. 24 And the Government shall be upon his Shoulders Isa. 9. 6 Again God is Light and in him is no Darkness at all John 1. 5 I am the Way the Truth and the Life John 14. 6 God is all above all and in all Ephes. 4. 6. Just. Mart. A God nigh at hand Acts 17. 27. Jer 23. 23 One God who is above all through all and in all Ephes. 4. 6 God is Light and upon whom hath not his Light arisen 1 John 1. 5. Job 25.
3 One God and Father of all 1 Cor. 8. 6 Now to the King Eternal Immortal Invisible the Only Wise God be Glory c. 1 Tim. 1. 17. The Heaven of Heavens cannot contain Thee 1 Kings 8. 27. 2 Chron. 6. 18 What House will ye build me Acts 7. 49 God dwells in the Light 1 Tim. 6. 16 To whom will ye liken God what Likeness will ye compare unto Him Isa. 40. 18 25 God is a Spirit John 4. 24. Clem. Alex. Strom. L. 2. Lact. Fals. Rel. 1. 5. Cic. de Nat. Deor. 1. But to us there is but One God the Father of all of whom are all things 1 Cor. 8. 6. Where wast thou when I laid the Foundations of the Earth read on Job 38. 4 And the Earth was without Form read the Chapter in which is declared God's Making and beautifying Heaven and Earth and all Living Creatures therein Gen. 1 2 3 4 5 6 7 8 9 10 11 12. and so to the end Thou Lord madest the Heavens and the Earth and all that in them is Acts 4. 24. August cir Del. 8. Tim. de De Anim. Mund. The Pure in heart shall see God Mat. 5. 8. He dwelleth in Immortality no Mortal Eye can approach or behold him 1 Tim. 1. 16. One Thing have I desired of Thee O Lord to behold the Beauty of the Lord Psalm 27. 4 The Things of God knows no Man but the Spirit of God but God hath Reveal'd them to us by his Spirit 1 Cor. 2. 10 11. 1. 13. Is Christ divided 1 Cor. 1. 13 And I heard a great Voice saying THE TABERNACLE OF GOD IS WITH MEN. He that Overcometh shall Inherit all things I will be his God and he shall be my Son Revel 21. 3 7. Jambl. * Jamblich * De Anim. Mund. In the Beginning was the Word and the Word was with God and the Word was God John 1. 1. The Word is nigh thee in thy Heart and in thy Mouth Rom. 10. 8. I dwell in the High and Holy Place with him also that is of a Contrite and Humble Spirit Isa. 57. 15. Ye are the Temples of God and that the Spirit of God dwells in you 1 Cor. 2 16. Whatever may be known of God is manifested within for God shews it unto them Rom. 1. 19. Valer. Max. 7. 2. Lay up Treasure in Heaven where neither Moth nor Rust can Corrupt nor Thief break through and Steal Mat. 6. 20. This Treasure hath God put into Earthen Vessels 2 Cor. 4. 7. Fear not for the Lord thy God it is that doth go with thee he will not fail thee nor forsake thee Deut. 31. 6. In all their Afflictions he was Afflicted Isa. 63. 9 The Lord is a present Help in the time of Trouble Psal. 46. 1. * Oedip. Tyr. Shall not the Uncircumcision that is by Nature if it fulfil the Law judge thee who by the â—…etter and Circumcision dost transgress the Law For he is not a Jew that is one Outward implying such as keep the Law is one Inward Rom. 2. 27 28. And the Word of God nigh in the Heart shall abide forever Isa. 40. 8. Clem. Alex. Strom. L. 5. Plutarch de Gen. Socr. There is a Spirit in Man but the Inspiration of the Almighty giveth Understanding Job 32 8. 2 Tim. 2. 22 25. For as many as are led by the Spirit of God are the Children of God Rom. 8. 14. * In phaed. God is Light 1 John 1. 5. In thy Light 〈◊〉 we see Light Psalm 36. 10 God is not far from every one of us for in him we live move and have our â—…eing for we are also his Off-sping as certain of your own Poets have said Acts 17. 27 28. One of whom was Arabus whom the Apostle quotes as speaking Truth and imployes it against them to prove a True God and to introduce his Gospel which if it shewed their Apostacy it also implies that there had been Heathens rightly apprehending of God else surely the Apostle would never have cited the Poets Saying for a Confirmation of his own Doctrine * Enead 1. cap. 1. For the Lord God is a Sun a Shield the Lord will give Grace and Glory no good Thing will he withhold from them that trust in him and walk uprightly Psal. 84. 11 12. For God hath shewed it unto them Rom. 1. 19. Clem. Alex. Strom. L. 5. A Manifestation of the Spirit is given unto every one to profit withal 1 Cor. 12. 7. One God and Father of all who is above all and through all The Lord is Good unto all Psal. 145. 9. Leg. Alleg. L. 1. The Things of God knoweth no Man save the Spirit of God 1 Cor. 2. 11. I will put my Law in their Minds and write them in their Inward parts I will be their God and they shall be my People Heb. 8. 10 11. Plut. Dion Prus. Because whatever may be known of God is manifest within for God hath shewed it unto them but because they liked not to retain God in their Knowledge God gave them up to vile Affections Rom. 2. 19 26 28. Dis. lib. 1. cap. 14. O Lord thou hast searched me thou understandest my Thoughts afar off Whither shall I go from thy Spirit Psal. 139. 1 2 7. We have a more Sure Word of Prophesie 2 Pet. 19. The Lord hath shewedun to thee O Man what is Good and what he doth require of thee Micah 6. 8. In him we Live Move and have our Being Acts 17. 28. Such as Men Sow such shall they Reap Gal. 6. 7. That was the true Light which Inlightneth all Mankind John 1. 9. * Senec. Epist. 41. * De Benef. c. 17. * 〈◊〉 〈◊〉 Behold the Tabernacle of God is with Men Rev 21. 3. He that dâ—…clareth 〈◊〉 Man his Thoughts the Lord the God of Hosts is hiâ—… Name Amos 4. 13. Wâ—…ite ye have the Light walk in the Light that you may be the Children of the Light God is Light John 12. 26. 1 John 1. 5. * â—…pist 8. * Epist. 31. * If Angry Tho. Hicks will please to inform himself of the Reasons that induced Justin to turn Christian he will find the Light Within acknowledged to be the Efficient Cause thereof for it was the Principle of God in his Conscience that continually pleaded the Christians Cause within him and who at last overcoming Justin Believes in Christ and Dyes for him too Now what Disgrace is this to the Light Within Liv'd after Christ Ann. 123. 1543. years since Apolog. Liv'd after Christ 190. Admon ad Gent. Strom. L. 5. Clem. Alex. in Admon ad Gent. Liv'd Ann. 195. Liv'd about Ann. 203. Liv'd about Ann. 315. De Cult Ver. Lib. de Ira cap. 2. Liv'd about Ann. 325. Athanas. cont Gent. Liv'd about Ann. 3 80. Liv'd about Ann. 393. Liv'd about the Year of the World 3313. before Christ about 630. years which is 2330. years since Thou therefore which teachest another teachest thou not thy self Rom. 2. 21. Love thy