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heaven_n earth_n see_v world_n 12,890 5 4.5277 4 true
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A37296 Nayler's blasphemies discovered, or, Several queries to him proposed with his owne answers thereunto / by a friend to the truth of Christ. Deacon, John, 17th cent. 1657 (1657) Wing D486; ESTC R19310 45,154 64

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that are translated from the death of sinne and condemnation through a dissolution of the body by a natural death unto everlasting life and salvation for there is and ever will be a gulfe betweene you and your Captain General and their eternal habitation Qu. 16. And if you have no sinne to what end is Christ beneficial as an Advocate Intercessor and Mediator or is he no such Answ. 16. Christ that gives a man a light to see his sinne who redeems and cleanseth him from sinne is of use to us and all that knowes him as the Mediator and of use to keep his from the wicked one and that he toucheth them not 1 John 5. 18. And the same who sets free from sinne is he that keeps free from sinne and this benefit we have by him as Advocate Intercessor and Mediator Ephes. 16. 17. Reply 16. And here O secret Deceiver you grant what you so lately denied for if you had not owned perfect and present perfection this Query had been void and not to have been answered and therefore in answering it without any exception or caution in the least you grant the subject perfect perfection and to this alludes the whole drift of your Answer namely to justifie what you before denied even perfect purity or perfection and so endeavour to ordaine Christ a new matter and manner of officiating as Advocate Intercessor and Mediator and that Christ gives a man that beleeves in him light to see his sin I own and witnesse and therefore you knowing not your sins it is unto me an evident manifestation that you have not the true light of Jesus Christ but to particulars Intercession is a passing between or being surety to undertake to satisfie for ones debt now if you acknowledge no debt due for sinne what need have you of a surety is he not uselesse unto you in this respect And a Mediator is one that goeth betwixt or withstandeth a matter that it goeth not forwards that is betwixt us and Gods wrath against us for sinne and how can he withstand that which is not And if there be no sinne what need is there of an Advocate to plead for us will not innocency acquit it selfe But if any man sinne not else we have an Advocate with God the Father Jesus Christ the reghteous and he is the propitiation for our sinnes that is a Sacrifice for to appease Gods anger for so the word signifies kindled by our sinnes and quenched by his blood for without blood is no Sacrifice made Now if we have no sinne there can be no wrath unlesse God can be unjust which is impossible and therefore there needs no appeasment where there is no anger And thus if you have no sinne is Christ uselesse as a Mediator and Advocate for sin So this Query rests unanswered also Qu. 17. And if you are perfect in purity what is the cause you are not also perfect in glory Answ. 17. Perfect glory is perfect purity and every one according to their measures are glorified therewith but this world knows not whose glory fadeth neither can they judge of it with their impure spirit 2 Cor. 3. 18. And of this glory all the Saints have a measure in this life but the world hates it Reply 17. Here you also grant againe that which before you denied to wit perfect purity that you in no wise here deny but rather justifie the present enjoyment of it but if you are now perfect in purity and glory is there not yet a greater and more sublime perfection of both to be expected by the faithful and if there be is not this you now pretend to enjoy imperfect by reason of that which excelleth and if there be not what then is Scripture untrue and is not this an alluding unto an immediate enjoyment of heaven upon earth and if so then that which you before denied is here also confessed concerning heaven upon earth and if this be perfection then I am sure that as is the world so is thy spirit ignorant of that which indeed is perfect and true perfection which no carnal or apostatiz'd eye can see unto for it is spiritually discerned Qu. 18. And if you disown method in teaching I Quere whether you have any command against it and whether you esteeme confusion better then uniformity Answ. 18. That method and teaching which is out of the doctrine of Christ which is in the wisedome of man and in the wisedome of words of mans wisedome out of the unity of the light of Christ and his Spirit this we see to be confusion and not uniformity and against it we have a command which was judged with the spirit of the Apostles so do we 1 Cor. 2. Reply 18. This pretended titular answer savours so much either of ignorant folly or of sophistical deceit is so far exorbitant from the thing required that it rather deserves to be laugh'd at then in the least to be reply'd unto Qu. 19. Whether ever intentively the Gospel was promised to be made known or practically that it was made known without the means to wi● the Ministration of man if not why then doe you resist it Ans. 19. The Gospel was made known and promised intentively and practically to the servants and children of God without the ministration of man as to Adam Enoch Noah Abraham Isay and all the Prophets John Baptist Simeon the Shepherds Paul and divers others and the same he doth at this day and none can limit him nor doe I resist what meanes he uses but such as resist his works deny his light and would limit him Gen. 3. 15. Gen. 9 9. Gen. 17. 7 Luke 3. 20. Luke 2. 10. Gal. 1. 11 12. Reply 19. O blind Sophister could probability have rendred such absurdity as possible to be in any especially one so much pretending peculiar and sacred knowledge as to bring the meanes as a testimony against it selfe as you doe and as absurd would it be to imagine that any should preach the Gospel of Christ as from themselves though I dare presume to say you doe for then would it be of man not of God And I meane thus whether ever God by promise or by practice intended or did make publick his Gospel but by the use of the meanes to wit man which it could not be but it must be first reveal'd to man and so be by man but not of man as you falsly affirm it is which meanes was Enoch who preached the Gospel in publick which had been revealed unto him in private and Noah the eighth person was a Preacher of righteousnesse and so was Isay insomuch that I have heard it made a question whether he were most properly a Prophet or an Evangelist and so were the rest of the Prophets Preachers of the same Gospel and therein were those meanes which you seem to deny and the like was John the Baptist a Preacher of the Gospel and therefore a meanes and a Minister of