3. vindicated which labored with him in the Gospel for all these were employed not contrary to his order unto the Church at Corinth in publick preaching or so much as acting by their votes and suffrages in Church affairs but either in succoring Paul and others or in messages or in working out Pauls liberty mean while hazarding their own lives or in composing differences or in entertainment of strangers or in some other Christian-gospel-service sutable to their sex gifts and graces And as for that which R. F. collecteth from 1 Cor. 16. 19. that if Priscilla be not permitted to speak in the Church and the Church be in her house she must not speak but go out of her house Sure it is that as she 1 Cor. 16. 19. vindicated and her husband Aquila had taken up a house at Corinth Act. 18. 3. so they had a godly family like a little Church for knowledge piety and good order but the order of a godly family is after one way and the order of a ministerial Church is after another way Besides the Church at Corinth did ordinarily meet in Gaius's house therefore he is called Pauls Host and of the whole Church Rom. 16. 23. and Paul at other times wrought with his hands at Aquilas house Act. 18. 3. and in some one place compare 1 Cor. 14. 23. with chap. 11. 20. or other where that order was observed which was given to the Church ministerial and where Priscilla her self must not speak in the case in controversie with R. F. though haply she was more eminent in grace and gifts then her husband Aquila and upon that account her name may for once Rom. 16. 3. be set before his Lastly as for her own house it is not said the whole Church met there as at Gaius's house but it may well be collected those of her family were part of the whole and so the name Church is given to it and speak there she might to teach her family and with her husband to instruct an Apollos in the way of God more perfectly Act. 18. 26. without going out of her house or out of her place Will J. Nayler notwithstanding all this persist in his bold opinion that Pauls words of a womans keeping silence in the Church must not be taken in the Letter and will R. F. defend him with his own glosses I must leave them to the Lords rebuke for being wise in their own conceit and proceed to the close of this Paragraph in my book where I had given another instance of their new gloss upon 2 Pet. 1. 19. 2 Pet. 1. 19. vindicated affirming the sure word of prophecy there spoken of to be the Prophecy and Spirit of Prophecy within them and not the outward Prophecy or declaration of Gods minde in the Scriptures R. F. * page 7. hath nothing to say but this the sure word of prophecy we witness to and do not to it say No and then falls upon me with reproachful language as his maners serve him But how doth he witness it If by the word of Prophecy he means as Peter interprets it ver 20. the prophecy of the Scripture then he contradicts his fellow J. N. and doth not say no where his fellow saith no if he witnesseth onely the prophecy within or the light * Discovery of the man of sin by J. Naylar pag. 30. as J. N. glosseth till the day dawn c. which is not without nor in books then he with Nayler contradicts Peter and the holy Ghost moving him to write of a more sure word of prophecy of Scripture then the voice on the mount To clear this further As Peter v. 20. expounds v. 19. calling the more sure word of prophecy the prophecy of Scripture or Scripture-prophecy not heart-prophecy or breast-prophecy arising and residing onely in the minde but written down in books so this written-prophecy he sets in opposition to cunningly devised fables which ver 16. he professeth against in which fables there was no sureness or certainty at all and then he lays it in the ballance of comparison with his and others making known the Lords power and coming on the mount Peter James and John Mat 17 1 c. were ear-witnesses of a voice from heaven concerning Christ and eye-witnesses which is ten times more then onely to take a thing by the report of the ear of Christs majesty honor and glory this Transfiguration of our Lord Jesus they preached of to the scattered Jews as others yet notwithstanding their preaching of what they had heard and seen and the certainty of the voice they heard and the glory they saw We saith Peter including James and John with himself and the believing Jews whom he wrote unto who honored the writings of Moses and the Prophets as infallible have a more sure word of prophecy or of the Prophets writings whereunto ye do well that ye take heed hereby commending them for their respect to the Scriptures and encouraging them to be intent thereunto as unto a light shining in a dark place the Scripture-word being a lamp unto the feet and a light unto the path of Saints amidst Psal 119. 105. all the darkness of the heart of the world or of the Church until the day dawn and day-star arise in our hearts i. e. until by the study of the Scriptures more light be cleared up and Christ make himself more manifest to us and within us But lest any should stumble at the Apostles assertion which comparing ver 19 20. as before is to this effect that all or any part of the Scripture is a more sure word then what is spoken in the air and but to the ear the Apostle preventingly addeth ver 20. Knowing this first let this be laid as for a fundamental truth in your mindes that no prophecy of the Scripture whereof we speak 2 Pet. 1. 19. with v. 20 21. more cleared is of any private interpretation Were it so that every man might as his private minde leads him interpret Scripture the authority and certainty of it would vanish as the light Scripture to be interpreted by Scripture and truth of it would be eclipsed it would be far from being a more sure word men might that way turn the Gospel into a Fable and make the Scriptures as Antichristian Popelings do a nose of wax well how proves the Apostle that no Scripture is of any private interpretation why verse 21. For or because the Prophecy came not in old time or at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any time by the will of man but holy men of God spake it as they were moved by the holy Ghost As was the Genesis such is the Analysis as was the composition such is the resolution and meaning of it from the same Spirit the publique Spirit of the Saints and of the Scriptures the holy Spirit of God composed the word of Prophecy not mans will but Gods digested it his Spirit indited it and
deny Water-baptism altogether but the Experience of Christs blessing Infant-Baptism and the un-warrantableness of Rebaptization keeps him from these extremities If you be tempted to absent your selves from the Lords Table or leave Church-fellowship the Promise and Experience of the Love of God in the use of these Ordinances aws and keeps you in order When Christ until his second Coming in the clouds and visible Glory is lookt at as spiritually present with his own Institutions they are neither trusted to nor neglected Sometime you have been tempted to go hear known Seducers but an establisht heart will not step out of doors unless he hath the more special call to bear witness against them and to strengthen others Lastly Let your hearts be establisht with Gospel-grace and it will produce a well-ordered conversation to the end of your days it will make patient in affliction joyful in suffering even under darkness and in desertion the heart is willing to wait and is made ready for Heaven for it stirs up to watchfulness to have grace in exercise and the soul in preparation for death and then it cannot want boldness at the day of Christs appearing Why then my Brethren dearly Beloved and longed after my joy and crown so stand fast in the Lord my dearly Beloved see that none of you fail of the grace of God Be not as reeds shaken with the wind but as unshaken rocks and pillars in your profession Prize and press after more of heart-establishing grace to this end Hold fast the purity of Doctrine about Justification Election Redemption the Covenant of Grace and the whole pattern of sound and wholesom words in the Scriptures and in the Churches Confessions of Faith consonant to the Scriptures Be active in faith upon the Author and Finisher of your Salvation Be obedient to the Spirit who witnesseth and sealeth the Truth and sheds abroad the Love of God in your hearts Make much of your Experiences built upon and backt with promises cry not woe unto them as some upon their revolting to Quakerism have done Set before you the example of stable Christians as so many Jerome's standing like old well-rooted Oaks and breaking the winds of Doctrines and Oppositions which assault them on every side Decline infectious company cease to hear the instruction that causeth to erre from the words of knowledge Beware of a blinde-zealousaffecting of any man Take heed of curiosity and a itching desire of Novelty or of knowing any new way to Christ and Heaven Stand in the paths and enquire for the old and the good way that ye may walk therein Maintain a humble spirit daily abased in the sight and sense of heart sinfulness and instability The Lord will teach and root the humble Exercise a clear Conscience in profession and communion with the Saints and Churches The mystery of Faith is held in a pure Conscience when men put away a good Conscience or prefer a natural Conscience before a Conscience purified by Faith they make shipwrack of the doctrine of Faith Let Gods power be lookt after in and with Gods own Form The Kingdom of God may be among men when 't is not within their hearts so Luke 17. 21. Christ speaketh to the Pharisees enemies of his Gospel The kingdom of God is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri Bez. you i. e. was preached in the midst of his enemies and working upon others hearts while they were not aware of it They madly wrest the reading of the words within you who apply it to a Kingdom of Grace begun in the enemies of Christ by the light in every man and would thereupon have all Christs outward Forms and positive Institutions laid aside But what God hath joyned together power and form where and to whom he pleaseth do not you separate You have not hitherto been like these sheep which eat no grass more greedily then that which rots them If our new Teachers and their disciples boast of an astonishing Power coming along with their doctrine remember 2 Cor. 6. 7. The word of Truth and the Power of God whereby Christs Ministers are approved do go together If power goes forth with a word of falshood 't is Antichrists power which is after the working of Satan not the Lords It will be sad with any Church-member under Gods institution and form to fall short of his 2 Thes 2. 9. power But while you use his Ordinances in Faith of a promise of Christs power annexed to them you are and shall be more wrought up to and brought under the power promised And that I may be partaker of the Gospel-power as Priviledges with you yea that this Reply as weak as it is may be accompanied according to the truth of it with the mighty power of the Lord Let it be your prayer as it is and shall be mine who am through grace Your Loving Brother and Faithful Pastor JOHN STALHAM To all Honest Godly Conscientious and Judicious Readers BELOVED AS Honest Godly and Conscientious you are invited by Richard Farnworth in his Epistle before his pretended Vindication of the Scriptures in Answer to a piece I put forth in Scotland to the reading of all the Quakers Pamphlets with mine which I referred to in the Margent and of his Answer thereunto if any of you can finde the leisure Now it is my request that such as have met with his reviling Vindication would in honesty do me the favor yea the right so far as to bestow a few spare hours in the perusal of this my Reply and attending Truth as it is after godliness exercise in your reading a good conscience according to a renewed principle joyned with the diligent search of the Scriptures And As you are judicious and grown up to mature and manly knowledge I speak as to wise men judge ye what I wrote before and now write again Many Charges my adversary casteth upon me in his Epistle as so many fiery darts I list not to recriminate but have undertaken to make good my Collection of the Contradictions at first found among this sort and Sect of men Judge ye whether I have wronged any mans books or mixed my deceit with them Judge ye whether I have violated any of Gods Precepts or Truths and taught men so Judge ye which of us twain is given over to lie slander and falsly accuse Judge ye whether I have discovered a spirit of envy against them and the Truth I know the Scripture saith the spirit that dwelleth in us i. e. Believers so far as unregenerate lusteth to envy yet I can appeal to the Searcher of hearts that I found none of this stirring in my bearing witness against these mens doctrine What I see of the truth and of Christ in any I love I wish there was not to be seen in this Sect that which is to be pitied not envied Judge ye who is the Antichrist the Deceiver whether I deserve his Anathema
so exprest by John onely thus The word was God it 's granted he was and is so what then Must I needs be ignorant of the Scriptures because I confound not Father and Son together as R. F. doth in that expession of his and what follows As God is the light and the word so also is Christ John 8. 12. Rev. 19. 13. and the Father and the Son are one Rep. How are they one not in person but in nature and essence The Father is not the Son the Father is not the Word nor ever so called Let R. F. learn to distinguish their persons as clearly as he would be far from dividing their essence But what if God be light and Christ be the true light and very God with the Father in essence and Christ be also the word of God and so called in that as the word is the image of the minde so Christ in his person is the express image of the Fathers person Heb. 1. 3. Must the light in every man which G. F. or R. F. speak from be the word of God and so called in that sense as Christ is the word of God and so called not to mention how such a conceit borders upon blasphemy this kinde of reasoning is as good and true as that of R. F. Because I preach publiquely therefore I am a Priest or because I preacht at Edenburgh in Scotland for a while therefore I am a Scotch Priest as he every where calls me at his pleasure and from his blinde mistakes But to undeceive the simple let me close this Section Superadded Conclusions with a few brief Corollaries 1. The beams of Christs God-head shine upon every man though not one man in the world knows him to be God till he findes him in the Scripture 2. The beams of his Mediatorship shine upon such as have the Scripture though few there be that finde that narrow gate and straight way to life and salvation 3. The light given to every man is not Christ in person or as Mediator let people learn to distinguish between him and his gifts and between the gifts which he bestoweth as God and those which he confers as Mediator 4. The light given to every man is the law written in the hearts of all and may in some sense be called the word Rom. 2. 15. of God not Christ-Mediator nor Christ-God because it is a piece of the declaration of Gods will made perfectly known to Adam before the fall 5. The Scriptures are a perfect declaration of the will of God both in the Legal and in the Gospel-part and are both truly and more eminently then the Law first written in the heart called as they are the word of God God giving out his minde to the full by what is written in the sacred Text. 6. The Lord Christ the Eternal Son and Essential Word of the Father is more in the Scriptures then in every man or any man As he is God all men live and move and have their being in him As he is Mediator he is in his Church mystical yet is he more in the Scriptures then in his Saints 7. They have not Christ Mediator in them nor abide in his Doctrine who abide not in the Doctrine of the Scriptures 8. They that speak from the Scriptures rightly understood speak more from Christ then such who speak from the light within them and have no fellowship with the Scriptures and with them that abide by Scripture-light and Doctrine Let R. F. and the men of his fellowship ponder what I say and the Lord give all his understanding in all things Section 11. I Had discovered pag. 8. of my book in this Section how they send people to read the Scriptures in the Creatures as if the Creatures taught us more then the Scriptures contrary to Psalm 19. and to Solomon in his Ecclesiastes and to Paul 1 Cor. 1. 21. R. F. * Page 9. in answer tells me That book * George Fox his Parables The Scripture a more excellent teacher then the Creatures shall witness for the truth against thee and thy generation Rep. If I were of the generation of Ranters he might have cause to write as he doth for as I hinted in my Epistle before my former piece Some of them viz. Quakers may haply be raised up against such viz. Ranters who have to their utmost extinguisht all common light of nature and would level all with sin and hell And G. F. in his Parables bends himself against men of this hell-begotten brood But as I own the light of Nature which Ranters endeavor to put out and the Light of Scripture which the men called Quakers with Ranters would eclipse so I acknowledge there is much in the Creatures to be learnt by way of allusion but to prefer that knowledge above the Scripture as is the scope of G. F. I am averse and abhorrent in the case And R. F. hath nothing more to say for G. F. onely for his own security he shifts from the Creatures viz. the Heavens and the Earth and things contained therein as parts of the first Creation of which G. F. gave his dictates to those that are in Christ new Creatures who are Epistles written in one anothers hearts seen and read in one another that are such Creatures 2 Cor. 3. Rep. Who sees not the mans evasion here is blinded with prejudice or gross ignorance for 1. The Apostle 2 Cor. 3. 1 2. speaks not of what is 2 Cor. 3 2. vindicated written in the hearts of all men who have stony hearts but in the hearts of Saints whose hearts are fleshy or soft v. 3. 2. He sets not forth those Epistles as Rules equal with Scripture much less to be preferred above the Scripture Pauls plain meaning is no more but this that the efficacious and cleared grace of the Gospel stampt and printed upon the Corinthians hearts and made visible and legible in their conversations was a sufficient Testimonial for his Apostleship and faithfulness and far better then Epistles of commendation to and fro which one Church by Ink and Paper might send to another concerning him or others what 's this to the question in hand concerning the doctrine of the Gospel and its knowledge to be had by the Sun Moon and Stars fire water air and earth c. which G. F. had instanced in 3. What if new creatures be seen and read in one another that are such Creatures Sun Moon and Stars c. are not such creatures nor are these the Epistles which the Apostle speaks of R. F. next to his evasion falls upon clamor and would fasten the imputation of ignorance of those Epistles and of lying upon me Rep. If it be enough for him to say it here and every where without proof I cannot be innocent but 1. In the case of Epistles recommendatory such as Paul had at Corinth whether I know what they are or no let those whom the Lord hath effectually
Ed. Burroughs therefore he agrees with the Scripture and his saying as thou says is not contrary to Ephes 2. 20. but agrees therewith there thou art taken with a lye in thy mouth Lyar be ashamed and blush Rep. 1. To hold forth Christ to be the chief Corner-stone and yet to insinuate and winde into peoples bosoms a new mystery That the light which every one hath is a Corner-stone is to teach diverse from and contrary to the minde of the holy Ghost in that as other Scriptures Ephes 2. 20. for Christ is so the chief as he is the onely Ephes 2. 20. vindicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corner-stone The word in the Greek is of full force to this purpose signifying such a Corner-stone as doth not onely unite the sides and parts of the building of the Church-Catholique consisting of Elect Jews and Gentiles and that strengthens the whole building but that which reacheth from the bottom to the top of it and is all but one stone in the whole foundation and in all the corner from one end to the other As no other Foundation so no other Corner-stone can be laid then that which is laid the Lord Jesus Christ 2. Christ as he enlightneth every one that cometh into the world is not the Corner-stone Christ as God consider him onely so and with the common gifts which he bestows upon every man is not laid as the Foundation of the Church but Christ as Mediator God-man the Word made flesh 3. As the light which every man hath given him is none of the six Principles Heb. 6. 1 2. much less the first principle of Religion so neither is it the Corner-stone though given by Christ yet not to that end It is not light wrought in us but Christ the light-giver and in his person not his gifts who is both Foundation and himself * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief and onely Corner-stone so Ephes 2. 20. Will R. F. say to me as he hath to others * Light out of darkness pag. 21. You are ignorant of the first principle of Religion that make a scorn of this light I shall return him this for his information That as I own every mans light in its due place and am far from scorning it or him for it so I cannot by warrant from Scripture admit it into the place of Christs person or of Christ-Mediator nor farther acknowledge it a principle of Religion but such as is common to Pagans and Heathens that teacheth them a God and that he is to be worshipped But if it be a stone it is of the old foundation of life by works and not any principle of Christian Religion as such nor any stone of the New-building by and according to a covenant of Grace in Jesus Christ Here I may take occasion to answer a Quere made by a company of this Sect in one of their Pamphlets * Entituled To all that would know the way to the kingdom p. 16 How is the Gospel of Christ preached to every Creature under heaven if it be not the principle of light in the conscience it being that many never come to read or hear of the Scriptures One would think if their light were not darkness or that their mindes were not darkned with the light of the Scriptures those two Texts which are referred to in their Margent might have resolved them sufficiently Rom. 10. 18. Rom 10 18. opened and Col. 1. 23. In the former of these alluding to that in Psalm 19. 3 4. the Apostle invincibly clears it that the Jews could not but hear who had the Scriptures with them wheresoever they were dispersed and besides as the Sun casts its beams all over the world so had the Gospel by the Apostles ministery shined forth into all known habitable parts of the earth In the latter of them Paul speaks of Col. 1 23. opened such a preaching and hearing of the Gospel whereof himself was a minister and that was sent forth according to Christs commission Mark 16. 15. by the ministery of man to every creature i. e. to Gentiles as to Jews and to all nations as to some Matth. 28. 19. Nor did the Apostles and Evangelists at any time so preach without book in any place to any reasonable creature but as they carried the Scriptures with them so they made all the world ring of one Christ crucified according to the Scriptures 1 Cor. 15. 3. This saith Paul to the Corinthians I delivered unto you first of all The principle of light in the Conscience will never discover this first principle or fundamental truth Christ dying for sinners where the Scriptures and Preachers of the Scriptures come not as it never preacht it in the Ages past Those Preachers will be ashamed of their work who do not rightly divide the word of truth much more they who say they are Apostles and are not but are found lyars as all they are who reject the Scriptures the word of truth from being the Rule Card and Compass of their work and who drive people that have the Scriptures to the light in their consciences as a surer and better light and that which will change the minde as I had noted Sect. 13. whereas there is not the light of a Mediator or Christ crucified in it nor the power of God in it but to restrain moralize and civilize it never reached to renovation nor ever will renew the minde according to a Gospel sense though men abide in it till dooms-day Section 16. I Had noted here what J. Nayler saith If thou know own and obey it speaking of the common light of every man it would lead thee out of the fall which because I brought it in as another instance of their Scripture-contradiction R. F. * Page 10. tells me I go on with my Lyes And how proves he it Why The words in it J. Nayler's book are not as thou says Rep. Let the honest Reader be judge between us if he please to view the Pamphlet Entituled A few words occasioned by a Paper c. Page 10. The words of James Nayler are these more at large Thou goest about to make people believe that the light of Christ which is given to every one that comes into the world is a natural or fallen light but if thou didst know own and obey it it would lead thee out of the fall The very words I cited and in the very sense of the writer for J. N. speaks of the light given to every man which though he calls not common nor will not have it called natural yet we must call things as they are for The natural light of every man leads no man out of the Fall that which every one hath is no more and although to own and obey that dim light of nature is every ones duty yet to set it up as the light which shall lead out of the fall is beyond Gods intention of giving it and beyond
if he had said the least degree is the greatest degree and the lowest degree is the highest degree which how absurdly contradictious to it self let rational men be judges What hath he further to salve the contradiction Thy imaginations cannot finde out the highest degree that are not subject to the lowest but acts contrary to it and so to be condemned by it Rep. Here are four fresh charges For the first I acknowledge my imagination too shallow to reach unto others attainments but I deny the highest degree of light to be here attainable 1 Cor. 13. I know 't is in heaven to be found I am content to look through Pauls glass and the believers Prospective and to know things here in a Riddle and in a Mystery The Zenith of the Saints light is not to be seen while Saints light not at the highest pitch we are under the Sun when that which is perfect is come which comes not in this life in point of light and therefore not of holines by the way then that which is imperfect shall be done away But this I know that I am more brutish then a man and have not the knowledge of the Holy And how little is the portion of the knowledge of God and Christ that is to be found among all the Saints were it all put together it would haply amount but to the least degree of that which shall be known by every of them hereafter The knowledge of the love of Christ is the highest piece of knowledge and that passeth my knowledge if not R. Farnworths yet this I know that nothing shall be known in heaven nor to eternity but the foundation and subject matter of it is already laid in the Scripture Besides Scripture-knowledge for the matter I do not say for the maner I profess my self to know nothing and the least degree of that light which shineth in the Scripture concerning Christ and him crucified I esteem above the highest degree of the light that every man cometh into the world withal A second charge followeth But thou art not subject to the lowest degree of light Rep. 1. Will R. F. grant the light which every man hath to be the lowest light and Gospel-light to be a higher light and what the Saints have in heaven to be higher then what the Saints have on earth then I hope the least degree of light is not perfect in its measures as in its self as his fellow asserted 2. What if I were perfectly subject to the least and lowest degree of light will that advance me to light of another kinde if not I shall thank free grace for giving light of a higher nature though I never obeyed natural light as I ought and as I might and every man might do more with his natural abilities then he doth A third charge But thou acts contrary to it Rep. This I take to be a third winnowing of Satan What I have done herein the Lord hath known and knows and not R. F. And He knows how to pardon it and hath pardoned it in Christ But if I do not advance every mans light into the place of the Saints light I act not against natural light though above it but for the light of Saints And if I attribute more to true spiritual light then to natural and do not call that spiritual which is not so in the specifical or proper form and being of it but call a Spade a Spade I hope R. F. will bear with me or blame himself for allowing of that distinction as above where he said the light which discovers corruption is not natural but spiritual without explication of himself according to Scripture A fourth charge followeth and so to be condemned by it A sentence I may call it as well as a charge but it is well I shall be condemned by the light not in the dark as R. F. doth adjudge me at his pleasure well I say that I shall be tryed and judged in another Court then his captious judgement and well for me still that I have submitted to the sentence of Gods legal Court for abuse of natural light and yet have made use of my liberty in Christ to appeal unto a higher Court then Gods own Law so far as it holds forth a Covenant of works and sentence of life or death upon my own works even to the throne of Grace and to the Gospel-sentence of Gods free justifying a sinner that believeth in Jesus there I am sure neither R. F. nor the devil himself can lay any thing to my charge as to my condemnation before God It is God that justifieth who is he that condemneth But in way of Reply before men I must attend R. F. * Page 27. and desire my Reader to observe how he goes on to make good J. Nayler his assertion For it the light in its least measure is perfect both in respect of its truth and sincerity power and authority and condemns the haters and resisters of it Thus R. F. To which I Reply 1. What is this to perfection of degrees Here is a mighty fall from the highest to the lowest for this kinde of perfection viz. of truth which I had granted is so in the highest degree that it belongs also to the lowest The least drop of Every thing is true and perfect for the kinde as it is Gods work water is true water perfectwater in respect of its truth as all that is in the Ocean so the least beam of light is true light and in that sense perfect whether it be Creation-light or Redemption-light either is true for its kinde in the least degree and perfect as to the true being But 2. The deceit lyeth here when men will put off that for Redemption-light which is but old Creation-light A Bristol stone is a true Bristol stone but if it be put off for a Diamond-spark it is counterfeit there is not truth in it as to the repute and estimation of it so the least degree of old Creation-light as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be Rom 1. 19. known of Gods eternal power goodness and wisedom in and by the contemplation of the creature is true for the kinde and is called truth Rom. 1. 18. which the Gentiles imprisoned in unrighteousness but this hath not the least spark of Redemption-light which Adam had not before the fall and was not manifested after the fall till the first promise Gen. 3. 15. And if it be commended and set off for saving light it proves false light and darkness it self so far is it from perfection of degrees that it hath not the least spark of Gospel-sincerity 3. As for any power and authority that the least or the greatest degree of old-creation-light hath as it is given back since the fall though it be loved and obeyed to lead into the life and power of the Saints comprehensions of the redeeming love of God in Christ which R. F. hinteth at I know none
stony and thorny ground The Talent hid in the earth quoth Alexander Parker t Testimony of God p. 12. is the same with those improved Now true it is the same Doctrine of Grace called sometime Light sometime Grace sometime Seed and that which is a piece of that one Talent is the same in them that love it and in them that hate it But as hating and loving cannot be the same so the cause why one loves the Light entertains the Seed improves the Talent is from a higher Light and from a new Eye to see and affect it and from a second Talent given with or after the first and from the goodness of the heart made good by Grace or Gods free favor and turned into the nature of the seed that falls into it The outward doctrine written in the book of God and preached according to it becoming an ingraffed word in the soul of a meek Believer James Nayler in shew of words confesseth thus much v Light of Christ and word of life page 13. While man is in darkness the best of Gods gifts are perverted to a wrong end but being enlightned from the word the gift is seen and sanctified to its right end without which it cannot for God hath placed the blessing and right use of all his Mercies in his Son One Talent then with all the pieces and ingredients that a man out of Christ is endowed withal is not sufficient for any man to make a good and sanctified improvement of what he hath he must have two Christ must be given him for special enlightning for sanctification blessing and right use of outward mercies and of spiritual gifts given in common where the Gospel comes as the doctrine of Grace Ordinances and such like yea Christ must be his Surety and Satisfaction his Wisdom Righteousness and his All and in all for all benefits without interest in Christ a Mediator amount but to one Talent Let every soul beg for two Talents for that one Talent which he that hath no more hides in the earth is not the same with the Grace improving though it be the lump of common gifts outward or inward to be improved A fine quirk hath Alexander Parker w Testimony of God p. 13. Paul was sent to open the blinde eyes not to bring them eyes but to open the eye which the god of this world hath blinded It is true as sin destroyed not the substance of the soul and minde so grace brings not a new substance but by his leave though Paul could not bring i. e. give a new eye yet by the ministery of Paul God gave it with a new light A light that every man hath not and an eye i. e. a spiritual discerning power and principle which none have but such as are new born whereby they not only see new things but after a new maner The Church of God saith E. B. x The true faith of the Gospel of peace p. 26. is redeemed by Christ Jesus which is revealed within all that believe So we may say the Church of God is redeemed by Christ Jesus who made the heavens and the earth yet as it followeth not because Christ Jesus made the heavens and the earth therefore that Creation is our Redemption so neither doth it follow because Christ Jesus is revealed within all that believe that such a Revelation is all our Redemption or that Christ redeemeth his Church by that onely which is revealed within all that believe The person that redeemeth is but one and the same Christ Jesus but the way of his redeeming of them admits of distinction The Church is redeemed by a price without them as well as by a power within them the former purchaseth the latter None have Christ revealed within them in the Apostles sense Gal. 1. 16. Col. 1. 27. for whom Christ gave not himself a Ransom upon the cross It is a small matter that E. B. yieldeth The man Christ Jesus hanged upon the Cross because they wickedly judged him to be a Blasphemer c. This saith he is one ground at least but this say I from Scripture is not the chief but that which the Apostle hath given forth Gal. 3. 13 14. A curse he was made to purchase our Redemption from the curse that the blessing of Abraham might come on the Gentiles through him and that we might receive the promise of the Spirit through faith James Nayler puts the lye upon them that say they deny imputed Righteousness of Christ I do not finde it in the very terms but in what is equivalent I do and that in the same Scripturient for he y Love to the lost page 4. upbraids us with our Covering wherein consists our Blessedness Psal 32. 1. and he makes imputing of Christs righteousness and putting of it into the creature all one yea z Ib. page 51. he states it That the Just are justified as they are sanctified and mortified and no further From one error viz. that righteousness wrought within us justifieth followeth the other that it is more or less imputed as they are more or less holy But what is this all the while but to deny Gods imputing reckoning or accounting of Christs sole and most perfect obedience and sufferings to the believing sinner for his justification 6. Some passages savour of meer ignorance or of wilful blindness about the Covenant of Grace the state of Grace and the Mysteries of Salvation As that of James Nayler a Publike discoveries of open blindness by James Nayler page 2 Where sin is acted it must needs have dominion Doth not the Scripture expresly exempt them that are under Grace or a Covenant of Grace from Sins dominion Rom. 6. 14. And yet doth not Paul describe the present state of the Saints to be in the warfare and combat and sin present when they would do good even to pull them back from it and to put them on to outward acting of what is evil in a warring captivating way Rom. 7. 14. to the end of the chapter And is not this the inward act of sins hostility even where Grace reigns in the habit and by a contrary act of the renewed will while flesh is haling another way doth oppose the rebellion and tyranny of sin If some could shake off the actings of in-dwelling sin in practice as they attempt it in their doctrine they had been raised to a higher form of perfection then yet they have attained But the ignorance of a contrariety of willing and of acting in the same subject and faculty shews rather their un-experiencedness in the Fencers school and that they cry out of victory not believed hoped for that we grant but compleated before they have engaged in the main battel Fresh-water soldiers think the war is at an end when they are past the first skirmish of a forlorn hope That of E. B. b True faith c. page 19. By what is the new birth wrought if not by