Lord and because thereof to be written in the Earth therefore it follows that if People abide with the Lord he will both abide with them and their Names shall not be blotted out of the Book of Life nor shall they be written in the Earth And this also evinceth that they are not by Name as particular Persons either absolutely elected to Salvation nor reprobated to Damnation but on Condition of abiding with or forsaking the Lord. Arg. 4. All that are chosen do infallibly believe in time and partake of Christ's Righteousness Acts 13. 48. As many as were ordeined to Eternal Life believed Rom. 11 7. The Elect have obtained it therefore some particular Persons were elecâ—…ed for if all were Elected all would infallibly believe c. Answ. This is also a very frivolous dull and impertinent Argument and wholy misseth the State of his Proposition and the Controversies between us In the first place he begs the Question while he intends it to particular Persons as eyed and absolutely designed particularly from all Eternity to Salvation c. whenas the Question is not Whether those that are chosen through Sanctification do infallibly believe nor Whether Election which iâ—… in the Seed doth not in due time extend to particular Persons For those Persons or People who are true Believers are come into the Elect Seed being ingrafted into the trâ—…e Root are in the Election which obtains the Inheritance And as true Belief Faith and Obedience are the Terms upon which Life Eternal is promised and received so on the same Conditions Life is freely teâ—…dered in the Son of God to all Man-Kind yea to the whole World God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Liâ—…e for God sent not his Son into the World to condemn the World but that the World through him might be saved Joh. 3. 16 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their Destruction for it cannot be consistent with him to have so decreed Damnation from all Eternity â—…or those he â—…roffereth in time to save by his Son upon Believing Obeying and therefore as to that of Acts 13. 48. some have it thus And they believed even as many as were ordeined or fitted for Eternal Life which may not oppose Christ's Testimony before Whosoever believeth on the Son shall have Eternal Life which is promised not as meerly respecting particular Persons but that Condition on which 't is universally tendered as namely to be accepted in a living Faith and sincere Obedience But some more Ingenuous and as much learned as this Man affirm that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Acts 13. 48. ordeined signifies well appointed set in good Order prepared or disposed So as many whose Hearts were prepared or well-disposed viz. in a Willingness of mind and right Order of Spirit having true Desires sor eternal Life believed as the good Ground or honest Heart that received the good Seed so as it took Root And as when Lydia heard the Aâ—…ostles God opened her Heart that she attended unto the things which were spoken of Paul Acts 16. 14. And as Barnabas exhorted the People that with Purpose of Heart they would cleave unto the Lord Acts 11. 23. Here was a true Preparation in them both for Believing and Eternal Life And further from that of Acts 13. 46. it is evident that both the Word of the Lord was preached and Life Eternal tendered to those Jews who rejected it or put the Word of God from them and judged themselves unworthy of Everlasting Life Wherefore surely God did not from all Eternity either absolutely design them as particular Persons to Damnation or to pass them by for that End for he did not pass them by without taking notice of them but gave them notice of the Way of Life and Salvation tendring it to them by his Spirit in his Messengers which had been a Contradiction to himself if he had from Eternity absolutely decreed the contrary But the envious Jews opposing and rejecting the Word of God judged themselves unworthy of Everlasting Life wherein they rejected their Hope which was of the Lord therefore their Destruction was of themselves whereupon Paul and Barnabas said Lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee for a Light of the Gentiles that thou shouldst be for Salvation unto the Ends of the Earth and thereupon the Gentiles were glad c. vers 47. So that here was universal Grace and Salvation preached and tendered to all as that which God had foretold and promised who did not exclude any from the Benefit thereof nor was any hindred from Life and Salvation but who excluded themselves being such as judged themselves unworthy of Everlasting Life Arg. 5. Jacob was a particular Person and loved before he sect 4 had done any Good according to God's Purpose of Election Answ. He hath herein wrested the Scripture for it doth not say that Jacob was then loved and Esau hated before they had done Good or Evil as he renders the Words for then it may be asked what he hated Esau for before he had done Good or Evil Did he hate him for nothing Surely no but what was said before they were born or had done Good or Evil was by Way of Prophecy The Elder shall serve the Younger what is this to their Eternal States Jacob had no need of Esau's Service in Hell And then to the following Words as it is written Jacob have I loved but Esau have I hated where was it written and how doth it relate to Jacob and Esau Doth it relate to them meerly as particular Persons under such a Limitation of Election and Reprobation from Eternity or rather to their Posterities as under such different Qualifications of Love and Hatred Could God absolutely determine to hate any particular Persons meerly as Persons without respect to either the good or evil Qualifications or Works as before they had done Good or Evil This were blasphemously to render him in Enmity against his own Works as if he had made Man or forced him into the World unavoidably to destroy aâ—…d damn him to all Eternity whereas the Mercies of God are over all his Works a great and principal Part whereof is Mankind And as for that which is written oâ—… his loving Jacob and hating Esau it is in Malchie 1. Their Posterities were called by their Names that People of the Edomites who succeded Esau who was called Edom * both in Name and Nature Gen. 36. 19. whom Men should call the Border of Wiâ—…kedness which could not be till they were wicked and haâ—… acted Wickedness These were they against whom because of tâ—…eir Wickedness God had and against such stâ—…ll 〈◊〉 Indignation forever and hereupon his Decree is abâ—…olute against the
them naturally unto the Rising of the Day-Star which though a more glorious manifestation yet not of another Light Life or Spirit then had ever been for there are not two Lights Lifes Natures or Spirits in God he is ONE for ever in himself and his Light one in kind how ever variously he may have declar'd himself or manifested it at sundry times of the World His Truth is one his Way is one and his Rest one forever But last of all that which greatly joyes is this that the Narrowness of some Mens Spirits in this World will not be found able to exclude vertuous Gentiles from their Reward in the other But maugre all the Heat Petulancy Conceitedness and Fleshly Boasting of Carnal Christians such as fear God and Work Righteousness and are Doers of the Law we are assured shall be accepted with and justified of God in the Day that he will judge the Secrets of all men by Jesus Christ according to Paul ' s Gospel and if any man bring another let It be accurst Amen I have here on purpose overlookt many very pregnant Instances both in the Old and New Testament so call'd for Brevities sake in which the Righteousness of the Gentiles hath in several Cases more evidently appeared then that of some of the Jews and which undeniably testifies to the Sufficiency of that Light they had both to manifest that which was Good from that which was Evil and give an Ability to such as truly minded its Illumination whereby they were enabled to do the one and to reject the other Such were Abimelech Cyrus Darius the Ruler that came to Christ and many others which I shall omit to mention more particularly the chief Bent of my Mind being to demonstrate the Truth of my Assertion from their own Writings CHAP. X. That the Gentiles Believed in One God That He inlightned All Men with a Saving Light That Men ought to live Piously That the Soul is Immortal That there is an Eternal Recompence The Whole call'd Gentile-Divinity The First Point prov'd by Sixteen Testimonies HAving prov'd briefly but truly from the Scriptures that the Gentiles in general were Illuminated with a Divine Light I shall now make it my Business to evidence the Truth thereof by most undeniable particular Instances out of their own Writings And because I am willing my Defence of both the Light within and Those of them who obey'd it should turn to the clearest and best Account I will endeavour to resolve the Whole into as plain a Method as the Matter and their Way of delivering it will allow me First then from their own Authorities I am taught to affirm that the Gentiles Believed in One Holy Infinite and Eternal God Secondly That they did therefore so believe because God had imprinted the Knowledge of himself in their Hearts or in our Language that he had Illuminated all Mankind with a Divine Light which as conversed with and obey'd would lead to Eternal Happiness Thirdly That they held and practised high Sanctity of Life Fourthly That they affirmed an Immortality of Souls and Eternal Rewards of Felicity or Misery according to Man's Obedience to or Rebellion against the Eternal God his Creator which Excellent Principles true and clear being the Result of their Discourse on those Subjects do worthily deserve in my esteem the Style of DIVINITY which shall be the Denomination I hope I may without Offence bestow upon them in this Discourse That the Gentiles did acknowledge and believe There was but One Supream God that made all things who is Infinite Almighty Omni-present Holy and Good forever I shall produce some of those many Authorities that aver the same and accommodate it to such Scripture as the Truth of them as well as Practice of very Ancient Fathers will bear me out in I. ORPHEUS as Old as more then One Thousand Two Hundred Years before Christ thus expresseth his Belief of God His Hand reaches to the End of the Sea his Right-hand is everywhere and the Earth is under his Feet He is only One begot of himself and of Him alone are all things begot and God is the First and the Last Hereby not only telling us there was a God but attributing that Almighty Power and Omni-presence which show he meant no Statuary Deity but the God that made the Heavens and the Earth II. HESIOD Of all which do not Dye thou art King and Lord none can Contend with Thee concerning Thy Power This Emphatically proves God to have been but One and Omni-potent in their Belief III. THALES a very Ancient Greek Phylosopher tells us That there is but One God that he is Glorious forever and ever And he openly confesseth That he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HE WHO KNOWS HEARTS Thales being demanded what God was That saith he which has NEITHER BEGINNING NOR END Another asking If a Man might do Ill and conceal it from God How saith he WHEN A MAN THAT THINKS IT CANNOT Men ought to believe saith Cicero in his Name that God sees all things IV. SIBYLLA There is One God who alone is Infinite and without Beginning Again Who can see with Fleshly Eyes the Heavenly True and Immortal God whose Seat is in the Highest of Heaven This Sibyll is Aged above Two Thousand Years The Question implies her Faith that God was a Spirit as Christ himself also testifies V. PYTHAGORAS a Modest but Diligent and Retired Man in his Search after Heavenly things saith That it is Man's Duty to believe of the Divinity that it is and that it is in such a manner as to Mankind that it overlooks them and neglects them not for we have need of such a Government as we ought not in any thing to Contradict such is that which proceeds from the Divinity For the Divinity is such that to it doth of Right belong the Dominion of all Again God resembleth LIGHT and TRUTH In another place God himself inhabits the Lowest and Highest and the Middlemost there is no Being nor Place without God God is One HE IS NOT as some conceive OUT OF THE WORLD but entire within himself as in a Compleat Circle surveying all Generations HE IS THE SALT OF ALL AGES the Agent of his own Powers and Works the Principle of all things One Heavenly Luminary or Light and Father of all things Only Wise Invisible yet Intelligible Which very Pathetical Account of the Divine Being so correspondent with Scripture yet he a Stranger to it I mean the Words only for the Matter in this Point he weightily hits deserves very Serious Consideration and Acknowledgment from all especially those who would not Narrow God's Mercies to their own Time or Party VI. To the same purpose speaks HERACLITUS that sensibly Afflicted Philosopher for the World's Impieties and Idolatrics whose very Sorrowful yet sound smart Expressions show they came from a Mind deeply touch'd In one of his
and that to evince the Truth concerning his Light to them that pretend a Belief of the Scriptures while yet they are opposing his Light testified of therein As there are those that pretend to believe Moses and the Prophets and think to have Eternal Life in the Scriptures while yet they really oppose that Life and Light testified of in them And such profess the Scriptures to be their Rule while yet they are perverting them against the Life and Light from whence they came and this Hypocrisie many of you are guilty of and therefore with Abraham we refer you to the Scripture Testimony in this Case which if you believe not while you profess them you will not believe if one rise from the Dead The Scriptures are not our only Rule for our refusing to swear our not breaking Bread with you c. for which thou falsly accusest us of arguing against the Institutions of the Gospel p 23. for 1st We stand for the Reputation of Christianity and that Love which injures no man in our resâ—…sing to swear which the Prohibition without us did not bring us to but the Power of Christ when it begat us into that Love wherein we know the fulfilling of Christ's Command 2ly Oâ—…r Experience of Christ Jesus the Living Bread which comes down from Heaven hath shewed us the Uselesness of your breaking Bread as being but a Shadow while we are come to the Substance to wit Christ Jesus the Bread of Life come down from Heaven which if thou knowest him so come as that his Flesh and Blood were thy Meat and Drink thou wouldst not be doting about the Shadow We do not grant that Christ is so come and revealed in all men and yet own some degree of this Light to be in all Thou hast no Reason to accuse us for Lyars in this matter as in p. 23. But thy slanderous Tongue and Pen is at Liberty in this and many other things Thy Malice also plainly appears in charging us of denying the Person of Christ whereas we have fully confest the Man Christ according to the Scriptures both with respect to his Sufferings and Glory Sect. XIII The Baptist's Impious Forgery upon the Quakers about the Scriptures which are in Reality owned and used by them AFter thou hast erroniously accused that of God in us as not sufficient to direct thou proceedst in thy false fictitious Dialogue thus viz. Chr. Is it ingenuous and honest in you to deny the Scripture to be a Rule to others and at the same time you make it though by mis-interpreting it a Rule to your selves Are not you ashamed of this Deceit and self-condemned of plain Partiality And then he most falsly personates the Quaker Qua. Thou mistakest us for when we make Use of the Scriptures 't is only to quiet and stop their Clamors that plead for it as their Rule Reply Who but an Ungodly Man would have brought forth such a lying Forgery as this in the Sight of the Sun as the Quakers Words which is not the Speech of any real Quaker so called but one of thy own making to speak as thou pleasest for thy own wicked ends and thy Lye upon the Quakers is manifest herein Is this the Way thou proposest for our Conviction to make Lyes thy Refuge Was it not known unto the World that we have a better and more serious Esteem of the Holy Scriptures then here thou represents as knowing them to be profitable to the man of God who is come to know that eminent divine Rule of the Spirit which opens them and to make use of them in Subjection thereunto As also our denying that they are the Rule of Faith is no Proof that we deny them to be any Rule at all while in Subserviency to and Proof of the greater we make use of them as the Spirit of God teacheth and for the Information and Conviction of them that have a Belief concerning them for the End still that they may eye that Light and Spirit of Truth which gave them forth and come to know that Inspiration of the Almighty which giveth the Understanding As for Deceit Impudence and presumptuous Conceit which thou T. H. accusest us of thou art highly guilty thereof thy self or else thou couldst never forge such Lyes against us as thou hast done And we wish thou didst in Reality own the Scriptures as feigndly in Words thou pretend'st So far are we from strenuously endeavouring to take People off of the Scriptures as falsly thou accusest us that we desire all might come to know the Righteous Ends for which they were given forth by that divine Light which opens them Much of thy dirty stuff is gathered out of other dirty lying Pamphlets which have been long since answered Sect. XIV His impious Abuse about Revelation Light within Scriptures c. ANd why dost thou quarrel against us for owning Revelation or Perfection as attainable What hast thou against Immediate Revelation Instead of confuting the thing it self thou tellst us of some personal Mistakes or Weaknesses of some particulars as First Of one being mistaken by Paul Hobson's speaking through a Trunk though that was no Quaker who was thus cheated 2ly Of others being mistaken about the Persons to whom they should have declared some Message 3ly Of a notorious Falshood being taken for a Revelation 4ly Of the Opposition of some professing the Light and Revelation p. 26 27. together with several other Stories and Personal Reflections which I have very much Cause not to believe But suppose many of these Stories were true against private Persons Hast thou herein dealt ingenuously thus no inveigh against Principles from personal Failings of such as profest them Is there no such thing as divine Revelation or the Guidance of an Infallible Spirit to be known because some do err or are mistaken that profess them Or no such thing as an infallible Light because some have differed in some particular Cases that have profest it Wouldst thou thus be dealt by concerning thy Water-Baptism or pretended Gospel-Institutions If it should be argued that because the Dippers are greatly divided among themselves and that about Principles and Doctrines and some of them have been grosly corrupt and debaucht in their Lives therefore their dipping or Water-Baptism is no Institution of Christ wouldst thou look upon this as a good Argument Nay further Do you not much differ among your selves in several principal matters As about personal Election and general Redemption and so about the Death of Christ whether for all or some and about Free-Will the seventh Day Sabbath and laying on of Hands and about the manner of administring your pretended Lord's Supper and about the Immortality of the Soul as also some affirming Water-Baptism to be of Necessity to Salvation others not with several other things and yet most of you that thus differ profess the Scriptures to be your Rule If then I should from hence argue that therefore the Scriptures are not the Rule
that are not written Joh. 20. 30. and Joh. 21. 25. To this I say It s an easie matter for Intruders to ask unlearned and unnecessary Questions whereof this is one of those many other Signs and Things that Jesus did it s said If they should be written every one I suppose that even the World it self could not contain the Books Joh. 20. 25. how then should this Querist be capable to contain them I suppose he doth not think himself able to contain more then the World it self If he saith it is an hiperbolical Expression then is his Question hiperbolical to be sure And if we cannot give him Account of all those Signs and things in particular while we are not sollicitous to know them nor do we think it needful is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching Would such an Argument against the Scriptures being the Rule please him because they contain not all that was done God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for to understand as Mat. 19. 11. to comprehend Job 21 25. Then in that Sence there 's far more written in the Scriptures already then either our Opposer or his Brethren can either comprehend or understand and therefore it s a busie Intrusion and Cavil in them to query for more while they oppose the true Light within and will not believe in it nor depend upon the Immediate Teachings of the Spirit of Truth from whence the holy Scriptures proceeded but dark they are and more grosly dark and confused they are like to be who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth which I desire the Lord to give them a Sight and Sence of unto Repentance rather then they should perish in their perverse Gain-sayings THE Angry Anabaptist Proved BABYLONISH IN Answer to Henry Grigg's Pamphlet stiled The Baptist not Babylonish Wherein Whilst he endeavours to reconcile his Contradictions in his Book Entituled Light from the Sun c. Charged upon him in a Paper Entituled The Babylonish Baptist He is run into more Contradictions Absurdities and false Accusations against the People of God called Quakers and their Principles By G. W. Ex ore tuo te judicabo Printed in the Year 1673. The Heads of the following Treatise I. OF the Light of the Eternal Word in Man and the Anabaptist confounded about it II. The Sufficiency of the Light within to reveal God Christ c. III. The Effect of Christ's Sufferings only known in his Light within IV. The saving Work of the Spirit V. How the Light in Man is a Gift and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined VI. The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished VII The Anabaptist's Imposition about their Shadowy Baptism VIII Their Definition of the true Saviour and his Being IX The Hypostatical Union X. His Charge against the Quakers Principles and Doctrines of the Light within proved impure vile and ignorant and the Spirituality Divinity and Sufficiency of the Light within further asserted XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers XII His groundless Comparison and Distinction between the Light of God in man and the Light of Christ or Gospel further refuted XIII His belying us with denying the Man Christ Jesus to â—…loak his own Absurdity and Ignorance of Christ and his Being XIV That scriptural Distinction between the Eternal Son of God and the Body prepared for him further maintained and the Anabaptist's persecuting Spirit reviling and traducing the Inocent reproved XV. A Warning and Reproof to Hen. Grigg c. XVI The Baptist's nine Questions answered THE Angry Anabaptist Proved BABYLONISH IN Answer to H. G's Pamphlet stiled The Baptist not Babylonish WHereas H. G. pretends he hath set down my Animadversions upon his Contradictions in order exactly after my own Fashion pag. 1. I say this is not true he hath left out the latter part of five of them which it appears did pinch him Therefore I shall represent to the Reader his Contradictions with my Animadversions and the Stress of his Exceptions whereby he would endeavour to make People believe he hath not contradicted himself but that we must refer to the Impartial Readers to judge of in the Light of Truth I. Of the Light of the Eternal Word in Man and the Anabaptist confounded about it HEnry Grigg saith viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light pag. 8. of his Book called Light from the Sun of Righteousness H. G. in Contradiction saith I really believe that the Lord Jesus Christ AS the Eternal Word hath given Light or enlightneth all Men and Women that come into the World p. 8. G. W. his Animadversion The Light or Life of the Eternal Word which is the Light of Men Joh. 1. 4. is spiritual and divine as is that Word and therefore saving to all that truly obey it H. G. replyes It seems to me as if this Man had lost his Common Reason because I deny that the Light which is in all Men is a saving Light and yet say I really believe all have a Light in them from Christ considered as Creator This cannot be a Contradiction unless he can prove there is no Light proceeding from the Eternal Word as Creator but what is saving p. 2. G. W. answereth Whilst he would insinuate that the Light in every Man is created or a Creature he meerly beggs the Question and still remains in his self-Contradiction for he dare not say That AS the Eternal Word Jesus Christ is a Creature Neither is his Light that proceedeth from him as that Word created any more then that Life which was in him which Life was the Light of Men will they say this is either created or natural As the Eternal Word is divine so is the Light or immediate Shining thereof in Man's Conscience H. G. What though it be granted that the Light which all Men that come into the World are lighted which flows from the Eternal Word and so is spiritual must it needs therefore be a saving Light Was not the Law given forth on Mount Sinai a Light of or come from the Eternal Word and doth not Paul say that the Law is spiritual Rom. 7. 14. and yet a Ministration of Death 2 Cor. 3. 7. and that killed and in other places that there was no Justification by it G. W. Answer 1. If it be a spiritual Light in Man proceeding and flowing from the Eternal Word it must therefore be the Eternal Word that immediately shineth in Man's Heart which is not created nor natural for all have not
the true and living Knowledge of them not as if God or his Light were limitted to a Distinct or Remoteness of Place from them For then how were he either infinite or omni-present But as he was in the World and the World was made by him and the World knew him not so some are without God and know ye not how that Jesus Christ is in you except you be Reprobates But you know not either Jesus Christ or his Light in you who are blaspheming against his Light that is in every Man And having taken up the diabolical Conceit of having a Christ in every Man then followeth the next notorious damnable Heresie namely That Persons are to hear this their new conceited Christ viz. The Light within and so by this mears preach down the Authority of the Scriptures and so endâ—…avour to undermine the true Gospel-Faith and Practise of Gosâ—…el Appointments Answ. 1. If it be a diabolical Conceit that Christ is in some sence or degree in every man then your own Brethren are guilty thereof whose Concession is that his divine Nature is every where but I deny your Charge it being blasphemous 2. Your calling the Light within a conceited Christ and notorious damnable Heresie that persons are to hear the Light within This containes a two-fold blasphemy both against the divine Principle of Light and Doctrine directing to it for the Life which was in the Eternal Word is that Light of Men which we affirm they ought to turn to fear and obey or else they perish and so will you if you continue in your Darkness Envy and Blasphemy against the Light within 3. You grosly bely us in accusing us with preaching down the Authority of the Scriptures underminding the Gospel Faith and appointments in our preaching up the Light within for without the minding and following the Light within Men can neither truly understand the Scriptures nor come into the fulfilling of them nor acceptably practice the Lord's Requirings or Appointments in the Gospel and new Covenant And now comes into the true Gospel-Faith but they that obey and believe in the Light as Christ commanded when he said believe in the Light that you may be the Children of the Light you theresore who term this either damnable Heresie or a conceited Christ are guilty of damnable Doctrine against Christ's Doctrine and Light within Had you been in his Dayes its probable you would have joyned with the hypocritical Jews who persecuted Christ with your Bill of Excommunication against him and his Apostles By such a Scriptureless Notion as is Harken to the Light within which Saying is not only Scriptureless but against the Scriptures or the Way of God noted in the Scriptures of Truth Answ. You have said your worst against the Light within before shewing that you do not harken to the Light of Christ within but to your own Darkness within however that you may see your Ignorance be convinc'd that to harken to obey or believe in the Light within is neither against the Scriptures nor any Scriptureless Notion as you falsly call it See Joh. 1. 4. 9. Act. 26. 18. Joh. 12. 36. Psa. 56. 13. Job 25. 3. 1 Joh. 1. 7. Isa. 2. 5. 2 Cor. 4. 6. Rev. 21. 24. 1 Joh. 2. 9 10. For when Saul who afterwards was called Paul was converted the Lord did not say harken to the Light within thee but go to Ananias c. Nor when the Angel was sent to Cornelius did he Say Harken to the Light within but send for Peter c. Nor those that enquired of the Apostles what to do the Connsel was not Harken to the Light within but Repent and be Baptized Act. 2. Answ. How grosly silly and false is your arguing Assertion which is but Mat. Caffin's old Stufflong since answer'd for was not Paul converted to the Light within when he was sent to turn others from Darkness to Light and what was that that prict him before and could either hehave a Vision of Ananias or Ananias a Vision of him as praying or could he be filled with the holy Ghost as Ananias told him without respect to the Light within How could he receive the pouring forth or Gift of the holy Ghost without regarding the Light within And what is that in the Conscience which the Preaching of the Gospel is manifest unto And did not Peter preach him and his Name to whom all the Prophets gave Witness Act. 10. 43. And was not he that Light of the Gentiles promised And did not Peter bear witness to the Light shining in a dark Place 2 Pet. 1. 19. But your councel excludes the Light and is not to harken to it and yet exhort People to repent and be Baptized it seems then they must do both these in Darkness Oh Ignorant Men how do you lead silly Women Captive blinsdold and in darkness into your Water-Baptism you never knew the Nature of true Repentance nor the Spirit 's Baptism through which the Mind is changed from Darkness and Sin to Light and Righteousness And when the Man that came to Christ to know what to do to Inherit eternal Life Christ did not say Harken to the Light within Mar. 10. 17. Nor when Christ sent the Gospel to be preached to all Nations he did not say that such as harkened to a Light within should be saved but he that believed and should be baptized should be saved Mar. 16. 15. 16. Answ. This Argues still your continued Darkness that is to be felt Can men believe in herit eternal Life keep the Commands of God or be saved and yet continue in Darkness as you do who shut out the Light and divert Peoples Minds from it as much as in you lyes Besides you bely both Christ and the Apostles for they preached up the Light within As for your Water-Baptism it is not the saving Baptism as you Imply contrary to divers of your Brethren's Confessions and to Peter's Testimony 1 Pet. 3. 21. But you are for believeing and being baptized but not to harken to the Light within wherefore we deny your dark and dead Faith and your Night-Dipping for you are in the dark in all you do you are out of the Righteousness of Faith which directs man to the Word that is nigh even in the Heart to obey it and do it For his not only taking that Scriptureless Liberty to go to a People that he before knew to be a people who preach down the Way of Gospel Appointments but doth now himself plead for a Light within as that which he is to be guided by and not by the Scriptures to judge whether that be Light or Darkness within him Answ. 1. Your Charge of preaching down the Way of Gospel Appointments is false yet we deny that you have a Commission from Christ to Baptize or plunge People in Water 2. To be guided by the Light within is that you still boggle at but is this Matter worthy of Excommunication the
in them that did back-slide and rebel against the Spirit of God and became Persecutors of the holy Prophets and fell into gross Evils many to their Destruction which caused the Prophets often to complain against them and Severity from God to come upon them that fell On them that fell Severity but on thee Goodness if thou abide in his Goodness Rom. 11. And it is said The Lord was Wrath So a Fire was kindled against Jacob and Anger came up against Israel Psal. 78. 21. Who gave Jacob to the Spoil and Israel to the Robbers Did not the Lord against whom they had sinned For they would not walk in his Wayes neither were they Obedient unto his Law Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel thou hast made me to serve with thy Sins thou hast wearied me with thine Iniquities ver 24. Thy first Father hath sinned and thy Teachers have transgressed against me ver 27. I have given Jacob to the Curse and Israel to Reproaches ver 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved Was not his saying I have loved Jacob intended to reprove the Ingratitude and Unfaithfulness of those his Posterity Mal. 1. 2. I have loved you saith the Lord yet ye say wherein hast thou loved us c. ver 6. O Priests that despise my Name c. ver 7. Ye offer polluted Bread upon mine Altar c. Thus those of Jacob or Israel after the Flesh both Priests and People were reproved sor their Abuse of God's Love and Kindness and can any People now be said to be so absolutely chosen to Salvation meerly because God doth shew Love to them when now his Love in his Son is universally extended to the World God so loved the World c. Joh. 3. Did he theresore decree the whole World to be saved See the Narrowness of the said Opinion of a Personal Election and Reprobation from all Eternity and that impertinent Allegation of God's sree Choice of Jacob and his Seed as it is intended to sute that Proposition how false it is But further the Apostle explains who are truly in the Election of the Seed of Promise and who are the true aâ—…d spiritual Israel and so in the Election which obtains See Rom. 9. 6. They are not all Israel which are of Israel ver 7. neither because they are the Seed of Abraham are they all Chilâ—…ren but in Isaac shall thy Seed be called ver 8. That iâ—… They which are the Children of the Flesh these are not the 〈◊〉 of God but the Children of the Promise are counted â—…or the Seed see also Gal. 4. 28 29. For Illustration whereoâ—… the Apostle alludes to those Instances of Jacob and Esau Rom. 9. 10 11 12. who were instanced as Figures of the two opposite Seeds the two contrary Births two differing People and Nations as the Earthly and the Heavenly the Natural and the Spiritual Seed and Birth are contrary in the very Nature and Ground and so are the Generations of each as namely those in the first Adam and those in the second those after the Flesh and those after the Spirit And so the Righteous and the Wicked how contrary are they boâ—…h in Nature and Spirit yet not simply as Creatures or Persons but as influenced with contrary Priâ—…ciples Spirits Powers which bring forth their own coâ—…trary Seeds Bâ—…rths and Images in Men and Women Now whereas it is saâ—…d being noâ—… yâ—…t born neither having done Good or Evil. that the Purpose of God according to Election might stand not of Works but of him that calleth it was said unto Rebecca The Elder all serve the Younger or the Greater hall serve the Lesser Note that this cannot oe aâ—…y 〈◊〉 of any 〈◊〉 or eternal Election and Reprobation of Jâ—…cob aâ—…d Esau's Persons for what Service need Jacob in Heaven srom Esau in Hell or what Service could Esau in Hell do Jacob in Heaven Howbeit the Purpose of God according to Election stands sure originally in the Elâ—…ct Sâ—…ed and so not of Works Esau was a Worker and so the first Birth would of it self be a Willing Running and Working for Liâ—…e eternal which can be no Procurement of God's Purpose thereof But a Seed is freely given of God to Mankind and Power to bring forth Righteousness and the living Works as Effects of Grace and God freely calls Men thereto out of his free Grace and Love to all By grace are ye savâ—…d through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast for we are his Workmanship created in Christ Jesus unto good Works mark this which God hath before ordained that we should walk in them Ephes. 2. 8 9 10. And Note That this saving Grace hath appeared unto all Men Titus 2. 11. It is not limited or bound up to that Narrowness as the particular Electioners Opinion would bind it as only to a particular designed small Number of Persons from Eternity with an eternal Exclusion of all the World beside to everlasting Damnation without Remedy which is a most partial and cruel Doctrine ecclipsing the Glory and Soveraignity of God which is most manifest in shewing Mercy rather then meer partial Severity on his poor Creatures Whereas S. S. teacheth that the making this Vessel to Honour that to Dishonour is God's creating such a Person with a sect 6 Resolution to recover him out of his fallen State by Saving Grace such a Person with an Intention to leave and never recover him out of his fallen State by renewing Grace c. p. 112 113. Answ. The Man runs still upon his first Mistake placing such a partial Resolution and Intention upon God towards his Creatures or particular Persons in creating them as absolutely to recover one and leave the other in the Fall and why then doth this Man or his Brethren preach and tender Salvation upon Terms to all Sorts They cloak this partial Reserve with general Tenders of Good imagining God to be as partial in his Intentions and both as slighty and Contradictory in his Call and Proffers as themselves as if he should call all to Repentance and Life and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death or rather to have from Eternity reprobated them or as his Masters of the Assembly say He hath before ordained them to everlasting Death the Contradiction of which Doctrines both to God's universal Love Grace and Call as also to themselves how manifest is it That he should from Eternity ordain them for Reprobation whom in due time he gives Light unto and calls to Repentance how plainly inconsistent are these and contradictory One while to say he hath reprobated them another while he passeth by them One while he hath before ordained them to everlasting Death another while he creates them
70 〈◊〉 Let it be understood that we do not fall thus abruptly upon People to surprise them with such Threatning them with Hell as if we would fright them into Perfection or drive them into Despair He hath not herein proposed our Method in order to Freedom from Sin and Salvation for first We preach the Grace the Light and Power of God to be believed and patiently waited in and that Patience may have her perfect Work in order to Perfection and Freedom which is not all wrought on a suddain or presently upon Conviction for it will require both Faith Patience Diligence and Travail to obtain it and we know that to obtain Salvation is to obtain Deliverance from Sin and this is by Jesus Christ who saveth his People from their Sins It is not our Method first to say There must be No Sin at all in you and then you shall attain Salvation Nor barely to say to People at first You must be quite free from All Sin here or burn in Hell hereafter for this though it hath a Truth in it is not a proposing the Ground and Foundation whereby to obtain Freedom but an abrupt Threatning tending to make Men look more at the Difficulty of the Condition then at the Power of Christ to aid them for that End And thus have the Papists misrepresented our Method in their Indefatigable Seeker as if we presently imposed such a Difficulty as the setting Men strictly to keep the Law obey punctually in every Title or else be damned But this is to make way for their Purgatory and may be taken as if we set People on work in their own Wills and Power to a most strict severe Life without the Power of God whenas without that we can do nothing acceptably and yet all things by that Power or through him that strengthneth us But whereas this man takes it for granted that to be quite Free from all Sin here or to keep the Commands of God is Not attainable Let it be minded that since he hath confessed No Unclean Thing shall enter into Heaven And Christ proposed the Keeping the Commandments as namely Thou shalt love the Lord thy God with all thy Heart c. and thy Neighbour as thy self as the Way to inherit Eternal Life this Man doth render it impossible either to enter in to Heaven or inherit eternal Life while he will not believe that to keep the Commands of God is attainable though God assist his own thereto for to keep the Commands was in order to inherit Eternal Life So to say with Christ if thou wilt enter into Heaven keep the Commandementsâ—… and a Presbyter answers No It is not possible to keep the Commands The Consequence is then It is not possible to enter into Heaven Or it may be as well proposed If thou wilt enter into Heaven make thy self Wings and fly thither or go and stop the Sun in its Cou se or take the World on thy Back but God's and Christ's Commands imply no such Impossibility but that they may be performed We should not speak an idle Word we should not have one vain Thought in us not one wandring Thought in Prayer Eccl. 5. 3. We should not have one inordinate Desire nor evil Imagination against our Neighbour p. 71. He asked If a State of Freedom from all these Sins were attainable in tâ—…is Life and that I had the Face to tell him it is but the Consciences of all enlightened Persons Observers of their own Hearts will bring in Testimony against me Thiâ—… still shews his Presumption and Unbelief while he grants it our Duty to for sake all these Evils as idle Words vain Thoughts wandering Thoughts in Prayer inordinate Desires evil Imaginations c. Where then is the Christian Sabbath in which Man is not to speak his own Words nor think his own Thoughts And are not the Weapoâ—…s of the spiritual Warfare mighty thorrow God to the pulling down of strong Holds and the bringing every Thought into Subjection into the Obedience of Christ And the Thoughts of the Just are right Thoughts If the pulling down of Satan's Strong Holds be attainable by the spiritual Weapons much more the subjecting of wandring Thoughts being watch'd against in the Light that discovers them But while he doth not believe that a Freedom from wandering Thoughts in Prayer is attainable and yet confesseth that the holy Ghost calls a wandering Prayer a Dream we are to understand that when you Presbyters bring forth your wandering Prayers with your wandering Thoughts in them you are but dreaming and so meer Dreamers you do not pray with the Spirit for that does not bring forth any such Wandering Prayers and Dreams And be it further minded that his granting enlightned Observers of their own Hearts do see wandering Thoughts and Imaginations herein he hath given Concession to the inshining Light* as the Rule to discover wandering Thoughts which is more then the Scriptures do Therefore he and every one should attend and watch in the Light against Imaginations and wandring Thoughts and not to suffer them in Prayer From Job 9. 21. he concludes That Job abhorreth to entertain such a Thought as being Perfect pag. 72. Herein he hath wronged Job for he counted it not consistent with Self-Abasement and Humility for him to say I am Perfect especially upon a Self-Justification as his words before plainly intimate If I Justifie my self mine own Mouth shall condemn me c. Job 9. 20. Though I were Perfect yet would I not know my Soul vers 21. Which proveth not that Job abhorreth to entertain such a Thought as that of Perfection but rather that it was not so proper for him to speak it in his own Justification for surely he did entertain such a Thought as that of Perfection when he said When he hath tryed me I shall come forth as Gold Job 23. 10 11. The man 's gross Confusions about Job's Perfection is hinted in our Paper entituled the Presbyters Antidote choaking himself That saying If our Hearts condemn us God is Greater doth not prove these holy Men knew God saw something in them which ought not to be for which their Hearts condemn'd them so long as they lived for it is as well said If our Hearts Condemn us not then have we Confidence towards God S. S. Thoughts prevailed against and cast out return again and their being in us is Sin Act. 8. 20. Thou thoughtst that the Gift of God might be purchased with Money p. 72. Answ. A very pertinent Proof for the covetous Presbyters the quondam Hireling Parish Priests but no meet Instance to prove the Being of Evil Thoughts remain in all the holy Men of God nor an equal Comparison to mention the corrupt and erroneous Thought of Simon the Sorcerer as a Proof that Thoughts prevaâ—…led against and cast out must return and have their being in the Lord's People all their Dayes but while he grants that evil Thoughts are prevailed against and
without which they had not been Martyrs The Work was now to promote Religion by Power who had so lately overcome It by Suffering Leagues stately Embassyes great Conventions raising of Armies War with one and Peace with another took up the Minds of most how to defend the Stateliness and Pompous Grandure of their Religion though they by so doing gave Testimony they had lost much of the true Sence of that very Religion they pretended to advance 'T was now that some appear'd dissatisfied with such Proceedings decry'd that Superstition and Formality which had been unadvisedly detain'd by the English Church as Decent for the Invention of that Church the Protestants themselves stil'd Antichristian They believed mens Lives were much corrupted and laid the fault upon the Pride Avarice Voluptuousness and Ignorance of the Clergy they stript themselves of most Superfluities and seem'd to promote a streighter Way then what was then generally professed these they called Puritans But such sowr Resentments had both the Powers and Prelates of their Procedure that Laws were enacted and executed to Blood as well to hinder Religion from being more refined as they had for preserving it from being again more gross Surely this look'd more like Care for Power Faction and Interest then Religiâ—… For without doubt the Plea of those Puritans was thus far unanswerable by their Adversaries By this time almost all People were taken with their Complaints especially those who seem'd more Religiously inclin'd which at last had so leavened the Gentry as well as the Commonalty that when that memorable Parliament was chosen and for their Sitting call'd afterwards The Long-Parliament the Sream clearly run on the Puritanical-side The Church of England disdaining their pretended Reformation and as resolved to abate in nothing of Her Splendor Wealth and Preserment in eâ—…ther Civil or Ecclesiastical Matters makes Head against thâ—…se supposed Disturbers of the Peace of both Church and State And as the blind Wrath of Heathens taught the Papists and the Papists the Protestants so the Protestants by their Coercive Power for Religion taught the Puritans to be resolute and fierce in the Defence of their Separation The Complaints of the one meeting with strong Denials from the other they came to Big Words and from thence to Heavy Blows Such Feud such Hatred such War Spoil and lamentable Slaughter as for many Ages had not been known were the most deplorable Effects of that Contest for Religion By this time Victory turning to the Puritanical Party now degenerated into harsh Presbytery they who before did fasten Anti-Christianism upon the Church of England for offering to act Coercively towards them in what concern'd Consciencious Separation become themselves the most Narrow in Religion and Vigorous in imposing upon the sharpest Penalties known to those times what they Synodically agreed to be Scripture-Faith Worship and Discipline forgetting or denying to leave that Liberty of Examination to others they had so earnestly contended for against the Prelates of the English Church So partial is Self so blind is Interest But neither doth our Story end here for these Men forgetting their Primitive Tenderness and that lowly Spirit which justly charged the English Clergy with some Degeneracy as had that done the Romish were quickly Reminded by the timely and honest Zeal of those they call Independants and Anabaptists who having a clearer Sight of things as I believe and more Regard for Reformation at once charg'd them with neglect and endeavour'd to push things a Step further They lowdly exclaim'd against the Loosness of their Parishes and their too free Administration of the Sacraments to mixt and unqualified Persons They decry'd the Absoluteness of their Church-Monarchy with the Necessity of Humane Learning to Ministerial Qualification And lastly with great Earnestness they disclaim'd against the Imposition of any Faith or Worship or punishing with Corporal Penalties such as dissented for the sake of Conscience One would have thought these Men had set the last bounds to the Spirit of Superstition and Revenge and that having seen the Rock on which their Predecessors split they should have learnt Safety by their Destruction and Construed those foregoing Calamities Land-marks for their preservation as was anciently said aliena pericula cautum that is having beheld so many fair Adventures for Reformation begun certainly from an inward sense of the corrupt and Un-Christ-like State of things to issue in Fulness Pride Superstition and base Coertion upon Conscience they should have liv'd in an holy Subjection and awful Regard to that holy Spirit of Truth that had given them some farther Illumination which would have taught the Denial of those Worldly Lusts that Covetousness and Revenge whetted their desires after and have preserved them in the Way of Meekness Patience Long-suffering and Holiness without which none shall ever see God But alas as Reformation from Popery and Prelacy was soon over-run by Party-Asperity and Self-Promotion so truly these Men made as little Conscience to employ the old Weapon of external Force to advance themselves and depress others as had those that went before them 'T is true the Presbyterian who shewed them the Way as had the Protestant him and the Papist the Protestant being so considerable in Number and these Peoples Maxime so narrow viz. Out of a Church out of the Faith Not Dipt not Christian'd That too great Division might not perish the whole Affair of continuing the Government in its present Channel of incredible Advantage unto them they much against their Will admitted the Presbyterian into a share with them especially of Parochial Churches as they are called and did not wholy exclude the more Moderate of them a part in the Administration of the Civil Government Thus then though with regret and no small Jealousie being tollerably well agreed like as he that from a poor Priest to a Pope was wont to be remembred of his Original by a Net because several of the Apostles were Fishermen which he commanded to be brought to his Table when Pope cried Take it away Take it away the Fish is caught So they having caught the Great Two-Headed Fish of Civil and Ecclesiastical Power and upon one a Crown upon the other a Miter Laodicea-like Full Rich and wanting nothing and willing to forget their small Original their Fathers House those Heavenly Convictions and their humble frame of Spirit their early Sense in some good measure had reduct them to O! Into what Falsness Cruelty Covetousness and Folly did they not precipitate themselves To violate Faith with Men and break the most Solemn Covenants that any Age have ever made with GOD himself to sayl to Security through Blood and establish their Church in Persecution not un-like the Ottoman Emperors that never think their Imperial Crowns better settled then in the Murther of their Brethren But above the rest to decry Tyranny and Persecution and yet to be the Authors of both â—…s if they could not have used their Power without abusing
Love of God not to believe every wandring Book or Story that is out against us but hear us before he passeth Judgement against us and then let his Conscience tell if We are not the True Apostolical Christians promoting the Interest of the Pure Spiritual Apostolical Religion For what we believe and assert we Witness We don't Steal nor Robb our Neighbours God has brought it to us beyond all Imitation Our Religion He has made our Own through his internal Operations And against Convictions there is no standing as well as without them there can be no solid Knowledge the want of which makes the World miserable renders us unknown Having thus Historically introduc'd my present Discourse and my Witness is with God the Rightteous Judge of all not out of ill-Will to any but in perfect Love to all that the very Truth of things may be brought to Light in order to a more clear Understanding of that Controversie which is now on foot betwixt the so much despised Quakers and their Adversaries For this let all know I Write not for Controversie but truly for Conscience sake that not empty Conquest but sound Conviction may be the End of all my Labours for the Lord my God who is over and above every Name worthy of Eternal Praises and Dominion I shall conclude with these Earnest Desires in uprightness of Soul to God that Truth Righteousness and Peace may prevail to the more plain Detection of Error and utter Confusion of all Envy and Prejudice THE CONTENTS OF THE First Part. CHAP. I. The Occasion of the Discourse The unhanâ—…some Dealing of T. Hicks with respect to the Invented Weakâ—…ess 〈◊〉 charges upon the Quakers as the strength of their Cause Pag. 1. CHAP. II. The Gross Lyes Tho. Hicks tells in the Name of or fastens upon the Quakers Such Proceeding full of Envy Folly and Ungodliness pag. 4. CHAP. III. That he does not only make us impertinent and Lye But he mannages the Whole prophanely That he who is an Anabaptist has forgot the Scorn once cast upon his own Perswasion Men are not to be mockt out of their Religion pag. 7. CHAP. IV. That a Right-Relish of the Manner of the Dialogue is a sufficient Antidote against the Matter of it His Questions stated His feigned Answer A True Answer to the First What is Salvation To be saved from Sin and Wrath not Wrath without Sin pag. 10. CHAP. V. The second Question stated Particularly what is meant by Light It is more then an Act It is a Principle that discovers the Sate of Man pag. 12. CHAP. VI. That the Light Within manifests Sin yea all Sin That Apostacy or Sin in any is no Argument against the Light but rather for it That the Additional Services of the Jews show No Imperfection in the Light but the People whose Minds were abroad If Insufficiency against the Light should be admitted of because of Rebâ—…llion and Wickedness in Men the same would be objected against the Scriptures which overthrows our Adversary's Assortion concerning their Sufficiency pag. 13. CHAP. VII Another Objection against the Light 's Sufficiency to manifest what ought to be done though it were able to discover what should be avoided It is answered The Light 's not telling 〈◊〉 all it knows or man may know in time to come is no Argument to prove it knows not all things Men know more then they do let them first obey what they know and then what is convenient will be further Reveal'd It is proved from the Reason of Contraries because it showâ—… what ought not to be done From Scripture at large that 〈◊〉 instruct what to do and that there is Vertue in it to the Salvation of all that Believe and Obey it That there is no â—…ssential Difference between the Seed Light Word Spirit Life Truth Power Vnctioâ—… Bread Water Flesh and Blood only so denominated from the various Manifâ—…stations Operatioâ—…s and Effects of one and the same Divine Principle pag. 17. CHAP. VIII An Objection against the Light 's 〈◊〉 Being to Christ's Coming It is proved to have been known to be a saving Light from Adam ' s Day through the Holy Patriarâ—…s and â—…rophets time down to Châ—…ist's from the Scriptures of Truth pag. 25. CHAP. IX Another Objection that though the Jews had it it will not fâ—…llow that the Gentiles were so illuminated It is Answered 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 reprov'd for not believing that Jesus was the Christ is answered 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 Crucifiâ—…d him The Light from Scripture concluded Universal and Saving pag. 31. CHAP. X. That the Gentiles Believed in one God That he enlightned all Men with a saving Light That Men ought to live piously That the Soul is immortal That there is an Eternal Recompence The Whole call'd Gentile-Divinity The first Point proved by sixteen Testimonies pag. 41. CHAP. XI The second Fundamental of Gentile-Divinity viz. That God hath Imprinted the Knowledge of Himself on the Mind of all Mankind Proved from twelve pregnant Tâ—…stimonies as well of whole Societies as particular Persons Compared with Scripture pag. 52. CHAP. XII That this was not only the Doctrine and Faith of the Gentiles but the very primitive Doctors or Fathers both so held and so exprest themselves Eight Testimonies produced for Proof thereof pag. 60. CHAP. XIII The Third Part of Gentile-Divinity viz. That they were Men of Vertuous Lives and taught the Indispensibleness thereof to Life Eternal Prov'd by Numerous Instancâ—…s pag. 66. 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 pag. 76. CHAP. XV. That the Heathens had a Sight of the Coming of Christ That and not Swearing proves the Sufficienâ—…y of the Light pag. 80. CHAP. XVI It is granted that the Jew and much more the Christian hath the Advanâ—…age of the Gentile yet that the Gentile had enough to Salvation pag. 84. CHAP. XVII A great Objection stated Answered The Light both Law and Gospel not in the same Discovery but in it self A Way to reconcile the seeming Difference about it The Light still defended pag. 86. CHAP. XVIII The second Part of the Objection that Christ was not anciently called the Light Answered And the Contrary proved from Scripture and Reason pag. 91. CHAP. XIX The third Part of the Objection If Christ was enjoyed under the Law as he was If the Light be Christ why was he typified is
this World who had crept into the Outward Forms of Religion then as now and in that employ'd many Emissaries to decry that Pure Heavenly and Invisible Life of Truth and Righteousness which was then and is now begotten in the Hearts of many to the ending of the Idolatries of the Gentiles and Formality and Outward Services of both Jews and Carnal Christians And I affirm in the Name of God and with the Reason of a Man That it is most preposterously absurd for any to charge the Rebellion of Men to be Insufficiency in the Light For if men are Wicked not because they will not be better but because they neither see nor know nor are able to do better How Heavy how Black and how Blasphemous a Charecter doth the Consequence of these Mens Opinion fasten upon the Righteous God of Heaven and Earth since it supposes him Not to have given either Inwardly or Outwardly unto Men Means sufficient to do that which he requires from them and for the not doing of which they are to be sentenced to Eternal Misery But I confess How deep soever this may stick with Impartial Spirits I almost despair of entering our Adversaries whose Souls are pinch'd up within the narrow Compass of a most Detestable Kind of Predestination making the Eternal God as Partial as themselves like some Ancients That because they could not Resemble God they would make such Gods as might Resemble them I say what else can be the tendency of this kind of Doctrine against the Sufficiency of the Light Within then that the Gift of God is not Perfect or able because Men don't Obey it and that the Talent God has given to all is therefore Insufficient for the End for which it was given because Man hides it in a Napkin Again Let them tell me Would it be a good Argument that if the same Corn should be sown in a Fertile and Barren Soile that growing in one and not in the other the Fault should be in the Seed and not rather in the Ground Who knows not how Tradition and Custom have eaten out much of Conviction blinded the World and that it is through Lusts and Pleasures become stupified as to the Invisible Things of God Alas there had never been so much Need of many Exteriour Dispensations and Appearances in reference to Religion so much preferred by the Professors of this Day had not Mens Minds been departed from the Inward Light and Life of Righteousness so that they being abroad God was pleased to meet them there with some External Manifestations yet so as to turn them home again to their first Love to that Light and Life which was given of God as the Way to Eternal Salvation Nor could any of those cleanse as concerning the Conscience wherefore God still by his Servants and Prophets admonished and warned the People of Old To Put Away the Evil of their Doings and to Wash themselves and to Cleanse themselves for that all their Exactness in Outward Services was otherwise but as the Cutting off a Dog's Neck a Sacrifice equally pleasing wherefore the Abrogation of all Outward Dispensations and Reducing Man to his first State of Inward Light and Righteousness is called in Scripture The Times of Refreshment and of the Restitution of all things In short Though there have been External Observations and Ordinances in the World by God's appointment either to prevent the Jews from the Outward splendid Worship of the Idolatrous Gentiles that he might retain a Peculiar Soveraignity over them or to show forth unto them a more Hidden and Invisible Glory this remains sure forever That Light there was and that the Ancients saw their Sins by it and that there could be no Acceptance with God but as they walk'd up to it and were taught to put away the Evil of their Doings by it suitable to that Notable Passage The Path of the Just is a shining Light that shines clearer and clearer unto the Perfect Day What was this Day but compleat Salvation Can there be any Imperfection or Darkness in the Day Surely no What if their Light was not so large Was it not therefore Saving Yes surely But as where much is given much is required so where little is given but little is required If the Light was not so Gloriously manifested before the coming of our Lord Jesus Christ in the Flesh less was then required at that time then since yet it follows not that there was Two Lights or that the Light was not Saving before the Visible Appearance of Christ to as many as lived in an Holy Conformity to it And if it be agreed that Blindness in Men can be no Argument against the Light of the Sun neither is the Light Insufficient because the People of any Nation remain Blind through their Vain Customs Nay should any such Doctrine be admitted what would become of our Adversary's Opinion That the Light of Scripture is Sufficient of it self to give Men the Knowledge of God For if those People who have the Scriptures do not so Know Believe and Obey God as T. Hicks says they ought to do will it not follow upon his Principles that the Defect is not in such as if they were Ignorant and Rebellious but in the Scriptures Certainly the Consequence will hold as well against the Scriptures as the Light If then such wrong the Scriptures who so dispute Let T. Hicks I intreat him endeavour to Right the Light and not longer maintain a Position that being admitted would equally overturn his Notion of the Scriptures without Belief of the Light Within CHAP. VII Another Objection against the Lights Sufficiency to manifest what ought to be done though it were able to discover what should be avoided It is answerd The Lights not telling man all it knows or man may know in time to come is no Argument to prove it knows not all things Men know more then they do let them first Obey what they know and then what is convenient will be further Reveal'd It is proved from the Reason of Contraries because it shows what ought not to be done From Scripture at large that it does instruct what to do And that there is Vertue in it to the Salvation of all that Believe and Obey it That there is no Essential Difference between the Seed Light Word Spirit Life Truth Power Unction Bread Water Flesh and Blood onely so denominated from the various Manifestations Operations and Effects of one and the same Divine Principle BUt there is a Second Objection That there seems to be a manifest Insufficiency in the Light For though several things are Revealed by it yet several necessary matters are not nor cannot So that though it should manifest all that is Reproveable yet cannot it Discover all that is Necessary to be either Believed or Done I Answer this is but a peece of the former Objection already considered I perceive the Pinch lies here that because Men do not Do what they should or don't Know
So that a Sincere Faith in and Obedience to the Light of Christ as it shines in the Heart whereby to give the Living and Experimental Knowledge of the Glory of God unto the Creature is the Way to be Redeemed from Darkness and to be made a Child of Light or that there is Power and Vertue Sufficient in the Light to Ransom the Souls of such as diligently adhere to it from under the Power of Darkness For as the true Knowledge of God is Life Eternal so whatever may be known of God is manifested within which Manifestation cannot properly be without the Light whose peculiar Property it is to Discover Reveal or Manifest the Mind and Will of God to Mankind as saith the Apostle For whatsoever doth make Manifest is Light In him was Life and that Life was the Light of all Men But not therefore the Life of all Men Spiritually and Unitedly considered That was the peculiar Priviledge of those who Believ'd in it and walkt up to it There is a great Difference not in the Principle but in its Appearance to Man as Life and Light Such as believe in it IT What the Word-God who is that true Light as he appears to Discover or Illuminate the Heart and Conscience do really know and enjoy a new Nature Spirit and Life And in that Sense it may be said As the Life became the Light so the Light became the Life again Who so follows me shall not walk in Darkness but have the Light of Life Not that there is a Difference or so much as a Descent in Kind from Life to Light only in Operation with respect to Man For as it is the very Life of the Word in the Word it is the Light of Men and so much it is let them reject the Vertue of it if they will But as it is received and believed in It begets Life Motion Heat and every Divine Qualification suitable to the State of the New Birth And thus the Life of the Word which is in common the Light becomes the Life of every such Particular by communicating to or ingenerating Life in the Soul so that no more he lives but Christ the Word-God whom he hath now put on and who is become his very Life as well as Light that dwelleth in him Let not Men then in their Dark Imaginations with their Rob'd Knowledge from the Letter of the Scriptures themselves contend against the Sufficiency of what they obey not neither have seriously tryed the Power Vertue and Efficacy of it which brings Salvation to as many as are turned to it and abide in it And indeed so express are the Scriptures in Defence of the Sufficiency and Necessity of the Light to Salvation that it seems to have been the great Intendment of our Lord Jesus Christ in delegating his Disciples to preach his Everlasting Gospel viz. That they might open the Eyes of People and turn them from Darkness to the Light and from the Power of Satan unto God that they might receive Remission of Sins and an Inheritance among them that are Sanctified through Faith that is in Me who ME that am both the Light of the World and the Power of God unto Salvation Now certainly the Eyes that were then blind were not the Natural but Spiritual Eyes of Men and such must the Darkness and Light be also blinded by the God of this World who raigned in the Hearts of the Children of Disobedience No Wonder then if the Light was not comprehended of the Darkness and that blind People did not see the Light but it plainly proves That Light there was though not seen Now the Work of the Powerful Ministry of the Apostles was To open the Blind or Dark Eye which the God of the World had blinded and then to turn them from that Darkness to the Light the Darkness was within so must the Light have been since the Illumination was there necessary where the Darkness had been predominant Consequently The Way to be Translated from Satan's Power to God to have Remission of Sins and an Inheritance with them that are Sanctified is to be turned from the Darkness in the Heart unto the Marvelous Light that had long shined uncomprehended to wit the GOSPEL which is called both the Light and Power of God The same Apostle in his Epistle to the Romans is more express concerning the holy Nature and Efficacy of the Light to Salvation when he thus exhorts them The Night is far spent the Day is at hand Let us therefore cast off the Works of Darkness and put on the Armour of Light Let us walk honestly as in the Day not in Rioting and Drunkenness not in Chambring and Wantonness not in Strife and Envy but put ye on the Lord Jesus Christ and make no provision for the Flesh to fulfill the Lusts thereof From whence I shall briefly remark three Things greatly to our Purpose and the Truths Defence in this Matter 1. That there is an absolute Opposition betwixt Light and Darkness as Darkness can only Vail the Light from the Understandings of Men So Light only can Discover and Dispel that Darkness Or thus That the Light Manifests and Condemns the Works of Darkness for what Communion hath Light with Darkness 2. That in the Light there is ARMOUR which being put on is able to Conquer the Darkness and Secure the Soul from the evil of it otherwise it would be very strange that the Apostle should exhort the People to put it on 3. That putting on the Armour of the Light and putting on the Lord Jesus Christ the Light of the World are Synonimous or one and the same thing for it is for one and the same End as may be observed from the Words Let us put on the Armour of Light and walk Honestly as in the Day not in Rioting and Drunkenness not in Chambring and Wantonness not in Strife and Envying But put ye on the Lord Jesus Christ and make no provision for the Flesh to fulfil the Lusts thereof I hope then Neither will it be disallow'd that Christ is that Light with which Men are Inlightned but more of that anon nor is that Light Men are exhorted to Obey a Naked and Insufficient but a Searching Expelling Powerful and Arming Light against Darkness and all its Unfruitful Works and consequently SAVING Thus the Beloved Disciple testifies very emphatically in his first Epistle where he gives us a Relation of the Apostolical Mission This then is the Message which we have heard of him and declare unto you That God is Light and in him is no Darkness at all if we say we have Fellowship with him and walk in Darkness we Lye and do not the Truth But if we walk in the Light as he is in the Light we have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Sin Here is a brief Stating of the whole Great Case of Salvation 1. What God
is Light 2. Who can have no Fellowship with him such as walk in Darkness that is Sin 3. Who have Fellowship with him such as walk in the Light as he is Light 4. the Reason why is given because such as walk in the Light are there sure experimentally to feel the Vertue of Christ's Blood to cleanse them from all Unrightcousness Where observe that the Light 's leading out of Darkness that is Unrighteousness is the same with the Blood of Jesus Christ cleansing from all Sin Sin and Darkness and to be cleansed from the one and to be translated from the other is equivalent otherwise a Man might be delivered from Darkness and walk in the Light and not be cleansed from Sin which is that Darkness a thing Absurd and Impossible In short they go together By this 't is evident that the Light being walkt in doth directly lead to God and Fellowship with him who is the Saving Light and Health of all Nations and consequently that the Light leads to Eternal Salvation Many are the Denominations that are given in Scripture to one and the same Being or Condition Christ is called The Word the Light the Saviour Emanuel a Rock a Door a Vine a Shepherd c. A State of Sin is sometimes called Darkness Death Disobedience Barrenness Rebellion Stiff-neckedness Eating of Sowr Grapes And Wicked Men Bryars Thorns Thistles Tares Dead Trees Wolves Goats c. On the contrary a State of Conversion is sometimes expressed by such words as Purged Refined Washed Cleansed Sanctified Justified Led by the Spirit Baptized by one Spirit into one Body Regenerated Redeemed Saved Bought with a Price c. And Persons so qualified The Children of God Children of Light Heirs of Glory Lambs Sheep Wheat And that by which they become or continue thus Light Spirit Fire Sword Hammer Power Grace Seed Truth Way Life Blood Water Bread Word Unction that leadeth into all Truth All which respectively is but one and the same in Nature That is Sin or a Sinful State is so variously denominated from the divers Operations and Discoveries of the Nature of it in Wicked Men. The like may be said of the several Vertues in Good and Holy Men and so of that one Divine Principle which so qualifies and preserves them For as the Primitive Saints felt the Operation of the One Holy Principle so they denominated it to men in Darkness they call'd it Light to such as believed and obeyed It became a Leader and those who witnessed their Sins conquer'd their Lusts cut down their Hearts broken and their Souls Washed Redeemed and daily Nourished they called that Divine Principle a Sword Fire Hammer Water Flesh Blood and Bread and Seed of Life In short The same Heavenly Principle became Light Wisdom Power Counsel Redemption Sanctification and Eternal Salvation unto those who believed in it So that the Variety of Expressions in the Scriptures must not be taken for so many distinct things in kind no nor sometimes in Operation And indeed notwithstanding that Light T. Hicks would have lodg'd in the bare Scriptures exclusive of the Spirit all the Men of the World met together would be confounded to give a true Account of the Matter therein contained if they were not Living Experimental Witnesses For as he is not an Evidence sufficient in Laws Humane that was not an Eye or Ear Witness neither are they Evidences for God and Christ who are not Eye and Ear Witnesses of the Light Spirit Grace and Word of God in the Heart And I boldly affirm the Scriptures speak no more for such as are not Inheritors of that Blessed Condition they declare of in some Measure or other then any Deed of Gift would do for a Person no wayes Nam'd or Interested therein It is time then for T. Hicks and his Partners to look about them lest the Midnight-Cry overtake them and their Professing Lamp be found without Oyl For I must needs tell him in the Beloved Disciple's Language He that saith he is in the Light and 〈◊〉 his Brother is in the Darkness even until now And in my own Language That I take that to be their State who shew so much Envious Displeasure against an Harmless People and those in particular that never yet Offended much less Justly provokt them But would they bring their Thoughts Words and Deeds to the Light in their own Consciences and let true Judgment pass upon them and patiently undergo the Heavenly Chastisements for their Disobedience to and Vilifying of the Light they would come to witness a turning from the Darkness to the Light and continuing therein as that Holy Way in which the Ransomed of the Lord alwayes did do and shall walk through all Generations they would know the Injoyment of Eternal Peace Yea such is the Excellency of Christ the true Light that as He was First so shall He be the Last when all Outward Performances Writings Worships yea the whole World shall be at an End the Use and Excellency of the Light will remain forever as saith John the Divine And they shall see his Face and his Name shall be written in their Fore-Heads and there shall be no Night there and they need no Candle neither Light of the Sun for the LORD GOD GIVETH THEM LIGHT and they shall Reign forever and ever Amen CHAP. VIII An Objection against the Light 's Antecedent Being to Christ's Coming It is prov'd to have been known to be a Saving Light from Adam's day through the Holy Patriarchs and Prophets time down to Christ's from the Scriptures of Truth HAving then plainly prov'd from Scripture 1. That the Light is Saving since the time of Christ beginning with its first Appearance as Manifesting Sin 2. Condemning of It. 3. Redeeming from It as obeyed And that the same Principle which is called Light is the Seed Grace Truth Word Spirit Power Unction Water Way Life Flesh and Blood and therefore not a Distinct Being from that which T. Hicks himself if he will own plain Scripture must confess doth Save I call it the LIGHT OF SALVATION OR THAT LEADS TO SALVATION But there remain yet several Objections to be Answered which done we shall immediately proceed to give Judgment upon the Question Who or What this Light is with respect to all our Adversaries Cavils Obj. Though you have thus far evinc'd the Universality of a Saving Light from the Scriptures since Christ's Life Death Resurrection and Ascension yet that which is the Pinch of the Controversie will be this Where was this before Light Had any this Saving Light they had a Light before it came in that Eminent Manner above One Thousand Six Hundred Years since It is generally believ'd that Christ's then coming benefitted the World with it in case the World universally hath such a Saving Light To which I shall give my Answer both from Scripture History and Reason The first Scripture I shall quote is in the first of Genesis So God created
Ignorance and Idolatry against the Truth of its Discoveries and Efficacy of its Power If we had not desended the Light 's Sufficiency from these Authorities then our Assertion had been declared infirm with no small Shew of Triumph and Insult and now we have made good our Ground against their Objections the next News I expect to hear from such as are Perverse among them will be our Heathening â—…r turning Heathens But as all they could do would not make us Christians if Heathens so neither can their Prejudice being True-Spirited Christians render us in their Sense Heathens with Sober and Impartial Persons CHAP. XII That this was not only the Doctrine and Faith of the Gentiles but the very Primitive Doctors or Fathers both so held and so exprest themselves Eight Testimonies produced for Proof thereof BUt as I have hitherto made evidently appear both that the Gentiles Believed in One God and had a very clear Apprehension of the Light or Divine Principle placed in Man from whom all Heavenly Knowledge was to be derived and that this Divine Light or Spirit or Principle was by them asserted to be the most certain Guide and infallible Rule of Faith and Practice And further that the Scriptures produced abundantly verifie their Doctrines as that due Comparison of them will evidence so to the End these angry Men I have to do with should not count it a Prophaning of holy Writ or think that I am the only Man that ever had that favourable Apprehension of these Gentile-Doctrines I am willing to instance some of the most Primitive and Approved Fathers of the Christian-Church And by a short view of what they believed in reference to the present Subject with their way of phraising such Belief we may the more clearly perceive how far those Gentiles are by them Reprehensible either with respect to their Soundness in Judgement or Expression that if it be possible we may remove all Pretence for Objection against the Universality and Sufficiency of this Blessed Light I. JUSTINUS MARTYR whom I therefore chuse to begin with because from a Learned Philosopher becoming an Honest Christian and Constant Martyr from whence he was sirnamed Martyr he could the better tell us the Difference of the Change But so far was he from reputing the Principle of God within Men Hetrodox or Inconsistent with the Purity of the Christian Religion that with no small Earnestness he therefore pleads against all Coercive Power upon Conscience and the Pompous Worship of the Heathens in their Temples as his Apologies will inform us because saith he GOD HATH BUILT TO HIMSELF A NATURAL TEMPLE IN THE CONSCIENCES OF MEN as the Place wherein he would be Worshipped and that there Men ought to look for his Appearance and Reverence and Worship him or to that purpose II. To this doth CLEMENS ALEXANDRINUS that Earnest Contender against the Apostate Gentiles plainly assent who often but more particularly in these few Places following recommends to us the Light or Word Within It is the Voice of Truth saith he that Light will shine out of Darkness Therefore doth it shine in the hidden Part of Mankind that is in the Heart and the Rayes of Knowledge break forth making manifest and shining upon the inward Man which is hidden Christ's Intimates and Coheirs are the Disciples of the Light He further expresseth himself in another Place Man cannot be void of Divine Knowledge who Naturally or as he comes into the World partaketh of Divine Inspiration as being of a more Pure Essence or Nature then any other Animals And as assenting to the Doctrine of some Ancient Philosophers and other Heathen Authors for against the Gentiles of his time I suppose he may make use of no less then about Two Hundred and Fifty he doth very frequently attest the Truth of the Doctrine of the Divine Light in Man as Man's Concomitant to all good Works as one Passage eminently proves I earnestly exhort thee because I would have thee saved and that would Christ also who offers thee Life in one Word But thou mayst say What is it IT IS THE WORD OF TRUTH THE INCORRUPTIBLE WORD WHICH REGENERATES MANKIND AND LEADS HIM AGAIN TO TRUTH the Spur that pricketh on to Salvation who expelleth the Destruction chaseth away Death and hath BUILT A TEMPLE IN MANKIND THAT IT MAY PLACE GOD IN MAN I know not any of the Ancients more profoundly read in the Doctrines of the Gentiles then this Clemens Alexandrinus and who to prove the Verity of the Christian-Religion against them doth numerously cite and insert the Writings of the more Venerable Heathens and with the very Books of their Admired Ancestors doth he accutely argue the Unreasonableness of their Opposition to Christianity the very top of Vertue and Perfection of Goodness as did Christ to prove himself the True Messiah urge the Scriptures to those pretended great Believers in them as an Aggravation of their Incredulity III. TERTULLIAN then whom there was not any I ever read more sharp against the Dissolute Gentiles of his time as his most quaint Apology for the Christians and in it his severe Charge against their Enemies doth particularly assure us thinks it to be neither Heresie nor Heathenism as it is commonly understood to believe and assert That a Life subject to the Holy Guidings of the Universal Light in the Conscience is a kind of Natural Christianity or to be Naturally a Christian. And though in his Apology he stabs with the sharpest Points of Wit Reason and Truth the Cause of Degenerated Philosophy or rather those that were unmeritedly called Philosophers yet he lays it still on the side of their great Apostacy from that Noble Principle which worthily Renowned their Predecessors the Being of whose Stock and Assuming whose Titles alone they Vainly esteem'd Warrant enough for their so great Pretensions to Real Science not unlike the Pharisees of the Jews as hath already been observed IV. ORIGEN who I may say was twice a Christian first by Education and next by Choyce a strong Defender of Christianity as his notable Books against Celsus and others do abundantly witness treating of that Divine Light with which God has illuminated Mankind as his Universal Endowment calls it AN IMMUTABLE LAW WHICH WITH THE KNOWLEDGE OF GOOD AND EVIL IS ENGRAVEN UPON THE HEART AND GRAFTED INTO THE SOUL OF MAN V. LACTANTIUS Scholar to Arnobius who writ smartly against the Apostate Gentiles esteemed a good and acute Man thus delivers himself about the Matter in hand THE LAW OF GOD saith he is made known unto us WHOSE LIGHT like the STARS TO THE MARINER in the Night Season clearly discovers to us THE PATH OF WISDOM That Law is Pure and Unspotted Reason not inconsonant with nor unintelligible by Nature DEFUSED THROUGH ALL THE WORLD in it self UNCHANGEABLE and ETERNAL which that it may deter Man from Vice doth faithfully by its INJUNCTIONS and PROHIBITIONS DECLARE UNTO MAN HIS
doth plainly witness For how can it otherwise be but that it should render God most propitious to all such as believe in Christ the Light of the World when it was but a lettiâ—…g of his only begotten Son's Sufferings turn to their account that should ever believe in him Yet doubtless greatly did it influence to some singular Tenderness and peculiar lâ—…egard unto all such who should believe in his Name among other of his weighty Performances for the sake of that last and greatest of all his External Acts the resisting unto Blood for the Spiritual Good of the World thereby offering up his Liâ—…e upon the Cross through the Power of the Eternal Spirit that Remission of Sin God's Bounty to the World might be preacht in his Name and in his very Blood too as that which was the most ratifying of all his Bodily Sufferings And indeed therefore might it seem meet to the Holy Ghost that Redemption Propitiation and Remission should be declared and held forth in the Blood of Christ unto all that have right Faith therein as saith the Apostle to the Romans Whom God hath set forth to be a Propitiation through Faith in his Blood and to the Ephesians In whom we have Redemption through his Blood the Forgiveness of Sins c. because it implies a firm Belief that Christ was come in the Flesh and that none could then have him as their Propitiation or Redemption who withstood the Acknowledgement of and Belief in his Viâ—…ible Appearance which John tells us some denyed and withstood 2. That he came in order to the Remission Redemption and Salvation of the World 3. That his so Dying was both an evident Token of his Love and strong Argument of Confirmation of his Message and Work 4. That it might the better end the Jews Services by an Allusion to the Way of their Temporary and Shadowy Sacrifices as the whole Epistle to the Hebrews showeth 5. And that by bringing through the holy Light in the Particâ—…lar iâ—…to the Acknowledgment of and Belief in the Blood which was ratifying of that whole Appearance Men might be brought unto the knowing Christ after a more Inward and Spiritual Manner suitable to Christ's own Words It is the Spirit that quickens and the Apostle avers that the Lord from Heaven is that quickning Spirit by which Eternal Spirit he offered up himself without Spot Nor can any reasonably suppose that when Christ so spoak to his Disciples explanatorily of what he had obscurely and in Parables said to the Jews that he meant not something more hidden and Divine then what they and the Jews saw Yet that which hindred those Jews from the Knowledge or Benefit thereof was their Stumbling at him without a Confession unto whom they coâ—…ld never come into the Beholding or Experiencing of his Divine Life in them To conclude That Body was the Divine Lifes a Body hast thou prepared me therefore all that was done by that Body towards the Redemption of Man-kind was eminently the Divine Lifes yet because many times Actions are denominated from or appropriated to the Instrument as the next Cause though not the Efficient or most Eminent Cause therefore the Scripture speaks forth as indeed is the Propriety of both the Hebrew and Greek Tongues Parabol cally Hyberbolically Metaphorically the inward Substance and hidden Life of things by things more Exteriour and Obvious to the Sense to the End that such Mysteries might be the better accommodated to Vulgar Capacities Consider what I say with this Qualification that ultimately and chiefly not wholy and exclusively the Divine Life in that Body was the Redeemer For the Sufferings of that Holy Body of Jesus had an engaging and procuring Virtue in thâ—…m though the Divine Life was that Fountain from whence originally it came And as the Life declared and preached forth it self through that Holy Body so who did then come to the Benefit procured by the Divine Life could only do it through an Hearty Confession to it as appearing in that Body and that from a Sence first begotten by a Measure of the same in themselves This is the main Import of those Places Whom God hath set forth to be a Propitiation and in whom we have Redemption through Faith in his Blood For who is this H E whom God hath set forth and in whom is Redemption Certainly the same H E that was before Abraham the Rock of the Fathers that cryed Lo I come to do thy Will O God a Body hast thou prepared me which was long before the Body was conceived and born But may some say How is it then his Blood Why just as the Body is his Body Those who had Faith in that Blood believed his Visible Appearance inasmuch as they acknowledged that great Seal and Ratification of it to wit the Shedding of the Blood of His Body who came to save the World and who alone is the Propitiation Redemption and Salvation of all who had right Faith in that Appearance and Message so confirmed and therefore so often exprest by it as inclusive of all his whole Life and Sufferings beside And this is my Reason for it that it was impossible for any Man in that Day to confess to and believe in that Divine Light and Life which appeared in that prepared Body but from the Inward Discoveries and Operations of that Light with which Christ the Word-God who took Flesh had enlightened him However though the Apostles might then so express themselves thereby to assert and recommend unto the Faith of all that most Heavenly Manifestation and the great Love of Christ therein as the Visitation of the Heavenly Life through that prepared Body and the deep Sufferings of both for the World being True and Spiritual Witnesses thereof yet it was never intended that any should barely rest in that but press after the Knowledge of Christ by Faith in something farther and beyond that Body in which he appeared not excluding our Belief in that too They who knew Christ after the Flesh were to press after some more Spiritual Discovery of Him and who almost doted on his outward Manifestation it was expedient that they should be weaned from it to the End his more interiour and indeed beneficial Revelation of himfelf might be witnessed Faith in his Blood was requisite that they might confess him whose Body and Blood it was to be Christ who is God over all blessed for ever The great Question with the Jews Whether God was truly manifested in that Body of Flesh which they saw So that the Stress lyes in Confessing to the Divinity come in the Flesh otherwise they would have rejected not only the most signal Suffering of the whole Manifestation but consequently that It self To conclude we confess HE who then appeared was and is the Propitiation c. and in Him was Redemption obtained by all those who had such true Faith in his Blood But still it is to be understood that there must be
a Witnessing of a measure of the same Light Spirit and Power to appear for Redemption in each particular VIII That Justification came by Faith in his Blood is clear in a Sense for by the Law could no Flesh be justified That is the Law being added because of Transgression certainly the Transgressor could not be justified whilst such by that Law which condemned him for being such Which puts me upon Distinguishing betwixt Justification as it is sometimes taken viz. for Remission Pardon or Forgiveness of Sin past upon Repentance and that Justification which implies an Acceptance with and an Access to God as a Keeper of the Law of the Spirit of Life which is to be made Inherently Just. In the first Sense Since all have sinned no Man can be justified by the Law he has transgress'd Therefore that great Favour and Mercy of Remission Pardon and Forgiveness was only then generally preacht in the Name of Jesus that such as believed in his Message should obtain Thus by the Works of the Law shall no Flesh be justified because all the Righteousness Man is capable of caâ—…ot make Satisfaction for any Unrighteousness he has committed since what he daily doth is but what he daily ows But still such as keep the Law are justified for that a Man should be condemned both for Transgressing Keeping the Law too would be very hard What shall we say then but that Justification in the first Sense since Adam's Day to this hath been God's Free Love upon Repentance and above all that by Christ's visible Appearance and in his Name was Remission Pardon or Forgiveness preacht or held forth to the whole World upon their believing therein more eminently then ever But in the last Sense No Man can be justified but as he is made Just and is found actually Doing of the Will of God That justifies that is it gives Acceptance with and Access to God In this Sense it was that the Apostle said Such as are the DOERS of the Law shall be justified and not from the Guilt of what they formerly did against it by then keeping it for that is the free Love of God alone upon the Repentance of the Creature which hath been in all former Ages but never so eminently held forth to the World as by the Coming of Jesus Christ in the Flesh. So that thus far we can approach the Honester Sort of Professors of Religion or rather we never were at a Distance from them viz. That Men may be reconciled and in a Sense justified while Sin may not be totally destroyed That is God upon their Repenting of past Sins whilst not then clearly purged from the Ground of Evil may and we believe doth remit pardon or forgive former Offences and is thus far reconciled that is hâ—… ceaseth to be Wrath or at a Distance from them as whilst they went on in a State of Disobedience to the Light Yet forever we affirm that no Man or Woman can be â—…ade a Child of God but as the New Birth Regeneratâ—… and the iâ—…vine and Heavenly Image comes to be witnessed through the putting off the Old Man and his Deeds and being baptized by the Holy Ghost and Fire into the one Holy Body of which Christ the â—…maculate Lamb of God is Head and Lord. So that all those who apply to themselves or others the â—…romises due to this State unto that before-mentioned heal themselves or other deceitfuly and God will judge for those things So let all People coâ—…sider with Sobriety and Moderation iâ—… the thiâ—…gs we aâ—…ert are not most agreeable with Scripture and that Light of Truth which is in their own Consciences unto which we most of all desire to be made maniâ—…est IX Nor is this all the Good the Life and Sufferings of that Blessed Manhood brought unto the World For having been enabled so effectually to perform the Will of God Living anâ—… so patiently suffered the Will of Wicked Men Dying therein freely offering up his â—…ost Innocent Life for the World He certainly obtained exceeatâ—…g great and pretious Gifts which as every Man comes to believe in the â—…ight wherewith Christ 〈◊〉 hath enlightned him and to be lead by it he shall assuredly fâ—…el a particular Benefit to him accruing from that general one procured by him who so laid down his Life for the World In short As we cannot but acknowledge him a Saviour in That very Manifestation or Coming in that prepared Boâ—…y who appeared so extraordinarily to visit the World with hâ—…s marvelous Light and Truth to turn their Minds from Error and Darkness and actually converted and reclaimed many and endued his Followers with his own Heavenly Light Life and Power whereby to supply his exteriour Absence with a most lively piercing and effectual Ministry for the compleating the rest from Generation to Generation so must we needs attribute this chiefly to the Divine Light Life and Power that through the Manhood of both Lord and Servants put forth and revealed It self to the Salvation of the World Nor are we yet as hath been often hinted to speak strictly to asscribe the particular Salvation of every Man's Soul to the Appearance of that same Light in Nature in either Lord or Servant albeit many were reacht into their very Hearts and Consciences at that time and great and mighty things were generally procured and Christ in that Manifestation became the Author of Salvation unto many but rather as he is the Light of Men Individually both then did and now doth appear in the Hearts and Consciences of Men unto the awakening of whom and turning their Minds from that Darkness of Tradition Formality and Sin which had and doth overcast the Soul unto that blessed Light in the particular that thereby as to them suffer'd and doth yet suffer so great and tedious an Ecclips â—…say this is the Efficient of Salvation and all other Exteriour Visitations Ministries or Assistants though from the same Light are in respect of the Light in every single Man or Woman but Instrumeâ—…al In this Sense then Man is only a Saviour Instrumenâ—…ly but Christ both whether with reference to his own Bodily Appearance or in the Ministry of his Servants he is the most excellent Instrument and the only Efficient Cause of Salvation as revealed and obeyed in the Consciences of Men. So that it is not the Question Whether do the Quakers deny any Benefit to redound by Christ s Bodily Sufferingsâ—… but Whether the Professors allow and acknowledge the Main of the Work to the Divine Life and Light In short He was the General Saviour in that eminent Appearance at Jerusalem in which he did so many great and good things for Mankind a Particular Saviour as we find him in our Hearts an holy Light shewing Sin reproving for and converting from it into the Holy Nature of the Light to be Flesh of his Flesh and Bone of his Bone Thus have I declared according to my Understanding grounded on Experience and
them over again to us in this Age. Neither is History or can it be the Rule of that Faith and â—…ife we speak of which are absolutely necessary to Salvation which is the Faith that not History but God gives that works not by History but Love overcomes the Woâ—…ld which Millions of Historical Believers are overcome by and wallow in the Spirit and Practice of And the Rule must be answerable to the Nature and Workings of the Faith so in Point of good Life which is Duty done Now History though it inform me of others Actions yet it does not follow that it is the Rule of Duty to me since it may relate Actions not imitable as in the Case of Adam and Eve in several Respects and Christ's being born of a Virgin dying for the Sins of the World c. wherefore this cannot be the Rule of Duty The like may be said of the Jewish Story that was the particular Concern and Transaction of that People Obj. But these things ought to be believed Answ. I say so too where the History has reached and the Spirit of God hath made a Convictâ—…on upon the Conscience which sayes D. J. Owen as before gives them Authority Verity and Perspicuity But where this History has not reached any People or they dye ignorant of it they are not responsible for not believing any such Passages as saith Bp. Sanderson 'T is one thing to say The Scriptures ought to be read believed and fulfilled and another thing to say They are the Evangelical Rule of Faith and Life For when I read believe and witness them fulfilling I must needs have a Rule to read understand believe and witness them fulfilling by which being the Divine Light and Spirit of Christ that and not themselves must be my Rule for so Reading Understanding Believing c. And surther to prove that the Light and Spirit within the Heathens was sufficient to discover these things 'T is granted on all hands that the Sibylls had divine Sights I mean not those made in their Name by some Professors of Christianity as is charged on them to gain Authority upon the Gentiles against which Blundel writes But those acknowledged Who prophesied of a Virgin 's bringing forth a Son and that he should destroy the Serpent and replenish the Earth with Righteousness as is before cited out of Virgil who took it out of the Remains of Cumaa's Verses then among the Romans And for the Practical Part of the Objection viz. How should we have known it had been Unlawful to Swear at all in any Case if Mat. 5. 34. had not been which is of most weight in this Case because matter of Duty and called particularly by some an Evangelical Precept being a Step above the Righteousness of the Law outward among the Jews I have this to say in Solution of my Adversaries Objection Reprehension of his Ignorance and for Proof by his own Argument of the Light 's Sufficiency There were among the Jews themselves long before Christ came an entire People that would not Swear to wit the Esseni They keep their Promises sayes Josephus and account every Word they â—…peak of more Force then if they had bound it with an Oath And they shun Oaths worse then Perjury for they esteem him condemned for a Lyar who without it is not believed Philo writes to the same purpose and taught himself that it was best to abstain from Swearing that ones Word might be taken instead of an Oath And Pythagoras in his Oration to the Crotonian Senators exhorted them thus Let no man attest God by Oath though in Courts of Judicature but use to speak such things that he may be credited without Oath The Scythians are said to tell Alexander of themselves Think not that Scythians confirm their Friendship by Oath They Swear by keeping their Word And Clinias a Greek and Follower of Pythagoras rather chose to suffer the Fine of Three Talents which make 300 l. English then to lessen his Veracity by taking an Oath Which Act was greatly commended of Bafilius who upbraided the Christians of his time with it Thereby after our Adversaries Way of drawing Consequences preferring the Light of the Gentiles before the Light of the Christians though indeed the Light was and is alwayes one in it self but the Christian did not live up so closely to it as the Heatheâ—… did and therefore had a greater Liberty and walked in a broader Way I would now know of our Opposers if they can yet think the Light that preach'd in the Mount that Doctrine was one with that Light that shined in the Consciences of those Gentiles so many Hundred Years before that Sermon was writ or preached who so plainly believed practised and taught it yea or nay Perhaps some of them through the abundance of their Envy Pride and Passion will yet stick out while the more moderate may submit to such Evidence and conclude Ignorance and Folly to have made all this Opposition against us and that of a Truth The Voice which cryed Prov. 8. 4 6. Unto you O men I call and my Voice is to the Sons of men hear for I will speak Excellent things was heard by the Gentiles and that what concerned Doctrine to Holy Living was not hid from them I mean evangelically so provided Christ's Heavenly Sermon upon the Mount related by Matthew may be esteemed such for their Writings flow with Amens thereunto But admitting to our Adversaries that the Voice was then so low and the Manifestation of the Light so small as it discovered not many of those things before-mentioned could that give any reasonable men Ground to conclude Therefore the Divine Wisdom or Light was insufficient or that the Divine Wisdom or Light was not then and should not in other Ages become the Rule and Guide of the Children of men however promised Yet such false Consequences have been the Corner-Stone and Foundation of our Adversaries Building against us And no reasonable man I think will clear it from being a Sandy one OF THE Judge of Controversie I Shall explain what I mean by the Termes A Judge is one that has not only Power to determine but Discerning to do it rightly Controversie is a Debate between two Parties about the Truth or Falshood of any Proposition to be determined by that Judge From whence I am led to assert that The Judge of Controversie must be Infallible And though this may seem strange to some 't is nevertheless true in it self For if the Judge be fallible however he by his Authority may determine the Persons controverting into Silence yet it does not follow that he has given true Judgment since he may as wel nay rather determine falsly then truly so that Controversie can never be rightly determined by a fallible Judge therefore no true Judge of Controversie Indeed it is absurd and a Contradiction in it self to think otherwise since he that is uncertain can never give
a certain Decision and if not a certain one then none to the Purpose Nor ought any Person no otherwise judged that is perswaded of the Truth of his Cause to let fall his Belief upon so fallible a Determination since he not only moves without Conviction but against Conviction And which is worse he is not ascertained of the Truth of what he is required to submit to Therefore of all People they are most condemnable who keep so great a stir about Religion and that sometimes use coercive Means to compass their designed Uniâ—…ormity and yet acknowledge to us they are not certain of their own Faith unless it be those who notwithstanding yield to such uncertain Imposers Since then the Judge must be infallible it will be worth our while to consider where ' this insallible Judge is to be found There is none Good but God said God himself when manifested in the Flesh that is originally or as of himself so truly there is none infaltible but God as of himself yet as the supream Good is communicated unto man according to measure so well sayes Bp. Latiâ—…er is there infallibility Certainty or Assurance of the Truth of things given to man according to Capacity otherwise men should be oblieg'd to believe and obey and that upon Damnation those things concerning which there can be no Certainty whether they be true or false Immanuel God with men as he is their Rule so their Judge he is the Law-giver and therefore the best Irterpreter of any Point that may concern his own Law and men are so far infallible as they are subject to his Voice Light or Spirit in them and no farther for humanum est errare Man is Errable Nor can any thing rescue him out of Error or preserve him from the Infections of it but the sound or certain Judgment God by his Light or Spirit within assists him with Obj. But is not the Scripture the Judge of Controversie Answ. How can that be since the Qâ—…estion most times arises about the Meaning of Scripture Is there any place tells us without all Interpretation whether the Socinian or Trinitarian be in the Right in their differing Apprehensions of the Three that bear Record c also the Homousian and Arrian about Christ's Divinity or the Papists or Protestants about Trans-substantiation If then things are undefined and undetermined I mean expresly in the Scripture and that the Question arises about the Sense of it doth the Scripture determine which of those Interpreters hit the Mark As this is absurd to think so must it be acknowledged that if Interpretation decide the Matter in Controversie not the Scripture but the Interpreter is the Judge Now this Interpreter must either interpret by his own meer Wisdom or Spirit called by the Apostle 1 Cor. 2. II. the Spirit of a Man who by weighing the Text consulting the Intent of the Writer comparing places together gives the Judgment which the Scripture cannot do or from the Spirit of God which gives Understanding as Job 3â—… 8. and as the same Apostle saith searcheth the deep things of God If the first then a Fallible If the last then an Infalâ—…ible Judge I would sain know whether it was the Scripture or the Holy Ghost that presided among the Apostles when they were come together Acts 15. when they said It seemeth good to the â—…oly Chost and to us c. If the Holy Ghost give us a plain Scripture to prove we are to have another Judge now If not then we must have the same and consequently an Infallible Judge Obj. 'T is granted that the Spirit is Infallible But how shall I know that any man determines a thing by this Spirit and does not rather obtrude his own Sense upon us under that specious Pretence Answ. By the same Spirit As well said Gualt Cradock The Way to know whether the Spirit be in us is its own Evidence And that is the Way to know it in others too and the man hat hath the Spirit may know the Spirit in another There is saith be a kind of Sagacity in the Saints to this Purpose Which is also true in the Sense of abundance of Pâ—…otestant Writers For as they held That no man could know the Scriptures but by the same Spirit so consequently that the same Spirit only could assure him of the Truth of the said Iâ—…terpretation And Peter Martyr as before quoted tells us The Holy Ghost is the Arbiter or Judge Also D. J. Owen sâ—…ith That the Holy Ghost is the Only Authentick Interpreter of the Scripture Iâ—… Authentick then Infallible if Infallible then the Judge of the Mind of Scripture is both an Only and an 〈◊〉 Judge But to wave this Does not the same Objection lie agaâ—…st the Sense of Scripture since one sayes this is the Sense and another that To know God's Mind men must come to God's Spirit else Difficulties of that sort are unsurmountable In short It were greatly to be wisht that all men would hold themselves unconcerned in disputing about what they have not received an Infallible Dictamen from the Holy Spirit upon since they beat but the Air and obtain no solid Satisfaction neither can they God never prostrates his Secrets to Minds disobedient to what they do already know Let all practise what they assuredly know to be their Duty and be sparing in their search after nice and unknown Matters Weighty and seasonable was and is the Apostle's Saying Nevertheless whereunto we have already attained let us walk by the same Rule where he both limits to the present Knowledge communicated and exhorts to live up to that and if any thing be further necessary God in due time will reveal it by his Spirit that gives to know discern and judge of the things that are of God Obj. But how will this determin the Controversie and allay the Fury of Debates on foot Answ. Nothing like it if man adhere to it and if he does not there is no way left but the Wrath that is to be reveal'd But most Perswasions are agreed about the absolute Necessaries in Religion from that Witness God has placed in man's Conscience viz. That God is That he is a Rewarder of them that diligently seek him That the Way of God is a Way of Purity Patience Meekne ss c. without which no man can see the Lord Nay they accord in some considerable Matters superadded as some of them speak to wit That God manifested himself extraordinarily in the Flesh that he gave his Life for the World that such as believe and obey his Grace receive Remission of Sins and Life Everlasting Now I say since these things men generally submit to let them live up hereunto and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention and leave not Mankind better but rather worse then they found them and the World would be soon rid of Controversie Holy Living and not Disputing would be the Business of
corruptly and disingenuously against the Light within but I ask T. H. if the Light within him doth not at some times reprove him for his Passion Envy and Railing which ill becomes a Man professing the Patience and Sufferings of Christ No Man can have a sufficient Light to guide him to Salvation that hath not the Spirit of God because no man can understand the things of God but he that hath the Spirit of God but all men have not the Spirit of God therefore all men have not a sufficient Rule to Salvation because all Men have not the Spirit Answ. By this he hath granted the Spirit of God and Light of it to be a sufficient Guide and Rule to Salvation and to bring man to understand the things of God but how well this agrees with their Doctrine That the Scriptures are the only Rule of Faith and Practicâ—… and not the Spirit nor Light in man and that the Bible is the means of knowing God I refer to the understanding Reader to judge of And what though all men have not the Spirit either in the Union or Possession of it as their Rule can no man have it that thus hath it not already Seeing he concludes that no man can have a sufficient Light to guide him to Salvation that hath not the Spirit what can no man have it Is it not then to be had and yet 't is granted to be the Saint's Rule whenas that which is the Saint's Rule ought to be every man's Rule because every man ought to be a Saint wherefore God hath afforded some divine Light to every man whereby he may be led out of Darkness call upon God obtain Life receive the Spirit which he giveth to them that ask and become Saint for God is ready to give the Spirit to them that truely ask it which only man can do by a Light of it His Argument that all men have not the Spirit is no Proof that every man is not enlightened by Christ for those are said not to have the Spirit who live not to God in it but in Sensuality Jude 19. and yet such were said to be twice dead ver 12. which they could not have been if they had never been quickened yet being twice dead pluckt up by the Roots they are become sensual having not the Spirit i. e. in the Knowledge Rule Exercise and Union of it But whether shall I go from thy Spirit or whether shall I flee from thy Presence Psa. 139. 7. and upon whom doth not his Light arise when every man that cometh into the World is enlightened by Christ. The Light within cannot be ae sufficient Rule because it is made the Character of a wicked Man to do what is right in his own Eyes and to walk after his own Imaginations then that which they do account their Duty may be their Wickedness highest Wickedness and an Argument of God's severe Curse upon them it s said he gave them up to strong Delusions to believe a Lye Answ. Doth then the wicked man follow the Light within him as his Rule in doing what 's right in his own Evil Eyes and in walking in his own Imaginations Or doth God bring such a severe Curse â—…pon any as the giving up to strong Delusions for walking after or following the Light within How horribly blasphâ—…mous is it either to suppose or imply these things against the Light within to prove it an Insufficient Rule as this man argues placing not only Uncertainties the various Opinions Thoughts and Imaginations of wicked men upon the Light within but their Wickedness and highest Wickedness if they own it their Duty his Argument blasphemously places it upon the Light within most blindly confounding wicked men's Imaginations Wickedness which the Devil is the Author of with the Light in every man without distinction wherein Ranter like he puts Darkness for Light and Light for Darkness which wo is to them that doth Isa. 5. 20. Whereas they that follow their own vain Imaginations and are given up to strong delusions to believe a Lye as T. H. doth are such as have rebelled against the Light rejected the Truth have not glorified God as God nor liked to retain him in their Knowledge see Job 24. 13. Rom. 1. 21. 28. because they obeyed not the Gospel noâ—… received the Love of the Truth that they might be saved God gave them over to strong Delusions and took Vengeance on them 2 Thes. 1. 8. and Chap. 2. 10 11. Therefore God did afford both a sufficient Light Rule and tendred the Love of the Truth to them as he doth to all else how should they be left without Excuse seeing it is a Righteous thing with God to recompence and render Vengeancâ—… on them that know him not for their disobedience It cannot be consistent with his Righteousness in Judgment to bring Tribulation and Anguish upon every Soul that doth Evil or to judge the Secrets of Men by Christ according to the Gospel without ever affording them a Lght of the Gospel or Gospel Nature sufficient to discover Evil and direct to Good and how can Indignation and Wrath come upon them that are Contentious and obey not the Truth but obey Unrighteousness if the Truth did never reach to or enlighten them or how should their not obeying the Truth but Unrighteousness be charged upon them if the Truth were never afforded them Therefore by the same Reason that its confest that God wil render to every man according to his Deeds that there is no Respect of Persons with God it ought to be also confessed or owned that he doth afford to every man a Light of Truth Righteousness sufficient for a Rule to escape Sin and Evil and the Wrath that 's due for it and to direct man unto patient continuance in Well doing to seek for Glory and Immortality that he might obtain eternal Life Glory see consider Rom. 2. throughout which sufficiently signifies 1. The Goodness of God to Man 2. His dispencing of his Grace and Truth to all 3. How Impartial he is Righteous in his Judgment against the disobedient and rebellious who despise his Goodness and thereby bring Wrath upon themselves 4. The acceptance of the Gentiles who obeyed that Law or Light given them though they had not the Law in the Letter of it Wherefore now moderate Reader take notice that the very Ground of our asserting the universal Extent of Saving Grace sufficient Light to Man-kind is 1. The unspeakable Love and Goodness of God as in himself he being Love in the highest 2. His unwillingness that Man should either live or die in Sin he having no Pleasure in the Death of Sinners but rather that they should return and live 3. That he so loved the World that he sent his Son into the World that whosoever believes in him might not perish but have Everlasting Life in that he sent not his Son into the World to condemn
by thee in shunning those many Evils thou art checkt for and performing the good to which it excites thee thou wouldst both know and speak better of it then thou dost as that which both moves and leads in the Way to Salvation which is from Sin here and from Wrath hereafter and so unto Christ who is the Giver of it But it is probable thou thinkst thou art an elect Person and so in thy Presumption slites the Light within as not only Insufficient of it self to guide unto Salvation but also as a mis-guiding Light And this Doctrine herein opposeth thy Maker and his Universal good to Man-kind How then thinkest thou that the Rebellious can be left without Excuse or God be known to be clear when he judges Sect. V. The Dipper proved a Blind Guide and in gross Confusion in undervaluing the Light within T. H. DId the Light in Saul reprove him for persecuting the Church Doth not he himself confess that he verily thought he ought to do many things against the Name of Jesus Yea doth not Christ tell his Disciples that some would kill them and yet think they did God Service But how could they think so if this Light in them did reprove for it p. 8 9. Answ. Thou having asserted that there are some Sins which the Light reproves not among these thou instancest namely persecuting the Church doing many things against the Name of Jesus killing the Disciples and therefore concludes it no sufficient Rule O! thou blind Guide how darest thou thus accuse and undervalue the Light of Christ within contrary to thy many Concessions elsewhere Is Christ the Life and Light of men And yet does not his Light reprove Persecution and Murther If it reprove not these what are the Evils it checks for What rational Man cannot see thy manifest Folly herein thus to confound Persecutors evil Thoughts with the Light within and to conclude the Light within no sufficient Rule because of some mens Wickedness who have rebelled against the Light and therein thou hast put Darkness for Light And what were the Pricks that were hard for Saul to kick against And where was that Holy Ghost which the Persecutor alwayes resisted Act. 7 Their Envious and superstitious Minds and dark Thoughts were not the Light but such as clouded and obscured the Light in them yet the Kingdom of Heaven was in those Jews and so much divine Light in those Heathen as shewed them that there was a true and unknown God to be worshipped with sincere Hearts and pure minds and that in him we live and move and have our Being had they waited in that Light and listened to it they would both truely have known God his Way and Worship as some did If all things that are reproved are made manifest by the Light how dost thou exclude those gross Sins of Persecution and Murder from being reproved by the Light And why dost thou argue against it from mens persecuting and murtherous Thoughts which arise from their Enmity and Rebellion against the Light But further I argue against thee on the Behalf of the Light viz. That its manifesting all things that are reproved is in order to guide men out of all reprovable Wayes which if they be guided out of they are in their Duty For where man is not reproveable for any thing he is in his whole Duty and so in the right Way T. H. Did the Light in the Heathen-Philosophers check them for multiplying their Deityes and for not believing that Jesus is the Christ Or did it reprove them for their manifold Superstitions And were they thereby directed to the right Way of worshipping the true God I demand an Instance among the many Thousands of Man-kind c. p. 9. Answ. That which might be known of God which was manifest in the Heathen and which did open the Eyes of many clearly to see the eternal Power and God head Rom. 1. that was able to direct them into the right Way of worshipping the true God for the reason why many run into Superstition and to multiply Gods was because that when they knew God they Glorified him not as God but became vaine in their Imaginations Rom. 1. which was their Sin and not any Defect of the Light given them from above for that Light which gave them the Knowledge of the true God was therefore able to direct them into the right Way of worshipping him And whereas thou demandest an Instance among the many Thousands of Man-kind that hath been convinced or reproved for not believing Jesus to be the Christ by the meer Light within before any Light of Revelation was brought unto them p. 9. Thou still persists in thy dull course of begging the question while thou takest it for granted that the Light within is but a Creature or natural and so not any absolute revealing Light But this I cannot grant thee while it is revealing God and his eternal Power to man that waits in it However thou slites it under thy frequent Phrase Meer Light within though it be neither opposed to the Spirit nor Revelation as thou wouldst have it while it is Divine and Spiritual And that thousands of Man-kind are reproved for not believing in the Son of God is evident by the Spirit of Truth reproving the World of Sin because they believe not in the Son of God in that they do not believe in his Life or Light within they do not believe in him who is the Giver of it and therefore reproved by the Spirit and surely many Thousands are comprehended in this World of Unbelievers Sect. VI. His Ignorance of the Divine Principle T. H. I Grant that the Light in thee may reprove for those Sins the common Light in all Man-kind will not because thou hast borrowed much Light from the Scriptures p. 9. Answ. It s evident thou understands not the Principle of divine Light within from what thou hast borrowed from the Scriptures with thy Imaginations perverting them wherein is thy great Darkness thou egregiously mistakeest a litteral Notion and Historical Faith for the divine Light within which is given to all which is a pure Incorruptible and Unchangeable Principle of Life and Truth immediately given and shining from Christ the Eternal Word and not mens acquired Notions from the History of Christ's outward Manifestation in the Flesh. But in thy gross Ignorance thou exalts such Acquirements of men above the Principle of Light within And so mens Historical Profession of the Scriptures as their only Rule though they much differ in their meanings therein which they make their Rule many times above the Scriptures and above the Gift of God this is a great Error of you Litteral Professors Thou wouldst not be pleased should I alledge your various Opinions upon the Scriptures to prove them no sufficient Rule though thus thou art pleased contradictorily to deal with the Light within Had the Princes of this World obeyed the Light of Christ within they would not have crucified
the Light within unknown to the Cavilling Baptist. T. H. WHo or what is it that obeyeth this Light and in Obedience of it is saved Or if this Light be the Rule it doth suppose a subject capable of understanding it and of yielding Obedience to it p. 4. Answ. It s placed in the Heart and Conscience of man that he with his whole Soul Mind and Spirit may understand and obey it and come to Life and Salvation in Christ being guided by his Light in the Conscience T. H. What then is the Principle Either the Light must obey it self or Darkness must obey it Answ. Thy Darkness makes thee talk thus darkly and scribble thus nonsensically the Spirit of man is to obey every degree of this divine Light given of God that the whole man may be in Subjection for which End God hath given man a spiritual Capacity and Power to obey by the Vertue of Grace that the reasonable Soul in believeing in the Light and obeying it may find Relief and more Power from God comfortably to subsist in the Way of Life and Peace with him And though it be not a Scripture Phrase to tell of two such Lights in every man as thou mentions p. 14. Yet as the Light of the Body is the Eye which seeth the object of Light and there is a single Eye which causeth the whole Body to be full of Light So in man hath God placed the Eye of the Understanding and Mind and a Conscience in the reasonable Soul which is capable of receiving the divine Light as both the supream Rule and commanding Light and they that are translated out of Darkness into it are become Children of the Light And if thou wert come to this Estate thou needst not question who is the subject of Obedience to the Light whether the whole Person or only a part for the whole man ought to be the subject and where the Eye of the mind is single the whole Body is full of Light and no part dark But for the whole person to be subject to the Light is inconsistent with thine and thy Brethrens Doctrine for Sin and Imperfection during Life Why then dost thou now suppose the whole Person to be the Subject when thou art not real in what thou implyest of the whole Persons being obedient p. 15 16. And thou dost but play the Fool and Caveller whilst thou art drawing such a Conclusion upon us as that by our Principle the Light must obey it self and in so doing be saved this is only inferred from a Fiction of thy own Framing or a Quaker of thy own making to speak as thou pleasest for the Light is given for the Benefit of Mankind that they that truely follow it and throughly obey it with Subjection of both Soul Spirit and Body may know Salvation from Sin here and Wrath herâ—…after And so man in his spiritual being both in Soul and Body spiritual as changed or translated from a State of Mortality may forever enjoy a State of Immortality in Glory hereafter as they who are led by the Counsel of God shall afterwards be received into Glory for man as translated into that Celestial Spiritual State is most capable of the full Enjoyment of Glory with God hereafter Sect XI Concerning the Soul of man as under divers Considerations and States and G. Fox ' s VVords so considered with â—…ight Queries added COncerning the Soul of man thou vehemently accusest us with Fancies Conceits Absurdities Nonsence and Error p. 16. Thy Instance for this is viz. That G. F. mentions in his great Mystery c. p. 68. and 100. That the Soul is part of God and of his being and that it is without beginning p. 91. and also infinite p. 29. Whence thy Inference is viz. Which is as much as to say the Soul is God then God sets up a Light in himself which he himself is to obey and in so doing he shall be saved p. 16. Answ. We cannot expect any impartial or fair Dealing from thee while Prejudice and Envy do possess thee who hast both falsly and ignorantly represented G. F. and both curtayled and perverted his Words and the Sence of them And all these things mentioned by thee he does not speak of the Soul or Spirit of man as made or formed in him though composed of Spiritual Parts nor use these Expressions that the Soul or Spirit of the Creature Man is a part of God without beginning neither was the Phrase part of God originally G. F's but his Opposers only admitted of by him by Way of Question as plainly appears p. 100. with Relation to that which came out from God that immediate Spirit of Life which gives Being Life and Subsistance to the Soul and he doth distinguish between the Soul and Christ the Bishop of it between the Soul and the Saviour of it as plainly appears in many places of the said Book and the Soul could no otherwise be deemed infinite then as Man is said to be the Image and Glory of God namely by a Participation thereof so he speaks of the Soul in a two-fold Sense as First With reference to that which came out from God which is the Original Life or Soul of every Man's Soul Secondly With Respect to man as being made a living Soul by Vertue of the Spirit of Life proceeding from God And so with Relation to the first he questions Is not that of God which comes out from God Great Mystery p. 68. But with Relation to the latter viz. Man he speaks distinctly of the Soul as neither God nor Christ neither doth he confound the Being of man with the Infinite Being of his Creator as is implyed in our Opposers angry Charge for as every Spiritual Being or Existence is not divine so the Spirit or Spiritual Parts of Man are not God though a divine Light and Capacity is placed in them And G. F. doth not only speak of the Soul in a two-fold Sense viz. with Relation to its original Life and with Relation to man in his Spirituality but of the Soul of man as in several States as First Of the Souls being in Death in Transgression man's Spirit unsanctified the Soul being come into Death transgressing the Law c. Great Mystery p. 91. Therein he cannot intend the infinite Essence Being or Life of God or Christ which is immutable and unchangeably pure and holy though thereby the Soul is upheld in its Being and Immortality whether in Comfort or Misery Secondly Of the Soul and Spirit of Man as sanctified living to God in his Life through a diligent hearkening to the Counsel and Voice of God and feeling of his Hand which brings up out of Death and restores the Soul that it may live in Christ the Preserver and Overseer of it to praise God the Saviour being one Soul in that State as they that are joyned to the Lord are one Spirit As also G. F. adds viz. Every Man that cometh into the World having a
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
It is a vile and wicked thing to say it is the Lord Jesus Christ the Lamb of God the great Prophet God promised to raise up 2. It is a vile Error to say it is the holy Spirit or blessed Comfortor for that Christ sâ—…ith the World could not receive Answ. H. G. should have been so ingenuous as to have cited the Quakers Books and pages first to prove these to be their Doctrines and Principles and that in their own very Words before he had so severely charged their Doctrines and Principles about the Light of Christ in every man which till he doth I must deny him to be either an impartial or true Stater of our Principles and state them in our own Words as 1st We confess that Jesus Christ as the Eternal Word enlightens every Man with his own divine Light or Life which gradually appears in Man and shews it self by Measure but God gave not the Spirit by Measure unto Jesus Christ the great Prophet therefore we do not call every Appearance of Light the whole Christ And according to H. G's Definition of Jesus Christ as consisting of human Flesh and Bone he is not in any Man but we knowing him after the Spirit and that he is God over all he is spiritually in his Saints in Union with them and known to them and his Presence is unlimitted he was in the World and the World knew him not whose Presence enlightens Man-kind with an immediaâ—…e Light from himself which is able to reveal Christ himself as he is only peculiarly revealed in the Saints who have obeyed his Light 2. The Gift Enjoyment and indwelling of the holy Spirit as Comforter is a peculiar and glorious Manifestation of Life only received by those that obey the Measure of that spiritual and divine Light within which is freely given of God to all wherein they thaâ—… wait upon God obtain more Power and Vertue from him who giveth the holy Spirit to them that truly ask him from a Sence of its Vertue and Light within in which they are only capable of receiving the powrings forth of the holy Spirit and abundant Shedding thereof on them as those that receive the Measure of his Discovery or Appearance in them And though the rebellious World doth not receive or accept of this holy Spirit nor see his Glory as an indwelling Comforter yet some enlightning Appearances and Operations thereof do at times reach the men of the World to their Conviction and Reproof often striving with Man to perswade him out of his Sins and Iniquities And if the holy Spirit be God his Spirit is unlimitable filling Heaven and Earth c. Whether shall I go from thy Spirit or whether shall I flee from thy Presence see Psa. 139. 7 8 9. and his Presence is to Man an enlightning Presence and Thine incorruptible Spirit is in all things therefore thou chasteneth them measurably by putting them in remembrance of the things wherein they have offended that leaving Wickedness they may believe in thee O Lord. 3. H. G. Abominable it is to say 't will cleanse from all Sin and eternally save those that obey it p. 18. Answ. The Life which is the Light of Men is both cleansing saving in the least degree of it to them that obey it and it doth not in the least deny Christ to be the Saviour to say that his Life or Light in Man is saving being divine and that by which the obedient come to know and follow Christ and thereby receive the Light of Life and Power to become the Sons of God and the Kingdom of God which Christ said is within you is compared to a little Leaven a grain of Mustard-Seed which therefore hath a seasoning and growing Vertue in it he said believe in the Light that ye may be the Children of the Light and this Light Men ought to walk in of which it s said as yet ye have a little Light in you as some read it walk while ye have the Light and in walking in the Light the Blood of Jesus Christ is received which cleanseth from all sin 1. Were it not a vile Error for any to affirm that that Life which is the Light of Men is neither Divine nor a Saving Light of Christ or Holy Spirit in any Degree of it 2. And art not thou H. G. vile and wickedly erronious to give out such Language as This Wile of Satan and Cheat of Anti-christ that appears blasphemously to reflect upon the Light and Power within as before in calling it a Wile of Satan and Cheat of Anti-christ to cry up Light and Power within And now to refuse believing in the Light which enlightens every Man that cometh into the World for Life and Salvation p. 19 though it be the Word which is Christ that so enlightneth every Man XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers H. G. GOd forbid that I should ever own their Principle of Light in all that doth so clearly tend to the racing out the grand Fundamentals of the Gospel p. 52. H. G. Contrad Praises and Hallelujah to God for ever who hath given us that Witness in our selves of which thou 〈◊〉 est p. 54 55. which Witness his Sister spake of was the Light which reproves for Sin to own and believe in the Light that enlightneth every Man that cometh into the World p. 8. and 29. G. W. Animad See what a sad pass these men are grown to and what kind of Prayers they offer to God against his own Light and witness within and how contrary to the Gospel Spirit and Light they are H. G. Rep. G. W. belics both me and my Sister in what he saith here for the Witness she spoke of is not the Light which reproves for Sin which is in every one that cometh into the World though I confess she bids me believe in the Light that reprovâ—…s for Sin which lighteth every one that cometh into the World 〈◊〉 contrary-wise she mentioned the Words of the Apostle John 1 Joh. 5. 10. He that believeth hath the Witness in himself p. 19. To this I answer Let all moderate and impartial Readers both thy Sister and others judge whether I have belyed thee or her in this Matter And how quarelsome and peevish thou art could she intend contrary-wise or another of this Witness of God then of that Light which enlightneth every one that cometh into the World Thou shouldst have asked thy Sister if she doth not own the true Light that enlightens every Man and the Witness oâ—… Word which he that believeth hath in himself to be one and the same And hast not thou confest that Christ AS the Eternal Word enlightens every Man which he that believeth hath in himself as having through the Light given received Christ the faithful and true Witness who stands at the door of Man's Heart and knocketh so as in
true Union with him and Knowledge of him to experience his Indwelling as he dwelleth in us and we in him if we keep his Commandments and thus the true Believer hath the Witness in himself which that thou mightst experience was thy Sister 's wholsom Advice to thee to believe in the Light that reproves for Sin which enlightens every one that cometh into the World and so thou mightst in Love and Humility have received the Witness in thy self which if thou hadst obeyed thou durst never have prayed so wickedly as God forbid that ever I should own their Principle of the Light in all contrary to thy pretended Praises and Hallelujah to God for the Witness within neither coâ—…ldst thou have opposed the Witness in the Believer to the Light which reproves for sin which enlighteth every man as thou hast done H. G. This Witness through Grace I in measure do Experience not that I believe in that Light which every man that cometh into the World is inlightened with for Life and Salvation that is insufficient c. pag. 19. Answ. If thou rejectest the Gift or Measure of the Light or Life of Christ within thou rejectest the saithfull Witness Christ the Giver and canst not know him to be thy Saviour while thou art disobedient to his Light within and Christ and his Light in man are so inseperable that he who obeys and believes in his Light within he and his Faith must needs have a dependance upon Christ the Enlightner who is the Object Author and Finisher of Faith and so upon God who is the Fountain of Light who shineth in man's heart to give the knowledge of his Glory in the Face of his Son and hereby is the benefit of him as the one Offering and the vertue of his Blood known that both Sanctifies and makes Perfect XII His Groundless Comparison and Distinction between the Light of God in Man and the Light of Christ or Gospel further Refuted ANd whereas in thy other Book from Rom. 1. 19. and Chap. 2. 14 15. thou callest the Law or Light of God in men The Law or Light of the Moon to Guide their Paths by which they are taught their duty to God in morrals but understand nothing of the glorious Mystery of the Gospel pag. 6â—… To this I Answer 1. Those Gentiles mentioned in Rom. 1. had a Sight and Knowledge of the Invisible things of God even his Eternal Power and God-head ver 19 20. was this but the Light of the Moon and was there nothing of the Gospel or Mystery of it in this whereas the very reason of their becoming foolish vain in their Imaginations darkned and reprobated in their minds was that because that when they knew God they glorified him not as God ver 21. they did not like to retain God in their knowledge ver 28. Therefore if they had continued in the Light given them glorified him as God and retained him in their knowledge they had been preserved unto Salvation out of that dark reprobate state and out of those gross evils which they fell into 2. Those Gentiles mentioned Rom. 2. 15. were accused or excused according to that Light or Law of God in their hearts and the secrets of them and all men to be Judged by Jesus Christ according to the Gospel but could this be or were it Just if there were no Law nor Light of Jesus Christ and Gospel given men are they and their secrets to be judged by a Law or Light which they never had in secret for my Part I know none so gross and partial as to affirm it on any serious Thoughts or Consideration 3. If the Light of God and his Knowledge be but the Light of the Moon and the Light of Christ the Light of the Sun how doth he demonstrate this difference between God and Christ and the Light of each and wherein the Glory of the one so far exceedeth the other or can any suppose there is a Light proceeding from Christ as man that so far excels the Light flowing from him as he is God or the Eternal Word as the Light of the Sun doth the Light of the Moon what Scripture hath H. G. for this distinction are not God and Christ and holy Spirit One and one Eternal Light and Fulness in their own Being and so the Light immediately shining or flowing thence unto man's Heart and Conscience one Divine Light though manifest by degrees and in several measures being still one in kind in man And this which H. G. calleth the Law or Light of the Moon is granted to be 1st The Light of Jesus Christ as the Eternal Word 2dly That which may be known of God manifest in men 3dly That Light which gives the Light and Knowledge of God and his Eternal Power 4dly The Law written in the Gentiles hearts who were a Law to themselves to which I add If men truely believe in and obey the Light of the Eternal Word in them and retain the sence and Knowledge of God as therein they receive it they will find Preservation and Acceptance with God for is the Improvement of any more then what 's given required XIII His belying us with denying the Man Christ Jesus to cloak his own Absurdity and Ignorance of Christ and his Being AGain H. G. To prove thy slanders 1. That we deny the man Christ Jesus 2. That we are found daily in the Sight of all Persons denying that man to be Christ who was born of the Virgin c. pag. 20 21. Thou judgest us insolent for saying we are falsly accused and guilty of this If it be absurd as we judge it is to say Christ doth Consist of a human Body of Flesh and Bone pag. 21. which is thy own absurdity To these I say Though we never deny'd the man Christ Jesus nor him to be Christ that was born of the Virgin according to the Flesh yet I must still count it absurd to say That Christ doth Consist or is made up of a human Body of Flesh and Bone for that 1. because Christ the Son of God was and had a Being before he took upon him that Flesh or Body in the Virgin 2. Because that when he took upon him that Body and even in the dayes of the Flesh he was spirit as well as had Flesh. 3. In that he is ascended up where he was before and far above all Heavens and is glorified with the same Glory that he had with the Father before the World began 4. He was before all things and by him all things consist this is truely our Christ and Saviour But If your Christ doth consist of a human or earthly Body of Flesh and Bone our Christ who consisteth of quickning spirit and heavenly Body of divine Life and Light a spiritual and glorious body is above you and yours so we must leave you Anabaptists with your earthly Christ consisting of a human Body of Flesh and Bone together with your empty and lifeless Shadows
is this to shew thy Humility and self-Abasement thou hadst shown more of that in Silence a Fool is sometimes counted a prudent Man by keeping silent who otherwise bewrayes his Folly in uttering words as some men shew their Pride and Hypocrisie by endeavouring to appear humble 6thly Nothing Creature Should another tell thee so in earnest in shewing the Nothingness of thy Work thou hast produced â—…t is probable thou wouldst not take it well Some while they discommend themselves would have others commend them and their Work But to thee nothing creature and thy Brethren that have assisted and encouraged thee in thy Work against the Light within and against us who believe in and confess to it we may say Produce your Cause bring forth your strong Reasons behold ye are of nothing and your Works of nought and Abomination is he that chuâ—…eth you Isa. 41. 21 24. Lay aside your Envy Pride Hypocrisie vain Imaginations and Conceits and come down and stoop to this Light within which at times convinceth and reproves you of your Iniquities that you may be Reformed and the Reproofs of Instructions may be the way of Life unto you Otherwise the Light within will pursue you to your Condemnation XVI The Baptist's nine Questions Answered THat the Reader may perceive the man is uncertain and argues Doubtâ—…ulness in his severe Charge before of horrible Heresies Delusions vile Impostures ravening Wolves c. against the Quakers note that at last he puts Questions to us about the same Things whereoâ—… he hath accused us which he needed not have done had he either been certain or had any such plain or real Advantage against us as he hath pretended His Questions to which he desires direct and distinct Answers are as followeth First Was he the Christ and true Saviour that was born of the Virgin yea or nay Answ. Yes he was the true Christ the Son of God both then and before he took on him that Body or was so born 2dly If you say he Was I query whether that same Christ be in the Heart of every Man and Woman Answ. The same Christ is spiritually in yea revealed and dwelling in the Hearts of true Believers and Saints and they in him but not so in every man though he enlightens every Man and in his Light he is to be revealed and known 3dly Whether he that you own to be the Christ and true Saviour was put to death or Crucified on the Cross Answ. As concerning the Flesh he was 4thy Whether you believe there is any other Christ then what is in the heart of man yea or nay Answ. The true Christ is but one and the same forever though variously manifested as both in the Flesh and in the Spirit both In his Flesh or Body Intirely wherein he came unto his own the Jews who received him not and spiritually in his followers who have received him for he said to his Disciples he that is with you shall be in you and to his Father I in them and thou in me c. that the Love wherewith thou hast loved me may be in them and I in them but thus not universally In Man though in some Degree and Sence he appears universally in man 5thly If that Body that was nailed to the Cross was but as a Garment which the true Christ did wear or as a House in which he did dwell why may not any other Man in whose Flesh Christ is manifested and doth dwell be called the Christ as well as Jesus of Nazareth Answ. There 's not the same Reason for any other man to be Called the Christ. 1st Because of his divine Pre-existence both before he took upon him that Body or Flesh and before man or other things were made which God created by Jesus Christ. 2dly Because of his Miraculous Conception as Concerning that Body 3dly Because he was anointed with the Oyl of Gladness above his Fellows Lastly He that compared that Body or Flesh which he took upon him to a Garment or House intended no Detraction from the Honour or Dignity of the true Christ for his Flesh was called the Vail his Body the Body of Jesus this Temple the Form of a Servant and his Saints are his Members 6thly If you own the man Christ why do you affirm it a Contradiction to say he is God of the Substance of the Father and yet truly man made like unto us in all things sin only excepted For either he must be meer Man or 〈◊〉 or else it cannot be any Contradiction And if you say 〈◊〉 〈◊〉 Man then you seem to side with those Jews that 〈◊〉 Saviour for Blasphemy in that being a Man he made 〈◊〉 〈◊〉 Joh. â—…0 33. and if you say he is meer God doth it not then clearly follow you deny the man Christ Answ. Thou hast herein Queried like a disingenious Shuffler to obscure thy own self-Contradiction and to reproach us whereas thy Contradiction was not between Jesus Christ's being of the Substance of the Father and yet truly Man in time but between his being from everlasting the Son of God by eternal generation or of the substance of the Father and thy asserting that Jesus Christ consisteth of human Flesh and Bone which to be sure the Substance of the Father doth not consist of But Let H. G. and his Assistants Shuffle off this Contradiction if they can But 't is no Contradiction to say that the Son of God in his divine being is God and that he took upon him the pure being of Man and a body prepared for him and is the heavenly Man the Anointed of God 7thly I query whether you own any other Resurrection then what you say you experience within Answ. We believe and own a farther Attainment of the Resurrection which with respect to a future State in Glory may be called another then what we yet experience though we have attained to a good Degree and Experience of our rising in and with Christ who is the Resurrection and the Life and in him is the Saints everlasting Rest and Glory 8thly Whether you believe that that body of Flesh and Bone which is laid in the Grave respecting the Matter or Substance of it shall by the mighty Power of God be raised from the dead at thelast day Answ. As Flesh and Blood shall not inherit the Kingdome of God so I query how the same Flesh and Bone 〈◊〉 〈◊〉 â—…lood should inherit the Kingdome of God or how 〈◊〉 〈◊〉 be the same Flesh Blood and Bones after 〈◊〉 to dust without any new Creation as some Baptists affirm 9thly Whether that man whosoever he be doth not deny the Refurrection of the dead who doth deny the same IT which is sown and shall rise mentioned 1 Cor. 5. 38. 〈◊〉 Intend the same Body respecting the Matter or Substance of it which was buried and laid in the Grave Answer plainly without Equivocation Answ. There is an Ambiguity and Fallacy in this Question for in some Sence a
Sins past and that through Faith in the Name and Blood of Christ which hath a secret Influence upon the Soul and sprinkleth the Conscience from dead Works in order both to Pardon and Justification upon the Act of living and true Faith in Christ yea Christ as the one Offâ—…ing Sacrifice and Propitiation for the Sins of the whole World which puts away Sin consecrates makes true Believers holy and declares God's Coming near to Man in Kindness I say Christ as thus considered hath an inward Influence and Effect upon the believing and penitent Soul to bring it near to God and render it capable of receiving Mercy and Forgiveness and of seeling the Pardon and Peace upon true Conversion from Sin and Evil yea I further testifie that God looks upon and hath a regard to every Appearance and Effect of his Grace and Spirit in the Heart Soul even from the very first Act of Faith springing up and budding of Grace to the highest Growth thereof even from Davids Repentance to his Songs of Deliverance from Niniveh's believing God and repenting to his Peoples walking in Newness of Life from the Prodigal's Return to his Father's House to his abiding therein yea the first Appearance of true Tenderness Remiss and Brokeness of Heart or godly Sorrow for Sin the Lord hath Regard to the Creature for the sake thereof still from the Respect he naturally hath to his Grace and Spirit that works these in Man To this Man will I look saith the Lord that is poor and of a contrite Spirit and trembleth at my Word The Work of Christ or Grace in the Heart from the Beginning to the Accomplishment thereof is acceptable to God because of the Dignity of him that worketh it and not from any Dignity or Worth of the Creatures own but only the Creature is accepted as in Christ we are accepted in the Beloved and it is for Christ's sake that God forgiveth us and not meerly for our own Howbeit it is so far as we are related to Christ and have an Interest in him and his Righteousness by a living Faith that God owns and looks upon us in a Way of Acceptance he respects his own Image in us and doth not justifie acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience as done in his Person for if he did then were all Men justified for whom Christ dyed and that was the whole World all Men in general he tasted Death for every Man yet his Obedience and Sufferings in the Flesh had a good End and Effect be being through all both acceptable and prevailing with God for the good of Mankind we must needs partake of the Benefit and Effects thereof in our Souls so far as they have an Influence upon us by the Life and Power of Christ considering the Travel of his Soul through all his Sufferings which were inward as well as outward his Soul being made an Offering for Sin and his making Intercession â—…or the Transgressors was that Men might be influenced with a real Sence and Sorrow under their own Sin and be made sensible of Christ's Sufferings and Travil of Soul and know the Fellowship thereof and so be made conformable to his Death through the Operation of his Spirit and Life in them as that they may be raised up in the Likeness of Christ's Resurrection in Dominion and Triumph over Sin and Death and not plead Christ's Satisfaction and Righteousness only as in himself in their â—…ead to absolve or justifie the Guilty whom God will not clear nor acquit the Wicked Christ's Righteousness will not excuse any in Unrighteousness for he was a holy Example as well as a Sacrifice and Propitiation and he that saith he hath an Interest in Christ's Rightcousness or that he abideth in Christ ought to walk as he walked Now the Question is not Whether Christ was a most Satisfactory Sacrifice or well-pleasing to the Father for that is undeniable He was the Delight of the Father's Soul who gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour Ephes. 5. 1 2. But In what State and Condition are we acquitted pardoned and justified of God and in what Nature whether as fallen sinful guilty Persons in our selves and that meerly by the Sufferings of Christ in his own Person which were finite without respect to his Work in us Or as Converted Believers Sanctified Obedient new Creatures in Christ accepted and so justified in his own Righteousness as real Partakers thereof The latter is the Justification and Imputation which I plead for and not the former I would not have Men flatter themselves nor one another in Sin and Darkness with Christ having done all paid all satisfied God for all Sins past present and to come and that in their stead nor to think themselves thereby absolved acquitted and justified in their Sins and fallen Estate for such Doctrine hath streâ—…gthned the Hands of many Evil-Doers and made many Hypocrites who are yet to undergoe a Sence of the Judgments and Terrors of the Lord and to know Repentance from deadWorks before they receive Forgiveness of Sins past or Jesus Christ as the Attonement or their Peace for he came in the Likeness of sinful Flesh that he might condemn Sin in the Flesh before Man be justified from it If the Question be What is it that gives us Interest in Christ's Righteousness Or upon which it is imputed or reckoned to us He answers Our Faith Rom. 10. 10. If the Question be What will evidence our Faith to be living and sound Faith He answers Our sincere Obedience to the Law Jam. 2. 24. You see then how that by Works a man is Justified and not by Faith only we are Justified by Works as Evidencing our Faith living by Faith as giving Interest in Christ's Righteousness by Christ's Righteousness as constituting â—…s Righteous c. p. 91. The Reader may see I take the better part of his Confession as well as the worse He hath truly confest here 1st That it is our living and sound Faith that gives us Interest in Christ's Righteousness and upon which it is imputed or reckoned to us 2dly That our sincere Obedience to the Law or Works of Faith doth evidence our Faith to be living and sound from whence it follows that none are Justified but who are in a living and sound Faith in Christ and sincere Obedience to his Law Therefore Justification was not effected or compleated without us by Christ's Sufferings or Death in his Person for he dyed for our Sins but rose again for our Justification which is effected even in bringing forth in us the Answer of a Good Conscience nor art thou either Justified or pronounced Righteous in the Sight of God whoever thou art who art a guilty Person a fallen Creature accused by Moses unsanctified unregenerate Impure see how manifestly the Man hath contradicted himself in these Passages one while in Justifying the guilty or
disobedient another while only those who have a living and sound Faith and are sincerely obedient who thereby are interested in Christ's Righteousness With this I agree but not with the other which declares the Guilty and Disobedient Just or Innocent p. 91. and what then must the Guilt be charged upon Christ who offered up himself a Lamb without Spot to God and was a sweet smelling Savour to him of whom all our Obedience ought to savour that by him we may Offer up living Sacrifices unto God Both we and our Actions must Savour of his Unction and not of Pollution Sin or Guilt if we be Justified or accepted in the Beloved Whereas he accuseth G. W. with teaching Justification by Faith in Christ and the Works that follow Faith without Christ's Righteousness Imputed p. 91. The End of his Charge is false without Christ's Righteousness imputed are his own Words and Forgery against me and not mine for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin of Christ. first Part and several other Places therein The blessed Man's partaking of Christ's Righteousness through Faith and that Justification is in the Righteousness of Christ by Faith in him and that this true and living Faith and the Righteousness of it is reckoned or imputed to the true Believer yet we do not grant that Sinners or polluted Persons in that State are cloathed with this Righteousness or that it is imputed to them as theirs whilst they are out of it These were my Words which clear me from his Charge although he adds thereto that I say Faith in Christ and Works that follow without any mention of Christ's holy Life and Sufferings p. 92. which is false again and the contrary may be often seen in my said Book Divin of Christ. For 1st Living Faith in Christ cannot be without the Participation of Christ's holy Life Vertue and Effects of his Sufferings and Blood which sprinkleth the Conscience cleanseth from Sin c. 2dly We are by Faith in him spiritually influenced with a Sence of his Sufferings Travil of Soul and Fruit of his Intercession therein I bear in my Body the Dying of the Lord Jesus that the Life also of Jesus may be manifest in my mortal Flesh. 3dly In spiritually eating of his Flesh and drinking of his Blood we receive of his Life in us do come to live to God in his Love and Favour and so we partake of Christ AS the one Offering Sacrifice or Propitiation that makes holy in whom God comes near to us in Mercy and we to him in a holy Life and this is the one Offering by which he hath forever perfected them that are sanctified whereof the Holy Ghost beareth Witness unto us Heb. 10. 15. Object You have not from the Beginning of your Life to the End perfectly obeyed the Law what have you to say why you should not bear the Curse p. 92. Answ. This is an impertinent Objection and unsutable for him that does not believe perfect Obedience to Christ attainable in any Part of our Life either Beginning or latter Endâ—… But God will not bring this Charge against them whose Sins are forgiven and blotted out to be remembred no more in the new Covenant who since they have received Remission and Justification of Life have the Answer and Testimony of a good Consciense to plead which gives Boldness in the Day of Judgment the Heart being sprinkled from an evil Conscience there is a drawing near to God in full Assurance of Faith if our Heart condemn us not then have we Considence towards God Howbeit Upon the Charge before as S. S. his chief Objection depends much of his Work and what he pleads to this as his only Defence is Christ's Holy Life and Sufferings Obedience to the Death c. not Sanctification nor Christ's Righteousness or Life inherent in us or the Answer of a Good Conscience c. And why so why thinks he cannot this acquit us or render us acceptable to God S. S. In justifying God doth judge us by the Law though by the Gospel also To be Righteous in a legal Sense is to be invested with a sinless Righteousness from the Beginning of Life to the End thereof this the Law requires it doth require Perfection not only in the End of our Lives but in the middle also and in the Beginning p. 92 93. But the Breach of this sayes he will be the Accusation or Charge that the Law or Justice will bring against us at the Day of Judgment p. 50. Rep. The Man runs upon a Mistake and thereupon makes his Apologies and Defence for there will be no Occasion for God to bring this Charge against his Elect or those whom he hath justified at the Day of Judgment for 1st Against a Righteous Man there is no Law neither doth the Gospel judge such as Transgressors all their Dayes as is vainly imagined And how should you be justified while you are judged both by Law and Gospel Doth not the Gospel acquit and clear such as in the Faith receive it from the Condemnation of the Law that being justified by Faith they may have Peace with God 2dly They who are pardoned of Sins past and justified by Christ from all those things from which they could not be justified by the Law of Moses are received into a Covenant of â—…ace Mercy Forgiveness Love Peace and Union with God for such is the new Covenant wherein God will remember their Iniquities no more 3dly They who are thus justified and received into Covenant with God have passed from Death to Life from Condemnation to Jâ—…stification through the Law are become dead unto the Law that Christ might live in them and the Life they live is by the Faith of the Son of God which Faith purifies the Heart and the Mystery of it is held in a pure Conscience 4thly The Gospel is preached to them that are dead viz. in Sin That they might be judged as Men in the Flesh but justified after God in the Spirit And God's sending his Son in the Likeness of sinful Flesh was that Sin might be condemned in the Flesh that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit Rom. 8. Therefore Justice will not at the Day of Judgment charge us with Transgression and Imperfection from the beginning of Life to the End They that are come into Covenant with God who therein are in a Justified Condition have this to plead We have known and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him Herein is our Love made Perfect that we may have Boldness in the Day of Judgment because as he is so are we in this World 1 Joh. 4. 16 17. And doth not this perfect Love and Conformity to his Image which gives this Boldness in the day of Judgment spring
Holiness and so the Inward Work of Christ from being our Justifying Righteousness or Redeeming our lost Soul p. 100. Where then and how is the Soul redeemed Is not the Soul within And is not Christ made unto true Believers Wisdom Righteousness Sanctification and Redemption and all these inwardly received and hath not this man confessed that we are saved by the Washing of Regeneration c. and so Justified or made Just by inherent Holiness from Titus 3. 5 7. Can we be both saved and Justified through this inward Washing of Regeneration and yet not redeemed nor Justified through it Oh! Confusion and Darkness to be seen and felt Arg. II. No Righteousness wrought by us is of that Worth as to redeem our lost Souls nor for that are we Justified therefore the Sufferings of Christ only c. This Argument sayes he God enabled me the first Dispute to press with full Enlargement on the Consciences of the People to secure them from the Soul-destroying Error of this man Rep. This Accusation upon me is both groundless false and malitious For 1st I never affirmed any such Doctrine as that any Righteousness wrought by the Creature doth redeem man s lost Soul to God nor place any such Infinite Worth Price or Merit upon any temporal Act or Work of Man but Christ Jesus who is God's Righteousness is the Redeemer Deli verer and so the Redemption of the Soul to God by whom also the Soul is enabled to true Obedience It is by Grace in him through Faith that we are saved not of our selves it is the Gift of God nor of Works lest any Man should boast howbeit Good Works are ordained of God that we should walk in them for we are his Workmanship created in Christ again unto good Works see Eph. 2. 8 9 10. 2dly I never undervalued the Worth of Christ's Sufferings in the Flesh far be it from me so to do though yet I cannot own this man's placing mens absolute Justification on them and from thence shutting out Christ's Inward Work of Sanctification yet thereto both the Travil of his Soul Intercession Sufferings and Sacrifice had a lively Tendency seing that both Remission and Sanctification is known through Faith in his Blood which both purgeth the Conscience sanctifieth and justifieth I do confess that as the Redemption of the Soul or its Salvation is of infinite Value so the Price that procures it must be equivalent and nothing short of infinite But I further perceive my Opposer is confounded in this matter of Satisfaction and Justification as he states it for one while he reckons t is only by God obeying God in our Nature an other while ' t is only by the Sufferings and Death of Christ which he calleth his Righteousness imputed wherein also he contradicts divers of his eminent Brethren who say that Christ could not satisfie divine Justice as Man simply by temporal Death and Suffering because Infinite Justice must be answered with an infinite Satisfaction Price or Payment for Man's Redemption Others again are of the mind that God Being Infinite and Perfect in all his Attributes both in Goodness Love and Mercy as well as Justice and Omnipotent in Power he could forgive or pardon Sin upon true Repentance without such a strict and severe Payment as before as to be sure he both can and doth To his pressing with Enlargement on the Consciences of the People viz. That they are Justified and Redeemed only by the Suffering of Christ and not by his inward Work of Sanctification and Holiness any more then by their own Works or Righteousness wrought by them The Unjustness and Unrighteousness of both such Teachers and People that follow them do manifest what little Effect such Preaching hath upon Conscience neither indeed doth it tend to any reall in ward Conviction or Remorse in order to a true Conversion but to make them believe they are already secure and saved in their Sins and pure in their own Eyes when they are not washed from their Filthiness which is to Justifie the Wicked or declare them Just and to condemn the Just or declare Christ as the Subject of his Fathers Wrath in Man's stead How falsly and corruptly have many Defiled and Guilty Consciences unjustly acquitted and eased themselves on this account But had he in Truth pressed the Necessity of Turning to the true Light in the Confidence Repeatance Regeneration the new Birth Obedience of Faith perseverance in Grace c. this might have had Impression on the Consciences in order to a Reformation and so have manifested and demonstrated the blessed 〈◊〉 and End of Christ's Coming Suffering and Sacrifice for Sinners and God s holy Design therein and his condescending to make a Covenant in his own terms with them to receive them into his Kingdom Government and Protection none of whose Terms or Covenant is Continuance in Sin or Disobediance term of Life for to be received in Covenant with God is to be received into Agreement and Union with him But after this Man hath shut out both Obedience to the Will of God through Faith Sanctification Holiness from being our justifying Righteousness or to redeem or acquit c. he essaies to mend the Matter saying It doth not shut it out either as inconsistent or a needless thing c. And wherein is Sanctification consistent and needful Is it consistent and needful to Justification yâ—…a or nay Take his Answer It is so far from being inconsistent that they are inseparable and the one a Means to the other Well said Is Faith and Justification consistent and Faith a Means thereof This overthrows his shutting 〈◊〉 Sanctification therein for there can be no living and justifying Faith without Sanctification But then he goes round again viz. Flying out of our selves as seeing nothing but Matter of Condemnation nation in ourselves to Jesus Christ by Faith and apprehending the Purity and Holiness of our Saviour's Heart and Life c. Whether do you fly out of your selves to Jesus Christ And by what Faith can he be seen laid hold on or his Purity be apprehended to your Justification while there is nothing seen but Matter of Condemnation in your selves For 1st The true and living Faith is not enjoyed without some Degree of Sanctification within and if without this Faith you cannot be justified then not 〈◊〉 inward Sanctification true Faith and Love by which it worketh are Fruits of the Spirit and the Mystery of Faith is held in a pure Conscience and he that believeth in the Son of God 〈◊〉 Life 2dly The Righteousness of Faith doth not bid us fly out of our selves to Christ's Sufferings without only for Justification and that while there is nothing to be seen within but Matter of Condemnation which is to impute Christ's Susfering to mens Justification while they are under Condemnation in themselves as if they were imputatively just and righteous even when really and actually damned which is a sad Imputation and none of
God's nor Christ's but the Righteousnes of Faith rather bids us return to the Word of Faith that is nigh in the Heart to obey it and do it which Word is both saving and justifying to them that obey it Say not in thy Heart who shall ascend or fly up into Heaven to bring Christ down or who shall descend into the deep to bring Christ again from the dead but the Word is nigh thee c. Rom. 10. And 't is by this ingrafted Word that the true Faith is wrought in the Heart and the true Application Benefit and Confession is made to the Soul of Christ's Sufferings Death and Resurrection and the real Intent blessed End and spiritual Advantage thereof experienced by true Believers who are Obeyers and Doers of the Word and not meer outside Hearers and Talkers Again this man in Contradiction to his excluding Sanctification before and saying that Holiness is not needful to constitute a justifying Righteousness and to his Doctrine for Imperfection and Sin and his justifying Persons condemned in themselves He grants thus far to the Effects of Faith viz. Our Hearts turning to God we dislike our Sins We are sweetly engaged to please God in all things That thus God purifies our Hearts by Faith That thus we are sanctified by Faith which is in Christ. And a lively Faith will work by Love It is needful to testifie our Love to God and Christ and to please and honour God and be a good Example to our Neighbour c. Come on Good Doctrine Well said S. S. And is not Faith needful to Justification And can we be justified without pleasing God or please God without Justification or is not that of a justifying Nature which pleaseth God Pray consider it the Apostles Experience was being justified by Faith they had Peace with God Rom. 5. â—… And whatsoever we ask we receive of him because we keep his Commandment and do those Things that are pleasing in his Sight 1 Joh. 3. 22. But S. S. and his Brethren expect to be accepted and justified because Christ kept the Fathers Commandments or because God obeyed God as his Phrase is and on the same Account to be heard and answered of God while they break his Commands and do those things that are displeasing in his Sight Again John the beloved Disciple said Hereby we know that we are of the Truth and shall assure our Hearts before him for if our Heart condemn us God is greater then our Heart and knoweth all things but if our Heart condemn us not then have we Confidence towards God 1 Joh. 3. 19. 20 21. to the End But S. S. and his Brethren pretend Faith Justification and so Confidence towards God because of Christ's Sufferings only when their Hearts do condemn them from the Evidence of the true Light bearing Witness against them and when they see nothing but Matter of Condemnation in them and indeed this their dead Faith Confidence and false Imputation are of the same Matter The true Apostle said Let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water Heb. 10. 22. But our Sin-pleasing Presbyters think to draw near unto God in a justified Condition on the Account of Christ's Sufferings only with such a Faith as doth not purifie the Heart and having both a polluted sinful Heart and a defiled or evil Conscience all their Dayes The Apostle Johns Testimony was Herein is our Love made perfect viz. in our dwelling in God and God in us that we may have Boldness in the Day of Judgment because as he is so are we in this World 1 Joh. 4. 16 17. But the Imperfection and Sin pleading Presbyters think to have Boldness in the Day of Judgment because Christ was perfect and suffered in the Flesh although they remain all their Dayes imperfect and sinful seeing nothing but Matter of Condemnation in themselves and so are not at all like God nor Christ in this Present World They think it will be a Sufficient Plea that Christ was Perfect and Sinless in their stead that God obeyed God and so was like himself how Imperfect and unlike him soever they be on this side the Grave they conceiting themselves Elect Persons Christ said If ye love me keep my Sayings Joh. 14. 23. and John said By this we know that we love the Children of God when we love God and keep his Commandments for this is the Love of God that we keep his Commandments and they are not Grievous 1 Joh. 5. 2. 3. But our Opposers the Presbyters and others will pretend they love God and his Children while they are daily breaking and violating his Commandments and will not believe it possible for any to keep them in this Life though assisted by the Power of Christ. The Apostle Peter testified That even Baptism doth now save us not the putting away of the Filth of the Flesh or outside Washing but the Answer or as some have it Demand of a Good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3. 21. But our Opposers Belief and Principle is That 't is only Christ's Obedience Sufferings and Death in the Flesh imputed to us that doth save and Justifie them and on this is only their Plea and Demand and not from his Spirit 's Work of Sanctification or spiritual Baptism nor the Answer or Demand of a Good Conscience towards God they have both shut out Sanctification and Holiness and so excluded Good Conscience from being needful to Justification or to constitute a Justifying Righteousness for they herein hold or at least imply two Righteousnesses of Christ the one Outward to Justifie and the other Inward to Sanctifie the one Imputative and the other Inherent the one Perfect and the other Imperfect And so the Sufferings and Death of Christ in the Flesh however inflicted on him by wicked Hands and Murtherers must be imputed by these men as the Perfect Justifying Righteousness but Christ's own Everlasting Righteousness of Sanctification in the Saints must be deemed Impersect and not accounted unto Justification nor the best Robe though it be the white Linnen the Saints Righteousness whose Garments are washed and made white in the Blood of the Lamb. Whereas Christ's everlasting Righteousness Holiness Love Faith Patience c. wherein he perfectly obeyed the Father and resigned up to his Will both in Doing and Suffering were inherent in him and therein and for that Cause his Obedience and Sacrifice was most acceptable and a sweet smelling Savour to God not with respect to the Murtherous Act of those that crucified and slew him but with respect to that Inherent Holiness everlasting Righteousness and eternal Spirit by which he offered uphimself a Lamb without Blemish and spotless Sacrifice to God and alwayes did those things that pleased him Joh. 8. 29. And of the same everlasting Righteousness must every true Believer partake
in himself by the same eternal Spirit by which the Saints were both Washed Cleansed Sanctified and Justified 1 Cor. 6. 11. Through the same eternal Spirit the same Power the same Righteousness the same Holiness the same Faith the same Love the same Patience c. that was in Christ do they partake of who truly follow him and walk in his steps having his Life manifest in them and received the Spirit of the Son which receives of his things and giveth unto them who walk after the Spirit not after the Flesh But Quest. What can we give to God for our Souls proportionable to so Great a Loss to so great Sufferings Sanctification and Holiness or a little Faith and the Works that follow This is likely to do Answ. A groundless Question in the first place no man can redeem his Brother nor give to God a Ransom for him for the Redemption of the Soul is pretious and so pretious as that which cannot be procured without a Price of Infinite Value Christ gave himself a Ransom for all 't is Christ himself that ransoms saves and redeems the Soul to God and that through Sanctification or washing of Regeneration and Christ is made unto us who believe in him both Righteousness Sanctification and Redemption however this man undervalues Saâ—…ctification and a little Faith and though it be the Gift oâ—… God to us and not ours to him and the Saints Victory we have not given to God the Ransom nor the Price he Loved us first and therefore we Love and believe in him and in this was manifested the Love of God towards us because he sent his only begotten Son into the World that we might Live through him 1 Joh. 4. Again though the Phrase Merit of Christ's Blood and Sufferings be not a Scripture Phrase yet the Worth and Value thereof with respect to man's Salvation we never disesteemed since we knew the true and spiritual Application Virtue and Effects of his Blood c. through his Light and Spirit to the purging our Consciences cleansing and justifying which yet is an inward Experience not shut out nor put afar off by the true Church whom God hath purchased with his own Blood not redeemed with corruptible thing but with the pretious Blood of Christ which therefore is incorruptible Act. 20. 28. 1 Pet. 1. 17 18. cited by S. S. But then he egregiously mistakes in saying viz. Let us then with Paul abhor all Sanctification in us all Holiness all Works of Faith whatever is wrought by us in Comparison of what we spie by Faith in Christ. Answ. A very gross Mistake and Perversion an Abuse of Paul and of those Hearers to whom S. S. preaches such impious Doctrine It was not Sanctification or Holiness within nor yet the Works or Obedience of Faith that Paul either abhorred or rejected for the Excellency of the Knowledge of Christ or that he might win Christ but it was his former Confidence in the Flesh his own self-Righteousness which was of the Law and all those things that had been deemed as Gain to him that he counted Loss for Christ and for whom he suffered the Loss of all those things and counted them but as Dung that he might win Christ which he could not so account of all Sanctification or Holiness wrought by Christ within nor of the Works of Faith Can it be any less then Blasphemy as in this man's Sense thus to present and read Paul viz. I abhor all Sanctification within all Holiness and Works of Faith and I count them but all Loss for the Excellency of the Knowledge of Christ Jesus and have suffered the Loss of all my inward Holiness Sanctification and Works of Faith and do count them but Dung that I may win Christ c. How unlike Paul odious and gross were it thus to pervert his Words as to say Let us with Paul abhor all Sanctification in us c. neither doth Paul make any such Difference or Repugnancy between Christ's inward Work of Sanctification and the Excellency of his Knowledge nor between being in the Faith or Obedience thereof and being in Christ and his Righteousness but really desired that he might be found in Christ not having said he mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Phil. 3. 9. so far was he from either putting the Righteousness of Faith afar off or abhorring Sanctification within that he desired to have it and be possessed with it as one found in Christ. For that only doth God justifie us which doth suffice to turn away his Wrath from us and satisfie his Justice for our Transgression but Christ's Sufferings only c. Answ. I deny his minor as it depends on the Word only for then why are not all Men in the World justified for whom Christ suffered and dyed which was for all Men he tasted Death for every Man for the Sins of the whole World And yet he that believeth not on the Son hath not Life but the Wrath of God abides upon him therefore without Faith Repentance and Conversion which are Effects of Christ's inherent Righteousness and Work the Wrath is not turned away nor are Men justified Obj. Let us then place no Confidence in Sanctification Holiness Faith and the Works that follow as if these laying aside Christ's Death on the Cross could turn away God's Wrath c. Rep. Herein he varies from his Argument before which was that Christ's Sufferings only can turn away Wrath justifie c. Note It is not Sanctification Holiness Faith c. only can do it without Christ's Death or laying it aside But while here he implies that Sanctification Holiness Faith c. with respect to Christ's Death can turn away Wrath he hath contradicted his own Argument before of Christ's Sufferings only which also cannot be slited nor his Death made void where true Faith Sanctification in him are enjoyed for therein Christ himself is enjoyed and we dare not preach nor own such Doctrine as to abhor all Sanctification in us nor the having no Confidence in Faith and Sanctification which are wrought in the Soul by Christ Jesus CHAP. IV. Of Satisfaction some serious Considerations farther opening the Doctrine and Sence of our Opposers Obj. GOd will not Justifie us without full Satisfaction to his Justice for our Sin Rep. And what Kind of Satisfaction is it he thinks this Justice requires We confess a Satisfaction or answering his Good Pleasure in and by Christ Jesus but about the Manner of it as supposed and stated we differ See how the man states it He concludes it must be a Punishing our Fall 1st From God's Judgment 2dly God's Truth 3dly God's Will and Purpose Quest. What is his Ground from these see his Answer viz. 1st God hath said in the Day thou eatest thereof thou shalt Dye 2dly Cursed is he that continues not
of Condemnation both to Angels and Men to be their Sin in forsaking the Lord and living Ungodly But whereas S. S. renders God's fore-knowledge of all his Works as the Reason or Proof That he from eternity decreed particular Angels and Men for Destruction which appears Contradictory to his Masters of the Assemblies confessing viz. That God hath not decreed any thing because he foresaw it as future Confess Chap. 3 This Proof is as impertinent as the rest of his shallow Arguments for his fore-Knowledge being infinite it is no Proof that he hath absolutely decreed or ordained all things that come to pass because he foresaw all for he hath not ordained that Men should live in Sin though he hath designed their Punishment who do so live yet known unto the Lord are all his Work 's both those of his Creation which he wrought according to his absolute Pleasure both in Heaven and in Earth and in the Sea c. Psal. 135. 6. and Man was not capable of resisting his Maker in forming of him he was as the Clay in his Hand as also the Lord foreknew his work of Sanctification and saving of man from Sin and Death but this is not effected without a Subjection to his Will and a Compliance with his Spirit and Power in his Work within They are not Partakers of Salvation from Sin who wilfully gain-say the Truth resist the holy Ghost and act Despite against the Spirit of Grace But further I find S. S. so uncertain in the Management of his partial Proposition for a personal Election and Reprobation that he is made sometimes to grant and confess to Truth to his own absolute Confutation and the Break neck of his graceless Cause As by his Confessing That God hath no Pleasure in the Death of him that dieth considered barely as his Creature for he is willing to receive to Mercy every returning Sinner yet if a Person perseveres in Wickedness as such God will laugh at his Calamity c. Thus far S. S. From whence it follows 1st That God did not from Eternity decree the Damnation of particular Persons contrary to his declared Pleasure 2dly That persevering in Wickedness is the Cause of Men's Calamity 3dly Aâ—…d their Perversness and Obstinacy in rejecting Wisdom's Reproof and Counsel the Cause that God will laugh at their Calamity and mock when their Fear cometh Now the Doctrine of Election and Reprobation as universally sect 11 and equally laid down in the Scriptures of Truth and as accordingly by us asserted for that there can be no Repugnancy either in God's Actions or in his Will whether secret or revealed as some vainly imagin cannot be inconsistent with God's Prohibitions Eat not of the Tree of Knowledge His conditional Promises If thou dost well shalt thou not be accepted If you Seek the Lord he will be found of you Whosoever believeth shall not perish shall not abide in Darkness His conditional Threats If thy Heart turn away thou shalt Perish If ye for sake him he will for sake you His sending his Son into the World not to Condemn the World He should have added Christ's Dying for all Men tasting death for every Man his giving his Spirit to instruct them His Setting Life and Death before them in the Promises and in the Threats or giving Men up to their Lusts for Sin This cannot be inconsistent with God's Election or Choice of true Believers and Obedient nor with his rejecting the Rebellious unto Reprobation for they evince the Truth thereof But the Presbyters partial Doctrine of Election and Reprobation of particular Persons and certain definite number of Men and Angels and their most grosly Asserting that God from all Eternity did freely and unchangeably ordain whatsoever comes to pass This is both inconsistent with those and such his Prohibitions conditional Promises and Threats His sending his Son not to condemn the World but that the World through him might be saved his dying for all Men his giving his good Spirit to the Disobedient to instruct them his setting Life and Death before them to chuse Life or perish Deut. 30. 15. to the end but Alas if from Eternity God had reprobated them or absolutely ordained and designed their Damnation and Curse how should they Chuse Life or Blessing Or if particularly unchangeably ordained to Life and Salvation from all Eternity Could there be any such Danger of their perishing or that they should thus need to be threatned with Cursing and Perishing if their Heart turned away from the Lord For had they been unchangeably designed of God for the one End whether Life or Death were it not very inconsistent to propose both conditionally to them as namely to exhort them to chuse Life or if they refused to threaten them with perishing c. do not you partial-minded Presbyters and Calvinists by such kind of Preaching and Propositions so contrary to your partial Principle most grosly dissemble with People and mock them contrary to your own Belief whenas Moses the Prophets and Apostles in such like Conditional Promises and Threats believed what they spoak they believed and therefore spoak from the Spirit of God which cannot lie nor dissemble If you say God hath decreed particular Persons Salvation by such Warnings you thereby tell us that he hath decreed it by Threatning them with Damnation and thereby you affix your non-sense incongruous Doctrine upon God rather then you will confess your own nonsensical Contradiction therein which runs thus That God hath from all Eternity unchangeably designed some Persons eternal Salvation and yet that he warns and threatens the same Persons with eternal Damnation or Perdition if they refuse Life or to â—…earken to him and obey him or if their Hearts turn away from him pray mark how inconsistent and contradictory this is like as to say It is unchangeably designed of God that you must live for ever yet take heed you do not dye eternally And to S. S. his adding All these are subservient to the Soveraign Design of God's Decrees The Magnifying his Mercy and Grace in the Salvation of all the Elect his Justice or Wrath in the Reprobates c. pag. 115. Ans. If by the Words All these as we may take him he intends according to the Assembly's Confession That God from all Eternity did most freely and unchangeably ordain whatsoever comes to pass then it may be understood that all these things those Conditions or States both Good and Bad which he mentions before are subservient to the soveraign Design of God's Decrees as he words it But if by all these he intends all these conditional Promises and Threats are so subservient as I think he doth then God's Decrees of Men Salvation or Damnation are also conditional accordingly as first If you seek the Lord he will be found of you and then as all are called to seek the Lord he hath also given Liberty and a Capacity to all to seek him that they may
to turn from Sin to God in Christ and to seek after good Scripture Evidence of their Election p. 116. Answ. The Matter would have been more congruous thus for that no fallen Men nor Women are reprobated for Everlasting lasting Destruction until they have first slighted the Kindness of God abused his Grace rebelled against his blessed Light rejected his Knowledge as not liking to retain him in their Knowledge this importunately urgeth all in Compassion to their own Souls to turn from Sin to God in Christ while his Grace and Good Will extends to them and a time of Love is afforded them while he maketh his Sun to rise on the Evil and on the Good and sendeth Rain on the Just and on the Unjust Mat. 5. 45. Now this is Matter of Comfort that God doth shew Love and Kindness towards all and that he universally extends Light and offereth Salvation by his Son who indeed is his shining Sun to the Ends of the Earth and that he willeth not or desireth not the Death of any in their Sins but rather their Return and Repentance that they may live But alas What a maniâ—…est Contradiction is it for the Man one while to conclude that God hath from all Eternity reprobated the greatest Part or Number of â—…allen Men and Women or unchangeably designed their Eternal Damnation poor Encouragement another while to tell of importunately urging all in Compassion to their own immortal Souls to turn from Sin to God in Christ How should they have Compassion to their immortal Souls if God hath no Compassion nor Love towards them Or how should Reprobates turn from Sin if eternally reprobated This were but putting them upon an Impossibility and so a flattering and mocking them with a pretended Kindness never intended for them As the Opinion which I oppose vainly supposeth by such specious Pretences Presbyterian Priests c. have flattered many out of their Money which is like as if a Priest in his preaching to a People should bid them all have Compassion upon their Immortal Souls and turn from Sin and then tell them it is impossible they should ever turn from Sin or be saved God having unalterably designed the Destruction and Damnation of the greatest Part of them what Comfort would this Contradiction and cruel Partiality administer to them I pray you It would be but cold Comfort to tell a great Congregation That God had fore-designâ—…d them all except two or three of them to be damned eternally This is not the Word of Faith nor any preaching in the Faith this is not Yea Amen but a saying and unsaying a pretending to comfort and encourage them all and to discourage and lead mâ—…ny into Despair And how then should they seek Evidence in Scripture for their Election or Salvation The Scriptures of themselves do not evidence to particular Persoâ—…s their Election from Eternity the Seriptures do not tell S. Scandrâ—…t Nat. Barnard c. that they are Elect Persons Bâ—…t to them that believe in Christ and in him have obtained Power over their Corruptions and whose Hearts are truly and spiritually tender towards God his Spirit beareth Witneâ—…s wâ—…th their Spirits and evidenceth to them according to Scripture that they are the Sons of God chosen in Christ Jesus through Sanctification of the Spi it and Belief of the Truth and so are adopted through the Spirit of Adoption to be the Children of God and Coheirs with Christ of Eternal Life and Peace S. S. Is the Judge cruel that hangs up a Murtherer sect 15 Answ. No but neither the Judge nor yet the Law doth ordain or prescribe that this or that Person shall be a Murtherer for the Fact is forbidden and the Punishment is prescribed as is the judgment and Punishment of ungodly Men in general S. S. God doth actually damn none but the finally Impenitent Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion not of God's Decree and this sufficiently conâ—…utes their accusing God with fore-designing or ordaining the Sin or wicked Actions of Men or particular Persons â—…or such and such Wayes and Ends Act. 2. 23. Christ being delivered by the determinate Câ—…unsel and fore-Knowledge of God after you had taken with wicked Hands you havâ—… crucified and slain p. 116. There was a Necessity of his being delivered to suffer as God fore-knew because of the Sins of the World Christ was given up in the Counsel of God on his Part to suffer but their wicked Hands that God permitted to take and murther him were against God and Christ not subject to his Counsel of Love and Mercy but to the Devil and their own wicked Hearts malicious murtherous Spirits and therefore they were by God's Counfel call'd to repent to be converted to turn from their Iniquities Acts 3. 14 15 19 26. But surely God did not call them to reâ—…ent of obeying his holy and just Counsel but of their Iniquities having murthered the Just one Acts 4. 27 28. Against thy â—…oly Child Jesus Herod Pontius Pilate with the Gentiles and the People of Israel gathered themselves together to do whatsoever thine Hand and thy Counsel had determin'd before to be done But see ver 25 26. concerning the Gentilâ—…s Rage and the Kings of the Earth and the Rulers standing up and gathering together against the Lord and against his Christ the Rage and wicked Consultations of whom God was not the Author of for when God by the Mouth of his Servant David asked Why did the Heathen rage ver 25. Would it have been a good Answer for any to have said Lord why dost thou ask Hast not thou â—…ore ordained them to rage imagine vain things Surely no sor thâ—…n he would not ask why but when thereby they had provoked him having rejected his Counsel and Good Will they were given up to work Wickedness and Injustice and so their own Ruin like those who brought Wo upon their Souls for they had rewarded Evil to themselves As God's Counsel fore-saw and perceived as the Jews or People of Israel rejected Christ and would not be gathered by him he said O Jerusalem Jerusalem how oft would I have gathered thy Children even as the Hen gathereth her Chickens under her Wings and you would not he therefore said Ye are the Children of them that murthered the Prophets fill ye up the Measure of your Fathers c. Serpents c. Mat. 23. 31. to the End This was not from an Eternal Decree irrespectively against their Persons but in Judgment and Wrath against them because of their Ungratefulness Envy and Wickedness and so likewise all who receive not the Love of the Truth whereby they might be saved but have Pleasure in their Unrighteousness God gives them up both to strong Delusions and Hardness of Heart for their Iniquity 2 Thes. 2. 10 11. S. S. Is Cod the Author of Sin in determining or fore-ordaining the wicked Actions of these Men It is one thing to decree
Command which requireth us to be perfect he saith God commands to offer Isaac he purposeth Isaac shall not be offer'd this shews he doth not efficaciously will every thing he commands p. 64. Rep. First This Instance is not pertinent in this Case it being a peculiar Command and Act to Abraham and not common to the Saints nor relative to those Commands injoyning Holiness of Liâ—…e which they are all concerned in 2dly He is mistaken in saying He purposeth Isaac shall not be offered for the Scripture saith That by Faith Abraham when he was tryed offered up Isaac and he that had received the Promises offered up his only begotten Son Hebr. 11. 17. It is evident that neither God's Command nor Purpose was to kill Isaac but that Abraham's Faith should be tryed in offering him up which by Faith he did in which he said God would provide himself a Lamb for a Burnt Offering Gen. 22. 8. And he accounting that God was able to raise him up even from the Dead from whence also he received him in a Figure Hebr. 〈◊〉 19. But this is no Proof that it is not his Pleasure his Commands requiring perfect Love Obedience sâ—…ould be kept and they that enter into the Covenant of Grace enter into an Agreement with God in Christ which though it remits Sins past yet gives no Liberty to continue in Sin neither is it any Condition of this Covenant that the Being of Sin should remain to keep the Saints humble for by this Covenant God taketh away Sin not only by Remission but by Receiving the Soul into Agreement with himself Jesus Christ is our Surety Mediator and Advocate both in his being a Propitiation or Sacrifice for the Sins of the whole World that upon the Act of Faith in his Blood and believing in his Name Sins past may be remitted as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace or Law thereof which we are under and in fulfilling the Promises thereof to us for without him we can do nothing we can obtain â—…o Pâ—…iviledge but in him in whom the Promises of Cod are all Yea and Amen And seeing God receiveth true Believers in Christ into Agreement with himself Christ being their Surety doth not exempt them from the Payment of what is their due Obedience but inables them thereto for to be in Covenant or Agreement with God is neither consistent with disagreeing with him by Transgression or sinning against him When or where Sin shall be removed after Death he resolves not He tells us not How long a time shall be between Death and the perfect Removal of Sin for a Purgatory he seemeth not in words to own how nearly related soever his Doctrine be to it in his saying It sufficeth me to be assured from God's Word it Sin is not done away in this Life it shall in the next But where and what that God's Word is that so assureth him That Sin is not done away in this Life but in the next he hath not yet demonstrated nor proved nor doth he clear himself of the Pope's Doctrine of a Purgatory but confesseth That no unclean thing shall enter the Kingdom of Heaven since Christ is to present us holy unblamable and unreprovable in his Sight a glorious Church not having Spot or Wrinkle p. 64. Mark here how he hath manifestly contradicted his pleading for the Being of Sin in the Saints and saying It is not done away in this Life and yet the Church must be holy unblâ—…mable and unreprovable in his Sight not having Spot or Wrinkle but then he addeth further as a part of what Christ hath merited touching this Point and in pag. 67. He hath perfected forever them that are sanctified meritoriously To which I say Hath Christ merited or purchased the Church's Beauty and Perfection even perfect Sanctification and yet is it his Father's good Pleasure that the Church shall not receive such Perfection here Or that the Being of Sin shall not be remov'd in this Life Were it not Blasphemy to suppose That Christ hath bought for man that which his Father will not allow him But I must suppose his Sence of Christ's Merit Dignity Righteousness and Obedience as not to be really partaken of and inherited by true Believers in this Life but only in their Sence of Imputation which can be neither real nor true to reckon themselves Holy Unblamable Unreprovable without Spot or Wrinkle while yet spotted with Sin and inherent Corruptions though still I grant that every Degree of Real Righteousness true Faith and Sincerity to God springing up from his own Life in his Children is owned and accounted of in his Sight for the Lord is well-pleased for his own Righteousness sake Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him from the highest Growth and Maturity to the least Appearance breathing and breaking forth thereof in the Soul yea from Israel's Tryumphing and Glorying in the Lord to Niniveh's believing God and repenting and God commands us nothing but what he inableth us to perform although against this S. S. objects that he commands from the Beginning of Life to the End of Life to continue in all things written in the Law to do them but where this is commanded us in Scripture he shews us not We are satisfied that God layeth no more upon man as to doing or performing then he inableth man for his Commands are gradually and orderly imposed to be obeyed according to the Ability that he giveth the Creature he doth not command a Child to do a Man's Work he is no hard Master So in the Covenant of Grace there is a Growth from one Degree of Strength to another 〈◊〉 Faith to Faith from Little Children to Young Men c. and so according to their Growth and Capacity God requires Obedience and doth not impose Impossibilities oâ—… them And if so be that the Power and Glory of God be more manifest in the Second Covenant or in the New Covenant of Grace then in the First Covenant by how much the greater man's Priviledge is in this by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it Therefore S. S. his being assured That Sin is not done away in this Life and his Conâ—…ession That a Believer dyes unto Sin by degrees and so AT his Death the whole of Christ's Merit is immediately applyed whereby Sin is forever totally abolished These are not consistent neither doth he write as a man of Experience of the Work of God what Assurance foever he pretends sor to say That his Sin is not done away in this Life or that it shâ—…ll in the next and yet to say It is totally abolished AT his Death These are as Contradictory as to say That Sâ—…n is done away At Death and yet it is not done away till After Death which is saith he to the last Trump will Sin be in the Saints
nor the Being of Sin forthwith excluded p. 68. yet by Degrees it comes fully to be effected and Sin put an End to as there is a waiting in Patience and Diligence upon him who hath begun a good Work who will also perfect it That the Righteousness of the Law might be fulfilled in us on this he thus paraphraseth Fulfill signifies sincerely to obey the Law 1 Chron. 22. 13. that is sincerely to obey every Precept so far as we attain to understand it Thus far he contradicts his pleading for the Being of Sin and Corruptions in the Saints and his denying perfect Obedience to be attainable in this Life yet I assert that Man in his own Will Strength cannot attain sincerely to obey the Law of God but through the Power and Aid of Christ Jesus he may attain to the Righteousness or Substance of the Law to be fulfilled in him being led by the Spirit of Life for the Law thereof in Christ makes free from the Law of Sin and Death But when this Opposer adds Thus in the other World God's People shall attain to fulfil the Righteousness of the Law p. 69. Herein he perverts Scripture and puts Christ's Work afar off who is the End of the Law for Righteousness not to indulge Men in Sin to them that believe and he came to condemn Sin in the Flesh that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit which State the Apostle did not put off to the other World And if the Gospel or Law of the Spirit of Life free us from the Law of Sin and Death and Christ was sent to condemn Sin in the 〈◊〉 which Words he turns thus viz. Condemned our Sin in him I say First Why should we be subject to the Law of Sin aâ—…d Death or 〈◊〉 believe a Freedom from the Being of Sin when its Power Law and Rule is taken away These are inconsistent Must Men needs subject themselves to that which is brought under by the Power of Christ and Law of Life in him His saying He condemned our Sin in him will not excuse him from being condemned with Sin if he doth not come to find Sin condemned and destroyed in himself and Man's Disobedience to the Law of God within will not be excused by what Christ hath done and suffered without neither will your Application cause you to be lookt on as if from the Beginning of Life to the End to have obeyed the Law as Creatures to have satisfied it as Sinners p. 69. Surely God doth not so look upon you while you continue in Sin and his Spirit striving with you and reproving of you for Sin and Corruption God and his Spirit do not so oppose on another and yet he is Gratious and Merciful ready to pardon and forgive Sins past upon true Repentance and that for Christ's sake who is the Propitiation c. but the Notion of Satisfaction as it is taken in the severe Sense of strict Payment in Law by undergoing the full Punishment It is not consistent with the Gratiousness of God in forgiving Sins past on unfeigned Repentance but sufficient is said to that Point He is offended that we should say to him and his Brethren You plead for Sin he calls this an opprobrious and gross Slander but hath not cleared himself thereof but verified it as appears in this Discourse of his And his saying Who do more call Men off from sinning then we If he had added Who tell People that to come off or be free from Sin is not attainable in this Life and that it is God's good Pleasure not to destroy the Being of Sin in this Life and that he sees good Corruptions should remain in his Saints to keep them humble Then the World might easily have judged how heartily they call Men off from Sin or rather how they impiously plead for Sin as necessary He sayes Their Light without the Scriptures will help to call men off from Lying Injustice Uncleanness c. They should then obey it for then it necessarily calls unto Truth Justice Purity c. and consequently to Heaven Depart from â—…vil and do Good and dwell for evermore We urge Men to the Observance of the Christian Sabbath p. 69. And what is that Christian Sabbath And how do you urge men to Observe it Was not the Jews Sabbath a Type of the Christians Sabbath or Rest And do they not cease from their own Works and Thoughts being not to think their own Thoughts on this Sabbath or holy Day We press to repent of the very Being of an evil Thought in us But do you press it in the Faith Do you believe that the Being of evil Thoughts can be remov'd in this Life else what signifies your pressing to repent thereof Your Denouncing against men's Allowing themselves in Sin Wickedness Your saying It is the Duty of all to be Perfect to Press after it to watch against all even the least Sins p. 70. What avails all this when you press and preach thus in your Unbelief You unsay what you here pretend when you tell people It is God's Good Pleasure that the Being of Sin and Corruption should remain in his Saints to keep them humble What Incouragement do you here give People to press after Perfection and to watch against all Sin when you tell them A Sinless Perfection is not attainable But he brings an Instance for their Encouragement as he thinks viz. If two Companies of Children were to run a Race and one should say to this Company There are strong Men at the End of the Race if you run as strong and as fast as they can run you are to enjoy a rich Inheritance but if not you are to dy By the way observe he very egregiously doth mistate the Case and Doctrine of those called Quakers for they do not propose Heaven and Salvation upon these Terms as for Children to run as fast as Men but that Children may become Men and in the mean time act according to their Abilities beyond which God doth not impose upon them nor require of them but that the Race that is set before us may be run with Patience which ought to have her perfect Work that we may be perfect and intire wanting nothing It is certain that they who have begun in the Spirit and spiritual Journey who are diligent using their best Endeavours and hold out shall enjoy an Everlasting Inheritance And this is not to cut off their Endeavours by Despair as falsly is supposed against the Quakers upon the said Mistating of their Case but your Preaching tends to Despair when you press People after Purity and Perfection and then tell them It is Not attainable in this Life He further adds against us There must be no Sin at all in you and then you shall obtain Salvation 〈◊〉 I must be quite free from all Sin here or burn in Hell to all Eternity pag.
Seed in any or Christ's Arising who doth appear reveal himself and arise in the Souls that believe in him to raise them also up with him yea and that which the Father hath given him he will loose nothing oâ—… it but raise it up at the last Day And if you do not come to know a Righteous Seed raised up in you and Truth to spring up out of the Earth and to witness Christ to be your Resurrection and Life you remain dead in your Sins and short of the Glory of this Resurrection But in witnessing Christ to be the Resurrection and the Life unto us we do not assert that it is only the Seed or Christ in us that doth arise as is vainly imagined but we are revived and do arise in and with him as those that have believed in his Name as he said I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live and he that liveth and believeth in me shall never dye wherein he doth not take notice of the putting off of the earthly Body or Cloathing as his dying or Death And as in Adam all dye even so in Christ shall all be made alive but every man in his own order Christ the first Fruits afterward they that are Christ's at his Coming and this is not to exempt Man from the Benefit of the Resurrection nor to say That Christ and the Light within is sown Natural Mortal and Corruptible as T. H. most malitiously and falsly accuseth us by way of Question as asserting Blasphemy To which he farther adds that we intend the Resurrection of something past and witness in our selves What is Falsehood and Deceipt if this be not p. 61. And further saith Thus do you undermine the very Foundation of Faith Hope and Holiness of Life like Hymneas and Philotus 2 Tim. 2. 17. who said the Resurrection is past already To which I answer first What we witness in ourselves of the Resurrection it is this Man 's horrible Blasphemy to call it Falsehood and Deceipt for that we do witness to Christ as being the Resurrection and the Life revealed in us so far as we have a living Knowledge of him and Experience of being by him raised up from Sin and Death that came by it in order to attain to a future Glory 2dly 'T is a Gross Slander that we either intend or say like Hymneas and Philotus that the Resurrection is past already for that it is not yet as to Man compleatly we are not yet raised to what we shall be as namely to that Fulness of Glory and absolute Joy and Tryumph which shall be incessantly possest after our Labours and Sufferings are ended and our Earthly House dissolved for the more we are drawn up into absolute Spirituality the more capable we are of that full Fruition of an eternal Weight of Glory in the Heavens in order to which let us be Spiritually minded and walk in Holiness of Life while here in our earthly House As also we cannot hold that the Resurrection is past already while we or any of us are suffering with Christ and travailing in order to attain unto the Resurrection of the Dead that is perfectly to be raised up with Christ who is the Resurrection and Life in some Degree at least of all that truly believe in his Name and Power Neither is this to undermine the Foundation of true Faith Hope or Holiness of Life while we confess Christ to be that Foundation But to argue for Sin and Imperfection term of Life and so to put off being Perfect till in Heaven as this Opposer hath done this is repugnant to the Foundation of living and purifying Faith and Hope and so excludes Holiness of Life howbeit he thinks to arrive at Heaven with the same Carnal Carcass or Corruptible Cask he now beats about with him only he thinks it will be new drest up and polisht after it is turned to Dust But the greatest Miracle is that it must not be Created a new nor a new Created Body and unless we grant him this he reckons our Religion a meer Cheat calculated only to the Service of the Devil and our own Lusts and that it denies any Eternal Advantage and therefore be opposeth the Christian to the Quaker p. 62. And what is the Marrow of his Matter for this severe Conclusion upon us But First he accuseth us of a palpable Denyal of all future and distinct Beings and Existences after Death pag. 62. which is a palpable and notorious Untruth for as we confess to the distinct Beings of Angels in Heaven so we confess the future distinct Beings and Existences of the Saints and Children of the Resurrection that in the World to come they shall be AS the Angels of God yea They which shall be accounted worthy to obtain that World and the Resurrection c. They shall be equal unto the Angels and are the Children of God being the Children of the Resurrection Luk. 20. 36. And what Bodies have these Angels of God Terrestrial or Celestial Carnal or Spiritual let that be considered 2dly The Man 's other Pretence is If the Soul be a Part of God Divine Infinite as before and returns into God being God it cannot miscarry he saith His Abuse concerning this hath been answer'd before both in this Treatise and in my Book of the Nature of Christianity And it was never asserted by us either of the Soul of Man or of the Spirit or Existence of Man or the Creature which may vary in its Affections to Good or Evil according to the Power that acts Man Neither can it be conceived in Reason but Envie that any of us should look upon the Infinite God to be Divisible into so many Parts or Particles as there are Entities or Existences of Men yet that there is an Infinite Life Principle or Seed in the Soul of every Man This we confess as that by which the Soul immortally subsists in its being and therefore this may be counted the Soul or Life of the Soul for without this the Soul of man could not subsist in an Immortal Capacity And this I and divers others can testifie that G. F. did not intend or asscribe either Immutability Infiniteness or Divinity to the meer formed or created Spirit Soul or Being of Man but to the divine immediate Inspiration or Breath of Life flowing from God himself who inspired into him an active Soul and breathed in a living Spirit Wisd. 15. 11. whereby Man became both a living and reasonable Soul indued with Rational Intellectual and Spiritual Parts 3dly I know no other Reason he can pretend for his Charge against us and our Religion as a Cheat and as denying an eternal Advantage but that we do not own his gross and carnal Sense of the Resurrection though it be none of our Phrase to say in these general words That the Body perisheth forever but hereby he plainly implies man's Incapacity of an
him may clear and quit your selves of his inveterate Spirit and gross Abuses against us who bear Love and Good-will towards you and all men believing that there are some among you that are more tender and honest and of a better Spirit then T. H. for whose sakes I have writ thus much and not for his for he hath shewn himself Dirty and Wicked who hath made no Conscience to forge and spread many notorious Lyes and Slanders against us And therefore however takenotice of this that it will not be reputable for you to allow or own him as a Teacher among you nor for you to sit under him who hath no Power either over his Tongue or Passion unless he Repent and as publickly Revoak Judge and Condemn his gross Errors Abuses Lyes Slanders and Forgeries as he hath broached and spread them and if you suffer him to go on a Preacher among you without a publick Reproof from you and his open Recantation it will lye upon you as Upholders of a persecuting Spirit and rendeâ—… you as uncharitable and unchristian Professors of Christiaâ—…ity for suffering such a notorious piece of Wickedness as this of T. Hicks's to proceed from among you unreproved But I really desire the Lord may open your Eyes so as you may clear your selves and that Envy and Prejudice may cease and dye among you that you may not dye and perish in it A Serious Reflection Upon some of Will Burnet's Chief Arguments about the Resurrection of the SAME FLESH In his Book stiled The Capital Principles of the People called Quakers W. B. IF Jesus Christ did rise again with that Body that went Arg. I. to the Crave then there is a Resurrection from the Grave of the same Body c. But Christ did leave the Grave empty c. Ergo. Arg. II. If Jesus Christ rose from the Dead with Flesh and Bones yea with the same Flesh as was nailed to the Cross Joh. 20. 27. then there is a Resurrection from the Grave of the same Flesh that goeth to the Grave But Christ did rise in the same Ergo. Answ. This Man's Work savours of Flesh and not Spirit The Consequence of both his Propositions is inconsistent and so his Argument is fallacious for Christ's Flesh saw no Corruption being raised the third Day it did not corrupt in the Sepulchre much less turn to Dust or Earth as others do therefore the Instance and Comparison is unequal in this case though it holds for a more Spiritual End and Advantage then this drives at for which the Apostle did instance the Resurrection of Christ by the Glory or Power of the Father that men might believe in that Power He did not say that Christ's Flesh was raised up the third day that you might believe that the same Flesh as gross part of yours that goeth to the Grave and turns to Dust shall be so Raised as this Man argues for Christ's Resurrection was preached that their Faith might be in God who raised him up that Men might in this Life receive and feel the Spiritual Benefit thereof to their Immortal Souls and so partake in this Life of the Power of his Resurrection to be raised up with Christ in order to reign with him in Glory hereafterâ—… as for â—…nstance Know ye not that so many of us as wâ—…re baptizeâ—… 〈◊〉 â—…esus Christ were baptized into his Dâ—…ath therefore we 〈◊〉 with him by Baptism into Death that like as Christ was raised up 〈◊〉 Dead by the Glory of the Father even so we also should 〈◊〉 in 〈◊〉 〈◊〉 of Life Rom. 6. 3 4 5 6 7 8. to the end And 〈◊〉 〈◊〉 him by Baptism wherein also you are risen with him throuâ—…h 〈◊〉 Fâ—…ith of the Operation of God who hath raised him from the 〈◊〉 Col. 〈◊〉 12 13. As also to the same Purpose and End read Rom. 8. 11. aâ—…d 10. 9. Eph. 2. 1. 1 Pet. 3. 18 19 21. 1 Cor. 15. 45. Phil. 3. 10 11. 1 Cor. 6. 14. 2 Cor. 4. 14. Joh. 6. â—…9 40 Col. 2. 20. and 3. 3 4. Eph. 1. 20. and 2. 6. Col. 2. 12. 1 Pet. 1. 3. 21. Heb. 11. 35. 1 Thes. 5. 10 11. By all which it is evident that Christ Death and Resurrection was not preached for a 〈◊〉 Eâ—…d but for a spiritual Benefit here and an eternal Advantage hereafter But whereas our Opposer carnally infers from Christ's arising a Resurrection of the same Flesh that goeth to thâ—… Grave His Shortness in this and the Shallowness oâ—… his fleshly Apprehension comes under this further Consideration As First That all Flesh and Earthly Bodies of Men do not go to the Grave in hiâ—… Sense It is said Thâ—… 〈◊〉 〈◊〉 of thy Servants have they given to be Meat 〈◊〉 〈◊〉 Fow's of Heaven the Flesh of thy Saints unto the 〈◊〉 of the 〈◊〉 Their Blood have they shed like Water round about Jeruâ—…alem and there was none to bury them Psal. 79. 2 3. Thereâ—…ore these were not laid in Graves of the Earth As also it is apparent that the Flesh of many is wasted away with Sickness before they dye or their Bones be laiâ—… in the Grave And likewise many undergo such great Sickâ—…esses and Calamities in their Life time as so oâ—…ten doth both corrupt and waste their Flesh and Blood that so often as they are restored to Health again they have new Fleth or reneâ—…ed Bodies thereof and then what a vast Bigness would 〈◊〉 Bodies amount to if raised with all the self 〈◊〉 〈◊〉 that they had in their Life time Moreover through 〈◊〉 Judgment and sore Exercise David said My â—…ones â—…leave to my Skin Psal. 102. 5. And my Kâ—…ees are weak through 〈◊〉 and my Flesh faileth of Fatness Psal. 109. 24. And as 〈◊〉 signified when man is chastened with Pain upon his Bed and the multitude of his Bones with strong Pain so that his Life 〈◊〉 Bread his Flesh is consumed away that it cannot beseen and his Bones that were not seen stick out His Soul draweth near unto the Grave c. Job 33. 19 20 21 22. Through such Judgement and Chastisement they who have known the polluted Flesh consumed away are not so much concerned for the same Flesh as these our fleshly Opposers are whereby they shew they never experienced such Chastisements nor underwent such Judgment that God might hide Pride from them and keep back their Soul from the Pit Their proud Flesh would alwayes live and be reserved to eternal Glory Whereas he whose Flesh is consumed away through the Chastisements of the Lord and who comes to see that God is gracious therein unto him to deliver him from going down to the Pit who saith I have found a Ransom It is said of such a one His Flesh shall be fresher then a Child's he shall return to the Dayes of his Youth Job 33. This is not the old Flesh that was consumed away through Chastisements And as all Flesh is not the same Flesh so all Bodies are not of