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
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
the Law in the Letter or as outwardly written And if this Immediate Light be not of a saveing Property what Light is And for what end is it given universally to Man-kind That they may be saved or onely to condemn them 2. Christ's enlightning all men as the Eternal Word and that with a spiritual Light flowing from himself as the Eternall Word Enlightening It is not with the Letter which killeth and Cannot give Life but with an Immediate Illumination or Influence of Light from himself which can both kill and make a live it hath both the Law or sentence of Death in it to the transgressor and quickning Vertue and Gospel in it to make alive to God and minister Life and Justification from God to them that truly obey it 3. This immed iate Light or Shining from Jesus Christ as the Eternal Word is neither the Letter of the Law nor created nor yet natural as Anabaptists use to say but as the Eternal Word enlightning man and the Life which was in him being the Light of Men is therefore a Light and Law which can give Life which the Law as in the Letter could not it being the Life it self that was in the Eternal Word H. G. The great Darkness of these Men who cry up Light and Power within this Wile of Satan and Cheat of Anti-Christ p. 31. H. G. Contradiction The Lord Jesus Christ as the Eternal Word enlightneth all Men this Light is the Substance of the Law the Candle of the Lord it doth convince of Sin p. 8. If Heathens follow it they would shine in just living the Work of Faith with Power I do mantain that Faith is required and must be wrought with Power in the Heart p. 15 16. G. W. Animad What horrible Blasphemy is it then to term our crying up the Light and Power of Christ within the Wile of Satan and Cheat of Anti-Christ and how plainly hereby confuted We have Cause to look upon those Heathens that follow the Light or Gift of God within to be more godly and better Christians then many of these Baptists H. G. Rep. Your Lyes and Ignorance I say the Darkness of these Men who cry up Light and Power within is great and I did say in p. 31. I should make appear this Wile of Satan and Cheat of Anti-Christ that is to say the Evil Doctrine and Principles of yours And do I contradict this in affirming there is a Light in all Men called the Candle of the Lord and in owning the Inward Work of Faith with Power upon the Heart c. p. 4. G. W. Answer Hath he not before evidently made their crying up Light and Power within the Character of the great Darkness and this the Wile of Satan and Cheat of Anti-christ You that understand Grammer and common Sence mark the Tenour of his Words and how he shuffles to cover this Blasphemy and Contradiction to his confessing that the Lord Jesus as the Eternal Word enlightneth all Men and this is our Principle though now he placeth the great Darkness Wile of Satan and Cheat of Anti-Christ upon our Doctrine and Principles without Exception concerning the Light within and thus still ensnares himself in his Confusion as also in one while affirming that this Light in Man is the Substance of the Law or first Covenant another while that it is the formed Spirit in Man Zach. 12. 1. which is called the Candle of the Lord as in his 9th pag. of his first Book Where note that by seeking to obscure his gross Contradiction before he is run into another viz. One while calling the Light of the Eternal Word in every Man The Substance of the Law of the first Covenant yea now the Ministration of Death or Letter that killeth from 2 Corrinth 3. 6 7. cited by him another while he calls this Light in every man A Spirit that God hath given or formed in Man you who can distinguish between the Law or Letter of it written in Table of Stone and the Spirit of Man Judge if this Anabaptist be not plainly contradictory to himself herein for is the Spirit of Man and the Law written both one and the same thing And while the Spirit of Man is confest to be the Candle of the Lord it s lighted by his Divine Word or Fire The Lord hath lighted my Candle II. The Sufficiency of the Light within to reveal God Christ c. HEnry Grigg again shuffles and beggs the Question thus viz. Do not you say that this Light which is in every Man that cometh into the World is God is Christ is the Holy Spirit or Blessed Comforter and a Saving Light and that it will convince a Man of every Sin and Transgression and lead into all Truth c. Answ. He here questions the things which in his 18th pag he affirms The Quakers speak of the Light within viz. That it is the Divine Essence the Lord Jesus Christ the holy Spirit c. But I ask him where or in what Book and page do the Quakers speak all this of that Measure or Gift of Light that is in every man he deals disingenuously in not citing our own Books and Pages for these Words that we might consider further thereof seeing the Stress of his Charge lies so much on them which though we assert it to be a divine Light of God and Christ and holy Spirit which are one and omni-present filling Heaven and Earth over all and through all God unlimitted in his Presence which to man is an Enlightning Presence yet God and Christ is not revealed in all for he was in the World and the World was made by him and the World knew him not yet his divine Light or immediate Shining in Man is manifest by measure or Degrees as man is capable to receive it the least degree whereof is saving to them that obey it and tends to direct and draw Man towards God who is the absolute and alone Saviour and he and his Light in men are inseparable whose Salvation is manifest by degrees as his Light or Grace in man's Heart is which hath taught us to wait and to look for that blessed Hope and the glorious apprearing of the great God and our Saviour Jesus Christ. The Measure or Manifestation of this Light and Grace which immediately directs and leads to this Appearance of the great God and our Saviour must needs therefore be saving And because God or his Son in his infinite Fulness and Knowledge as in himself cannot be contained in man in that the Heaven of Heavens cannot contain God it follows not therefore that the Measure and Manifestation of his Light in Man is not convincing sanctifying or saving whilst it is confest to be a Light or Illumination of Jesus Christ as the Eternal Word enlightning all Men and Women If the infinite Fulness or Giver of this Light cannot be contained in Man yet God hath promised to tabernacle with Men and to dwell in them it follows
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
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
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
other Grain It is sown and It is raised when the Body or outside of that very Corn that is sown is dead though the innate Virtue or Life doth not in it self dye nor fruitlesly expire Thou sowest not that Body that shall be c. yet in these two relations It is used as relative both to that which is sown and to that Body that shall be while in the very next Words to those before cited it is said there is a Natural Body and there is a Spiritual Body 1 Cor. 15. 44. and these can no more be the self-same then Celestial and Terrestrial Bodies can or then the first Adam and the laft Adam or the Earthly and the Heavenly which the Apostle plaiuly distinguisheth between as he doth betwixt the Natural and the Spiritual But whereas T. H. and his Brethren so much argue from the word It as It is sown a Natural Body It is raised a Spiritual they take this It for Idem corpus the self-same Body in both Their Mistake is evident they have not this either from the Greek or Latin see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seminatur corpus animale surgit corpus spirituale i. e. a Natural or Animal Body is sown a Spiritual Body riseth it is not Idem surgit Nor would this agree with the next Words There is a Natural Body and there is a Spiritual Body This admits of no such Transubstantiation as that the self-same Natural Body should become Spiritual or be the Subject of such an Accident And it is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Animal Body or as having Life a Living Body which therefore cannot be the Body as dead and laid in the Graves for in that Condition they are not Corpus Animale for that relates to the Earthly Adam or Body of Mankind as having a natural Life â—…nd must not even the Animal or Natural Man dye before the Spiritual Man be risen or Immortality in Christ be put on And is not the Natural or Animal Man doposed to the Renewed Man 1 Cor. 2. 14. And the Seed which is sown in Weakness must needs have some Degree of Life in it when sown whether Natural or Spiritual and the Weakness and Corruption doth relate to the Subject in which it is sown if the Seed it self be incorruptible And as the First Man is of the Earth Earthly the second Man is the Lord from Heaven and As is the Earthly Such are they also that are Earthly and As is the Heavenly Such are they that are Heavenly ver 47 48. which if this be owned it must be granted that they that are Heavenly must have Bodies sutable viz. Heavenly or Spiritual Bodies this Heavenly being the second Man the Lord from Heaven ver 47. And mark As is the Heavenly Such are they that are Heavenly which cannot be the same with Earthly any more then the Image of the Heavenly can be the Image of the Earthly And as to our being asked what this Mortal is that must put on Immortality Though Mortal in this place implies a dying Condition of Man as the Effect of Sin as in Adam all dye yet it cannot as having put on Immortality be relative to Flesh and Blood but as admitted in a Heavenly and Spiritual Sense for the Apostle plainly tells us but a little before Now this I say Brethren that Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption Behold I shew you a Mystery We shall not all Sleep but we shall all be Changed ver 50 51. And so by that Life and Immortality which is brought to Light we see beyond Death and Mortality and we though as in a dying State yet behold Immortality being quickned by the second Adam and renewed again into the Image of the Heavenly being made alive in Christ who redeems Man from Death ransoms the Soul from the Power of the Grave who swallows up Mortality and Death in Life and Victory and saith O Death I will be thy Plagues O Grave I will be thy Destruction Hos. 13 14. Isa. 25. 8. by whom also Death being so swallow'd up into Victory the Sting of it which is Sin taken away They who thus have their part in Christ who is the Resurrection and Life can truly say Thanks be to God who gives us the Victory through our Lord Jesus Christ 1 Cor. 15. â—…7 And to take off further Surmisings against us I tell my Opposer that this Resurrection or Change extends not only to a Raising of Man up from Sin to Righteousness but also to an Eternal Glory And 't is not only the Raising up of the Seed or Grace in Man as he supposes but the Raising up of Man from Sin Death Hell and the Grave even in the Seed and Life which is the Ransom and this answers his Cavils in his 6â—… and 61. Pages only where he fictitiously makes us speak thus viz. Qu. We believe the Resurrection of the Body though we know not what that Body is which shall rise And then he absurdly makes a Christian to answer thus viz. Chr. Thou saidst before the Light within was the divine Essence either then thy Light within thee is not God or God knows not all things c. Reply First he feigneth the Quacker though we will never own him to be our Mouth for the Words were not so spoken by me or us but that we ought not to be too Curious or Inquisitive in things beyond our Capacities as to the Manner of the Existences hereafter or how Men shall be reserved unto their several Ends and Rewards for God knows how to do it but we being sensible of the different Seeds we cannot be altogether ignorant of the Nature of each Body being proper to the Seed it belongs to Yet if with John we say it doth not yet appear what we shall be it is Satisfaction that we know what Manner of Love the Father hath bestowed upon us that we should be called the Sons of God for such are Sons of the Resurrection 2dly T. H. abuses the Christian by making him speak absurdly that which implies that if Man have a Divine Light in him he must needs know all that the Light knows or else either conclude that the Light is not Divine or else God is not Omniscient and then it follows from hence that none have either a Divine Light or God dwelling in them unless they know as much as God which was a Temptation to Man at first and by this he hath shut out all not only the fallen World but God's People also from having any Divine Light or Power of God in them He scoffs at some of our Friends saying We own the Resurrection that is We witness it and then adds But what is it you witness the Resurrection of the Seed 'T is Christ in you Ans. Is this a matter to be taunted or scoffed at Hath he truly acted the part of a Christian thus to slight the Arising of the Righteous
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
Q. But doth not this signifie a very Dishonest and Malicious Mind in you He makes us return A. We care not what you think provided our Friends think not so And to conclude his Slanders of this kind hear him once more Q. Doth not W. P. in his Book against the Author of the Spirit of the Quakers tryed manifest great Displeasure against the Man for concealing his Name Suggesting that if he knew it then probably they 〈◊〉 have something to detect him c. I shall omit in this place making mine own Defence but be pleas'd Curteous Reader to observe the Man's Answer which he would have the World to believe was ours A. Whatsoever thou or others may think of our Writings we will give it out that we have both answer'd and consuted our Adversaries and our Friends will believe what we say in this matter which is enough to us O Lyes Madness and Folly Certainly Reader By this time thou canst not but with me believe I had Reason enough to make this General Exception against the Dialogue as neither becoming what I am so tender as to think our bitter Adversary upon more serious Considerations might esteem a Right Christian nor yet that Character of a Quaker which the more Sober Sort of Men carry in their Minds concerning us and in the fear of Almighty God we do appeal to the Consciences of all People that shall ever read us whether we have been treated by this Man in his Dialogue and Catechism with that Spirit of Meekness Righteousness and Truth which is or ought to be the Rule and Guide of Christian-Men in their undertakings more especially in and about the very weighty matters of Religion Indeed we need no other Apology in this case then the Folly of his Answers For all the World will think we had least need of seeking the Good-Will of our Friends which we had already and rather conclude it our interest to care after and not to slight what others say or believe concerning us 'T is true I perceive our Adversary is a great Slighter of Conscience and that Light of Truth which should be the Instructer thereof and therefore no wonder if we find so little of it in his Dialogue but however he sets little by it preferring his most defective Head-Conceits before the holy certain DICTATES of the Heavenly Light in the Consciences of Men as his Unconscionable Dealing with us sufficiently testifies yet is it our Desire to act suitably to that in our selves and to seek the Approbation of it alone in others rather then by a disingenuous way of Writing obtrude our own Fictions for Christian-Faith much less meer Impertinencies and very Lyes for the only and best Answers of our Adversaries 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 BUt He has not only made us to say what he pleas'd Impertinently and untruly but he has done it with a manifest shew of Prophaneness by a Light Taunting and Inapplicable Use of those Expressions which in a way of Seriousness and Simplicity may have been sometimes uttered by honest and Religious People Such are these that he makes us to give in Answer to his Questions which we refuse not to render a distinct account of to any Sober Man at any time viz. Thou runnest into many Words and carnal Distinctions and wouldst have thy fleshly Wisdom satisfied but I tell thee that Dust is the Serpents Food To his Answer against the Sufficiency of the Light he makes the Quaker Reply I see thou art a Poor Dark Creature as by thy talking is manifest yea 't is manifest in the Light To the like Purpose Thou art a wicked Creature Blackness of Darkness is reserv'd for thee Thou art a Serpent and the Curse of God is eternally upon thee Again Thou manifests thy Darkness and that thou art still in the Imagination Again Thou lookst for Words but thy Flesh must be silenc'd Again We witness it Poor Creature Thou runst to the Letter what dost thou witness in thy self Again I command thy Flesh to be Silent I bear Witness against thee At other times in Answer to such like Questions Yea Verily Alas for thee These are thy own Dark Imaginations Now thou runst to Meanings We deny Meanings Thou manifests a Perverse Spirit We are dead to Distinctions We deny Dispositions Thou suggests thy own Imagination These Impartial Reader with more of the like tendency he is pleas'd to set down as our Strongest Answers to his Questions several of them such as have receiv'd and yet may very Rational and Satisfactory Returns from many of us However if any such kind of Answers have been given to the Unseasonable Queries of Airy and Entrapping Persons neither is it more Ridiculous then Christ's Immovable Silence to Inquisitive Herod was judged of old Nor did he Manfully to assault our Weakest Part if such he thought it But least of all is he excusable that one who is reputed an Anabaptist the very next in Religion that seems expos'd to the Scoffs of Libertines should take so much pains not only to render a Sober People Ridiculous though it will return upon himself but with the common Taunts of Prophanenists to venture to give their Serious Language in a Jeer An Employment that had much better become a Comedian then a Christian and the Entertainment of Loose then Religious Persons Certainly Reader We must be at a very great Loss for Religion before we could embrace it from such a hand supposing us to be as meer Heathens as he would have others to think us For how can we believe him to have any Sincerity to God who so far seems to have forgotten the Reproach which his own Separation from others hath been attended with as to make that of ours a Subject for his Mockage and Scorn Let him call to mind some of the Infamous Playes of those Comical Wits Sylvester Shackspeer Johnson c. with too many of our own dayes wherein the Preciseness and Singularity of Puritans and others are abusively represented and expos'd to the Life for the Entertainment of Vain and Irreligious Persons If this then be a Crime in an unconcern'd Wit can it be excusable in a Christian for such he would have us think him to be No certainly but will be a great Aggravation of his Account in the Day of the Lord unless it be wip'd out by unfeigned Repentance as well as that it must needs deter all Persons that are in earnest about the weighty Life of the true Religion from countenancing his ungodly Attempts against us And me-thinks it is no small discovery of the exceeding Vanity of his Mind that instead of putting away Foolish Jesting he should entertain base Mockage and Derision and that about
Religion it self What Is he grown so hardy that he can handle Holy Things without Fear and make bold with tender Conscience so far as to abuse it self Is Singularity become so offensive in a Quaker as an Anabaptist must show his little Wit in Deriding it But certainly Reader it can be no small Advantage that both his Bitterness and Lightness give us against a Man of his high Pretences to Religion However our Conquest here will be our Patience Innocence and Truth Not that I will believe he thinks I want Words to whom he more then once makes the having of them Criminal and all that read him may see he hath furnisht me with Matter GROSS enough But I delight not to spend my time upon Invectives did I perhaps I might bestow a Tragick Comedy upon a Railing Anabaptist in return of that Ridiculons Dialogue he disingenuously would fasten on an unconcerned Quaker But my God forbid that I should Sport about Religion or make so much as any Man 's pretended Religious Dissent a Theam for my Railery or Abuse for I think it an ill way to Laugh men out of their Profession as well as I can never esteem that any sincere one which men are Jeer'd into and as Conviction is the most Serious Ground on which to receive Faith so to detract or deal disingenuously with any man may harden but can never Proselyte and this is our very Case with respect to T. H. Yet I would have him know That our so much reproached Light Within he so little concerns the Government of his Life withal incites us not to an Eye for an Eye but teacheth us that Forbearance and Forgiveness which we have some Reason to believe his Principles are wholly Strangers to else what can mean his greedy Endeavours To pluck out others Eyes that never yet assaulted so much as one of his either by Word or Writing Well may we take up the Complaint of God's Prophet of old We are had in Derision daily and almost every one Mocketh us But let the Carnal Christian-Mockers have a Care for though their Cruel Mockings be our Portion in this Life yet also for a Recompence shall their Bonds be made Strong and a Consumption from the Lord of Hosts is determined against them that persist therein Having now rendered with all convenient Brevity my just Exceptions against the manner of the Dialogue and spirit of the Man in general I shall proceed to offer something against the distinct Doctrines of it in my particular Vindication of the Truth viz. The Universality and Sufficiency of the Light Within and Demonstration of the General Rule of Faith 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 WHat I have already said being duly weighed may be an apt Introduction to what follows For he that relishes the Unsavouriness and Rancour of His Spirit in the Mannagement of his pretended Christian-Dialogue surely can have but little Appetite to feed upon a Dish cook't up with such Poysonous Sauce Enmity and Truth were never Companions and where there appears so great a share of the one as hath been truly observed we may I hope without Offence conclude there can be but very little if any of the other However let us see with Reason and Sobriety whether the Matter of his Dialogue be more commendable then the Manner of it writ with so much Railing and Immoderation For Reader this know I writ not for Conquest but for Conscience sake and what I can grant I shall and what I must oppose I hope to do it with Truth and Meekness being only desirous to approve my self to God who will Reward all men according to their Works and to that Measure of Divine Light in every Conscience with which I shall begin and which as the Lord God shall enable me I will endeavour to maintain against the Angry and Undervaluing Reflections of its Adversaries To overlook then many unnecessary Queries that are set down either to Abuse us to fill up Corners or make the Dialogue glide the better no wayes true in themselves and wholly impertinent to the Matter I receive and prosecute the Main Questions which he propounds thus 1. What is that SALVATION which the Light leads to 2. What is this LIGHT that leads to It and 3. Who this HE or THEY are that Obey this Light and in Obeing attain Salvation Sober Questions I grant and as necessary to be known but I am willing first to set down the Answer he makes the Quaker to return before I give mine own that the Sober Reader may judge how different the Reason of a True Quaker is from T. Hicks's Phantastical one 〈◊〉 Thou runnest into many Words and Carnal Distinctions and wouldst have thy Fleshly Wisdom satisfied but I tell thee that Dust is the Serpent's Food Is this to act the Christian or the Scoffer towards the Quaker 'T is not to be doubted but T. H. knows better and that he hath not herein done to us as he would be done by For all his Pretences to Christianity he is thus far Debtor to and Criminal by the LIGHT he vilifieth But the Truth is he therefore maketh his Quaker to render him no better Reason whatever he knew because indeed it was inconsistent with his Design that he should But I will see if I can supply that voluntary Defect in Rebuk to his Disingenuous Practice on the behalf of the poor Abused Quaker I answer I. By SALVATION we understand as by Scripture is deliver'd to us A being saved from Sin here and the Wages of it which is Wrath to come Whereby we are taught utterly to renounce and reject the common Acceptation of it as the full and compleat Force of the Word viz. barely to be saved from Punishment hereafter In which Security through a vain Expectance of Salvation whilst not really actually sav'd from the Power of Sin and the Captivation of Lusts through the invisible Power of Christ Thousands dye and T. Hicks is one of those that not only is inthroal'd himself but earnestly contends for that Beggarly Faith and Religion to be the most Christian which is so unable to deliver both himself and others that believe in it In short We call Salvation Christ's making an End of Sin Destroying the Works of the Divel Finishing of Transgression Binding the Strong Man and Spoyling of his Goods in the Hearts and Consciences of Men and Women and bringing in his Everlasting Righteousness into the Soul whereby to Cleanse Wash Regenerate Renew and Refresh the Soul in one Scripture-Phrase to Save his People from their SINS These are the Times of Refreshment and this is the Day of Restitution and thus is HE King to Reign Prophet to give Vision and High Priest to Anoint with the
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
Man in his own Image in the Image of God created he him From whence I draw this Argument That if Man was made in God's Image then because God is Light Adam must necessarily have had of the Divine Light in him and have been the Image of that Light so long as he walkt and remain'd in It Since no man walks in the Light but he becomes the Child of Light And as the Apostle Paul expresseth it of such as were converted to that Light they had once erred from Ye were Darkness but now are ye Light in the Lord That is Through Obedience to the Light of the Lord. For any man then to say Adam had not Light were to suppose his Innocent State to be that of Darkness and instead of and being God's Image who is and ever was and alwayes will be Light he would have been wholy ignorant of him in whose Image he is said to have been created II. This Moses directed the Children of Israel to when he in God's stead recommended and earnestly pressed the keeping of the Commandment and Word in the Heart as we read in Deuteronomy For this Commandment which I Command thee this day is not hidden from thee neither is it far off It is not in Heaven that thou shouldst say Who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is It beyond the Sea that thou shouldst say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the Word is very nigh unto thee in thy Mouth and in thy Heart that thou mayst do it See I have set before thee this day Life and Good and Death and Evil. From whence I cannot but observe these Three Things 1. That the Commandment and the Word are so called by way of Excellency and Preheminence to all written Commandments or Words 2. That this Commandment or Word is Nigh even in the Heart of Man it self none need plead Distance or Ignorance 3. That the Setting Life and Good Death and Evil was and could only be in the Light within since without the Light how could they have Seen it Set before them And that it was in their Hearts the Lord so set those States before them the Verse immediately follows that wherein the Word is by Moses argumentatively prov'd as well as affirm'd to be in the Heart of Man Now I hope it shall not be injuriously done of me and I know who will bear me out if I say This Commandment is that which David spoke of when he said The Commandment of the Lord is pure Inlightning the Eyes and this Holy Word the same with that Word which he said was a Lamp unto his Feet and a Light unto his Path and not an other Word then what Paul call'd the Word of Faith which he preach't by which the Just live consequently a Saving Commandment Word or Light it was and is to such as Believe and Obey it III. The next Scripture I will urge shall be this For thou art my Lamp O Lord for the Lord will Lighten my Darkness Now if God was the Light and Lamp of that Day to such as regarded the Light cerainly then they had a Light and such an one as was Saving too unless we should Blasphemously Deny God to be either a Light or a Saving One who is most certainly both IV. Wicked Men were not without Light to Condemn them as Good Men ever had Light to Preserve them They are of those that Rebel against the Light they know not the Wayes thereof nor abide in the Paths thereof said Job In which Passage it is very obvious that Wicked Men have Light otherwise it would have been utterly Impossible for them to have Rebell'd against it Nay against THE LIGHT implying that it is the same Light in Nature with that which Righteous Men are guided by answerable to another Emphatical Passage in the same Book of Job Is there any Number of his Army and UPON WHOM DOTH NOT HIS LIGHT ARISE Certainly this Universality strongly pleads on the behalf of our Belief of the Light And if our Adversary would but venture to let it come close to his Conscience I cannot be so Uncharitable as to think he should not make some Acknowledgment to its Universality antecedent to the Coming of Christ. I omit to say much of its Efficaciousness at that time though one would think that Light alwayes gives to Discern a Good Way from a Bad one referring it to another place Only I shall observe how that Job expresly tells us and that when he was in his deep Troubles of Spirit O that I were as in Months past in the Dayes when God preserved me when his Candle shined upon my Head and when by his Light I walked through Darkness where it is most apparent that Job attributes his Salvation from the Darkness which stands both for Sin and Affliction unto the Light wherewith God had Inlightned him And certainly It had been utterly Impossible for those weighty things that are deliver'd in that Book of Job as well from others as from Job to have been known had not they been Inlightned and received very great Discoveries from that Light and Candle of the Lord in their Hearts For in all the whole Book I find not one Verse expresly cited out of any other Writings but what purely proceeded from Immediate Impulse and Inspiration of the Almighty which sayes the same Book gives Men Understanding V. To this Doctrine David was no Stranger who so very often commemorates the Light and the Divine Excellencies of it some few places I shall mention of those many that I might offer The Lord is my Light and my Salvation whom shall I fear the Lord is the Strength of my Life of whom shall I be afraid This weighty Passage of the Prophet is a lively Testimony to the True Light wherein David confessed what John call'd his Evangelical Message viz. That God is Light Next that not only God is Light but which doubtless was most of all to his Comfort HIS LIGHT The Lord is MY Light and MY Salvation As much as if he had said Because the Lord is become my Light I have known him to be my Salvation or him by whom my Salvation hath been wrought In short thus That God is My Salvation as he is My Light or as I have Obey'd the Lord My Light I have witnessed Salvation O! that such Professors of Religion in whom there is any Moderation would but be pleas'd to weigh What was David ' s Light What his Salvation and Who must needs have been his Rule at that time of the World of which he further speaks God is the Lord who hath shewed us Light Thy Word is a Lamp unto my Feet and a Light unto my Pathes I have not departed from thy Judgments for thou hast taught me This made him far
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
here inserted testifie X. ANTISTHENES one of Socrates's School expressing himself as it were Clem. Alex. Strom. L. 5 That thou mayst know that there is none like Me in all the Earth saith God Exod. 9. 14. 8. 10. Who in Heaven can be Compared unto the Lord who among the Sons of the Mighty can be Likened unto the Lord Psal. 89. 6. by way of Paraphrase that Prophetick Saying Whom have ye likened me unto saith the Lord thus speaks He is like none because no Man can know him from a Likeness or Image By which we may perceive he did not believe him to be an Image who could not be known by an Image nor any thing that could be seen with Carnal Eyes a Step beyond the Romanists that teach the Knowledge of as they darkly Fancy by Images XI PLATO also Schollar to Socrates and whom the Greeks for his Heavenly Contemplation and Pious Life surnam'd Divine gives us his Faith of God in these words God is FIRST ETERNAL I am the Alpha and the Omega the First the Last Rev. 22. 13. Thou art the Everlasting God Isa. 40 The Way of the Lord is Perfect Psal. 80 30. He is a Rock his Work is Perfect for all his Ways are Judgment A God of Truth and without Iniquity Just Right is he Deutr. 23. 4 For I am the Lord Isa. 45. 5 I Change not Mal. 3. 6. INEFFABLE PERFECT IN HIMSELF that is needing none and ever Perfect that is absolute in all Times and every way perfect that is absolute in every part Divinity Essence Truth Harmony Good Neither do we so name these to distinguish one from the other but rather by them all to understand one He is said to be GOOD because he bestows his Benefits upon all according to their several Capacities and so is the Cause of all Good FAIR because he is in Essence both More Better and Equal TRUTH because he is the Principle of all Truth as the Sun is of all Light Moreover God not having many Parts can neither be locally mov'd nor alter'd by Qualities For if he be alter'd it must be done by himself or some other if by some other that Other must be of greater Power then he if by Himself it must be either to Better or to Worse both which are Absurd From all these it Follows That God is Incorporeal and by all which it is evident how True and how Reasonable and how Firm a Belief Plato had of One Eternal Being and Father of all XII And Lyricus MELANIPPIDES praying saith Clem. Alex. Hear me O Father thou Wonder of Strom. L. 5. Exod. 1. 15 11. Psalm 136. 4 5 6. Men who alwayes Covernest the Living Soul This plainly preaches to us their Belief of One Eternal God XIII PARMENEDES Magnus as saith Plato in Clem. Alex. Sophista writes concerning God on Strom. L. 5. Thy Throne is establisht of Old thou art from Everlasting Psal. 93. 2. Jehovah is Everlasting Isa. 26. 4. this wise He is not Begotten neither is he lyable to any Death like a Chain whose Links are Whole Round and alwayes Firm and Void of a Beginning What was this but the Eternal God by whom all things were made the First and the Last XIV ZENO a Grave and Wise Philosopher who instituted the Way of the Stoicks but not of Vertue both the Cynicks and Stoicks mostly teaching such Doctrine as tended to good Life may well be said to have been the Followers of Socrates the ExcellentMan of his time only they a little differed themselves by some particular Severities too Voluntary which the Mild Serious and Unaffected Piety of Socrates gave them no Encouragement to though none of them trod in a more Self-denying Path then History tells us he walkt in This Zeno and his Disciples were Vigorous â—…sserters of One Infinite and Eternal God as by their Doctrines may appear Zeno tells us That God is an Immortal Being Rational Laert. Perfect or Intellectual in Now to the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever 1 Tim. 1. 17. The Rich and Poor meet together the Lord is the Maker of them all Pro. 22. 2. Come now let us Reason together saith the Lord Isa. 1. 18. Be ye Holy for I the Lord your God am Holy Levit. 11. 44. One God and Father of all of whom are all things Ephes. 4. 6. 1 Cor. 8. 16. Who is a God like Aristot. de Xen. unto thee Exod. 15. 4. The Almighty is Excellent in Power Job 37. 23. And his Kingdom rules over all Psal. 103. 19. Beatitude void of all Evil provident over the World and things in the World Not of Humane Form MAKER OF ALL AS IT WERE FATHER OF ALL. Again God and the Power of God is such as that it governs but is not governed It governeth all things so that if there were any thing more Excellent He could not possibly be God This was Zeno's Faith of God which I cannot believe that Tho. Hicks himself has so far abandon'd all Reason as to censure for False or Idolatrous that he Taught It as well as Thought It. Let us hear some of his Followers XV. CHRYSIPPUS also avers as his Belief of a Laert. de Ira Dei c. 10. God that the World was made by him consequently he believed there was one For if Lord thou art God which hast made Heaven and Earth and all that in them is Acts 4. 24. God that made the World Psal. 90. 2. All Nations are unto God but as a Drop to the Bucket and the Dust to the Ballance Isa. 40. 11 15. saith he there be any thing which can procrâ—…ate such Beings as Man indued with Reason is unable to produce that doubtless must needs be Stronger and Greater and Wiser then Man but a Man cannot make the Celestial things therefore that which made them transcended Man in Art Counsel Prudence and Power And what can that be but GOD Thus far Chrysippus the Stoick in reference to God But again XVI ANTIPATER a Famous Serious and Accute Stoick in his Discourse of God and the World declares Plut. himself to us after this manner Plat. phaed. God is a Spirit John Antip. de Mund. l. 7. 4. 24. In whom are hid all the Treasures of Wisdom Knowledg Col. 2..8 Of the Incorruptible God Rom. 1. 23. The Lord is Good to all and his tender Mercies are over all his Works Psal. 85. 9. God is not far away from every one of us Acts 17. 27. We understand by that which we call God A SPIRIT full of INTELLIGENCE or WISDOM a Living Nature or DIVINE SUBSTANCE Blessed and INCORRUPTIBLE doing good to Mankind PRESENT THROUGH THE WHOLE WORLD receiving several Denominations from the DIVERSITY OF HIS APPEARANCES and the various Operations and Effects of his Divine Power shewn therein Which kind of Evangelical Definition may very rightly induce us to
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
their Weakness that he might both keep them from gadding after the Pompous Invention and Idolatrous Worship of other Nations and point out unto them under their great Carnality that more Hidden Glory and Spiritual Dispensation which should-afterwards be revealed to wit The Compleat Redemption of the Soul and Raign of the Holy Seed from the Child born and the Son given to the Wonderful Counsellor the Mighty God the Everlasting Father and Prince of Peace of the Increase of whose Government there shall be no End So that then we ought and we do by absolute Force of Truth conclude 1. That the Seed which Seed is Christ was in all Ages with Abraham with the Israelites with the Prophets Therefore he was as well before he came in that prepared Body as then and since 2. Yet it is confest That He was not so clearly revealed perfectly brought forth and generally known before his so Coming as then and since but more darkly figured out by Types and Shaddowy Services which though they Cleans'd not Sav'd not Redeem'd not yet did show forth a more Hidden and Spiritual Substance that was able to Cleanse Save and Redeem and did all that received it and were truly subject to it 3. That it therefore is not at all Absurd that the more Excellent Manifestation of Truth should he Typified and Prophesied of under the Enjoyment of the Lesser since the Reason of the Thing and the Testimonies of the Scripture are so express for it which ends our Answer to this Particular CHAP. XX. The Fourth Part of the Objection stated and considered Christ's Death and Sufferings confessed to and respected they were beneficial The Light of Christ within is the Efficient Cause to Salvation HAving thus considered the Third Part of this great Objection I am now come to what chiefly stumbles People with respect to the Light within at least as I apprehend and that is this Fourth and Last Particular viz. But if the Light in every Man be Christ how doth it bear our Sins and are our Iniquities laid upon it and how can we be said to be Justified Redeemed or Saved by its Blood since all these things are spoken by the Holy Pen-men of the Man Christ or Jesus born at Nazareth Surely you wholy invalidate his Life Death Resurrection Ascension and Mediation by this Belief in the Light This I take to be the very Stress of the Matter collected out of the most Forceable Writings of our Adversaries To which I Answer and let him that reads understand It must be considered in this Last Part of the Objection how those Questions can be applicable to the Light and yet be reconciliable with those Scriptures that seem to attribute all to his Bodily Sufferings I hope to make appear that as we exalt the First so we dare not by any means to slight the Last The Light or rather He that is Light in Man for I have alwayes desired so to be understood Light being a Metaphor or word taken from the outward Day and chiefly so term'd because of Man's Darkness which is thereby discovered hath been as a Lamb slain since the Foundation of the World that is the World had not been long created before the good Order of it and every thing therein being envied by the Fallen Angels that Spirit of Iniquity betrayed Man of his Innocency and Sin by Disobedience prevailing the Light or Principle of Life under whose Holy Leadings Man was placed became Resisted Grieved and as it were Slain which word Slain is also Metaphorical that is to say the Innocent Pure Life was as Wounded unto Death through Man's Disobedience and Lamb-like Image in which Adam was created by him through Rebellion lost Thus that Holy Principle which God placed in the Heart of Adam in which was true Light Life and Power bore the Sin was prest under it as a Cart under Sheaves grieved exceedingly and as it were quencht with Iniquity This hath been the Condition of that Precious and Elect Seed Spirit Light Life Truth or whatever Name equivalent any may please to give it ever since that first Rebellion to this very Day And as in Wicked Men God's Holy Light and Spirit or that Principle which is so called hath been deeply Wounded yea as one Slain so in Good Men that have had a Sence of the World's Abomination hath it also born many Burdens and Weights for the Light and Life is One in All. And those who have been reformed by it and joyned to it have been as One Spirit and have not been without their Share of their Lord 's heavy Sufferings from the Ungodly World which was as well a filling up of Christ's Sufferings that were before his Outward Coming as what to this Generation are behind And as at any time Disobedient Men have harkened to the still Voice of the WORD that Messenger of God in their Hearts to be affected and convinced by it as it brings Reproof for Sin which is but a Fatherly Chastizement â—…o upon true Brokenness of Soul and Contrition of Spirit that very same Principle and Word of Life in Man has mediated and attoned and God has been propitious lifting up the Light of his Countenance and replenishing such humble 〈◊〉 with Divine Consolations So that still the same Christ Word-God who has enlightned all Men by Sin is grieved bearing the Iniquities of such as so sin and reject his Benefits but as any hear his Knocks and let him in he first Wounds and then Heals afterwards he attones mediates and re-instates in the holy Image Behold this is the State of Restitution And this in some Measure was witnessed by the Holy Patriarchs Prophets and Servants of God in old time to whom Christ was substantially the same Saviour and Seed bruising the Serpent's Head that he is now to us what Difference sâ—…ever there may be in Point oâ—… Manifestation But notwithstanding the same Light and Life with that which afterwards clothed it it self with that outward Body did in measure inwardly appear for the Salvation of the Souls of Men yet as have often said never did that Liâ—…â—…eminently put â—…orth it self for that End as in that 〈◊〉 and prepared Body so that what he then suffered and did in that transcendent Manisestation may by way of Eminency assume the whole Work unto it self that he ever did before or might do afterwards For doubtless that very Light Life and Power which dwelt in that Fleshâ—…y Tabernacle eminently was the Convincer Condemner Saviour and Redeemer yet not only as confined to that Body but as revealed in the Hearts of Men as he was in Paul who not consulting with Flesh and Blood against the Lord of Glory willingly receive him in to bind the strong Man spoil his Goods and cast him out that He might Reign And that the Divine Life Light Spirit Nature of Principle which resided in that Body was the efficient Cause of Salvation observe the Title that is given from the great Work he was to
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
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
as many as are Children of God are led by the Spirit of God The Scripture much of it is but a Declaration of Faith and Experience therefore not the Rule or Judge For as Faith and Experience were before Scripture so the Rule and Judge before Scripture because as I said before there is a Rule and Judge as soon as there is Faith therefore the Scripture is not that Rule or Judge And before that Declaration be answered by any they must come to the Faith Rule and Judge of which that is a Declaration So that Faith is yielding up to the Requirings of God's Spirit in us in full Assurance of the Remission of Sins through the Son of his Love and Life Everlasting from whence daily flow Works of Holiness well-pleasing to God and not a meer Assent of the Understanding to a verbal though a true Proposition The Life of a true Christian stands not in Bodyly Exercise that sayes the Apostle profits little nor in an Imitation of the Ancients in temporary things which as well the Hypocrite as the Saint can do But in self-Denyal and walking in the Spirit to bring forth the Fruits thereof unto all Godliness which is the pure and spiritual Obedience resulting from the living spiritual Faith of God's Elect and the Rule Judge thereof is their Author or Begetter even the Spirit of Truth which alone gives saving Understanding and searcheth the deep things of God O you Professors of Religion that you would but seriously weigh these things and examine your selves in God's Sight who respects none for their fair Out-sides If this saving Faith be your Faith and this Heavenly Life be your Life and if the holy Spirit be your Ruler and Leader if not you are but legal formal in the Oldness of the Letter and Runnings in your own Will which obtains not in which State not the Wisdom from above but that which is from below of the old Creature is your Rule in it you read Scripture expound it pray preach sing perform all your Duties and this is not to walk according to the Rule of the New Creature but in a legal Spirit to make a Gospel-Profession the End of which from the Lord I am to tell you will be a Bed of Sorrow Therefore resist not the Light and Spirit within but turn at the Reproof thereof that you may come to walk in the Way of Life daily Life to your Souls that so you may be quickned and made alive to God and live to him in that Life which is hid with Christ in God that being thus born again and become renewed in your inner Man you may perform that pure and spiritual Worship which is of a sweet Savour with the Lord so shall he bless you with his Heavenly Blessings and daily replenish your Souls with the unspeakable Joyes of his glorious Salvation This I heartily desire and through all Difficulties incessantly travail for in Body Soul and Spirit that the al-wise omnipotent God may be known served obeyed to and by you to your Comfort and his Eternal Honour who alone is worthy to receive it now and forever Amen William Penn. Errata for the First Part. REader Several Errors have escaped the Press partly through the Author 's frequent Absence and the Printer's many other Occasions but the most considerable of them are here noted and thou art desired hereby to correct them Contents Chap. 9 line 3. dele after Scriptures Preface Page 1. Margent dele Milt p. 2. l. 1. read at last p. 5. l. 2 3. for Ab. rogation r. Abâ—…uration l. 25. for the read that p. 7. l 2 read in their Hopes l. 14. read that at page 9. l. 10. for disclaim'd read declam d. line 19. read faciunt page 10. line 32. for reduct read reduc'd page 19. line 8. for but read by line 31. read too irksom page 22. line 4. for Hammer read Humor pag. 24. line 19. begin a Parenthesis at And my and conclude it line 30. after Dominion Book Page 8. line 42. bâ—…ot out self p. 13 l. 38. for paws read pause p. 17. l. 12. for without read with our pag. 18. l. 25. read was to be l. 31 for it self read himself p. 20. l. 40 for these read those p. 21. l. 34. for Who Me read Who Me p. 23 l. 26. for is read are p 26. l. 7. for this before Light read this Light before page 28 l. 10. for at that time read at thiâ—… time p. 30. l. 2. read formeth createth l. 39. for here to read hereto pag 33. l. 2. read not with respect to any l 4. dele the whole line l. 9. for of read to l. 37. for heart he read hear the. p. 39. l 2. for bold read â—…eld p 40. l 20. read or be void p. 43. Margent l. 19. for tell read tells p. 44. l. 37. read bits pag. 45 l. 7. Marg. read Civ Dei 8. p. 47. Marg. read Id. p. 711. for Id. 4. read Id. mem 4 p 48. line 2. dele in line 22. read on that line 32. read of him page 50. line 32. read Idolatrous That line 33. Thought it let Margen dele Aruâ—…t de Xen. Maâ—…gent for Laert. de read Lactant. de pag. 51. line 12. for Accute read Acute Marg. Plat. Phaed dele p 53. l. 25. read of the. p. 54. l. 12. for Pireen read Prienc â—…in 14. and He deâ—…e l. 15. dele He at the end of the line pag 55. l. 13. for Good reâ—…d Goâ—…d p. 56. Marg. for Encaâ—… read Aenead p. 59. l. 6 7. dele p. 61. Marg. l 3. for 1543. 123. read 123. 1543. p. 62 l. 24. for accutely read acutely p. 65. l. 13 for no read noâ—… p. 66. read CHAP XIII l. 12. dele not 70. Marg. l. 3. dele o. l. 12. dele ibid. p. 71. Marg. l. 2. for 48. read 84. p. 73. l. 5. read and giveth p 78. l. 30. read of Men. p. 79. l. 24. dele Prophecy and. l. 35. for then read them p 80. l. 12. for End 〈◊〉 hand p. 81. l. 29 30. for what Virgil will add to read what Eusebius will have Virgli tâ—… have added in p. 82. l. 35. read Occidet serpens p 83. l. 22. for Iandix read â—…anilix page 84. 〈◊〉 32. read enough to p. 87. l. 4 read Hicks then he hath dealt l. 5. read Dialogue pag. 91. l. 11. add after him so as to be no where else l. 20. read the Manifestation of Light p. 92. l 34. for darâ—…st read durst page 94. l. 15. for Light read â—…llumination p. 79. l. 6 read not only p 98. l. 8. read And that pag. 101. l. 35. read 〈◊〉 willingly p. 103. l. 26. for when read whom p. 106. l. 33. for endanger'd read accessible l. 4â—… for guarnison'd read garrison'd p. 107. l. 2. for inbondag'd read â—…nbondag'd l 5. read clear and broken forth l. 15. read We say l. 17. for not instrumentally read instrumentally not p. 110.
Light of Jesus Christ and secret Power of God that moved in them and opened their Hearts and seriously inclined them to hear the Gospel preached and which Light in them closed with the lively Testimony thereof which did concur with the Light to the opening their Understandings and turning their Minds from Darkness and Sin to the Light shining in their Hearts and when those of the Circumcision heard how well the Gentiles were prepared to receive the Gospel and the Effect of it Act. 10. and 11. Chap. They were then convinced of God's Graciousness to those of the Uncircumcision as well as to themselves their contending with Peter for going unto and eating with men uncircumcised was then stopped when they heard these things they held their Peace and glorified God saying then hath God also to the Gentiles granted Repentance unto Life And its evident that Cornelius and the rest that received the Word as preached had a Work of saving Grace in their Hearts before which prepared them and begot true desires in them after Life and Salvation Also when Barnabas come to Antioch and had seen the Grace of God he was glad and exhorted them all that with Purpose of Heart they would cleave unto the Lord Act. 11. 23. So this Light of the Grace of God both to and in them was great Encouragement to him so to exhort them but if there had been no Saving Grace in their Hearts what Effect could such Exhortation or Preaching have been of unto them If the Light within be sufficient to save Men then it renders Christs Coming and Suffering needless This is a blind Inference still opposing the Light of Christ within yea and all that is of God in Man as Insufficient and so as neither discovering Christ's Coming nor the Effect of his Suffering or as iâ—… Men might be saved by his Coming and Suffering without Respect to his Light within which shews gross Darkness as if there were not a Concurrence between the Light within and the End of Christ's Coming and Suffering and he might as well say that if the Ingrafted Word which is within be able to save the Soul then Christ's Coming and Suffering was needless he should rather have saiâ—… that Christ's Coming and Suffering without was because men were turned from his Light within for if all had walked in his Light within he had not been persecuted and murthered but this man's Argument supposeth Christ's Coming and Suffering to be for the Supply of some great Defect or Insufficiency of his Light within as if man had so well improved it and found it too scanty or Insufficient and therefore by this Christ must suffer and die for his own Light within to supply it whereas Christ dyed for the Ungodly for all men that were dead in Sin who had disobeyed and transgressed his Light within and though there be a Reconciliation by his Death yet the being saved is by his Life whose Life is the Light of men which for men to be turned to in themselves and therein to live to God varies not from the Blessed End of Christs coming and Suffering while he works in man by his Light and Power within both in shewing him Sin saving him from it as he believes in the Light becomes a Child of the Light thereof as Christ exhorted and if we walk in the Light of God the Blood of Jesus Christ his Son cleanseth us from all Sin The Light within cannot be a sufficient Rule because then there would be no certainty of Truth or Error of Sin or Duty for that which one Man maketh Light to Day the same Man will call Darkness to morrow one Man calleth one thing a Sin another calleth it a Duty by this there will be no such thing as Sin but only in the Opinions of Men. Answ. 1. If there can be no Certainty of Truth or Error Sin or Duty by the Light within how is he certain that there is any real Light at all in him 2. His placing such uncertainties and those various and contrary Opinions of men upon the Light within and rendring it an Insufficient Rule either to distinguish between Truth and Error Sin or Duty this is contrary to both Christ's and the Apostles Testimony as namely that it is a manifesting Light both of good and Evil both of those deeds wrought in God and those that are reproved Joh. 3. 20 21. Ephes. 5. 13. wherefore the Light of Christ within is a sufficient Rule 3. And what Proof is it against the Light if one man calls it Light to day and the same call it Darkness to morrow or that one man calleth one thing a Sin another calleth it a Duty doth this therefore prove the Light not a Sufficient Rule Or doth it prove any more then that there are those that put Darkness for Light and Light for Darkness and that call Evil good and good Evil Isa. 5. 20. or those that call that a Sin which others call a Duty If it must â—…om hence be argued therefore that there is no such certain Discovering Light or Rule in man to distinguish these may it not aswell be argued that therefore there is no such thing as Truth or Duty to be distinguished from Error and Sin And doth not this directly lead into Ranterism and finally into Atheism let the Serious Reader judge If the Light within be a sufficient Rule then I have a sufficient Rule within me because you say every Man hath it and I am bound to obey it In Obedience to this Rule I oppose your Errors and in opposing your Errors one of our Lights cannot be a sufficient Rule because such a vast difference between us then one of us hath not a sufficient Rule Answ. However he hereby grants the Light in one of us to be a sufficient Rule pretending that he obeys this Rule and here he hath found another Rule for a Christian besides the Scriptures and then they are not the only or sole Rule of Faith and Practice though its evident he doth not obey the Light within while he represents it so variable and uncertain and the Opposition and difference between us to arise from Light in both whereas the Light is but one and changeth not that divine Principle of Life which is the Light of men is immutably pure and cannot err however the Creature doth therefore it follows that both of us cannot be led by the Light in such direct Opposition for its Darkness that opposeth the Light After his so grosly and impiously slighting and invalidating the Light within he does not at all tell us what good it can do or understand nor what good End or Use God hath given it for to Man-kind nor what shall be the End of them of what Nation soever that walk up to the Light within them nor what Condition or End do the Dictates and Leadings of it tend to this he has not at all resolved but in his Darkness dealt most
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
leavest out part of the Controversy between us whichw as thus viz. T. H. The Light in every Man cannot be the divine Essence in God for God is in Heaven and his Divine Essence is not communicable c. G. W. What is this but to deny the Omni-presence of God and to endeavour to confine him 〈◊〉 is Infinite and not limitable We ask if the Holy Ghost or the Eternal Spirit be not God And if this Holy Spirit be not communicable This Question in the Narrative T. H. is willing to wave as that which pinches him and thus does he reply to the Words before viz. T. H. Then it seems that the Lightwithin and the Omni presence of God is one and the same thing Is this your Champion a. 4. Answ. Thou scoffs but durst not answer God's Omnipresence divine Light and Spirit are inseparable God is Light whose Presence fills Heaven and Earth and upon whom doth not his Light arise And in what Country or People does not his Spirit come if an Infinite Spirit Whether shall I go from thy Spirit Or whether shall I flee from thy Presence Psal. 139. 7 8 9 10. His Infinite Spirit is not tyed up to a few Predestinarian Electioners who only conceit they are elected and saving Grace only free for them though in Vertue and Uprightness they be far short of many called Heathen who were a Law to themselves in Truth and Uprightness towards God and man Sect. III. The Baptist's Quarrel grounded on his Mistake about the Light and our Testimony of it T. H. THough it be granted that God is an Infinite Immutable and Perfect being will it therefore follow that every thing he created and communicated is his own being What man but a Quaker would dare affirm this Answ. Thou wrongst the Quakers as thou callst them its none of their Argument that because God is Infinite therefore every thing that he creates is so But because of his Infiniteness and Omni-presence he is near unto all men even shining in their Hearts But it is thy gross Error to take for granted that his Light in every man is Created See 2 Cor. 4. 6. God hath shined in our Hearts and that Christ that enlightens every man that cometh into the World is God in worshipping of whom we do not worship a Creature as thou falsly insinuates against us p. 6. But thou shewest thy self against the Light as an Agent of the Son of Perdition who exalts himself above all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God 2. Thes. 2. 4. Is not man this Temple of God by right And hath not this Son of Perdition or Mystery of Iniquity been exalted in Apostates above all that 's called God And what was that that was called God and that was worshipped above which this Son of Perdition exalted himself Was it not a Manifestation of the divine Life and Light And what was the Apostles Rule to try and reveal this Son of Perdition by when he wrought in a Mystery and as God did sit in the Temple of God shewing himself to be God Is it not the Day of Christ that reveals and so God himself that makes manifest this man of Sin And is not God then the Saints Rule to discover this Mystery T. H. Let me tell thee that thy Light is very imperfect forasmuch as it hath not yet instructed thee by what Name to call it whether Christ or only a Measure or Gift of Christ p. 6. Answ. Thou hast wronged my Light sor God is my Light and my Salvation and Christ is my Life and Light who is perfect and this Christ we preach as the Light of the World that enlightens every man that comes into the World though we do not say that he is revealedly or manifestly the Light in every man or by Way of Union nor yet that Christ considered as thou describes him p. 11. as to his outward Birth and Person is in any much less in every man Yet this hinders not but that as God or as with Relation to his divine Life and Light he is Infinite over all and through all and in all yet to those only revealed and united who truely obey and follow him in the Measure of his Light which is universally given unto Man-kind T. H. The Apostle did needlesly exhort the Corinthians to examine themselves whether Christ were in them or no viz. If he were in every man p. 7. Answ. Nay he bad them examine themselves whether they were in the Faith for saith he know you not your own selves that Jesus Christ is in you except you be Reprobates And if thy Mind were not reprobated and estranged from his Light in thee thou mightst know him revealed in thee But as Christ the annointed is a Mystery he is hid from thee and many more though his Light be in thee and others that is sufficient to reveal Christ and leave you without Excuse and to condemn you for Iniquity Sect. IV. Christ guides to Salvation by his Inward Light and the Baptist confounded in his opposing it T. H. I Grant that every man is enlightened has a Light in them but this doth not prove that this Light in every man is Christ nor yet sufficient of it self to guide to Salvation Christ is sufficient but I say the Light in every man is not sufficient p. 7. Answ. First If Christ hath given to every man a sufficient Light to leave them without Excuse as he hath then it is sufficient to guide and direct them unto Salvation for if they could justly charge this Light with Insufficiency for this end this would be an Excuse Secondly That Light which is sufficient to convince of Sin and lead out of it is sufficient to guide to Salvation but such is the Light of Christ in every man Thirdly God offers a good end to man in giving him Life and Grace Job 10. and this Grace tends to his Salvation if obeyed otherwise mans Destruction is of himself for his Disobedience and not Designed by the Lord in his giving him Life and Grace 4thly Thy denying the Light in every man to be sufficient to guide to Salvation is plainly enough contradicted by thee in thy confessing Christ to be the Life and Light of men p. 22. whose Life and Light is sufficient And for what end is his Light in every man given if not to direct unto Salvation Thou art not so ingenuous as to relate though thou both appealst to it and grantst it ought to be obeyed this will stand in Judgment against thee for thy false Judgment given against it in other Places as also what thou further acknowledgest viz. T. H. There is something within that checks for many Evils and excites to many good things and that I ought to shun those Evils and to do that good p. 8. Answ. If thou didst obey this something or Light within thus acknowledged
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
Light from Christ Jesus the Way out of the Fall the second Adam receiving the Light they receive Redemption and Sanctification whereby their Spirits Bodies and Souls are sanctified Great Mystery p. 91. Note here still that he plainly distinguisheth between the Soul and him that redeems and sanctifies it so that the Soul or Spirit of Man is neither God nor Christ but as much inferior in Subordination to God and Christ as the Creature Man is to the Creator or that which is saved and redeemed to him that saveth and redeemeth The sum of what 's said amounts to this candid Account about the Soul viz. That the Soul and Spirit of Man is not the very Being of God nor a part of God though the original Life of the Soul which came out from God is immutable and infinite there is a divine and infinite Life in the Soul of Man which we would have you be sensible of This is the Life of Lives the Soul of Souls the Being of Beings by which the Soul of man is made to subsist in its Being and Immortality whether in the Kingdom of Glory or Pit of Darkness although this original or divine Life in the Soul stands clear and free from both the Guilt Torment and Anguish that comes upon every Soul of Man that does Evil. Every Soul must appear before the Lord in its own proper Image and Nature which it hath born been under and received while in the Body having been subject either to the Spirit and Power of God or to the Spirit and Power of the wicked one wherein it s capable of either being a Vessel of Mercy and Love or a Vessel to hold Wrath and Anguish according to what it doth here love and effect and contract to it self whether Good or Evil. Therefore as it s commanded Take heed to thy self and keep thy Soul diligently c. love the Lord thy God with all thy Soul c. and then thou wilt know Christ to be the Salvation of it The Scripture speaks variously of the Soul and as in divers States and Conditions viz. 1. Of the Soul of God which is Immutable 2. Of the Soul of Man and that 1. Of the Righteous which really pertake of the divine Nature 2. Of the Wicked which pertake of the Nature of Enmity And these differ in their Affections the one being to Good and the other to Evil. Mention is made of the Soul as under the Power of Sin Death and the Grave by man's Disobedience and Fall and of the Soul as quickned raised up and delivered or saved by the Power of Christ the living ingrafted Word Sometimes the Soul is mentioned as including the whole man sometimes as distinguished from the Body sometimes it s esteemed as the Life and sometimes the Spirit or Breath of Life and an active Soul inspired and there is a State wherein the Word of the Lord is said to divide asunder betwixt the Soul and Spirit Now if you do not own a divine Seed or unchangeable Principle of Life in the Soul I query of you 1st Do you or did you ever know your own Souls 2ly What the Soul is in it self and distinct from the Body 3ly What and where is that to be known that is to change the Souls and so the whole man's Affections from Evil to Good while man remains in this Life 4ly Do you own the Souls Immortality that it doth not dye with the Body Do not some of you Baptists hold that the Soul dyeth with the Body and sleeps in the dust of the Earth untill both arise together 5ly Whether Man doth not subsist in his spiritual Being and Parts with a spiritual Capacity and spiritual Sences having a Sense of perpetual Gain or Loss when his Earthly Tabernacle is put off 6ly Whether the Spirit of Man doth not return unto God that gave it to receive its Judgment and Reward 7ly Whether Man must not be born again here of an Immortal and Incorruptible Seed in him if ever he enter into God's Kingdâ—…m or enjoy Glory hereafter 8thly Whether it be not more necessary for you to wait in humilily to know this immortal Seed in you and to be born thereof then to puzzle your Brains and to busie your Thoughts either about the Questâ—…on how and with what Body are the Dead raised Or how your Souls shall be invested hereafter If you remain here in the Enmity slighting and contemning the Light within or the immortal Principle or incorruptible Seed within as T. H. doth scoff and ridiculously droll at our Testimony for it you 'll be clothed with perpetual shame and Contempt hereafter God knows how to reserve the Unjust to the Judgement of his great Day to be punished as both Divels fallen Angels and wicked men are reserved You need not question in what Bodies or Vessels for that you shall be vessels fit to hold inevitable Wrath if here in time you repent not But if you repent and return to the Lord God and love and serve him with all your Souls it will be well with you hereafter God will provide well for you And the Glory wherewith his sanctified Ones shall be invested And of that House wherewith Righteous Souls shall be cloathed upon is beyond the reach of humane Capacities Thoughts or Imaginations of men And you who are contending and quarrelling about your carnal Bodies have not had so much as a Vision of the Glory of the Saints hereafter nor of the Gloriousness and Spirituality of their Body who are as the Angels of God in Heaven Sect. XII The Neck of the Baptist's Cause broken by his own Concession to the Light within in which Christ and his Testimonies are effectually received T. H. HOw could you call the Light within Christ if some Scriptures had not mentioned Christ in you that he is the Life and Light of Men Give me an Instance of any Person in the World that never had Acquaintance of the Scriptures that ever called the Light in every Man by this Name If none can be produced then the Scriptures must be your Rule for this p. 22. Answ. Thou hast said enough in not only granting the Light within to be Christ but also in confessing that he is the Life and Light of men which while he is really so to men this is sufficient for them to call him as he is and appears to them Is it not therefore great Ignorance to imply him an insufficient Rule for men to give Testimony of him while he is a sufficient Rule and Light to them for their Supply and Life in him And what if they cannot call him by all those Names by which he is called in Scripture while they feel him in Vertue and Power to be really what he is called according to their Enjoyment of him It s true we having the Knowledge of him as our Life and Light we must needs reverently own and make use of those Testimonies in Scripture which concur with our Knowledge of him
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
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
not that a little degree of the Light Vertue and Knowledge thereof is not saving or sanctifying A small Stream can wash and a little Fire kindle and increase to more and a little convenient Food nourish and satisfie and a little Water quench one's Thirst or a small Seed grow and bring forth great Increase and so a little Light from Christ can increase and shine more and more till it discover the Glory of God in the Face of Jesus Christ the anointed these things are truely known in the Mystery through true Obedience to so much Light or Illumination as God hath given man for he the Glorious Creator hath given a Light to all men sufficient to save or else they could not be left without Excuse but it would reflect upon him for condemning them for Sin if he did not afford them a Light sufficient to guide out of Sin unto Salvation But for our asserting the Light of Christ that is in every Man to be convincing sanctifying and saving H. G. concludes as followeth p. 5. III. The Effect of Christ's Sufferings only known in his Light within H. G. IN this appears your great Darkness and herein you are beguiled and cheated by the Devil to the invalidating of the Meritorious Death and Sufferings of our Lord as if there were no need of his Blood to be poured forth nor of his Intercession p. 5. Answ. Can either Christ's Light within or our following of it invalidate or make void his Sufferings without Or deprive us of the End thereof or of the Vertue of his Blood When they that crucified murthered Christ were turned from his Light within Or can any receive the Benefit of Christ's Sufferings and Blood without or out of his Light within Or are the Sufferings and Death of Christ absolutely meritorious for Man's Justification without any Dependance upon his Light within If so how can any be deprived of Justification for whom Christ dyed Which was for all Men but what Proof hath he from Scripture That the shedding Christ's Blood was the Meritorious Cause of Justification Seeing it was shed by wicked Hands and surely had the Jews and Gentiles obeyed and walked in that holy and just Light that was in them they had not crucified nor murthered the just One the Son of God whose giving up to the Death of the Cross though of Necessity yet it was occasioned because of Sin and Death that was come over all which man must only be convinced and truely sensible of by the Light of Christ within and it s such only as walk in his Light who come to know the Blood of Christ to cleanse them from all Sin And there is a certain Congruity and Oneness in being sanctified redeemed and saved by his Life Light Blood Power Arm Ingrafted Word Spirit Fire Water or by Grace these do not oppose Christ as Saviour he being in all the great Workman of God through whom God hath saved us by the washing of Regeneration and renewing of the holy Ghost Titus 3. 4 5. These being one in Substance with him and of himself as the Spirit the Water and the Blood agree in one And as his offering up himself being a Propitiation for the Sins of the whole World pouring out his Soul to Death and making Intercession for the Transgressors was by the Eternal Spirit so the blessed Effects thereof are spiritually and inwardly received by them that obey and walk in the Light of his Spirit wherein his Life and Vertue of the Blood of the Covenant is received unto Cleansing Sanctification and Reconciliation with God The great Sufferings Burthens and Afflictions of Christ were occasioned by man's Sin Disobedience and turning from his Life and Light within and this brought Darkness and Death over Man-kind and therefore Christ deeply travelled in the Spirit of Prayer and Intercession through all his Sufferings to bring forth his own Life and Light for man's Deliverance out of Death and Darkness that he might see his Seed and the Travel of his Soul and be satisfied And this is the Seed that shall serve him throughout all Ages which shall be counted unto the Lord for a Generation and this serves him in his Light and worships him in Spirit therefore they that oppose this Light of Christ to the End of Christ's Coming Death Sufferings Blood or Intercession as if his Light in Man did invalidate these they are darkned and cheated by the Devil and not these who obey Christ's Light within for Life and Savation in him IV. The saving Work of the Spirit HEnry Grigg observes from John 16. 7. That the Spirit or blessed Comforter cannot be the Saviour pag. 46. H. G. Contradiction Till the Coming of his Spirit and Grace with Power in my Heart for the binding of the strong man Satan and killing my Corruptions my Soul was not brought out of the horrible Pit p. 16. having wrought this glorious Work of Regeneration p. 17. G. W. his Animadversion Then it s the Spirit and Power of Christ that effects Salvation through the Work of Regeneration Tit. 3. 5. which is not meerly by Christ's outward Sufferings though we cannot believe that Satan is bound in this Man while he is in Satan's Work blaspheming Christ's Light within and belying us H. G. replyes What sober Christian Man can find any Contradiction here against H. G Is not G. W. the Lyar and false Accuser I say the Spirit or blessed Comforter cannot be the Saviour or Mediator p. 6. G. W. Answer The Contradiction is very obvious to say the Spirit cannot be the Saviour when it can save the Soul out of the horrible Pit can it save and not be a Saviour Or can it bind the strong Man or kill man's Corruptions and yet not save him And if the Father the Word and the holy Spirit be God cannot God be the Saviour When as Christ's being the Author of Faith giving Power to others to become the Sons of God is a Proof of his being God Light from the Sun p. 91. And Christ said The Son can do nothing of himself c. The Father that dwelleth in me he doth the Works Joh. 5. 19. 30. and 8. 28. and 14. 10. And the holy Spirit where received also maketh Intercession according to the Will of God and by this Spirit Christ prayed unto the Father but to say the Spirit or blessed Comforter cannot be the Saviour is also to deny Christ in his spiritual Appearance to be a Saviour and so to confine the saving Work to him only as man or in the Flesh without or separate from us whereas he said I will not leave you comfortless I will come to you John 14. 18. which plainly denotes him to be the Comforter in that Spiritual Appearance wherein he that was with them promised to be in them and as revealed in them his Appearance was another or diverse to his outward Appearance in the Flesh whereas H. G. saith Are there not three that bear Record in
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
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
Dignity of our Lord Jesus More particularly we have made Confession of those reigning Abominations in our own Souls and in the Churches of that light Spirit living short of the true Sight and Sense of God's Majesty in his Churches and among his Saints from whence proceeds that Vanity and Carelesnes which doth so much attend them We have bewailed that wretched worldly Spirit that plucks down the Saints from their Excellency and leaves such Blackness upon them which renders them so uncomely in the Eyes of Men. We have bewailed that Coldness and Deadness that is upon our selves and upon the Churches that Formality in holy Duties that Indifferency and that Laodicean Spirit that is fallen in upon us while we have been crying let him make Speed and hasten his Work that we may see it let the Counsel of the Lord come that we may know it and all this while we have been drawing Iniquity with Cords of Vanity having been in a great Measure as without the Sense of the Work so without the true Travil of Soul which this Work should put us into the Crown is fallen from Sion's Head by Reason of her Iniquity we have been bewailing personal Iniquity Congregational Iniquity National Iniquity Family Iniquity Closet Iniquity we have by Search found poor Sion as it were without Soundness from the Crown of the Head to the Sole of the Foot ful of Bruises and putrified Sores your own poor Souls are in Distress Heaven and Earth seem to frown Oh! come down sit in the Dust and weep bitterly before the Lord for all your Abominations you have but as it were played with God you have not trembled in his Presence you have been wanton before him having been without the Terrour of his Majesty therefore you have confessed and have delighted to word it out with the Lord Oh! how often have you mocked God It appears already how God takes it at your Hands We have begged him to save us yet this once more and truly we tremble the Hope that is in Israâ—…l lies in your putting from you that accursed Thing Oh! now if you would pursue this Worldliness this Coldness and Sloathfulness your personal Neglects your Family Neglects how doth the World as a Canker eat out your Affections to the Lord Jesus eat out your Time your Strength your Zeal while you have been asleep in the Lap of this Daâ—…ilah your Locks have been cut off and you are but as other Men whoever beholds you may say what singular thing do ye Now then lay to Heart these crying Abominations the World is too beautiful this hath bewitched you have fallen before your Enemies this Iniquity hath been apparently written upon your Fore-heads witness your Remissness in Meetings your Neglect or the poor Saints Ministers of Christ whose daily Complaints and Addresses are living Monuments of this reigning Abomination your Cruelty to Servants Children exacting all their Labours but take no Time to counsel them instruct them that are without Christ that miserable Estate wherein they are this hath made Professors Families so dry useless and unprofitable this Sin eats out all of that divine Sweetness of regenerating sanctifying Grace We have mourned in that we have had so great a hand in this Trespass in not bearing so faithful a Testimony against it in our Ministry but slavish Fear of being accounted selfish or the like hath stopt our Mouth until the Mouth of this Iniquity hath almost devoured the poor Churches of Christ That of Sloathfulness and Carelesness another reigning Evil They are Evils rooted deeply in the Heart it is hard to get them out They are Sermon-Proof and Epistle-Proof so strong that they have wrested all Weapons out of the hands of Saints and Ministers that have been formed against them Now we desire we may no longer rest in a Testimony of Words but proceed to take some effectual Course that Sin or Sinners may be purged out of the house of God in order to this we desire the Churches that they would set some day or dayes a part wherein they may bewail the Iniquities and Pollutions oâ—… Zion before the Lord also that the Ministring Brethren would without Respect of Persons bear their constant Testimony warning every one to fâ—…ee from these Abominations Another Evil we had Thought to have spread before you for want of Opportunity we shall now omit yet desire you to lay it to Heart THE Presbyter's Antidote TRYED Or Stephen Scandret with his Antidote against Quakerism Proved a PHYSICIAN of No Value AND The Truth plainly asserted and vindicated in divers Weighty Points against both the Imperfect and corrupt Work of S. S. and his Masters the Assembly of Divines so called who sat at Westminster in the long Parliament's Time and of the general Assembly of the Kirk of Scotland about their Confession of Faith which was first printed at Edenburg and after reprinted at London Anno 1651. G. W. Ye are all Physicians of no Value Job 13. 4. Printed in the Year 1673. THE Presbyter's Antidote TRYED c. CHAP. I. A Comprehensive Account concerning the Rule the Light and Scripture Explaining both â—…ur sense of the terms and S. Scandret's together with the Assemblies Confession about the Scriptures BY the word RULE we understand 1st The Power of Government and Authority to order and rule in the Sense that in the first Creation the greater Light was set to rule the Day Gen. 1. 16. or for the Rule and Order of the Day So in the new Creation the divine Light of Christ the Son of Righteousness doth govern and rule in the Order of his Everlasting Day in the Souls of the Righteous the Path of the Just being this shining Light which shineth more and more until this perfect Day 2ly So this divine Light is truly the only Rule for its being most eminent above all outward Rules and Prescriptions â—…or its Power Glory Virtue Order and Government as Rule of Life in all the Children of Light The only trying and discovering Rule for its manifesting whatsoever things are reproveable Ephes. 5. 13. whether they be Spirits Works or Words and he that doth Truth cometh to the Light that his Deeds may be made maniâ—…est that they are wrought in God Joh. 3. 21. 3dly By only Rule An universal manifest publick Standard â—…or Truth and Righteousness in the Consciences of all People and Nations and against all Sin Wickedness and Unrighteousness and so is the S piritual and Divine Light of the Son of God in whom was Life and the Life was the Light of Men Joh. 1. 4. whose Life is Supernatural Increated and Incorruptible Christ the divine Word being that true Light that inlightens every Man coming into the World vers 9. 4thly Concerning that heavenly Gift or divine Manifestation within which was the Saints Rule of Life the Apostle Paul thus speaketh 2 Cor. 10. 13. But
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
remit or pardon Offences past without such a severe Payment and Satisfaction as is implyed because as some say he dispenseth not with the Act of Law If he could so punish his Innocent Son to the full who never offended was not this a Dispensing with the Act of Law when the Law was made for Offenders and added because of Transgression and to punish such for it was not made to punish an Innocent or Righteous Man against whom there is no Law But if to pardon former Transgression upon true Repentance and to save Man from Sin and Wrath be not inconsistent with the infinite Goodness and Mercy of God himself and to be both a just God and a Saviour were not Inconsistent then his divine Justice consisted not in such Severity as to obliege him from shewing Mercy withoâ—…t such a rigid Satisfaction and Payment as that of punishing his Son to the full and pouring out his Wrath upon him for the Sin of Mankind Whereas where Remission of Sin is obtained there is both a Relaxation of the Severity of the Law and a manifest Effect of the Propitiation or sweet smelling Sacrifice of Christ as Mediator and Advocate and not as the Object of Wrath Revenge and full Punishment from God that is due to Sin and that to acquit the Sinners continuing therein And his not sparing his own Son but delivering him up for us all and his being made a Curse for us was neither equivalent to that of Eternal Death Curse and Damnation which Sin and Sinners have deserved nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ though it was for a Relaxation of the Law as to the Bondage thereof and in order to abolish and end the first Covenant and the Curse thereof yet not to pardon or justifie Men in Sin against the second Nor is it any Loosening but a Reinforcing of the Terms thereof for he took away the first that he might establish the second he removed â—…nd ended the Shadows that he might exalt the Substance that was vailed under them he blotted out the Hand-writing of Ordinances nailed it to his Cross that he might reinforce the Law of the new Covenant written in the Heart that we might not be without Law to God but under the Law to Christ He did both fulfil the Law in hs Person and doth fulfil the Righteousness of it in them that walk not after the Flesh but after the Spirit he did not only remove the shadowy Part of the Law and the Curse thereof through his Suffering and Sacrifice but also he actually deliveâ—…s the Soul from the inward Terrors Condemnation and Wrath of the Law upon true Repentance and Contrition of Heart in Remission and Pardon through Faith in his Blood being virtuously felt and efficaciously evidenced by his holy Spirit unto the Soul that hath a Part in Christ as the Propitiation for the Sins of the whole World whose Blood bears Record in the Earth agrees in one with the Spirit sprinkleth the Consciâ—…nce from dead Works speaketh forth Mercy and Forgiveness better things then that of Abel Besides Christ was as well exemplary as propiriatâ—…ry or gracious in his Sufferings which had both a blessed Accepâ—…ance and Effâ—…ct with Gâ—…d and a spiritual Influence upon them that follow him in Spirit further then the Historical Faith and Relation thereof as he said If any Man serve me let him follow me and where I am there shall also my Servant bâ—… Jâ—…h 12. 26. And thus far is his Example spiritually fulfilled in them that follow him as namely Jesus Christ was outwardly câ—…rcumcised baptized crucified put to Death as concerning the Flesh buried quickned raised up by the Power of God c. His Followers or Servants are spiritually circumcised baptized into his Death or crucified with him buried with him by Baptism as Partakers of the Fellowship of his Suffâ—…rings quickned by his Spirit raised up by his Power into the Likeness of his Resurrection and having suffered with him shall reign with him And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction as is by divers asserted 〈◊〉 must tell my Opposers that though the Chastisement of our Peace was upon him and by his Stripes we are said to be healed this is neither of the Nature of Revenge from God Wrath or Punishment to the full that is due for Sin nor doth it exempt or free them who come to be his Followers from being liable at all to God's Chastisement or Correction in their own particulars when there is Cause for it for whom he loves them also he doth correct which is not Revenge as 't is said If my Children forsake my Law and keep not my Commandments then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my loving Kindness will I not utterly take from them c. Psa. 89. 30 31 32 33. This concerned David and his Seed who notwithstanding did so undergoe the Chastisements of the Lord that he went often in a bowed down and mournful State as when he complained My God my God why hast thou forsaken me c. Psa. 22. which were the same Words Christ uâ—…tered in his deep Suffering Mat. 27. 4â—… plainly iâ—…timating how he took upon him the Sufferings and Burâ—…en of his People and his bearing the Sin and 〈◊〉 of many wherein it 's evident that they that â—…ollow Christ through the Work of Regeneration and obtain the new Birth do spiritually pass through the Fellowship of Christ's Sufferings and do partake of their due Shares thereof both for their Remission and to obliege them to follow him in his own Way of Light and Life whereby they who are faithful to him witnes the Blood Coveâ—…ant the Coverant that cleanseth from Sin and an Interest in that everlasting 〈◊〉 This is the Way aâ—…d Passage of the Raâ—…somed oâ—… the Lord who through his Judgment and Chastisâ—…ments have 〈◊〉 a Ransom received the Attonement and an Interest in the Everlasting 〈◊〉 of Liâ—… and Glory Having thuâ—… 〈◊〉 〈◊〉 to the Matter in general I come further to 〈◊〉 〈◊〉 〈◊〉 particular Passages that chiefly concern me to 〈◊〉 S. S. Thâ—… Laâ—…â—…ver aâ—…ows us to sin if at ten Years of Age a Person commits Mâ—…er aâ—…d then lives according to the Law of the Land in evâ—… 〈◊〉 â—…rty Years then arraigned for this the Judge cannot proâ—…ounce him Innocent and so acquit him because the Law did not allow him to commit Murther any Part of his Life p. 93. Answ. A Truth in both 1st The Law never allows us to sin no more doth Grace or the Gospel Shall we sin because we are no more under the Law but under Grace God forbid for how can we that are dead unto Sin live any longer therein 2dly Justice cannot pronounce a Guilty Person Innocent upon the Cessation from the meer Act of Unrighteousness but God's lovinâ—… Kindness and
or without but is the eternal Godhead pag. 99. Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on but while he denies it either to be within or Essential he denies our Participation of the divine Nature which is essential to God himself or of Christ who is God's Righteousness who was delivered up for us all and with whom the Father will give us all things Is He then Incommunicable or not to be given whenas they that are Christ's have put on Christ Is not He the best Robe And is not He then within us And He that obeyed and suffered for us who wrought Righteousness Greater then the Act of Obedience Is not the Worker above and Greater then the Work But while this Opposer endeavours to exclude or shut Christ and his Righteousness or the Robe which the Saints put on all out of his Members and counts Christs Obedience unto Death without them this Robe and not a Robe within them because a Robe put on as he argues we are to understand that by Put on he must â—…ean Christ's Obedience without unto Death is imputed 〈◊〉 reckoned theirs when there is nothing of it in them either of the Nature Spirit Virtue or Effects of it unto the Crucifying of the Old Man or mortifying of Sin or else own that Men are not accounted Righteous nor Justified only by Christ's Dying or Obedience without them but through the Operation of his Spirit within them who dyed for our Sins but was raised for our Justification and then only they that dye and live with him are accounted Righteous and blessed with God being Partakers of the Heart-purifying Faith and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them which is Divine and Increated But he tells us of a four fold Righteousness 1st The sincere Obedience of an upright man 2dly The perfect but loosable Righteousness of the first man in Innocency 3dly The perfect but confirmed Obedience of blessed Angels 4thly The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ this last the best Robe the Righteousness of God himself p. 99. Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God himself his own Nature and Image And is not this in the renewed Man 1st Was not this in Man while in Innocency in the Image of God though he then not Immoveably Confirmed in it however accepted while he stood in it 2dly Doth not the fincere Obedience of an upright Man in Christ flow from his Inward Participation of the Divine Nature and Image in him and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs 3dly Are not the blessed Angels accepted in their Obedience to God which from a Sence of his divine power they are exercised in Still the everlasting Righteousness is but one and the Life and Excellency thereof is infinite both in Christ and in his Members who are of his Flesh and of his Bone as he that sanctifieth and they that are sanctified are all of one and Christ is the First and the Last and in all things must have the Preheminence 4thly The man mistakes if he suppose that we plead either the Righteousness of a Creature or man 's own Righteousness which he himself is inabled to perform as the Cause of Our Justification for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will He is the Ground and Cause of our Justification and in him who is the Beloved are we accepted not meerly for our Works or Obedience but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight That God bestows Righteousness on a returning Pâ—…odigal as the best Robe is true but to exclude this Righteousness or best Robe that God bestows as not to be within but only without because to be put on is not true for if the Mind Heart or Soul within be not cloathed therewith how is it put on or how should good or acceptable Fruits be brought forth to God if not from an inward and Everlasting Righteousness And though Man doth not partake thereof from the beginning of Life Can this Man think that Christ's Death or Obedience without doth Justifie Men or make them be deem'd Righteous from the beginning of Life to the End howbeit when Men are converted and become the Righteousness of God in Christ and come to Live and Dye or end their Dayes in him they are accepted and blessed yea blessed are the Dead which dye in the Lord for their Works follow them Mark the Perfect Man and behold the Upright for the End of that man is Peace But all this Man's Imputation of a Righteousness and best Robe which he sayes is a Righteousness wrought without us there being none wrought within us so God c. p. 99. depends upon his Doctrine for Sin and Imperfection term of Life which he his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes but Imperfection even in Christ's Work or Righteousness wrought in his People which therefore he disclaims from being concerned in our Justification but sayes we are Justified by that Righteousness which Christ wrought without us though he cannot deny but that Christ wrought the Righteousness of the Law without us and conformed to the Law in the Dayes of His Flesh which I suppose will not be deemed our Justification But if I ask By and to Whom was this Obedience Righteousness or Satisfaction made without us to be Imputed unto us as ours or men thereby Justified while Unjust Imperfect and Sinful without the Robe of Righteousness in themselves or rather accounted Just from the beginning of Life to the End whether all or some of these for whom Christ dyed he tells us not You may take this for his Answer viz. God in our Nature obeyed God and this is Righteousness of Infinite Value the very best Robe p. 99. Rep. 1. Is this the Compensation Payment and Satisfaction in our stead to vindictive Justice so much pleaded by our Opposers Were it good Doctrine to say either that God obeyed and satisfied his own Revenge by obeying himself as if he were divided and at Variance with himself or that he was revenged on himself considered as Christ in our Nature or Flesh I cannot own this Doctrine that such a rigid Payment and Satisfaction could be required in the Nature of the great Propitiation and Sacrifice for Sin but a Pacification or Attonement and a Condescension to Forgiveness of Sin past to be receiv'd on true Faith and Repentance 2. That Christ in the Flesh did by his divine Power perfectly obey the Father agendo patiendo i. e. by doing and suffering and therein was an acceptable and satisfactory
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
Debtor in Prison if his Debts be all paid by the Surety or to suffeâ—… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance Q. 3. Doth not your Doctrine of such Rigid or Severe Satisfaction oppose Christ's Intercession Howbeit we still confess the Man Christ was greatly acceptable and most eminently satisfactory considered as a Sacrifice of a sweet smelling Savour to God and as the first Fruits Quest. 13. What did the Blood of Christ that was shed bespeak and what is our Sense of Christ's Blood and for what End owned Ans. 1st It did bespeak Remission of Sin past to all that truly repent and believe in him 2dly Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it as through it we receive Redemption even the Forgiveness of Sins 3dly We really own and confess to the Blood of Christ both in the History and in the Mystery as most significant to express his Life which he gave a Ransom and the Value of the one Offering we do in the sight of God confess and own the Blood of Christ both as shed for us and as sprinkling and purging our Consciences from dead Works And this We are come to know by his Light shining in our Hearts which as we walk in the Light we have Fellowship one with another and the Blood of Jesus Christ cleanseth us from all Sin 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling which speaketh better things then that of Abel is an Attainment and Mystery only obtained by true Believers in and through his divine Light and Eternal Spirit by which Christ offered himself without Spot to God and by One Offering God hath perfected sorever them that are sanctified whereof the holy Ghost is a Witness to us Heb. 10. 14 15. For if a Literal Knowledge and Application of the Blood could either Sanctifie or Justifie without having the Conscience sprinkled with it then how could it be as the AntiType answering and ending the Type or Pattern under the Law where all the People were sprinkled with the Blood of the Offerings see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon hâ—…m the Blood of the Bird that was killed Lev. 14. 6 7. but the Blood of Christ which sprinkles and purgeth the Conscience far excels all those under the Law and therefore as it redeems from the vain Conversation 't is called the Pretious Blood of Christ as opposed to and beyond all Corruptible things 1 Pâ—…t 1. 18 19. Thus in the Blood of Christ there is a Mystery and a spiritual Consideration and Application absolutely necessary beyond the Historical Profession and Faith thereof as well as in the Cross c. as Christ said Except ye eat my Flesh and drink my Blood ye have no Life in you Joh. 6. It is the Spirit that quickneth c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering Blessed be the Name of the Lord our God forever who by his divine Light hath opened our Understandings in the Mystery of Christ Jesus and the saving Knowledge of him which is after the Spirit All these Scriptures relating to Christ's Sufferings as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14 15 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus and his Humiliation and deep Suffering under the Weight and Burthen oâ—… Sin and as by the Grace of God he tasted Death for every Man all which fall greatly short of proving our Adversary's â—…harge against him viz. That God poured down his Wrath or Revenge upon his Innocent Son for Satisfaction to divine Justice in Man's stead that had done the Injury I say all the Scriptures alleged by them can never prove this but rather 1. That Christ's Sufferings were of another kind both as he was delivered up by the Father in his Patience to suffer and bear the Burthen Sorrows and inward Griefs by reason of man's Sin for which his Soul also was made an Offering 2. And as the Reproaches Suffering and Death of the Cross that he sustained from the Wicked Murtherers were temporal or had an End and not as infinite Wrath and Revenge from God due to wicked Men. 3. Yet Christ was rendred a Curse and as made to be Sin This he could not properly be a in his own being for Sin and a Curse in this abstract Sense couldnot strictly relate to his pure and sinless being but so made or reputed with respect to his bearing the Reproach and Sin of many the outward Punishment Crucifying Death and Blood-sheding And all that was in him which in any sense might be said to Suffer was offered and given for the Advantage and Good of Mankind and that which he so gave and offered was called his Life Himself a Ransom and all some times in Scripture comprehended and expressed under the Phrase The Blood the pretious Blood of Christ that redeems from the vain Conversation purgeth the Conscience c. and even the outward part of his Suffering most Innocent Example his Cross Death Blood of his Cross his reviving again were so far from yielding either an Indulgence or justification to men as in Sin and Disobedience that they did very eminently preach and openly proclaim to Mankind both the Condemnation of Sin in the Flesh Repentance Mortification Remission and Man's reviving again to real Righteousness and Justification therein and all to be experienced through Faith in the Name and Power of Jesus Christ the Son of the living God in sending of whom the Father's Love was manifest that we might live through him And as Christ's Travil of Soul was inward and so his Suffering inward as well as outward what is more obvious to the spiritual Eye and Mind then that his Travil and Sufferings and his holy Design therein were to have an inward Effect and inwardly to be fulfilled by his Word and Power even in them who receive and believe in the same as that Instance of the holy Evangelist is very plain and pertinent where 't is said They brought unto him many that were possessed with Divels and he Cast out the Spirits with his Word and healed all that were Sick that it might be fulfilled which was spoken by Isaiah the Prophet saying Himself took our Infirmities and bare our Sicknesses see Maâ—… 8. 17. Isaiah 53. 4. And moreover as to Christ's being the Lamb of God that taketh away the Sins of the World This taking away the Sins was not only fulfilled by that general Expiation or purging which he made by Way of Sacrifice but also inwardly by his real Cleansing purging the Conscieâ—…ce and purifying the Soul from the Nature and Being of Sin And God's Reconciling us by the Death of his Son whose putting away Sin is said to be by the Sacrifice of
Man by his Counsel is not an inevitable or forceable Act of his Will for Counsel and Force are much different as is aâ—… absolute Decree to Act himself alone and a Perswasion of the Creature to Act with him by the Power and Assistance that he gives it So the Perswasion on Men to Repentance Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto for what Reward can Men expect of God for any thing they are unwillingly forced to as by some supposed whereas God works upon that Reason and Conscience which he hath placed in Man to perswade induce and move Men to forsake Sin from a real Sence of the Evil of it that they may leave Iniquity from a true Zeal and Hatred stirred up by the true Light against it I drew them with Cords of a Man with Bands of Love c. Hosea 11. 4. S. S. Arg. 2. God hath made Absolute Promises of the first Saving Grace Ezek. 26. 25 26. I will sprinkle clean Water upon you and you shall be clean a new Heart will I give you Chap. 11. 19 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree and they are not made concerning all but particular Persons whom God hath in his Eye to save This Argument is grounded upon his Mistake and is very dull and impertinent as not reaching his Principle he intends to vindicate by it For 1st It imports absolute Promises of the first Saving Grace to be but to particular Persons 2. That God had only a few particular Persons in his Eye that from Eternity in his Promise of the first saving Grace contrary to plain Scripture which sayes The Promise is to you and your Children and to all them that are afar off even to as many as God shall call and this Promise is Christ Jesus who is God's Everlasting Covenant and Light to which Men are called 3. This Man mistakes the first saving Grace confounding it with the Effects of it which it brings forth where it is received and obeyed As mens being made Clean having a new Heart c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace these he puts for the first Saving Grace and Promise of it as also his blind Argument supposeth these Effectâ—… to be unavoidably or forceably brought forth in some particular Persons supposed to be designed for that End without respect to their accepting of and Concurrence with the Tenders and Appearance of saving Grace which in the Light of Christ is given them whereas it hath appeared unto all Men Tit. 2. 11. And the Promise of the Everlasting Covenant though freely and absolutely tendered to 〈◊〉 yet as it is made with any particular Men and confirmed â—…o them they are such as are serious and penitent returâ—…ing and obeying and hearkning to the Voice of God abiding in his Love and Grace c. upon which he enters into Covenant with them they with him both in the Agreement oâ—… Liâ—…e Hearken unto me and I will make with you an Everlastiâ—…g Covenant even the sure Mercies of David Isa. 55. 2 3. The Willing and Obedient shall eat the Good of the Land Cha. 1. 19. not the Unwilling and Disobedient And I wiâ—…l give them an Heart to know me that I am the Lord aâ—…d they shall be my People and I will be their God mark the Reason for they shall return unto me with their whole 〈◊〉 Jer. 24. 7. Note that this was foretold or prophesied â—…rding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit aâ—…er it was proffered and given to them to invite perswade and draw them as many other Prophecies are which â—…elate to his everlasting Covenant for its Establishment with the Creature on these and the like Conditions which is not a forcing Men to Conversion to have new Hearts to be clean c. For Grace from God is given and Love shewn Men to perswade and induce them to Love Good Will towards God he loves them first that they may love him he opens unto them a Fountain and pours clean Water upon them that they may wash in he works in them to WILL and to DO that they may obey him and by his Power and Aid work out their Salvation with Fear and Trembling Phil. 2. 12 13. He puts his Laws in their inward Parts that they may read and meditate Day and Night therein he teacheth his People that they may hear and learn of him and obey his Voice and the Ministers of the new Covenant that was promised preached Obedience and exhorted Persons to the Obedience of the Spirit and of the Son of God he being the Author of Eternal Salvation to as many as obey him Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power beyond what they are capable of Arg. 3. Persons by Name are particular Persons but Goâ—… hath sect 3 chosen Persons by Name Rev 13. 8. All that dwell on the Earth shall worship the Beast whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World Answ. What great Ignorance wonderful Darkness doth his Man shew in this Argument both of the Book of Life and of those Names which are written in it which belongs to Men in the new-born State as related to the Seed of Election to every one that hath a new Name given him having overcome Sin and not the traditional Names given to Persons by natural Parents But this Argument makes no Difference between the Old Birth and the New nor between the old Name and the new nor between the old Nature with its Name and the new Nature its Name but saith Persons by Name are particular Persons but God hath chosen Persons by Name as if he should tell us That S. Scandret Nath. Barnard Hen. Coleman with the rest of â—…resbyterians are chosen Persons by these and such their Names from all Eternity and that these Names S. Scandret and Nath. Barnard c. are written in the Lamb's Book of Life but George Whitehead Ro. Ludgater Geo. Witherly with the rest of the Quakers are reprobated by Name from all Eternity But what then doth he imagine this Lamb's Book of Life is and what is it made up of Ah Lord free poor Souls from such Ignorance and deliver them from such blind Guides as this Man against whose dark Argument and partial Opinion let them read Jer. 17. 13. O Lord the Hope of Israel all that for sake thee shall be ashamed and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of living Waters So here being signified a Possibility to fall and many do forsake and depart from the
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
Who notwithstanding after that said I keep my Body under and bring it into Subjection left that by any means when I have preached to others I my self should be a Cast away 1 Cor. 9. 27. and those whom the Apostle Peter in his first Epistle calls Elect in his second Epistle he exhorts to give all Dâ—…ligence to make their Calling and Election sure that so they might never fall 2 Peter 1. 10. Exhorting or warning them from divers Examples of them that fell from Grace denyed the Lord that bought them backslid and became Enemies Chap. 2. throughout And this second Epistle was to stir up their pure minds Chap. 3. 1. 2dly Election in the heighth or perfection of it as attained to in the full Growth of the Elect Seed and Establishment of the Children of Light in and by the Grace of God through Diligence and Faithfulness on their parts this admits not of being deceived nor of falling nor of backsliding as Christ intimates an Impossibility that the very Elect should be deceived Mat. 24. 24. And they who through Diligence have made their Calling and Election sure shall never fall 2 Pet. 1. 10. being grown up in the Life Nature aâ—…d Image of the Elect Seed which the Prince of the World hath nothing in Oh! All you in whom there yet remains a Sincerity and Breathing after the Lord labour in the Light of Christ by the Assistance of his Grace in you to make your Calling and Election sure in this Elect Seed and none conceit your selves secure out of it For God's Fore-knowledge and Fore-appointment of his People sect 4 unto Life and Glory is in this his own Seed in this they are known of him related to him in this chosen of him and Choice to him and in his sight as his peculiar Treasure in this he did fore-know and doth predestinate or appoint them to be conformed to the Image of his Son that he might be the First-Born in many Brethren Rom. 8. 29. yea and the sanctified Children of believing Parents Their Growth and Security was to be in this Elect Seed of Life or otherwise they might degenerate as Israel of old did after they were planted of a Noble Vine and an holy right Seed If it should be said that this of Rom. 8. intimates some special Fore-knowledge and Purpose of God concerning these many Brethren thus Conformed as unto Witnesses chosen before of God Christ s Resurrection was manifest for them to preach Act. 10. 40 41. To this I say Grant it doth We confess both God's Fore-sight and Fore-knowledge of his own and deny not his Omnisciencâ—… nor limit his Power or Omnipotency from shewing forth it self both how after what manner at what time and in whom soever he pleaseth as sometimes he doth miraculously upon Eminent Occasions and for peculiar Works Ends and special Services as is that of true Prophets Apostles Ministers of Righteousness or those many Brethren unto whom in their Day Christ was first manifest and in whom he was first revealed formed and born who in their Day were first raised up to witness forth his Power as the Prophet Jeremiah was sanctified before he came forth of the Womb for his peculiar Service as an Eminent Prophet and John was filled with the holy Ghost from his Mothers Womb that he might be a Witness to the Messiah and Paul was miraculously stopt from Persecution by a Heavenly Vision which he obeyed and was called into the Work of a Faithful Apostle God having separated him from his Mothers Womb and called him by his Grace to shew forth his Universal Kindness and Love to others to turn People from Darkness to the Light and many other Instances might be shewn of God's taking particular notice of his Witnesses and Servants for peculiar Services yet the Growth standing and Security of all was by Faith and Obedience in the Power of God who though in their Age and Times were as the first and so Choice Fruits to God yet this neither hinders his second Fruits but rather to further them and his Work so as his Name might be the more spread Nor do these Instances prove any Limitation of God's universal Love in Christ as only to a few Nor frustrate the free extent of his Grace nor yet hinder Salvation from being common in the Freeness and free Tenders of it to Mankind CHAP. VI. Whether PERFECTION that is a State sreed from all Sin be attainable in this Life Let the Reader observe the State of the Question which is not Whether the Saints had Failings or upon extream Tryals might not be tempted into Impatiency but Whether such a State of Perfection be attainable in this Life which we affirm Attainable chiefly because of the Aid and Assistance of God's Power afforded unto them who wait upon him and trust in his Name and Power for Greater is He that is in us then he that is in the World Christ is stronger then the Devil therefore the Devil is not an invincible Enemy and we can do all things through Christ that strengthneth us 2. A Sinless State is attainable by true Believers because God hath commanded it who doth not command Impossibilities to Abraham and his Seed and said I am God Almighty walk before me and be thou perfect Sin not Be ye perfect aâ—… y ur hâ—…avenly Father is perfect 3. Because he hath promised it to his peculiar People Thy People shall be aâ—…l Righteous they shall do no Iniquity that trust in the Name of the Lord Christ shall thorowly Purge his Floor 4. Christ's Work and Ministry is to destroy the Work of the Devil to present men perfect to bring them to a perfect man in him to subject every Thought unto his Obedience c. Therefore to affirm the contrary or that a State free from all Sin is not attainable in this Life is to oppose the all-Sufficiency of God's Almighty Power and tâ—… set the Devil's Power above it as also to oppose the Ends of God's Command Promise the Work of Christ and his Ministry which to oppose or render frustratious by pleading or arguing for Sins Continuance in this Life is Impious and Antichristian And how far this Opposer is herein concerned will further appear Whereas he puts two differing Senses on the word Perfection viz. a State free from all Sin as that of the Spirits of Just men Heb. 12. 23. And yet that it doth not alwayes sigâ—…ifie free from all Sin c. I ask then What Christ maketh true Believers perfect in Is it in any thing consistent with Sin or in himself in whom is no Sin whom he that abideth in sinneth not I cannot understand that Perfection as it is the Effect of Christ's Work in true Believers can admit of the Continuance of Sin all their Dayes while it signifies both the Reality and Compleatness of his Works His Instance for Pâ—…rfection not free from all Sin is Job 1. 1. Job was a Perfect man yet not without Sin
for he Cursed his Day It is evident that Job's Perfection had none of this Extream in it nor did it consist with Sin for it is thus explained He feared God eschewed Evil. And upon his Loss of Goods and Children being told him it s said of him in all this Job sinned not nor Chargâ—…d God Foolishly Chap. 1. 22. and when smitten with sore Boyls and tempted by his Wise it is also said in all this did not Job siâ—… with his Lips Chap. 2. 10. But he Cursed his Day Chap. 3. He was then under an extream Tryal and Grief divers wayes aggravated the most that can be reasonably inferred from thence is that a Perfect or Upright Man that fears God aâ—…d eschews Evil may possibly through great Tryals Temptations or Provocations be drawn into an extream to express his Grief but this only if God suffers Satan so to affict or deeply to try for he could not have so afflicted Job if God had not suffered him in that he saw the Lord had hedged him about From whence observe that what is granted hereupon and what he argues is not in pursuance of the State of the Question as to grant that a Perfect Job may be tempted into some extream Expressions if God Suffer Satan so deeply to afflict him but Whether it be not possible for such a one to be delivered as well from all Failings or Sin as from the Tryal or Temptation For was not Job a Perfect Man both before and after his Deep Affliction and is not his Patience highly commended of who said when I am tried I shall come forth as Gold Now when I affirm that this refined State was attainable in this Life were it not absurd to object that it is not because Job cursed his Day for did Job do so all his Life time or did his Perfection reach no higher His Instance That God took six Dayes to create the World when he could have done it in a Moment is no Proof that he is only a mortifying Sin more and more in this Life and that he will remove its Being in the next pag. 63. Neither do the Scriptures any where say that the Being of Sin yet mortified in part shall remain in the Saints till the next Liâ—…e though we grant God took six Dayes to create the World and rested the seventh and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation the six I ayes Work thereof as also the Seventh Day of Rest are to be experienced in this Life the Work oâ—… Holiness is to be perfected while in the Body and he that believeth enters into his Rest or Sabbath to injoy the holy Day in that inward retired waiting upon the Lord in his own Light wherein Man must not think his own Thoughts nor speak his own Words And as for God's Work it is perfect each Day 's Work was perfect as such the first Day 's Work not mended on the sixth Day and he that hath begun a good Work in the Soul is able to perfect it Whereas S. S. states the Question and Answer thus viz. Quest. But why will he not in this Life viz. remove the Being oâ—… Sin He answers It is his good Pleasure I Reply A damnable Doctrine to affirm that it is God's Good Pleasure that the Being of Sin should remain in his Saints all their Life time or till the next when he hath no Pleasure in Evil therefore doth prohibit all Sin Quest. Can he see the Continuance of Evil good or that his Command should not be kept To this he answers He sees good to suffer Corruptions in par 〈◊〉 in his Saints to keep them humble drive them to his Blood and Righteousness c. Reply Let the soâ—…er Reader mark the Nature and Tendency of this Doâ—…rine First How Impiously he reflects upon God as seeing it Good to suffer Corruptions either but in part mortified or in part unmortified in his Saints in this Life for his Doctrine bears the same Sense on both Hands as that God sees it good to suffer Corruptions if but in part mortified then in part unmortified in his Saints And then 2dly What a great Use and Service doth he place upon the remaining of Corruptions in the Saints as namely to keep them humble exercise and drive them to his Blood and Righteousness which is as good Doctrine as to say There is a Necessity for the Saints to sin that they may be humbled to do Evil that Good may come of it and by this the more they sin the more humble the more Unrighteous or Corrupt the more Partakers of the Blood Righteousness of Christ which are gross Iâ—…consistencies Shall we sin that Grace may abound God forbid Christ's Blood cleanseth us from all Sin as we walk in the Light and his Righteousness admitteth of no Iniquity to continue For us to feel the Remission of Sins past through the Blood and Righteousness of Christ when we are come to the lively Act and Operation of Faith therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious and not to say That God sees good that Corruptions in part should continue in his Saints to keep them humble for this is a manifest pleading for Sin and a Commendation given to it as to those good Effects vainly supposed of Corruptions viz. To keep the Saints humble to drive them to his Blood whereas when they are truly humbled and Partakers of the Blood and Righteousness of Christ and living in the Sence thereof they withstand all Sin and Iniquity and dare not give way thereto that they may be righteous They that will teach men true Humility must not teach them to be Proud that they may be Humble nor tell them that it is God's good Pleasure that the Being of Sin and Corruptions must remain in them all their dayes or till the Life to come to keep them humble neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth But this is something like the Papists high Commendation of Man's Fall where in their Saturday-Mass in the Deacon's Hymn are these words O 〈◊〉 necessarium Adae peccatum quod Christi morte deletum est O felix culpa quae talem ac tantum meruit habere redemptorem O vere 〈◊〉 nox quae sola meruisti scire tempus horam in qua Christ us ab inferis resurrexit i. e. O surely the Sin of Adam was necessary which by Christ's Death was blotted out O blessed Fault that hast deserv'd to have so great and such a Redeemer O truly blessed Night which alone hast deserv'd to know the Time and Hour wherein Christ rose from the Hells Again To prove it God's good Pleasure not to remove the Being of Sin in this Liâ—…e that he sees good to suffer Corruptions c. And in answer to my Objection That his Pleasure is not contrary to his
p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World quoting 1 Thes. 4. 17. Mark Reader here how plainly he contradicteth his Saying That At Death Sin is forever totally abolished Now it is in the End of the World when Christ cometh Personally as he supposeth to Judgment So by this confused Work one while Sin is Not done away in this Life another while it Is done away At Death another while it Is done away After Death another while it is Not done away Till the last Trump or End of the World whereas there are many Believers and Saints deceased in the mean time and many long since dissolved as to their outward Man what becomes of their Souls between the Time of their Departure and the End of the World for he hath confessed that No Unclean Thing shall enter the Kingdom of God So then if the Saints deceased be not throughly cleansed from Sin before nor Sin to be done away till the Eâ—…d of the World what other Place besides Heaven caâ—… he provide or think of for the Saints deceased How can he avoid the Pope's imagined Purgatory unless he hold the Mortality of the Soul that it dyes or sleeps in the Dust with the Body To his alledging That the Ministry is to continue to the last Trump and to the last Trump will Sin be in the Saints but then in a Moment will the Saints be changed and perfected If he intends that the Saints have their Benefit and part in the Ministry each in their Life time and several Ages how doth this clear his concluding that to the End of the World or last Trump Sin will be in the Saints that then in a Moment they shall be changed for many of the Saints are deceased many Hundreds of Years since which if Sin be in them still they do not particularly partake of the blessed End of Christ's Ministry and Gifts which were for the Perfecting of the Saints till all come into the Unity of the Faith and of the Knowledge of the Son of God unto a Perfect Man c. and yet those deceased Saints are not now under the Ministry of Apostles c. From Ephes. 4. 13. he saith That perfect Man is Christ with all his Members for he consists of many and he is thus to be a perfect Man in the other World not this pag. 46. Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body as to the whole Body to wit till we all come in the Unity of the Faith c. That we henceforth be no more Children tossed to and fro c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines Both their Perfection and Establishment and Growing up in Christ in all things being Effects of his Gifts and Ministry which were experienced and obtained in this Life S. S. The Ministry and Scriptures were perfecting the Saints as long as they live Deut. 17. 19. The King shall read therein all the Dayes of his Life that he may Learn to fear therein the Lord his God If he is to Learn to fear God all the Dayes of his Life c. pag. 65. Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life or Doth that King in the time of the Old Covenant represent the best State of the Saints in the New the King that was forbidden to multiply Wives Horses Silver or Gold to himself Are the best of Saints in the New Covenant in Danger of these things and therefore to be restrained by an outward Law that their Hearts turn not away from the Lord whereas he hath promised I will put my Fear in their Hearts and they shall not depart from me and this is a Condition of his Everlasting Covenant That there is a time of Perfecting Believers or Saints before they are Perfected I confess as while God was Creating the World it was not Created but I differ with him in his counting it God's good Pleasure that Sin should remain in the Saints and that to keep them Humble either till Death till after Death or to the End of the World and it were more absurd to say That Sin will remain even in the Saints deceased till the End of the World to keep them Humble It is true as he saith That whilst a Carpenter is building an House the House is not builded pag. 65. but then if the Carpenter undertakes to build a House and bargains for a Price to build it and then doth not build it or tells a Man whose Money he hath got It is true I took your Money to perfect this Building but I can get but little of it builded you must not expect to have it builded while you live Would not the Man reply then Give me my Money again But Carpenters do not use to cheat men thus They that are Honest do not use to serve People as you pretended Ministers do who say You are sent for Perfecting the Saints and for this take Money and Gifts and Rewards and yet tell them Perfection is NOT attainable in this Life Honest Carpenters would not deal thus with them In Psalm 119. 1 2 3 4. Blessed are the Undefiled in the Way he saith In Point of Justification Believers are in Christ their Head clear as the Moon fair as the Sun In Point of Sanctification through the Renewing and Assisting Grace they do not allow themselves in any known Sin but in God's Fear oppose all pag. 65. He hath said enough to break the Neck of his own Cause 1st Unless to be In Christ Spotless Clear as the Moon and Fair as the Sun be a Spotted or Sinful State 2dly Unless that there must remain some Sins in those that are in Christ which cannot be known to them whereas he that abideth in Christ sinneth not And He hath left us an Example that we should follow his Steps who did not sin And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness or to Sanctifie as he confesseth pag. 89. Upon Titus 3. 5. 7. But if to evade this he renders Justification in their sense of Imâ—…utation then it is to reckon them Spotless Clear as the Moon Fair as the Sun who are yet Spotted Corrupted and Defiled with Sin But if in the Fear of the Lord true Believers through Renewing and Assisting Grace do not allow themselves in any known Sin but in God's Fear oppose all then if a Discovery of all Sin by the Light be attainable to them not only to Oppose but to Overcome all Sin through assisting Grace is attainable in this Life for Resist the Devil and he will flye And we can do all things through Christ that strengthneth us knowing our Faith in him which is the Victory and also obtaineth actual Dominion over Sin Whereas Psal. 119. 3. They also do no Iniquity
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.
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
cast out why doth he conclude they may not be kept out or that the keeping them out is not attainable in this Life unless he will charge a Want of Diligence upon all the Faithful or accuse them with neglecting their Watch for I affirm that to keep out evil Thoughts is attainable through Diligence and Watchfulness in the same Light and Power that discovers them prevails against thâ—…m and cast's them out To prove that such a State as to be wholy free from all evil Principles is not attainable in this Life 〈◊〉 cites John 15. 2. Every Branch in me that beareth Fruit he 〈◊〉 it from whence he argues If the Father purgeth him he hath evil Principles to be purged out p. 73. Rep. What I said to this doth not yet appear to be answerable by him which was because it is the Father's purging out Sin or evil Principles they must needs be perfectly purged out by Degrees though it is true a Man is not perfectly purged while he is a purging I did not conclude as he saith that Freedom from all Sin is instantly but in God's due time who is the Purger and who perfects his own Work In the same Scripture before cited Christ saith Now are you clean through the Word which I have spoken unto you abide in me and I in you Joh. 15. 3. 4. Without me or severed from me ye can do nothing ver 6. If ye abide in me and my Words abide in you ye shall ask what you will and it shall be done unto you ver 7. 16. From hence observe here is enough to confute S. S. his concluding that Evil Principles cannot be wholy purged out in this Life for in Christ there is both Power and Sufficiency and if his Followers ask in his Name to be throughly purged it shall be done or if they sincerely pray that the Will of God may be done in Earth as it is in Heaven It shall be answered Now I would ask S. S. if it be not a Duty of true Believers when they see any thing that is to be removed or purged out to pray to the Father in Christ's Name to remove it and throughly to be purged and their Hearts made clean in this Life And shall they not then be answered herein Did not Christ say What soever you ask in my Name believe that you shall have it and you shall receive it or it shall be given you And he that abidâ—…th in Christ sinneth not and is not the Branch of the Nature of the Vine He answers We are Partakers of the divine Nature and how do we partake thereof but by escaping the Corruptions of the World But as without Christ we can do nothing so it is not our Phrase to say I have made my Heart clean for it is he that worketh all our Works in us His concluding that no Man hath perfect Knowledge viz. either of the Will of God or of his own Errors and that this Ignorance remaineth during Life from Psal. 19. 12. 1 Cor. 13. 9 11. and therefore that there cannot be perfect Practice p. 74. We have Reason to conclude he is very imperfect and mistaken herein for 1st The Will of God with respect to our Duty to him is to be known It is revealed by his Spirit that it may be obeyed and he that will do the Will shall know the Doctrine 2dly Both secret Errors and Faults are discernable and to be known by the Light which makes manifest whatsoever Things are reproved and therefore secret Faults are not alwayes to remain in this Life if David and others when sensible thereof prayed not in vain when they prayed to be cleansed from secret Faults that secret Sins Errors are to be discovered known is evident that the Lord at his Appearance or Coming will bring to Light the hidden things of Darkness and will make manisest the Counsels of the Hearts and it is he that reproves the Wicked sets man's Sins in order before him he that telleth unto Man what his Thought is the Lord God of Hosts is his Name Therefore as he doth perfectly shew Man his Sin and by Degrees maniâ—…est his Duty and afford Light and Power sufficient to forsake Sin and obey fully both are attainable in this â—…ife though gradually Still his concludiâ—…g that the perfect Man if on Earth he sinneth â—…rom 1 Kings 8. 46. There is no man that sinneth not and Ecclesiast 7. 20. There is not a just Man upon the Earth that doth Good and sinneth not I ask him then If there be no higher Attainment in this Life then for the best of Men to sin in doing Good as some of his Brethren interpret those last Words But if he will please to read D. Gill's Essay to the Amendment of the last Translation of the Bible he will find that he doth not render the Words in the Indicative Mood That sinneth not but in the Potential That may not sin as there is no man that may not sin or but that he may sin there is no man just in the Earth that doth Good and may not sin which much differs from positively concluding that every just man sinneth in doing Good And he further intimates it to be but in a legal State of Justness wherein a legal just Man may sin and not in an Evangelical or Gospel-State in Christ. Neither do the Words as renâ—…ered in 1 King 8. 46. There is no Man that sineth not agree with the Words before If they sin against thee but rather there is no Man but that he may sin and then it is possible for them not to sin and for a good Man that is one in Christ beyond the State of the Law to act and speak and walk in Christ the true Light and not to sin in doing Good but as of Sincerity but as of God in the Sight of God so speak we in Christ Such are not sinning in their Preaching and Praying nor do they bring forth wandering Prayers or Dreams as you do who are pleading and diâ—…puting â—…or Sin Term of Life because it is said the Imagination of Man's Heart is Evil from his Youth S. S. saith This is not spoken of the Old Wicked 〈◊〉 bâ—…t of Noah and his Family p. 74. If he intend this according to the Tenour of his Discourse as the State of Noah and his Family and that all their Life time I must tell him that it is contrary to the Testimony given of Noah viz. That he was a Just Man and Perfect in his Generations and Noah walked with God which was not with an Evil Heart or evil Imaginations for that is not a State of walking with God His saying that this is not spoken of the old World but of Noah is a Mistake for God saw that the Wickedness oâ—… Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only Evil continually This is as well mentioned in Genâ—…sis 6.
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
Neighbour as thy self I am the Lord Levit. 19. 18. Finally Brethren whatsoever things are True whatsoever things are Honest Just Pure Lovely and of Good Report think on these things Phil. 4. 8. Stob. 28. * That 's more then Tho. Hicks seems to do Liv'd at the same time Laert. Lib. 1. c. 3. * Reader this Reflection was not without Light nor this Man void of a very Tender Conscience The Gentiles who had not a Law became a Law unto themselves doing the Things contained in the Law their Consciences bearing Witness and their Thoughts the mean while Accusing or Excusing Rom. 2. 14 15. To Depart from Iniquity is a good Understanding Job 28. 28. And the Hypocrites Hope shall Perish Job 8. 13. Why do you not rather take Wrong 1 Cor. 6. 7. Stob. 28. Reader these weighty Sayings are very Scripture it self and that as well of the New as Old Testament so called especially where Christ saith SWEAR NOT AT ALL though spoke about 700 years before he came into the World * As Tho. Hicks John Bunion J. Grigg and other Railing â—…eparatists do the Quakers * Which T. Hicks can't do neither to his Wife Family at home nor his Friends much less other People abroad Stob. Serm. 80. Jamblich Let us hear the Conclusion of the whole Matter Fear God and keep his Commandments for this is the whole Duty of Man Eccles. 12. 13. Pure Religion and Undefiled is to keep himself Unspotted from the World Jam. 1. 27. In this sense I fear we may say that Thomas Hicks has no Light in him Who when he was Reviled Reviled not again 1 Pet. 2. 23. Laert. Plat. Phaed. The Fear of the Lord is the Beginning of Wisdom Psalm 111. 10. He that will deny himself let him take up his Cross and follow me Luk. 9. 23. Xen. Mem. 3. p. 780. Clem. Alex. Strom. L. 5. Stob. 218. Reader These sententious Expressions to have every one of them a Scripture would be tedious and superfluous for they are almost Word for Word Scripture it self as who knoweth Scripture may plainly see Xen. Mem. 4. p. 803. Id. Mem. 1. 722. 4. 804. Id. Mem. 3. So saith Christ Mat. 7. 2. 62. 7. Ibid. Apolog. Libanius saith Socrates considered The Pure in Heart shall see God Mat. 5. 8. Clem. Alex. Str. 2. 417. Laert. Stob. 46. The Fruit of the Spirit is Peace Gal. 5. 22. Acts 24. 16. But Godliness with Content is great Gain 1 Tim. 6. 6. Stob. 48. Stob. 114. This answers T. Hicks's Challenge about the Light 's showing that State if Christ had not said so Liban Ap p. 644. Nothing they could do was able to draw him out of his Endeavours to detect the loose Comedians that sought therefore his Ruin 1 Pet. 3. 14. * The word Philosophy hath been otherwise appropriated since those days as many other words have been for it then signified a Love of Wisdom given by Pythagoras which Wisdom was the Way of Holy Living not Vain and Untoward Contests about Inpracticable Things Laert. Suid. in vit Antish Ye are an Holy Nation a Royal Priesthood 1 Pet. 2. 9. And you shall be Kings and Raign c. Rev. 1. 6. Blessed are they who hear the Word of God and keep it Luke 11. 28. Where is the Wise where is the Scribe where is the Disputer of this World 1 Cor. 1. 20. Put on the Brest Plate of Righteousness Eph. 6 14. Stob. The Just shall live by Faith Hab. 24. Without Holiness no man shall see the Lord Heb. 12. 14. They that wait upon the Lord shall renew their Strength Isa. 40. 31. The Secrets of the Lord are with them that fear him Psal. 25. 14. Valer. Max. 2. 10. Cic. pro Bal. Laert. Mat. 5. 34. Cic. de Fin. 2. Rom. 2. 14 15. Laert. Ibid. Stob. The Fear of the Lord is the Beginning of Wisdom Job 28. 28. Laert. The Rulers take Counsel together against the Lord Psal. 2. 2. Stob. The Wisdom which is from above is first Pure then Peaceable Jam. 3. 17. Laert. Id. Psal. 111. 9 10. Cic. Parad. Stob. Id. Theatr. cap. 3. 10. Be ye Holy for I the Lord your God am Holy Levit. 11. 44 45. Plut. plac 4. 7. Stob. Phys. Rev. 20. 12 13 14. Chap. 21. 7 8. Plat. phaed. 2 Cor. 5 8. * Ad Amph. Clem. Alex. Strom. l. 3. 2 Cor. 5. 8. Philip. 1. 21. Plat. Phaed. Eccles. 12. 7. Idem The Sheep on the Right Hand and the Goâ—…tes on the Lest Mat. 25. 31 32 33. 1 Cor. 15. 28 29 30 31. Observe Socrates his Distinction betwixt being Dead Departed Acts 7. 60. H. Mor. Des. Phil. Cab. c. 3. Revel Rev. 22. 5. See Const. Orat. in Eus. Isa. 2. 2 3 4 5. Isa. 7. vers 14 15 16 17 18 19 20 21 22 23 24 25. Chap. 9 10. 1 John 4. 5 6. Chap. 11. 6 7 8 9 10 11. Jer. 23. Isa. 1. 12 13 14 15. Ezek. 18. 31 32. Objection Mat. 5. 27. 28. Joh. 8. 56 57 58. Helv. Chron. Rom. 5. 9. Gal. 3. 16. Joh. 14. 17. Hos. 13. 4. Hebr. 10. John 6. 51 52. 53 54 62 63. Rom. 3. 25. Ephes 1. 7. Hebr. 9. 14. Rom. 3 25. Hebr. 10. 5 7. 2 Cor. 3. 18. Joh. 1. 9. Joh. 1. 1 2 3 4 9. See Dial. pag. 3. 4. See Origen Chrysostom Greg Erasm Drus. Zeger Cam. Grot. B. Sand. Dr. Ham. John 〈◊〉 Dial. pag. 2. 〈◊〉 〈◊〉 〈◊〉 5. Rom. 〈◊〉 Jam. 5. 6. 1 John 2. 15. 16. 1. Pet. 1. 18. Ephes. 5. 1 Joh. 1. 5 6. Jam. 3. 1 2 3. T. Jenner T. Tayler J. Faldo T. Hicks H. Grigg c. Mat. 11. 27. 1 Cor. 2. 11. Ephes. 5. 13. Rom. 1. 19. Mic. 5. 8. Jren. l. 2. c. 30. Tertul. con Jud. p. 184. Quakerism a new nickname for old Christianity p. 54. 55. Rom. 2. 14 15. Justin Martyr saith That all are Christians who live with Christ as Abraham and Elias and amongst the Greeks as Sâ—…crates Hâ—…raclitus c. See Scultâ—…tus on him â—…ho also saith That some at this day are of his Judgment who have taught that Melchizedecâ—… Abimelâ—…ch Ruth Rachab the Queen of Sheba Hiram of Tyre Naaman tâ—…e Syrian and the City oâ—… Ninive are in the Catalogue of Christians Eusebius Pamph. in his Ecclesiastical History saith That Abraham and the ancient Fathers were Christians And defines a Christian to be one that by the Knowledge and Doctrine of Christ â—…xcels in Moderation of Mind in Righteousness and Continency of Life and Strength of Vertue Godliness towards one only God see Scultetus on him Clemens Alexandrinus saith The Law of Nature and of Discipline is one And Moses seems to call the Lord the Covenant For he had said before the Covenant was not to be sought in Scripture for that is the Covenant which God the Cause of all setteth whence his Name in Greek is derived And in the Preaching of Peter thou mayest find the Lord called the Word or Reason and the Law See
Heaven I say yes and these three are one and is not Christ the Saviour that Word which is one of the three which are but one divine Being Thing or Substance though revealed under several Considerations and Diversities of Manifestations and Degrees of Discoveries yet all one divine Life and Being as God is the Word the Life the Light and so is Christ and the holy Spirit is Life to the Righteous and so is Christ the Way the Truth and the Life In him was Life and the Life the Light of Men the Life affordeth Light to all and the Light Life to all that obey it and in it follow Christ such receive the Light of Life and come to walk in the Light of the Living as the Light of Life is received unto Justification and Peace the holy Spirit is received in that glorious Ministration as Comforter after a State of Desolation and Sorrow of whom Christ said He shall receive of mine and shew it unto you Joh. 16. 13. H. G. Did the true Saviour die on the Cross or not Answ. Yes as concerning the Flesh but not as concerning the Spirit or most noble Principle by which he was impowred to his Work of Salvation H. G. I affirm once again That neither the Comforter viz. the holy Spirit nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour and Mediator which dyed on the Cross c. pag. 7. Answ. This is a meer impertinent Shuffle to prove the holy Spirit could not be the Saviour he now tells us that neither the holy Spirit nor the Deity distinct from his human Nature as he calls it could be the Saviour that dyed who of us ever affirmed that his Deity or holy Spirit dyed But seeing the holy Spirit or Deity dyed not with the Flesh of Christ that was crucified then the whole Saviour did not dye but what he calls the human Nature But if we take his Words according to his Doctrine before for Proof that the holy Spirit or Comforter cannot save or be the Saviour only thus viz. Neither the Comforter the holy Spirit nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour This were all one as to tell us that God cannot be the Saviour or that God cannot save if the holy Spirit or Deity be God he should rather have said that the Manhood could not save without the holy Spirit divine Power or Deity which alone is sufficient and only that which is felt and experienced in Man to effect his Salvation and Deliverance from the Power of Sin and Satan Ye are my Witnesses saith the Lord and my Servants whom I have chosen that ye may know and believe me and understand that I am he before me there was no God formed neither shall there be after me I even I am the Lord and beside me there is no Saviour Isa. 43. 10 11. There is no God else beside me a Just God and a Saviour Chap. 45. 21. And we both labour and suffer Reproach because we trust in the living God who is the Saviour of all men specially of those that believe 1 Tim. 4. 10. And how is God especially known to be the Saviour but in saing man from Sin Unrighteousness and all Guile I will mention the loving Kindness of the Lord c. For he said Surely they are my People Children that will not lye so he was their Saviour Isa. 63. 7 8. Now consider whether it be not grosly erroneous to suppose the holy Spirit oâ—… Deity cannot save or is so deficient distinct or in it self whereas though God was manifest in Flesh God was in Christ reconciling the World to himself the Divinity and human or earthly Nature were alwayes distinct and is not God omnipotent To the only wise God our Saviour be Glory and Majesty Dominion and Power now and ever Amen V. How the Light in Man is a Gift and H. G' s distinction between the Meritorious and instrumental Cause of Salvation examined H. G. ARt thou not able to distinguish between the Giver and the Gift between the Fountain and the Stream p. 7. Answ. Yes I do distinguish between the Giver and the Gift between the Fountain and the Stream between the Fulness and the receiving thereof Grace for Grace buâ—… while the Distinction between God and the Gift of his Spirit or between Christ and his Light within seems to be no more then between the Fountain and the Stream how grosly erroneous is it to conclude either that the Spirit cannot be Saviour or that the Light of Christ is not saving For that 's all one as to say that either the Stream is not the same Water with the Fountain or that the Stream cannot wash because not the Fountain or Fulness who in his right Wits will believe this H. G. But again it appears thou distinguishest not between the meritorious Cause of man's Salvation and the Instrumental the killing of the Sacrifice and the sprinkling of the Blood c. p. 7. 8. Answ. Where doth the Scripture make this Distinction or say that the killing of the Sacrifice which he must mean of Christ is the meritorious Cause of man's Salvation Such like blind distinctions are fit to darken Knowledge and blind Peoples Minds and how gross and unchristian is it to place such a Merit or Worth upon that murtherous Act of killing the Sacrifice if he mean Christ as his Discourse implies For though Christ Jesus by that inherent Holiness and original Righteousness and Grace of God in him offered and gave himself up to suffer and tasted Death for every Man yet the crucifying and killing him according to the Flesh was an Act of Murtherers and Persecutors who by wicked Hand put him to death so that the Dignity and Worth was in Christ and on his Part through all his Sufferings and not in the Act of killing him by wicked Hands nor on their Parts howbeit the Sufferings and Death of Christ were of great value with the Father and his Power did appear through all to the bruising the Serpents Head And if it be the Work of the Spirit to sanctifie and renew us is not this a saving Work And doth not this bring us to receive the Attonement and to enjoy Peace Who follow and obey this Spirit for a Reconciliation through the Death of Christ and being saved by his Life and so the Work of Christ in saving and redecming man from Iniquity and in making Attonement Peace and Union between God and Man however these be directly pointed at made way for by the Suffering and Death of Christ yet they were inwardly revealed effected and fulfilled by the Spirit or Life of Christ where the Word of Reconciliation is received in the Heart For Christ's Appearance and Suffering in the Flesh did really and directly point at those spiritual Ends which are for man's Eternal Advantage to be fulfilled by his Appearance in Spirit VI.
The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished H. G. THe Ordinance of the Lord's Supper you call Bread and Wine p. 19. H. G. Contradiction The Sign the Shadow speaking of their Ordinances the Substance being Christ p. 53 54. G. W. his Animadversion Your pretended Lord's Supper then is no more then Bread and Wine the Sign the Shadow and therefore their Continuation of no Necessity in the true Church which hath received Christ the Substance Thus far he cites my Words and leaves out what follows The living Bread who spiritually communicates his Flesh and Blood or Fruit of the heavenly Vine without your Shadows and this is our Lord's Supper that we pertake of and our Baptism is spiritual 1 Cor. 12 13. Ephes. 4. 5. and as in 1 Pet. 3. 21. It s said to the which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anti Type that now saveth us even Baptism agreeth His Contradiction before is between his calling their Bread and Wine the Lord's Supper now remaining in full Force and yet confessing them to be the Sign the Shadow and that the Substance is Christ. If that you call the Lord's Supper be a Shadow as of Christ to come it cannot be that Lord's Supper which remains in full Force where he is come to sup together with them who have received him in as being the Substance which ends the Shadows but H.G. Attempts to reconcile his Contradiction by speaking of sitting down under Christ's Shadow p. 9. When as its very obvious that his Sence of Christ's Shadâ—… here much differs from his Sence of their pretenâ—…ed Supper being a Shadow of Christ the Substance as to come whereas Shadow is metaphorical in the one real in the other for were it good Doctrine to say You must sit down under Christ's Shadow till he come Or that Christ is not come to his Church while she sits down under his Shadow or that your Bread and Wine as a Sign and Shadow of Christ the Substance is that very Shadow of his that the Church is alwayes to sit down under while upon Earth Whereas what he saith of sitting down under his Shadow is taken out of Canticles 2. 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons I sat down under his Shadow with Delight and his Fruit was sweet to my Tast See how plain it is that the Simile here is takeâ—… from sitting down under the Shadow of an Apple-Tree and eating of the Apples Were it good Sence to say I must sit down under the Shadow of an Apple-Tree and eat the Fruit thereof until the Tree come when both Tree and Fruit are then present And so is Christ with his Church when she sits down under his Shadow and pertakes of his living Fruit where then there is no Necessity of your outside Shadows And yet H. G. in contradiction to his confessing their Ordinance to be the Shadow he is still imposing upon his Opposer That the Practice of it is to be kept up in the same manner as Christ the Night before he â—…e was betrayed instituted p. 9. But I ask do you Baptists observe and keep a real Supper in the very same manner that Christ then did with his Disciples Be plain and ingenuous herein have you the Passover at a real Supper And have you the Cup both before and after Supper as Christ and his Disciples had Luke 22. 15 16 17 18 19 20. And was all this either an Institution of Christ or of Necessity to continue in the Church When as what Christ saith of the Passover to wit I will not any more eat thereof until it be fulfilled in the Kingdom of God verse 16. The like he saith of the Cup I will drink no more of the Fruit of the Vine until I drink it new with you in the Kingdom of God Mat. 26. 29. Mark 14. 25. and Luke 22. 16 18. Doth not this shew as much a discontinuance of he Cup as the Passover And there 's no mention of Christ's taking Wine or the Cup after his Resurrection either to continue confirm or re-inforce it as a commemoration of his Death when he sat at Meat with them and took Bread and blessed it and brake and gave them that their Eyes were opened and he was known of them in breaking of Bread after he was â—…isen Luke 24. 30 31. Joâ—… 21. 13. Howbeit H. G. is pleased to cite Acts 2. 42. and Chap. 20. to prove that the Lord's Supper and the Practice of it is to be kept up in the same manner as Christ did the Night before he was betrayed I ask again do you Anabaptists practise it in the same manner And have we not the more Reason to deny your Practice if it be not in the same manner as pretended here Whereas in Acts 2. 42. its said They continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers wherein is no mention either of the Wine the Cup the Supper or Passover also it s then said that all that believed were together and had all things common and sould their Possessions and Goods ver 44 45. Now if what they did must be binding to Posterities because practiced why do not the Baptists imitate those Believers in this of selling their Possessions c But were it not a very preposterous Way of arguing to conclude a continuance of Commands and Duties from Practices And in Acts 20. 7. Upon the first day of the Week the Disciples came together to break Bread and that Paul had broken Bread ver 11. according to Christ's Practice after he was risen And in 1 Cor. 11. Paul gives a Recitation both of the Bread and Cup that Christ gave in the Figure to shew the Lord s Death till he did come as also of the Substance to wit the Body and Blood of Christ which he was a Partaker of in the Mystery but as the Corrinthians were too carnal and Envying and Strife and Divisions were amongst them and some lyable to Idolatry 1 Cor. 3. 1 3. Chap. 10. 14. and 11. 17 18 19. the Apostle said I could not speak unto you as unto spiritual but as unto carnal so as then they had not the clear Sight of Christ as the Substance or Mystery of his Body and Blood and the very Stress Drift and Scope of the Apostles Testimony was to exalt the Substance and Mystery and to bring them into a spiritual Mind and State for which see also 1 Cor. 10. 14 15 16 17. and in 2 Cor. 13. 5. he saith Examine your selves whether ye be in the Faith prove your selves know you not your own selves how that Jesus Christ is in you except ye be Reprobates Now Jesus Christ is confessed to be the Substance when your pretended Lord's Supper is but the Sign the Shadow or the Figure If his saying This is my Body be but a figurative Speech according to the