Time 2. The Appeasement of Wrath and Severity so far as to grant Remission on true Repentance 3. The End of the Law and first Covenant and the Shadows and Curse of it as threatned to impose the Terms of it 4. To introduce the new-Covenaâ—…t Administration Christ being the Mediator of it 5. To shew God's great Condescension to receive poor lost Man again on the Terms of this new Covenant reinforced by the Death of his Son that Man coming into this new Covenant he might experience a real Agreement with God even in the Son of his Love Quest. 3. How far the Light in Man is necessary and answers the Intent and Ends of Christ's Sufferings Answ. It is absolutely necessary to Salvation being that divine Principle of Light within which directly guides all them that obey it into the Way and Dispensation of the new Covenant whereby they secretly experience the real Intent Virtue and Ends of Christ's Sufferings and Blood Quest. 4. Whether the Light of Christ within in each Degree of it be not the New-Covenant Light in Nature and Kind and the certain Guide into this Covenant Answ. It is being it was the Life that was in Christ as the eternal Word that was and is the Light of Men which Life or Light is therefore divine and spiritual as the New-Covenant Dispensation is Quest. 5. Whether the Word within the Law within the Commandment within the Kingdom of God within and the Light within be not one and the same thing and so the Life of the New Covenant Answ. They are The Names Degrees and Manifestations do not alter or vary the divine Nature or Life thereof Quest. 6. The Satisfaction what and in what did it consist Answ. 1. Not rigid Payment from Christ to God 2. Not of the Nature of Payment for all Sins past present and to come as stated by Sin-pleasers 3. Not Christ's undergoing infinite Wrath or Revenge from his Father for these were never exacted nor required of him But the Satisfaction was in Christ as the Son of the Father's Love the Delight of his Soul and as he was a Sacrifice of a sweet smelling Savour to him both the Father and the Son condescended in one and the same Infinite Love for Man's Recovery out of Sin and Death and for his Deliverance from Wrath to come being confessed to be equally kind to Man and equally angry at Man's Sin God so loved the World that he freely sent his only begotten Son c. And in the same Love the Son freely gave his Life yea even himself a Ransom for all for a Testimony in due Time Quest. 7. What is true Justification Answ. It is properly and strictly a making Man Just viz. through the Washing of Regeneration It is also not only God's pardoning Sins past for Christ's sake through Faith in his Name but also God's absolute accepting owning and blessing all them who faithfully obey persevere and walk in the Light and Law of the new Covenant Q. 8. What is the true or real Imputation of Righteousness Answ. It is the same with Justification as it relates to God's reckoning or esteeming that Man Righteous that partakes of the everlasting Righteousness of Christ by a living Faith in him and so the same Righteousness and Holiness of Christ as inwardly revealed and brought forth in the new Creature that is made conformable to his Image and so all the blessed Fruits and Effects of Christ's Power and inward Work of Righteousness as true Faith Love Obedience Sincerity Holiness Integrity of Spirit to God are acceptable to him accounted of and reckoned unto his People for Righteousness and all still for Christ's sake who is the Author and Finisher of true living saving justifying Faith as Abraham believed God and it was reckoned to him for Righteousness We say then that Abraham's Faith was so reckoned or imputed to him It has been by some confest as between God and the Creature That there can be no liking one another without Likeness of Disposition nor doth God receive Man into actual Friendship with himself without being renewed after his Image Quest. 9. Who are the Subjects of everlasting Wrath and Vengeance Answ. Wicked and Rebellious Persons who reject the Love of the Truth tendered to them such as tread under Foot crucifie or contemn the Son of God sleight the Blood of the Covenant and do Despite to the Spirit of Grace Quest. 10. Whether it consists with divine Justice or Truth in God to shew Mercy and to be an absolute Saviour after so much Injury done against him and his Commands by Adam's Fall and the actual Disobedience of his Posterity in the Fall Answ. Yes It is not inconsistent with divine Justice sor God to be the absolute Saviour of all that return to him and believe in him he being a just God and a Saviour besides or without whom there is no Saviour Absolute divine Justice in God doth not limit him nor withold Mercy from the Creature in the first Place nor doth it produce Severity or Revenge until his Goodness be rejected and wholy slighted for he saith plainly I am a just God and Saviour c. I even I for my own sake do pardon Transgression Quest. 11. Whether Divine Justice did properly and strictly require a full Payment and Punishment upon Christ in man's stead for all the Debt contracted and Injury done by fallen Man Answ. No Christ's Sufferings were not of that Nature or Intent but as it was by the Grace of God that he tasted Death for every Man They shewed God's Patience and proclaimed his Mercy in Order to pardon all that return to him from the Evil of their Wayes Quest. 12. Whether God as Rector and Judge could dispense with the Act of Law and not rather with the immediate Object Did he not substitute an Innocent Person to undergo the Punishment or Severity of the Law due to Sin and Sinners Rep. This is objected by some of our Opposers which mâ—…st needs imply a great Dispensation with and Digression from the very Intent of the Law If the severe Punishment of it be removed from the Unrighteous for whom it was made and who have incurred it and fully inflicted upon Jesus Christ the Righteous One that never Sinned Could God thus far dispense with the Intent of the Law and yet not forgive Sin without such a kind of Satisfaction and Payment supposed Oh sad Blasphemy and Inconsistency And seeing it hath been confessed by some of our Eminent Opposers that Satisfaction is not a Scripture-Phrase but a Notion of Law and made agendo patiendo viz. by Christ's Obedience in Doing and Subjection in Suffering the Penaltey which the Law should have inflicted upon Offenders I propose these three Questions to our Opposers Q. 1. Were it Reasonable or true to say the Creditor has forgiven both the Debt and Injury if it be all paid and fully punished in the Surety Q. 2. Were it Justice in the Creditor to detain the
in them that did back-slide and rebel against the Spirit of God and became Persecutors of the holy Prophets and fell into gross Evils many to their Destruction which caused the Prophets often to complain against them and Severity from God to come upon them that fell On them that fell Severity but on thee Goodness if thou abide in his Goodness Rom. 11. And it is said The Lord was Wrath So a Fire was kindled against Jacob and Anger came up against Israel Psal. 78. 21. Who gave Jacob to the Spoil and Israel to the Robbers Did not the Lord against whom they had sinned For they would not walk in his Wayes neither were they Obedient unto his Law Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel thou hast made me to serve with thy Sins thou hast wearied me with thine Iniquities ver 24. Thy first Father hath sinned and thy Teachers have transgressed against me ver 27. I have given Jacob to the Curse and Israel to Reproaches ver 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved Was not his saying I have loved Jacob intended to reprove the Ingratitude and Unfaithfulness of those his Posterity Mal. 1. 2. I have loved you saith the Lord yet ye say wherein hast thou loved us c. ver 6. O Priests that despise my Name c. ver 7. Ye offer polluted Bread upon mine Altar c. Thus those of Jacob or Israel after the Flesh both Priests and People were reproved sor their Abuse of God's Love and Kindness and can any People now be said to be so absolutely chosen to Salvation meerly because God doth shew Love to them when now his Love in his Son is universally extended to the World God so loved the World c. Joh. 3. Did he theresore decree the whole World to be saved See the Narrowness of the said Opinion of a Personal Election and Reprobation from all Eternity and that impertinent Allegation of God's sree Choice of Jacob and his Seed as it is intended to sute that Proposition how false it is But further the Apostle explains who are truly in the Election of the Seed of Promise and who are the true aâ—…d spiritual Israel and so in the Election which obtains See Rom. 9. 6. They are not all Israel which are of Israel ver 7. neither because they are the Seed of Abraham are they all Chilâ—…ren but in Isaac shall thy Seed be called ver 8. That iâ—… They which are the Children of the Flesh these are not the 〈◊〉 of God but the Children of the Promise are counted â—…or the Seed see also Gal. 4. 28 29. For Illustration whereoâ—… the Apostle alludes to those Instances of Jacob and Esau Rom. 9. 10 11 12. who were instanced as Figures of the two opposite Seeds the two contrary Births two differing People and Nations as the Earthly and the Heavenly the Natural and the Spiritual Seed and Birth are contrary in the very Nature and Ground and so are the Generations of each as namely those in the first Adam and those in the second those after the Flesh and those after the Spirit And so the Righteous and the Wicked how contrary are they boâ—…h in Nature and Spirit yet not simply as Creatures or Persons but as influenced with contrary Priâ—…ciples Spirits Powers which bring forth their own coâ—…trary Seeds Bâ—…rths and Images in Men and Women Now whereas it is saâ—…d being noâ—… yâ—…t born neither having done Good or Evil. that the Purpose of God according to Election might stand not of Works but of him that calleth it was said unto Rebecca The Elder all serve the Younger or the Greater hall serve the Lesser Note that this cannot oe aâ—…y 〈◊〉 of any 〈◊〉 or eternal Election and Reprobation of Jâ—…cob aâ—…d Esau's Persons for what Service need Jacob in Heaven srom Esau in Hell or what Service could Esau in Hell do Jacob in Heaven Howbeit the Purpose of God according to Election stands sure originally in the Elâ—…ct Sâ—…ed and so not of Works Esau was a Worker and so the first Birth would of it self be a Willing Running and Working for Liâ—…e eternal which can be no Procurement of God's Purpose thereof But a Seed is freely given of God to Mankind and Power to bring forth Righteousness and the living Works as Effects of Grace and God freely calls Men thereto out of his free Grace and Love to all By grace are ye savâ—…d through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast for we are his Workmanship created in Christ Jesus unto good Works mark this which God hath before ordained that we should walk in them Ephes. 2. 8 9 10. And Note That this saving Grace hath appeared unto all Men Titus 2. 11. It is not limited or bound up to that Narrowness as the particular Electioners Opinion would bind it as only to a particular designed small Number of Persons from Eternity with an eternal Exclusion of all the World beside to everlasting Damnation without Remedy which is a most partial and cruel Doctrine ecclipsing the Glory and Soveraignity of God which is most manifest in shewing Mercy rather then meer partial Severity on his poor Creatures Whereas S. S. teacheth that the making this Vessel to Honour that to Dishonour is God's creating such a Person with a sect 6 Resolution to recover him out of his fallen State by Saving Grace such a Person with an Intention to leave and never recover him out of his fallen State by renewing Grace c. p. 112 113. Answ. The Man runs still upon his first Mistake placing such a partial Resolution and Intention upon God towards his Creatures or particular Persons in creating them as absolutely to recover one and leave the other in the Fall and why then doth this Man or his Brethren preach and tender Salvation upon Terms to all Sorts They cloak this partial Reserve with general Tenders of Good imagining God to be as partial in his Intentions and both as slighty and Contradictory in his Call and Proffers as themselves as if he should call all to Repentance and Life and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death or rather to have from Eternity reprobated them or as his Masters of the Assembly say He hath before ordained them to everlasting Death the Contradiction of which Doctrines both to God's universal Love Grace and Call as also to themselves how manifest is it That he should from Eternity ordain them for Reprobation whom in due time he gives Light unto and calls to Repentance how plainly inconsistent are these and contradictory One while to say he hath reprobated them another while he passeth by them One while he hath before ordained them to everlasting Death another while he creates them
and overturn the Gentiles Idolatries by his one most pure and Spiritual Offering and Worship IV. It plainly preaches thus much to us That as Him whose Body the Jews outwardly slew we by Wicked Works have crucified in the Streets of Sodom and Egypt spiritually so called our polluted Hearts and Consciences So unless we come to know the Benefit of the Inward Life answering to and expressed by that Outward Life he gave for the World it will avail little For so it is and very Marvelous in our Eyes that the Life of the Crucified can only save those who may well be reputed the Crucifiers O Mystery And because those that did not actually slay him Outwardly have slain him Inwardly therefore must every such one really know that Life Inwardly raised shed abroad for Sanctification and Redemption O how great was his Love Truly larger then Man's Cruelty who whilst he dyed by Wicked Men he would Dye for them and when dead they could not hinder him from Rising to do them good who had done their worst for his Destruction thereby shewing Mercy to those who shewed they had no Mercy for themselves O Jerusalem Jerusalem how often would I have gathered thee and thou wouldest not c V. That Expression of his is greatly worth our Notice I lay down my Life for the World All he did was for the Good of the World and particularly the Laying down of his Life that he might both express his Love and our Duty Had he not desired Man's Salvation and for that purpose prepared a Body in which to visit him and by his daily Labours among Men to further their Eternal Happiness the Jew had never been able to put him to Death But being come and when come so hardly used herein did he recommend his great Love to us that besides the Inward Weights of Sin he bore with his deep Concernment for Man's Eternal Well-being he chearfully offered up his Bodily Life to recommend and ratifie his Love for the Remission of Sin and give us an Holy Example to follow his Steps But these Words will bear another Sease too as do those he spoak to the Jews Unless ye eat my Flesh and drink my Blood you have no Life in you Where we may plainly see that as the Jews vainly and carnally fancyed he meant his Outward Body only to which they opposed the Impossibility of the thing so Christ declares their Mistake of his Meaning to his Disciples in these few but deep Words The Flesh profiteth nothing it is the Spirit that quickeneth So that the Words are true and weighty in both Senses VI. And we further acknowledge that in that Holy Body the Divine Principle of Light and Life did discover the Depth of Satan's Darkness encounter Hell Death and the Grave every Temptation it was possible for the Serpent with all his Power and Subtilty to beset him with in which Sense he was made like unto us in all things Sin excepted that he might be sensible of our Infirmities the Divine Life travelled and supported under all administring Strength to the outward Man that it might answer the End of its Appointment in the End utterly defeated and forever overcame the Power of the Tempter bruising the Serpents Head in general as Prince of Darkness and God of the World and in a plain Combat giving him that Foyl which in good measure shook his Foundation divided his Kingdom chased away his Lying Oracles and proved a very Fatal Blow to his whole Empire Which holy Conquest obtained by Sweat of Blood and deep'st Agonies with Holy Patience may not unfitly be compared to that of some Worldly Prince maintaining a Righteous Cause against an Usurper of his Territories whom he puts to rout in open Fields by which I understand the General Conquest yet many Towns and Cities and Cittadels remaining strongly guarnison'd by which I understand particular Men and Women enslaved by Sin they are not thereby overcome though the Approach be easier to them and they be truly more endanger'd then before The One Seed who is Christ who is God over all blessed forever having given that Proof of his Everlasting Arm that it has brought a general Salvation by a plain Overthrow of the God of this World the Enemy of his Glory and thereby weakened his Power in himself which is the single Battel fought in Garments rould in Blood between the two Seeds Spirits Natures and Powers God and Mammon Christ and Belial had many Towns Cities and Cittadels to vanquish who lay strongly guarnison'd by this God of the World which Places as I said represent the Souls of particular Men and Women inbondaged by him So that though their Hearts were or are more accessible by that general Victory over the very Spirit of Darkness it self and Light may be more clear d and broken up yet unless those particular Places or Persons are besieged and taken their Goods spoiled and Houses sackt of all the strange Gods so redeemed from under the Yoak of that Pharaonian Task-Master reclaimed renewed sanctified naturalized by way of an Holy Subjection to him who is Lord from Heaven the Right Heir of all things to receive his Mark and bear his Image Those Places or Persons must needs have yet been and be Subjects of the Prince of Darkness the God of this World who reigns and rules in the Hearts of the Children of Disobedience To conclude We though this General Victory was obtained and holy Priviledges therewith and that the Holy Body was not Instrumentally without a Share thereof yet that both the efficient or chiefest Cause was the Divine Light and Life that so clearly discriminated and deeply wounded this Mystery of Iniquity and that none can be thereby benefited but as they come to experience that Holy Seed of Life and Mighty Arm of Power revealed to effect the same Salvation in each Particular Conscience which none can fail of who receive it first as a Light that manifesteth and reproveth every Evil Way and continues to walk up to all its holy Leadings VII But there is yet a further Benefit that accrueth by the Blood of Christ viz. That Christ is a Propitiation and Redemption to such as have Faith in it For though I still place the Stresâ—… of particular Benefit upon the Light Life Spirit revealed witnessed in every Particular yet in that general Appearance there was a general Benefit justly to be attributed unto the Blood of that very Body of Christ to wit that it did propitiate For however it might draw Stupendious Judgments upon the Heads of those who were Authors of that dismal Tragedy and dyed Impenitent yet doubtless it thus far turned to very great Account in that it was a most precious Offering in the Sight of the Lord and drew God's Love the more eminently unto Mankind at least such as should believe in his Name as his solemn Prayer to his Father at his leaving the World given us by his beloved Disciple
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
Law finished He that would be justified must first be condemned and who would be healed must first be wounded The Law is as the Sword the Gospel as Balm The one Duty the other Love And that which alone is needful to attain unto the highest Discovery is to be humbly subject and constantly obedient to the lowest Appearance of it The faithful Servant becomes a Son by Adoption Wouldst thou know the Word a Reconciler thou must first witness it an Hammer Sword Fire c. The Way to arrive at Evangelical Righteousness is first to perform the Righteousness of the Law By Law I mean not that of Ceremonies or the External Order of the Jews but that Moral Eternal Law which is said to have come by Moses and is accomplisht by Christ. And there is great Hopes that who Conscientiously keeps the Beginning will compass the End Such as have Conquer'd bad Doing if they be faithful in what they have received of God's Light and Spirit it will inable them against bad Saying till at last they overcome evil Thinking too and witness that Scripture fulfilled Judgment the Law is brought forth into Victory the Gospel He that follows me the Light of the World that inlightens all Men coming into the World shall not abide in Darkness but shall have the Light of Life I make not this Distinction of Law and Gospel to distinguish in Kind but Degree and for the sake of the Weak accustomed to it And if the Son make you free then are you free indeed For as it is a Condemner it may be called the Light that brings Death in that it slays by the Brightness of it's coming into the Conscience the transgressing Nature like unto that Expression the Day of the Lord is a Day of Darkness because of the Judgments and Terrors of the Lord for Sin But to the Obedient it is the Light of Life Thus is Christ as the Word-God and Light of the World through every Dispensation ONE in himself though to Mankind he has variously appeared not by Differing Lights but Manifestations only of one and the same Eternal Light of Life and Righteousness 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 TO the Second Part of the Objection If the Light in every Man were Christ how comes it that the Jews and Greeks never called it so I answer We do not say that the Light in every Man is Christ but of Christ He is that Fulness from whence all receive a Measure of Divine Light and Knowledge but not that every Individual has the whole or compleat Christ in him such an Absurdity never fell from us nor our Doctrine though the Malice of our Adversaries hath charged it upon both But as the External Sun darts its Light upon the Organ of the Eye of the Body by which it conveyes true Discerning to act how in and about Visibles so doth the Internal Sun of Righteousness shine upon the Eye of the Soul giving it the Knowledge of those invisible Things which properly relate to the Nature of the Soul So that we are the less oblieged to give a Reason why others called not the Light in Man Christ since we renounce all Share in such Belief our selves Which is Answer enough to T. H's dis-ingenuous Inference that because G. W. affirmed the Light with which Mankind was inlightned was God therefore sayes T. H. Every Man his whole God in him or to that Purpose p. 5 6. Yet thus far I will tell those Men that Christ was called Light before ever he was in the World though not before he was Christ. I will give him for a Light to lighten the Gentiles c. Now if any will say that this Light was not Christ let them tell us so in plain words But if it will be allowed then T. Hicks had best ask why the Prophet by the Holy Ghost should call Christ Light even as soon if not before he was called Christ and why in that very State in which he was called Christ he should be called Light Certain it is then that by Him the Light we are to understand Christ which is one and the same thing as if he had said I will give Christ for a Light to enlighten the Gentiles or who is the Christ is the Light or the Light is Christ So that it will follow that the Gentiles were inlightened by Christ which is the Whole of what we understand by our Assertion as to the Light in Man Again John expresly calls that Light with which every Man is inlightned the Word and the Word is said to have taken Flesh If then he that took Flesh was Christ and consequently that Body Christ's Body only as none I think will dare deny but Muggleton and his Credulous Followers it will follow That Christ who took or appeared in that prepared Body is the Light with which every Man is inlightned Further Christ himself sayes I am the Light of the World which is as much as if he had said I have inlightned the World therefore the Light which shines in the Hearts of Mankind is Christ though not every particular Illumination the entire Christ for so there would be as many Christs which were Absurd and Blasphemous But Lastly the Apostle himself calls him Christ before his Coming in the Flesh or that Christ was Christ before his Appearance in that Body at Jerusalem which clears that Point in Controversie for the Stress of T. Hicks's Objection as to this Particular lies here Christ as Christ was not before he took Flesh therefore though I should grant might he say and he doth say as much that as the Word-God all are inlightened by him yet sayes he not as he is Christ before that visible Appearance One would think he were a very Socinian by his Arguing not that I write so in Slight Abuse or Reflection but if Christ was not before then the Manhood that was taken in time must be the Christ and what should materially hinder their Conjunction I know not But I would fain know his Reason for it if it be Lawful to expect what I fear he has not to give however if he darest he would give you his Interest in lieu of a Reason for his so holding but that I shall do for him and with Impartial Minds it will be a Reason against him The Dilemma in short is this If he denies Christ to have been Christ before that Coming he thwarts as plain a Text as the Scriptures have and if he should allow of it his whole Fabrick now a Fortification he thinks would fall like a rotten House about his Ears Well but I will tell him and all concern'd for his base Opposition That since Christ as the Word-God hath illuminated all Men antecedent to his Coming in the Flesh as confesses T.H. J.G. J.F. and many more of them that the Apostle says that the Word
that Favour as suppress us and restrain our Liberty for them as their bitter Invectives and invet crate Clamours plainly import and intimate their persecuting Spirit and Implacâ—…ble Maâ—…ice as while they are complaining against our Principles Doctriâ—…es as â—…amnable 〈◊〉 us Cheats Impostors Romish 〈◊〉 c. Thâ—…ugh their Charge herein they have never proved against us nor can they this doth not only bespeak a Willingness or â—…esire to have our Principles suppresseâ—… but our Persons likewise As also T. Hick's proclaiming to the World p. 62 that the Quaker's Religion is a meer Cheat calculated to the Service of the Devil and wickedly infianating against our Sufferings that the Satisfaction of our Wills and Lusts the promoting our Carnal Interest Respect only to something to be enjoyed here Carnal Advantage Outward Gains c. may be our chief Motive Inducement and Encouragement to do and suffer as we do Dialogue p. 75. And he questions whether we are not really acted by some Romish Emissaries to insinuate covertly many of their own Heresies to distract deform and declaim the Protestant Profession c. p. 76. Judge Candid Reader whether these malitious and false Insinuations do not savour of a persecuâ—…ing Spirit though they would not be seen to envy our Liberty yet how do these Invectives tend to stir up Persecution and to incense the World and instigate the Rulers against us sor our Suppression Their pretended Alegations sor them are hereafter answered and refuted and how absurd they are in these Accusations 1st To insinuate that our Sufferings have been either for Carnal Advantage Temporal Gains or to satisfie Lusts whilst in our resigning up our selves to these many and deep Sufferings we have often offered up our Lives and consequently with them all our Temporal Enjoyments and Advantages us many this Day can testifie together with those many Innocent Person 's Lives that have been laid down among us in and by Imprisonments Exilements and other Sufferings 2ly How ill it doth become these Anabaptists to endeavour to make the World believe that we are either influenced or acted by Romish Emissaries either to distract deform or defame the Protestant Profession which is not only a Popular and deceitful Insinuation against us as if the Dippers had the chief Care of Protestant Religion or were the most Catholick therein but most notoriously false and wicked and I challenge Thomas Hicks and all therest of his Fratcrnity to prove it or else forever to be ashamed thereof Have they not more cause to look back at home and reflect upon themselves since that divers of their Brethren even some of their Preachers have turned Papists of late Years whose Names being so well known I need not now mention them but when or where did any Preachers owned among us turn Papists or were any such Emissaries Oh the great Enmity that 's in these our Opposers and their great Disingenuity and Immoderation that appears among them as will further be manifest to their Shame and the Lord will certainly rebuke them and all their feigned Coverings will be too narrow for them and they shall see and be ashamed of their Envy at his People But I must proceed to give the Reader a short view of some of Thomas Hicks Doctrines that past at a Dispute and in a Paper of his before his Fictitious and Unchristian Dialogue came forth as some Introduction to my following Answer which was writ quickly after the said Dialogue came forth London the 4th 1st Month 1673. I am a Well-Wisher to all Men even desiring my Enemies Repentance G. W. Some of the Doctrines and Contradictions of Thomas Hicks declared at a Discourse between him and some of the Quakers so called in Alderman-Berrey London the twentieth of the third Month 1672. FIrst He owned the Baptists above other People That is no Honour to them 2ly That he did not own Water Baptism to be necessary or of Necessity to Salvation True but contrary to many of his Brethren 3ly That the Quakers err in Fundamentals denying the Person of Christ denying the true Christ and Resurrection These are Impudent Slanders 4. That the Life or Light spoken of John 1. 4 9. is not supernatural because it is the Light of the Word as Creator A Blasphemous Inconsistency This was noted down at the Interim of the Discourse before him but snacht away by one of his Companions So that hâ—… concluded the â—…ight in every Man is but Natural and not sufficient to guide to Salvation False Doctrine the Light of the Eternal Word is supernatural and sufficient 5ly That the Life which is in God which is the Light of Men John 1. 4. is divine as it is in God but natural as it is in Man Blasphemy that Life is Immutable because Divine 6ly That the Light that is given in common to Men is not able to apprehend things supernatural A false and inconsistent Doctrine And yet able to apprehend and bring Men clearly to see the Invisible things of God even the Eternal Power and Godhead Rom. 1. 19 20. A true Concession but a Contradiction to the former 7ly Evasion That it is able to discern the Eternal Power and God head but not the things that are supernatural that are in God A gross Contradiction the Eternal Power and GodHead are supernatural 8ly That it was a Natural Light a Light of Conscience and a depraved renewed Nature by which the Gentiles did those things contained in the Law Rom. 2. 14. Absurd Inconsistencies and Falshoods 9ly That the Light in the Heathen in Philosophers and others was able to apprehend God and his Divine Power but not those things that are in God A gross Inference are those things higher then God 10ly That it cannot discover the human Nature of Christ or the Body that he took upon him nor his Suffering nor Death And yet it can discover the divine Attributes of God his Wisdom Power Goodness Love and direct Men to love him A manifest Contradiction can it discover the greater and not the lesser 11ly But the Light in the Quakers cannot discover the Person of Christ nor his human Nature Sufferings Death c. Yet it is the Life and Light of Christ. 12ly That the Quakers deny the Person of Christ his Offices Satisfaction and the Resurrection of the Body c. Lyes and Slanders forged and brought forth in Envy and Darkness 13ly That it s their Principle that whosoever believes in that Christ that suffered at Jerusalem and expects Salvation by him they are deceived in their Faith and shall be damned c. This he spake of James Naylâ—…r's Love to the Lost near the Beginning of the Discourse This is an Abuse the true Christ is but one and the same yesterday to day and forever 14ly Also at the Beginning he said that the Baptists and Presbyterians agree in Fundamentals and there are good People among Presbyterians therefore they might joyn against the Quakers for they err
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
his Covenant that was made to Adam Gen. 1. 28. Chap. 9. 7 9. and there were Righteous Generations after the Destruction of the UNGODLY WORLD by the Flood though many turned to Iniquity again But all Men are accountable for their own It will not be either their crying out of Adam's sole Offence or their pleading Christ's intire Obedience that will excuse them in the Day of the Lord wherein every man shall give an Account of himself to â—…od and be rewarded according to his own Deeds done in the Body whether they be Good or Evil. S. S. God doth not punish that Person in whom he doth not first see a Transgression p. 96. Answ. True But how agrees this with his Sense of Imputation Let the competent Reader judge hence it â—…ollows and that by his own Rule of Contraries that A S God doth not punish a Person in whom he doth not first see a Transgression SO God doth not justifie a Person or repute him Righteous in whom he doth not first see a real Righteousness and that through Faith and Sanctification And this plainly overthrows his Notion of Imputation before S. S. We are made Righteous not by Conversion only as G. W. would have it p. 96. Answ. However this Not only grants thus far that we are not made Righteous without Conversion and then we are justified made Righteous or declared just in the true Sense of Imputation when converted in which State we are inherently or inwardly Partakers of Christ's Righteousness and not in the unconverted So that S. S. his reiterated contradictory Opinion as stated by him viz. AS the Disobedience Adam wrought in his own Person on Earth makes us Sinners SO The Obedience Christ wrought in his own Person on the Earth makes us Righteous p. 96. is still opposed by the Light of Truth which manifests how far Men are Partakers of the Nature and Disobedience of the first Adam and how they come really to partake of the second Adam in themselves without which God doth neither justifie nor reckon them just It being also confest That God doth not punish that Person in whom he doth not first see a Transgression and then it follows No more doth he justifie that Person in whom he doth not see his own Image His Phrase Christ's Sufferings imputed is not a Scripture-Phrase though much of his Work hangs upon it yet his being made a Curse for us was not in vain being to remove the Curse of the Law as generally pronounc'd for not continuing in all that 's written c. to abolish the Shadows of the first Covenant and to establish the second that both Jew and Gentile might be reconciled in one Covenant wherein Christ is the Blessing to all having been both a perfect Example and Sacrifice who travilled that he might see his Seed and suffered that he might reign Though he suffered and tasted Death for every Man as an universal Offering for Sin yet Men are neither acquitted thereby in their Sins nor interested in the second Covenant which he dyed to establish unless they come under the Condition and State thereof namely an Agreement and Friendship with God for Men will be condemned for disobeying the Gospel though there be a Relaxation and Change of the Law touching the Curse thereof as 't is threaten'd on those general Terms for not keeping all But what the Law saith it is to them that are under it It was the outward Jews that it was imposed upon in the Letter of it though it be universally to be fulfilled in Spirit in the true Christians or Jews inward And though God hath shewn a Mitigation of the Severity which hath been incurred by Sin and a Pacification and coming nigh to Mankind with Kindness in his Son Christ Jesus yet still if men reject the Love of the Truth the Terms of Friendship and Agreement with God and obey not the Gospel they miss and fall short of the Benefit of Christ and his Sufferings and the blessed End for which God sent his Son And though the Curse of the Law doth not rest upon men for not continuing in all the Letter of it or shadowy Part including both Circumcision divers Washings c. yet if their Hearts be not circumcised to the Lord nor they inwardly washed or sprinkled from an evil Conscience they have no Part with Christ as he said If I do not wash thee thou hast no Part with me Except ye be born again ye cannot enter into the Kingdom of God Notwithstanding God doth greatly shew himself propitious and kind in his Son to Mankind in that upon any Condition viz. his own Terms he will admit Man to approach unto him or come into actual Friendship with himself Argum. What was typified in the Ceremonial Law is certainly accomplished but the Imputation of Christ's Sufferings was typified Exod. 24. 8. Heb. 9. What did this Sprinkling typifie but the Imputation or Application of Christ's Sufferings to us Answ. He varies uncertainly in his Words Imputation or Application which are different the Imputation being supposed to be God's the Application Man's And Mâ—…ses's taking the Blood and sprinkling it on the People Exod. 24. 8. was neither a Type of this Man's Imputation nor his Application of Christ's Sufferings unto unsanctified Persons for their Justification but a real Type of Sanctification and Remission by the Blood of Christ sprinkled upon the Conscience for that End which is more then unsanctified Persons Application thereof and thence imagining their Justification The Scriptures cited by himself prove what I say against him 1 Joh. 1. 7. 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 And Hebr. 9. 14. How much more shall the Blood of Christ who offered himself without Spot to God purge your Consciences from dead Works to serve the Living God And Hebr. 12. 24. And ye are come to the Blood of sprinkling From whence Mark that this cleansing purging sprinkling the Conscience c. was a real Act or Effect of the Blood of the Covenant unto the Sanctification of them who walked in the Light and not a meer Imputation or Application of Christ's Sufferings for the Justification of Impure and Unsanctified Persons Moreover it was when the People said ALL that the Lord hath said will we do and be Obedient that Moses took the Blood and sprinkled it on the People and said Behold the Blood of the Covenant c. Exod. 24. 7 8. To which Type answereth what the Apostle Peter saith Elect according to the fore-Knowledge of God through Sanctification of the Spirit â—…to OBEDIENCE and SPRINKLING of the Blood of Jesus 1 Pet. 1. 2. And he hath washed us from our Sins in his own Blood This is the Blood of the Covenant that doth sanctifie Heb. 10. 29. And he shall sprinkle many Nations Isa. 52. 15. Where Christ is known to sprinkle
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
serve the Lord your God that the Fierceness of his Wrath may turn away from you 2 Chro. 30. 6 8. The King did not conclude that the Curses pronounced before in Deut. 27. against Offenders did obliege God to perpetual Revenge or not to turn away his fierce Wrath if the People turned from their Iniquities And said the Lord unto his Church that was to be gathered of the Gentiles In a little Wrath I hid my Face from thee for a Moment but with Everlasting Loving Kindness will I have Mercy on thee saith the Lord thy Redeemer Isa. 54. 8. And concerning Israel whose Heart was not right with God neither were they stedfast in his Covenant 't is written But he being full of Compassion forgave their Iniquity and destroyed them not Yea many a time turned he his Anger away and did not stir up all his Wrath for he remembred that they were but Flesh c. Psal. 78. 37 38. Yea in the midst of Judgment and in Wrath he hath remembred Mercy Righteousness and Equity are the Stablishment of his Throne Mercy and Truth go before his Face Psal. 89. 14. See how well consistent his Mercy and Truth are also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4. Therefore neither his Justice Law nor Truth could intend or be any Limitation or Tye to his Power or Soveraignity not to turn away his Wrath or shew Mercy to them that turn away from Evil and Mercy rejoyceth against Judgment or Condemnation Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy yea 't is most evident to the spiritual Travellers that though God hide his Face and send forth his Terrors because of Mens Iniquities and Sins he hath Power to turn away his Wrath extend Pardon and shew the Light of his Countenance as he really doth when Men turn from Iniquity and depart from Evil and with broken Hearts submit themselves to his Power who keepeth Covenant and Mercy toward them that love him and them that keep his Commandments Dan. 9. And for any to deny him this Power and Soveraignity in himself to shew Mercy and Forgiveness is 1st To deny the true God to be God 2dly To deny his Love and Goodness 3dly To deny his Omnipotency Infiniteness and Perfection 4thly To render God less gracious and kind then his Son 5thly To debase God's Power Glory and Soveraignity below the Prerogative of Earthly Princes which is best shewn in mitigating rather then in exacting the Rigor of Laws in Acts of Pardon or Grace rather then the Severity of Revenge upon the Subjects 6thly To conclude That God cannot forgive Sin or Debt but must have full Payment or use the utmost Revenge or Rigor for Satisfaction whether on the Debtor or Surety is contrary to Christ's Similitude of the Kingdom of Heaven as likened unto a King that had Compassion on his Servant when he 〈◊〉 down and worshipped him and forgave him all his Debt oâ—… ten thousand Talents and blasphemously renders God like the same Servant in his Want of Patience towards his fellow Servant taking him by the Throat and casting him into Prison for his hundred Pence so that the Lord was wrath with this unmerciful Servant and delivered him to the Tormentors c. See Mat. 18. 7thly To represent God thus Cruel and Revengeful either to Man or to Christ in his stead as that he cannot otherwise pardon Sins past before Conviction without such a rigid Satisfaction or Payment is to deny him to be a Just God and a Saviour when besides him there is no Saviour or as if to be a Saviour were inconsistent with his being a just God contrary to his own plain Testimony See Isa. 45. 14 15. Chap. 43. 10 11 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3 4 5. Jud. 25. And thus saith the Lord God unto the Seed of Jacob I even I am the Lord and beside me there is no Saviour I even I am he that blotteth out thy Transgressions for MINE OWN'SAKE and will not remember thy Sins Now our Opposer having justified the Wicked and rendred God cruel we must now take a View of his condemning the Just One for whose Digâ—…ity I thus appear on the behalf of God and the Son of his Love The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them Let us now take notice what Honour he hath ascribed unto the Son of God and what Entertainment he allows him while to justifie the condemnable he condemns him as with Wrath Vergeance which some call Justice vindictive whereby he reckons the Sins of the World were punisht in 〈◊〉 He alledgeth Rom. 8. 32. He that spared not his own Son but delivered him up for us all What made God's Justâ—…ce lay on so Did Christ ever by Sin provoke to this Will God punish where there is no Sin This is an ocular Demonstration Rep. God spared not his own Son from what he was to do and suffer but delivered him up for us all yet not to his own Revenge or burning Wrath incurred by Sin but to be a Sacrifice for Sinners It could not be that Christ should be the Subject of the Wrath that is due to Sin he being the Mediator between God and Man that had sinned No more could the Act of those wicked Hands Murtherers that crucified him be counted an Act of Gods Justice laying on so as fully punishing the Sin of the World in the Son of his Love for this is contrary to his Mediatorship and to his being a Sacrifice of a sweet smelling Savour to God both for a Pacification and putting away Sin It behoves a Mediator and Advocate to be a Man of Interest and Favour with the King and not an Object of his Hatred else he could not prevail for others if himself were so out of Favour S. S. The Faith of a Believer that is justified can here see Justice punishing his Transgression and that he is not justified without full Satisfaction to Justice God hath punished then the Sins of all that are justified in Jesus Christ. Rep. See here how the Man hath condemned the Just that never sinned unto the Punishment due to Sin See how he has thundred it out against Jesus Christ the burning Wrath and Hell-Fire incurred by Sinners must now be Christ's Punishment Oh wonderful Justice there was never such divine Justice known or heard of from just Men or justified Persons How God ever could be thus angry with his ever Beloved Innocent Son whom he both freely gave and upheld in his Love through all his Sufferings for God was in Christ reconciling the World to himself bearing forbearing and as sympathizing with him in Spirit in his Sufferings wherein Christ as Man was accepted a most acceptable Sacrifice howbeit his bearing the Sin of many
rasting Death for every Man was not by Way of Revenge or Wrath from the Father nor the Punishment due to the World's Sin for tasting Death is far short of eternally dying The Prophet said Surely he has born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted but he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering however some esteemed him smitten or plagued of God He hath born our Griefs and carried our Sorrows c. Such as suffer with Christ and lie under the Sence of their Burthen do not lay all both the Sorrow and Punishment Oâ—… Sin upon Christ such do not say Christ was sorry or repented for us therefore we need not or Christ was chastised and afflicted in our Person for us therefore we need not be chastised nor afflicted for Sin past Christ made Intercession therefore we need not pray This were not to know the Fellowship of his Sufferings nor to be conformable to his Death nor baptized with his Baptism Besides the Chastisement of our Peace upon him was not Revenge nor burning Wrath from God Chastisement and Vengeance are two things God's Chastisement is in Love not in Revenge it pleased the Lord to bruise him who had done no Violence Isa. 53. by delivering him up to suffer and bear our Sorrows and Griefs AN ACT OF HIS GOOD PLEASURE NOT OF REVENGE OR WRATH how could it be Justice fully to punish the Innocent for the Wicked's Offence Were it not Blasphemy to charge God with such Cruelty and Injâ—…stice Obj. Every known Sin is a wilful Rejection of Infinite Goodness a free Choice of Infinite Displeasure c. It therefore carries Infinite Demerit with it and nothing short of Infinite Punishment or Sufferings of Infinite Wrath can possibly suffice to satisfie for it Rep. Wo unto them that persist in Sin and reject Christ's inherent or inward Righteousness for such a Satisfaction as this of Infinite Punishment c. or that believe their Sins were thus punisht in Christ and thereupon continue in Sin Wo unto you that thus justifie the Wicked condemn the Innocent God's Controversie is against you you are afflicting oppressing and crucifying the Just with your Iniquities treading under Foot the Son of God rejecting the Blood of the Covenant you are Guilty of the Body and Blood of Christ as much as they were that condemned him and said he was Guilty of Death your Doctrine imputes the Sin Guilt and Punishment thereof to Christ you have esteemed him plagued of God but you have pierced him and grieved him by your Iniquity and Hypocrisie Take Heed of wilful sinning and rejecting the Goodness of God lest there remain no more a Sacrifice for you Repent repent repent Return return return to the Lord God before his Wrath sweep you away into Perdition Further he saith None but God's Equal and this is God himself in our Nature that is capable to satisfie God for Sin Christ received the Stroak of God's Justice c. Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ and now it is God himself that satisfies God this is of an absurd and blasphemous Tendence as if God punisht himself or as if God satisfied God with Infinite Punishment or suffering of Infinite Wrath and what is this but to divide God against himself Yet we may find out a better Sense for the Words before that God and Christ were one inseparable in the Suffering Affliction That his Soul bore as the Spirit of God was burthened afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin howbeit this was not of the Nature of strict Payment made to God by himself in Man's stead much less to punish man's Sin in Christ with infinite Wrath. Quest. Can Faith and the Works that follow without the Imputation of Christ's Sufferings satisfie God's Majesty for our Sin Answ. Here he misseth the true State of the Controversie or Question which should rather be Can your Imputation of Christ's Sufferings without true Faith and the Obedience or Works thereof either satisfie God's Majesty for Sin or justifie Men while he implies No he hath given away his Cause by granting That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him By so much was Jesus made the Surety of a better Testament Heb. 7. 22. This is no Proof that your Sins were imputed to him as punish'd in him by the suffering of Infinite Wrath which to affirm renders him no better then a Transgressor guilty of your Sins as your Brother T. D. hath affirmed which is much beneath his being Mediator or the Surety of the new Testament which he was made the Surety of to ensure and make good the Promises and Priviledges thereof to true Believers which are all Yea Amen in him and to enable us to obey and perform those Terms and Conditions of the new Testament or Covenant which concern us for we cannot receive the Promises but in him nor discharge or pay our Duty without him therefore he is the Mediator of the new Covenant he is our high Priest made with the Oath of God and continueth forever and he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them Heb. 7. 24 25 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ and for them only God justifie men and secure them from Condemnation It being against Justice it self to punish those Sins a second time that have been punisht to the full already he saith How then shall God render to every Man according to his Works Indignation and Wrath to them that are contentious obey not the Truth but obey Unrighteousness Will they be able to plead this Doctrine before his Tribunal Lord thou hast punisht our Sins to the full in thy Son Christ It is against Justice it self to punish them a second time for Christ dyed for all Men tasted Death for every Man gave himself a Ransom for all for a Testimony in due Time But if this were a Punishment of their Sins to the full then how could Justice punish them again with Indignation Wrath But Glory Honour Peace to them that do Good to the Jew first and also to the Gentile to them that through Patient continuing in Well-doing seek for Glory and Immortality eternal Life see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to justifie and excuse them in Sin in their Persons or to cloak their doing Evil all their Life long though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their
himself his by himself purging our Sins the Will of God sanctifying us through the offering of the Body of Jesus Christ once for all c. as being a Sacrifice of far more Value then those Typical ones under the Law which he fully answered and ended though they were said to make Attonement Reconciliation for Sins of Ignorance that they might be forgiven and the Scape-Goat to bear away the Iniquities and Transgressions of the Children of Israel Lev. 4. 16. 23. And did not the killing and sacrificing of Bulls Goats and Heifers typifie or figure forth the killing and destroying that corrupt beastly Nature and Enmity in man which is for Death and Destruction and which those Beasts were as a lively Embleme of Seeing hereby God was pleased in a Way of Condescension to their low Capacities to shew a Pacification or Expiation to express his Forbearance suspending the severe Execution of the Law and Willingness to pardon Iniquity and to pass by former Transgressions and be reconciled when they afflicted their Souls and offer'd up burnt-Offering in the Day of Attonement as both were required much more hath God declared himself reconciled to us in commending his Love to us in that while we were Enemies Christ dyed and so he hath shewed forth his Kindness and free Love as willing to pass by and pardon the Sins of the World upon true Repentance in his setting forth his Son to be a Propitiation through Faith in his Blood and in his being in Christ reconciling the World unto himself not imputing their Trespasses unto them which was both in his Forbearance commending his Love and Good-Will in his Son unto the World and sending his Son that the World through him might be saved Let it be seriously here minded 1. That those Scriptures relating to Christ's Death Reconciliation Sanctification and putting away Sin as by Way of Sacrifice c. as Joh. 1. 29. Rom. 5. 10. Heb. 10. 10. Chap. 1. 3. Col. 1. 22. which intimate the Work as if universally done yet it is with respect unto the general Favour and Good-Will of God in Christ as by the which Will we Believers are sanctified through the Offering of the Body of Jesus and so we are said to be reconciled in the Body of his Flesh through Death Withall note that it was the manner of the Hebrews Prophets and Apostles to speak many Things in the Spirit of Prophecy as done or past before they were accomplished in the proper Subjects God having an Eye of Pitty and Compassion open to lost Man for his Redemption even before it was fulfilled whereby he saw and lookt beyond the former Transgressions Sins and Infirmities for the Sin of the World is not actually taken away purged out or put away as to its Nature and Be ing nor are Men in a State of Reconciliation or Friendship while actual Sinners and Enemies in their Minds but as they come to be converted and sanctified by the Spirit Therefore God's reconciling the World in and by his Son shews his gracious Will and was intended conditionally to be fulfilled in them viz. Upon Faith and Obedience It was done so as with respect unto Christ as the first Fruits and with an Eye to the Condition before it was actually fulfilled in them and what was outwardly signified as to the Good of Man by Christ's Sufferings and Death in the Flesh as our great Exemplar in his Obedience and Holiness is inwardly to be fulfilled and answered in Spirit as to the Principle End and Design of God therein as for Instance God was in Christ reconciling the World to himself yet the Apostle added We pray you in Christ's stead be you reconciled to God 2 Cor. 5. 19 20. And to the Saints at Colos. You that were sometimes alienated and Enemies in your Minds by Wicked Works yet now hath he reconciled in the Body of his Flesh through Death to present you Holy and Unblameable and Unreproveable in his Sight If ye continue in the Faitle grounded and setled c. Colos. 1. 21 22 23. Mark on this Condition they were reconciled and to be presented to God Not as being Enemies and in wicked Works But as made Friends by Conversion to and continuing in the Faith And God shewing forth Mercy to all and universal Pardon of Sin past in and for the sake of his Son Christ Jesus he being the Propitiation for the Sins of the whole World declares his not imputing their Trespasses unto them according to Severity but his being reconciled to them that they may be reconciled to him Finally Because God was in Christ reconciling the World to himself and because he commended his Love to us while we were Sinners and we reconciled c. by the Death of his Son as our Representative If from hence any infer That their Sin being not imputed therefore they are justified by the Imputation of Christ's Death and Blood though they continue in Sin and Disobedience to him and remain Unsanctified I must deny their Consequence and tell them that there is a two-fold non-Imputation of Sin or under a two-fold consideration Sin is said not to be imputed 1st with respect to God's Forbearance while he suspends Execution and doth not cut off 〈◊〉 in their Sins when yet the Nature and Being of Sin is not destroyed nor purged away expecting their Repentance c. In this Sense David when he said I have sinned Nathan toâ—…d him The Lord hath put away thy Sin Thou shalt not dye 2 Sam. 12. 13. Yet this proves him not then at that time in an absolute and compleat Justified Estate or his Sin blotted out for aâ—…ter this he both implored Mercy intreated Forgiveness and passed through great Judgment Difficulty and Trouble under the Weight and Burthen of his Iniquity 2. A Non Imputation of Sin in a better and higher State as where the Miâ—…d and Spirit is sanctified and cleared and Sin really done away and wholy blotted out where the Lord Imputeth not Iniqâ—…ity but Righteousness as Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord Imputeth not Iniquity and in whose Spirit there is NO GUILE Psa. 32. 1 2. It were unreasonable to think that all to whom Sin is â—…ot imputed iâ—… the first Sense are in a Justified State for then were the whole World Justified for God was in Christ reconciling the World unto himself not imputing their â—…respasses But in the latter Sense they are Justified being Washed Sanctified and Justified in the Name oâ—… the Lord Jeâ—…us and â—…y the Spirit of our God 1 Cor. c. 11. and such as in wâ—…ose Spirit there is no Guile And so no Condemnation to them that are in Christ Jesus who walk not after the Flesh but aâ—…ter the Spirit Rom. 8. 1 2. Therefore Justification And if it be further queried viz. Quest. How doth it consist with God's Justice and Truth which alwaies required perfect Obedience either to
Wicked who are Rebellious against him and reject his Grace by rebelling against his gracious Light and Spirit in them And also it was said unto Esau as 〈◊〉 the Wicked of his Posterity or the earthly Edonites and carnal envious Persecutors Shall I not saith the Lord even destroy the wise Men out of Edom and the Understanding out of the Mount of Esau Obed. 8. That every one of the Mount of Esau may be cut off ver 9. For the Violâ—…ce against thy Brother Jacob Shame shall cover thee and thou shalt be cut off forever ver 10. Thou shouldst not have looked on the Day of thy Brother c. neither shouldst thou have spoken proudly in the Day of Distress See ver 12 13 14. to the End Are not here plain Causes shâ—…wn why God hated Esau Arg. 6. God knows his Elect from others and this not only after but before they are called 2 Tim. 2. 19. The Foundation of God standeth sure The Lord knoweth who are his Joh. 13. 18. I know whom I have chosen Joh. 10. 14. I am the good Shepherd I know my Sheep ver 16. Other Sheep I have that are not of this Fold them also I must bring and they shall hear my Voice Therefore are they particular Persons These and not others that the Lord hath chosen Joh. 6. 37. All that the Father giveth me shall come to me Answ. This Argument signifies nothing at all sor his Purpose nor would it help him one whit if it were all granted for who questions God's Omnisciency God knows all alike considered meerly as Persons but in a near peculiar Relation to himself he knows his Elect he knows who are his Christ knows them both Men and Women whom he hath chosen out of the World and he saith I am the good Shepherd and know my Sheep and am known of mine Joh. 10. 16. But these latter Words and I am known of mine S. S. is pleased to leave out and quietly to pass by for that Christ is known of his Elect his Sheep but surely he could not be known of them before they were born or had a Being and as for those other Sheep which are not of this Fold which Christ foretold the Gathering or bringing home of they were such as had a Remainder of Innocency in whom Jacob was not wholy destroyed through Rebellion and Wickedness but such as had been seeking Rest where they could not find it but when the Truth and Way of Life came to be manifest to them they were ready to receive and comply with it and hear the good Shepherd's Voice and obey him There were such lost Sheep both among Jews and Gentiles who when the good Shepherd appeared were so well disposed as willing and ready to come to him receive and follow him and obey his Voice which were distinguished from the Murtherers of the Just one in themselves who were Wolves and Persecutors of Christ his Witnesses as he the good Shepherd was distinguished from the Hireling that fleeth Joh. 10. 13 14. And they that come to Christ out of a true Hunger and Desire after him as the Bread of Life are those whom the Father hath given to him who come to him in that which is given to him of which he looseth nothing but will raise it up at the last Day Joh. 6. 37 39. And they whom the Father giveth to the Son are given in a true Desire Willingness and Love in themselves to the Truth to follow obey Christ the Father's Drawings not being resisted by them but having an Influence and Prevalency with them and upon their Spirits for that End as he said Every man that hath heard and learned of the Father cometh unto me Joh. 6. 45. so the Father's Teaching or Instruction was the Way of his drawing to the Son and this was not a Forceing them whether they will'd or nill'd to the Son but a gentle Perswading them to hear and learn of God in his Light that thereby they might come and in a sence of his Love therein be given to the Son Arg. 7. This appears from the very Nature of Election for sect 5 where all are taken or all are left there can be no Election Answ. Election rightly considered and truly stated according to Scripture I never questioned the Nature of which as is by this Opposer implied here is a being chosen out of or from imong and so the Elect or true Believers are chosen out of the World from among Men chosen out of Kindreds Nations and People as the Royal Offspring and Priesthood of Christ But what proves this of a Personal Election and Reprobation particularly decreed and designed from all Eternity But still the quite contrary far from the Nature of Election or chusing a Church or People out of the World or from among Men and that through the Sanctification of the Spirit and Belief of that Truth it follows that they were first in the World in the Unbelief and scattered among Men and People before this Act of Election or chusing out was fulfilled in them He hath chosen us that we should be Holy and wâ—…thout Blame that we might partake of Salvation by Jesus Christ Ephes. 14. 1 Thes. 5. 9. and those thus choâ—…en for this end were the Saints the Faithful in Christ Jesus Ephes. 1. 1. who first trusted in Christ ver 12. who alter they believed were sealed with the holy Spirit of Promise ver 13. their Faith was in the Lord Jesus and Love unto all Saiâ—…ts ver 15. who believed according to the working of his mighty Power ver 19. Aâ—…d that thâ—… Estaâ—…e might be attained Faith is offered to all the Power of Believing is given in the free Grace and Giâ—…t of God's eternal Spirit and universal Light of his Son It beiâ—…g the World's Sin that they do not believe in Christ of which the Spirit reproves them sor which they would not be chargeable or reproved if he had not afforded them Light and Power sufficient â—…or them to believe and obey Christ. S. S. Jacob have I Loved and Esau have I hated Though these last Worâ—…s were spoken when Esau's Posterity was the Border of Wickedness Mal. 1. yet what ever G. W. saith were they spoken to 〈◊〉 the free Choice that God long before had made os Jacob and his 〈◊〉 pag. 112. Answ. As he intends Jacob after the Flesh and so his Seed who was called by the Name of Israel this is still grounded upon his Mistake and doth not at all make for his Opinion but against him For though I grant a free Love to and Choice of Israel so of the Seed of Jacob as a peculiar People yet this did not secure them as to their eternal States without their Perseverance in the Way of God Neither was the Seed of Jacob as after the Flesh under an absolute Decree of Election to Eternal Life that being known only in the Seed after the Spirit for the contrary was and is manifest
to turn from Sin to God in Christ and to seek after good Scripture Evidence of their Election p. 116. Answ. The Matter would have been more congruous thus for that no fallen Men nor Women are reprobated for Everlasting lasting Destruction until they have first slighted the Kindness of God abused his Grace rebelled against his blessed Light rejected his Knowledge as not liking to retain him in their Knowledge this importunately urgeth all in Compassion to their own Souls to turn from Sin to God in Christ while his Grace and Good Will extends to them and a time of Love is afforded them while he maketh his Sun to rise on the Evil and on the Good and sendeth Rain on the Just and on the Unjust Mat. 5. 45. Now this is Matter of Comfort that God doth shew Love and Kindness towards all and that he universally extends Light and offereth Salvation by his Son who indeed is his shining Sun to the Ends of the Earth and that he willeth not or desireth not the Death of any in their Sins but rather their Return and Repentance that they may live But alas What a maniâ—…est Contradiction is it for the Man one while to conclude that God hath from all Eternity reprobated the greatest Part or Number of â—…allen Men and Women or unchangeably designed their Eternal Damnation poor Encouragement another while to tell of importunately urging all in Compassion to their own immortal Souls to turn from Sin to God in Christ How should they have Compassion to their immortal Souls if God hath no Compassion nor Love towards them Or how should Reprobates turn from Sin if eternally reprobated This were but putting them upon an Impossibility and so a flattering and mocking them with a pretended Kindness never intended for them As the Opinion which I oppose vainly supposeth by such specious Pretences Presbyterian Priests c. have flattered many out of their Money which is like as if a Priest in his preaching to a People should bid them all have Compassion upon their Immortal Souls and turn from Sin and then tell them it is impossible they should ever turn from Sin or be saved God having unalterably designed the Destruction and Damnation of the greatest Part of them what Comfort would this Contradiction and cruel Partiality administer to them I pray you It would be but cold Comfort to tell a great Congregation That God had fore-designâ—…d them all except two or three of them to be damned eternally This is not the Word of Faith nor any preaching in the Faith this is not Yea Amen but a saying and unsaying a pretending to comfort and encourage them all and to discourage and lead mâ—…ny into Despair And how then should they seek Evidence in Scripture for their Election or Salvation The Scriptures of themselves do not evidence to particular Persoâ—…s their Election from Eternity the Seriptures do not tell S. Scandrâ—…t Nat. Barnard c. that they are Elect Persons Bâ—…t to them that believe in Christ and in him have obtained Power over their Corruptions and whose Hearts are truly and spiritually tender towards God his Spirit beareth Witneâ—…s wâ—…th their Spirits and evidenceth to them according to Scripture that they are the Sons of God chosen in Christ Jesus through Sanctification of the Spi it and Belief of the Truth and so are adopted through the Spirit of Adoption to be the Children of God and Coheirs with Christ of Eternal Life and Peace S. S. Is the Judge cruel that hangs up a Murtherer sect 15 Answ. No but neither the Judge nor yet the Law doth ordain or prescribe that this or that Person shall be a Murtherer for the Fact is forbidden and the Punishment is prescribed as is the judgment and Punishment of ungodly Men in general S. S. God doth actually damn none but the finally Impenitent Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion not of God's Decree and this sufficiently conâ—…utes their accusing God with fore-designing or ordaining the Sin or wicked Actions of Men or particular Persons â—…or such and such Wayes and Ends Act. 2. 23. Christ being delivered by the determinate Câ—…unsel and fore-Knowledge of God after you had taken with wicked Hands you havâ—… crucified and slain p. 116. There was a Necessity of his being delivered to suffer as God fore-knew because of the Sins of the World Christ was given up in the Counsel of God on his Part to suffer but their wicked Hands that God permitted to take and murther him were against God and Christ not subject to his Counsel of Love and Mercy but to the Devil and their own wicked Hearts malicious murtherous Spirits and therefore they were by God's Counfel call'd to repent to be converted to turn from their Iniquities Acts 3. 14 15 19 26. But surely God did not call them to reâ—…ent of obeying his holy and just Counsel but of their Iniquities having murthered the Just one Acts 4. 27 28. Against thy â—…oly Child Jesus Herod Pontius Pilate with the Gentiles and the People of Israel gathered themselves together to do whatsoever thine Hand and thy Counsel had determin'd before to be done But see ver 25 26. concerning the Gentilâ—…s Rage and the Kings of the Earth and the Rulers standing up and gathering together against the Lord and against his Christ the Rage and wicked Consultations of whom God was not the Author of for when God by the Mouth of his Servant David asked Why did the Heathen rage ver 25. Would it have been a good Answer for any to have said Lord why dost thou ask Hast not thou â—…ore ordained them to rage imagine vain things Surely no sor thâ—…n he would not ask why but when thereby they had provoked him having rejected his Counsel and Good Will they were given up to work Wickedness and Injustice and so their own Ruin like those who brought Wo upon their Souls for they had rewarded Evil to themselves As God's Counsel fore-saw and perceived as the Jews or People of Israel rejected Christ and would not be gathered by him he said O Jerusalem Jerusalem how oft would I have gathered thy Children even as the Hen gathereth her Chickens under her Wings and you would not he therefore said Ye are the Children of them that murthered the Prophets fill ye up the Measure of your Fathers c. Serpents c. Mat. 23. 31. to the End This was not from an Eternal Decree irrespectively against their Persons but in Judgment and Wrath against them because of their Ungratefulness Envy and Wickedness and so likewise all who receive not the Love of the Truth whereby they might be saved but have Pleasure in their Unrighteousness God gives them up both to strong Delusions and Hardness of Heart for their Iniquity 2 Thes. 2. 10 11. S. S. Is Cod the Author of Sin in determining or fore-ordaining the wicked Actions of these Men It is one thing to decree
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