and spirit mourning longing pressing after this and resisting and opposing judging and condemning whatsoever is contrary thereunto This is a measure of evidence even to the stander by at least so farre as is necessary and will amount to the fulfilling of that rule viz. Let your light so shine before men that they seeing your good workes may glorifie your father which is in Heaven And this may be and in many persons is witnessed though other external discoveries by Miracles be not produced Having in the foregoing part of this discourse treated of that light which the most high and holy God the eternall fountain and Father of lights hath formed in every man viz. the spirit of a man Zech. 12.1 Or candle of the Lord Prov. 20.27 And therein holding forth in some smal measure that which is witnessed in the holy Scriptures of truth touching the nature and property thereof under these two general heads viz. 1. What it is 2. What it does in every man The impartiall and serious consideration whereof afford's matter of conviction to the opposite principle and might be of use to such a purpose though there were not a word further added thereabout Nevertheless in order to the satisfaction of some that are tender who may not be free to trace the discourse throughout or may not so clearly discern the scope thereof by what hath hitherto been spoken I shal endevour to treat them I mean the people that pass under the name of Quakers upon their own ground discoursing with them upon such principles as are laid down in the Papers and Bookes of the men of their confederacy persons of no smal esteem among them certain hints whereof have been given at the beginning and others may occasionally be added In prosecution whereof to the intent it may be performed with the more clearness to the meanest capacity I shal proceed in the Method above mentioned enquiring what is by them held forth touching the nature of the light wherewith every man and woman that comes into the world is enlightned viz. 1. What it is 2. What it doth in ever man and I shall also examine the Testimony by them produced for proof thereof Touching the former of these two particulars viz. what that light is it is affirmed That the little light which shines in the dark heart is 1. The powerful word of faith which was in the beginning by which all things were created 2. That it is the word of Faith the Apostle exhorted to take heed unto Rom. 10.6 7 8. 3. That it is the unction of the holy one given of the Father whereby we need not to teach one another but as the anointing teacheth us 4. That it is the sure word of Prophecy whereunto ye do wel to take heed 2 Pet. 1.19 Dewsborr Mans return Pag. 27 28. Christ hath enlightned every one that comes into the World Fox way to the Kingdome Page 1. Waiting in the light which Christ hath enlightned you withall 5. That 's Scripture within you pag. 8. These five Heads or Propositions thus laid down relate to the first Article and are to be considered how far they hold proportion with the writings of Truth and are born witness unto thereby to the umpirage whereof I find the Authors of these assertions do referre themselves The Scriptures we own c. Howgills fiery darts Page 19. We direct to search the Scripture whether our doctrine be not true Page 22. I challenge all the City of London to prove that we speak or declare any thing but what the Scriptures bear witness to the same Page 28. Let him that can try us by the Scripture Here therefore we joyn issue and answerable to the evidence which the Lord shall give by his Spirit in the holy Scriptures so let it be According to the tenor of that divine Testimony Esai 8.20 To the Law and to the Testimony if they speak not according to this word it is because they have no morning light in them First To the first of those five Prepositions I Reply 1. Reply 1. That although it be said that the little light which shines in the dark heart is the powerfull word of faith which was in the beginning by which all things were created Yet this is but said without any Scripture produced giving witness thereto and therefore may not be admitted to the credit of a divine Truth having no other evidence than an humane Testimony briefly It is not proved therefore not beleeved 1. Obj. Did not God create all things by the word of his power or powerful word Answ I read in the holy Scriptures of truth that God created the Heavens and the Earth and all the hosts of them Gen. 1.1 2.1 and that he did this by his word Psal 118.5 He commanded and they were created but I no where read that they were created by the powerful word of faith as is affirmed in the proposition beforenamed 2. Object Is not Christ the word and did not he create all things Answ 1. Christ is called the word of God Rev. 19.13 but not the word of faith 2. Christ is called the word God Joh. 1.1 by whom all things were made vers 3. and without whom was nothing made that was made i. e. created Col. 1.16 But he is not called the powerful word of faith much lesse may it be said that the little light which shines in the dark heart is the powerful word of faith or it by which all things were made or created nor may be so called by warrant from the Scripture without some clearer proof 3. Object Is not Christ the light which lightneth every one that cometh into the world Joh. 1.9 And is it not he by whom al things were created and made A measure of whose light shineth in the dark heart of every one A. Besides that there is a departing from the Terms in the Proposition as may by the impartial and unprejudiced Reader be observed For if the little light which shines in the dark heart be that by which God created all things that that light is the word of God or the word God Joh. 1.1.3 or Christ the light as is intimated in the Object 't was by him not without him that al things were made Then this Objection should be thus put in plainness and truth Is not Christ the light in every man that cometh into the world c. And to this agree those so often quoted sentences of Scripture Christ in you the hope of Glory Know you not that Christ is in you The Kingdome of Heaven is within you Which Scriptures are applyed by those Objectors to every man by a distinction and a meaning viz the light of Christ and a measure of Christ and the little light which shines in the dark heart and sundry other meanings of this kind I shall endeavour to make it appear that this Objection is not founded upon the Scripture which is brought to prove it by
reciting the passage in its own words John 1.9 That was the true light which lightneth every man that cometh into the world or every man coming into the world Now let him that reads judge whether the terms of the Proposition viz. That the little light which shines in the dark heart is the powerful word of faith or if the Terms in the Objection viz. That Christ is the light which lighteth every man that cometh into the world may be read in this recited place and if they cannot be found in the words of the Scripture then the challenge of him which wrote the Book Entituled Common Salvation mentioned before is returned as an evidence against themselves and their assertion remains still unproved by the Scriptures 4. Object Although that those words viz. The little light which shineth in the dark heart is the powerful word of Faith which was in the beginning by which all things were created Nor that Christ is the light which lightneth every one that cometh into the world Although these very words be not expressed in John 1.9 nor Christ so much as once named in all the nine first verses yet of whom can it be meant other than of Christ as may be gathered from those verses considered and compared together Answ I might in answer to this Objection alluding to that of the Apostle Acts 17.28 alleage a passage out of your own Bookes viz. Fran. Howgill Common-Salvation Page 3. Thou that tells of opening Chapters and verses by meanings thou never heard a word of Christ I only observe this to shew you what hard measure you mete out to others when your selves are constrained to do the same things as will hereafter be further made to appear 5. Object Doth not Christ himself say in John 8.12 I am the light of the world and in John 12.35 36. where it is plainly expressed That Christ is the light without any meaning Answ Although in the 8. of John 12. vers Christ is called the light of the World being the same who in the 12. of John v. 36. is to be beleeved on yet neither in the 8. nor 12. nor first of Joh. by any of them or all of them put together is it proved that the little light which shines in the dark heart is the powerful word of faith which was in the beginning by which all things were created which cannot be affirmed of any other but of him I say of him by whom all things were made that were made of whom it is said he was in the world the world was made by him the world knew him not and how or where he should be called the little light that shines in the dark heart or powerful word of faith or the light which lightens every man that cometh into the world I do not nor cannot read let the impartial sober minded consider whether any thing but a meaning can make it out whether such meaning be according to truth 6. Object Thou art stumbling at the light which should guide thee and therein manifests thy confusion and ignorance while thou art talking about the light thou comprehends it not through the darkness that is in thee Shew if thou canst what is said touching the light of Christ wherewith he enlightens every man that comes into the world either in the 1.8 or 12. of Joh. or any other Scripture that thy knowledg in the Mystery thereof may be manifested if there be any such thing in thee or else for ever cease speaking any further thereof A. Not to meddle with that branch of the Objection at all which censures and judges and speaks of darkness confusion and ignorance for bringing the things asserted to tryal by the words of the holy Scriptures and for discovering the unproveableness thereof by the Scriptures produced by them to prove the same lest the anger and frowardness in the Objector might produce a like spirit in the Answerer but rather inclining to the latter part thereof viz. to shew what is said in the first of John touching the light wherewith every man coming into the world is inlightned according to that measure wherewith I shal be assisted though with never so much weakness and stammeringness of speech in holy fear and trembling before him whom I serve with my Spirit even in this Service though but a babe therein I shall propound to consideration a few things 1. I do find that in the first of John there is mention made of the word which was in the beginning with God of whom it is said and that word was God Joh. 1.1 All things were made by him vers 2. i. e. The word God In him was life and that life was the light of men vers 4. John was sent from God to bear witness of that light vers 7. i. e. The word God vers 1. That was the true light which lightneth every man Coming into the world vers 9. even he by whom the world was made vers 10. He was in the world and the world was made by him and the world knew him not This word God he in whom was life and the life was the light of men He i. e. God the word the maker of the world vers 10. He was that true light which lightneth every man that cometh into the world According to that Divine testimony 1 Joh. 1.5 This then is the message that we have heard of him and declare unto you That God is Light and in him is no darkness at all So that he who is the true originall fountain of light In whom is life and that life is the light of men v. 3. who enlightneth every man v. 9. with life light that cometh into the world Is the word God Joh. 1.1 as appears by what is witnessed in the forenamed Scriptures even God the Creator of the ends of the Earth Esa 40.28 The maker and former of all things The word God thus considered the original and fountain of all light and life he of whom it s said as in Acts 17.28 29. In him we live and move and have our being For we are also his Off-spring even all the generations of mankind who are or ever were subjects of life and light as he is the Author and fountain of both Psal 36.9 To all and every one that comes into the World I say as thus considered So the word God or God the word is the light and life of men and as so considered he doth enlighten as really as inliven every man that cometh into the world Setting up in every man a Spirit by which he doth exist or live as a man differencing him from other creatures by that Spirit of a man by which he lives a rational life calling it the candle of the Lord searching all the inward parts of the belly Prov. 20.27 i. e. the things of a man 1 Cor. 2.11 As appears more at large in the former part where the nature and property of this light the
which conditions the Law of works as it is in every man hath power of deicsion to weigh and measure and determine touching the rectitude the regularity of every action and to declare it's conformity or non-conformity to the rule and pronounce it good or evill and to passe sentence according to the tenor and conditions of the Covenant both unto them who continue in well doeing as unto them that obey not the truth but obey unrighteousnesse for the doers of the law shall be justified if any such could be found that had or could fulfill the same in every thing * Rom. 2.6 7.8.13 But this dominion which the law hath over every man is limitted Rom. 7.1.4 If once that be dead wherein we were held we thence forth serve in newnesse of Spirit and not in oldnesse of the letter bringing forth fruit to another husband * Rom. 7.6 Now it is evident that Whatsoever the law saith it saith to them that are under the Law * Rom. 3.19 whether it be the Law of works or the law of faith the Law of sin and death or the Law of the Spirit of life in Christ Jesus And whatsoever the Spirit saith to such it saith it to them according to the tenor of the Covenant to which it relates Hence then it followes that as the Law to which all mankinde is subjected being written on every mans heart is the Law of works so it directs and gives rules detects and passeth sentence touching things done within its spheare and compasse as a Law of the first husband and so of the first man But touching such kinds of ungodlikenesse as relate to the new Covenant or law of faith viz. among many others the sin of not beleeving on Christ the light or Law in every man reprooves not for nor convinceth man of neither can it for it is not a condition of that law Now where no law is there is no transgression therefore no reprooving for transgression where none is imputed More might be added but it will be taken in in that which followes Object This pure light that doth proceed and come forth from God which is pure and perfect it convinceth man of all the deceits of his heart and of all his false wayes and worships and convinceth him of unrighteousnesse and Infidelity and all manner of evill whatsoever and leads him into the way of Salvation in obedience to it this light is from the fountain of lights it is the light of life Joh. 16.25 26 27 28. John 12.35 36. * * Richard Farnham Ranters discovered Page 12. Reply This being much what the same with the former passage of Francis Howgills that which hath been spoken in answer thereunto may be applyed to this also and where there is a difference in their expressions ir shall be considered a part and examined Besides and among other things this last writer saith that this pure light which he also calleth the pure Law Page 2. doth convince of all the deceits of the heart c. Among which he reckons up Infidelity and all manner of evill whatsoever To which it may be Replyed that If by Infidelity be intended a not believing in Christ then I doe affirme that the light or Law in every man doth not convince thereof For though Persons are reproved of many sins by the light and Law within them so as to leave them inexcusable before God yet are they not convinced or reproved of the sin of not believing in Christ but by the Comforter the Spirit of truth Joh. 16.7 8 9. If I goe not away the Comforter will not come unto you but if I depart I will send him unto you And when he is come he shall reproove the world of sin c. Of sin because they beleeve not on me By which place it is very plainly prooved that to convince of the sin of not believing on Christ is not ascribed to the light or Law in every man but to the Spirit of truth which Christ would send to his Disciples upon his departure Joh. 16.7 Object The light which is in man but not of man reprooves the the world of sin and is the same which is mentioned John 16.7 8 9. and convinceth of Infidelity and all manner of evill whatsoever Answ 1. That the light in man discovers and the Law in man convinceth and reprooves of sin even to the stopping of all mouthes and makeing them to become silent and guilty before God is acknowledged and witnessed unto both by the excercise of the accuseing conscience in man and the testimony of the Scriptures Rom. 2.14 15. And hath been assented unto before except in the case of not believing on Christ 2. But that this light or Law in every man is the same which is mentioned John 16.7 8. i. e. the Comforter the spirit of truth which convinceth or reproveth the world of the sin of not believing on Christ It may not in the least be admitted without great injury to the truth contained in the holy Scripture Forasmuch as First the Scripture saith not in expresse terms that the light in every man is the same Spirit or Comforter which was promised in John 16. to be sent to reprove the world of sin Secondly nor may any meaning or consequent supply the defect by putting in for a proofe thereof for if the light in every man and the Spirit of truth promised John 16 7. be both one then there was no time since man had a being on the face of the earth wherein this Comforter the Spirit of truth was not in every man as the light is said to have been and to have reproved every man of every transgression yea of unbeliefe Now it is plainly testified by Christ touching the Comforter the Spirit of truth who was to reprove the world of sin viz of unbeliefe That he was not yet come while as Christ was not yet ascended as appears John 16.7.13 Neverthelesse I tell you the truth it is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you when he is come he will reprove the world of sin How be it when he the Spirit of truth is come c. By which words of him who is faithfull and true yea Truth it selfe it 's evident that the appearance and comeing of the Spirit of truth to reprove the world for not believing on Christ Jesus was not a thing which had alwayes been with and in every man since man had a being as is affirmed of the light with which every man which comes into the world is enlightned Nay the clean contrary appears by this Scripture which testifies that he the Spirit of truth had not yet appeared a Comforter to the Disciples nor a Reprover to the world for their unbeliefe in Christ nor could he so appear as yet till Christ was glorified and then Christ when he went away would send him Therefore
according to the small measure thereof received hath had its improvement in the comparing of such things as came to my hands from time to time endeavouring if by any means I might attain to the knowledge of the principle But as the Persons were divers and their Books and Papers very many so I found it very hard and difficult to gather up what was scattered here and there to make out any entire Peece though some competent progress was made in that endeavour with a mind very much freed from prejudice and among other things I met with these passages Christ hath enlightned every one that comes into the world thou that lovest that light which Christ hath enlightned thee withall thou brings thy works to the light that thy deeds may be proved c. The Light will not let thee take Gods name in vaine it will draw thee out of the worships of the World and keep thee in the fear of God The first step of peace is to stand still in the Light which discovers things contrary to it for power and strength to stand against that nature which the light discovers here grace growes here 's God alone glorified The light which hath enlightened every one that comes into the world ther 's every one of your Condemnation that hates it and every one of your teachers that loves it waiting in it will guide you to God it will shew you the way which is Christ to the Father Fox way to the Kingdome p. 1. c. Thou that art guided by the Lamb the light in thy Conscience Despise not the day of small things but mind the counsel of the Lord Jesus the little light which shines in thy darke heart is the powerfull word of Faith which was in the Beginning by which all things were created this light is the word of Faith the Apostles exhorted to take heed unto Rom. 10.6 7 8. the unction of the holy one given of the Father whereby we need not to teach one another but as the anointing teacheth us which is truth and no lie which is the sure word of prophecy whereunto ye do well to take heed 2 Pet. 1.19 Deusb Mans Return p. 12. 27 28. It opens all the Scriptures and leads man out of the fall up to God this is the true light and leads to life eternal Farnw Rant Discov p. 13. The light is but one in him that loves it and in him that hates it The light which Christ Jesus hath enlightened every one withall is made manifest and convinceth of all ungodliness and worldly lusts That which may be known of God is revealed in man Fr. Houg Common Salv. p. 5. 7 8. Oh thou blind Pharisee a Childe of God needs no repentance p. 11. The Scripture is not the Saints rule Fiery Darts p. 19. Come down all ye high-minded Pharisees and lay away all your Profession throw downe all your old building and lay a new foundation Hearken to that in your Consciences which checks you when you do amisse and troubles you in Conscience when you have been drunk or have done some evil act Be willing to be guided by that and that will lead you to repentance It will be a Teacher to thee teaching and directing thee in righteousness purity holiness c. Parnell tryall of faith p. 5. 6. 7. Loving the light it will guide you to God from all men that you need never look at man more Farnw Discov p. 12. Being obedient to the light within it will lead you to purity to holiness to uprightness that light obeying it is your salvation disobeying that light is your Condemnation Briefe Discov p. 4. To the al-seeing Eye that light in your Consciences I direct you The wise mans eye is in his head which eye is the light in your Consciences being guided by it it will lead you to Christ who is your Head Letters p. 3. 5. Hearken to the light in your Consciences that is your Teacher if you do not obey it will be your eternal Condemnation Hearken to it and your soul shall live A true Discovery I.C. p. 17. 18. By all which as also by much more which is to be found in many of their Books under variety of Expressions it 's to be observed That a great part nay the main Foundation of this their great building is the Light wherewith every one that cometh into the world is enlightened and this is held forth under these two branches viz. 1. What it is in every one 2. What it does in every one It is That in the Conscience which checks you when you have been drunk or have done some evil act It is The powerful Word of Faith by which all things were created and which Paul exhorts to take heed unto Rom. 10.6 7.8 It is the sure Word of prophecy vvhereunto you do vvell to take heed 2 Pet. 1.19 It doth convince a person of all ungodliness It directs in righteousness purity and holiness It vvill guide you to God from all men that you need never look at man more If you do not obey it it will be your eternal Condemnation hearken to it and your soul shall live That light obeying it is your Salvation disobeying it is your Condemnation It opens all Scriptures and leads man out of the fall up to God These things among many other are naturally included in the Sentences before repeated which being examined and compared with what the Scriptures testifie touching them it will evidently appear that although the Enemy hath made to himselfe a strong hold yet the Father of lights hath discovered him and his Covering is found too short and too narrow to hide him and Wisdom's children will acknowledge it when the veil is pluckt off and the disguise discovered and detected It may not be unmeet for the more clear and faire discussion as also for the better satisfaction of some to lay downe something positively touching this matter according to the two branches aforementioned rather than to treat them oppositely by way of Controversie at least in this place reserving the examination of them and their proofs if any there be till afterwards if God peradventure may please to give unto any Repentance to the acknowledging of the Truth 2 Tim. 2.25 26. and that they may be recovered c. THE Spirit of the Lord doth testifie by the Apostle 1 John 1.5 that God is light Who being altogether in himselfe the fountain-light covering himself therewith as with a garment and dwelling in the light which no man can approach unto So none may be said to be light but God that is to say Originally so But in subordination to him there are many derivative lights lighted up by him being his Off-spring and so is he the Father of lights 1. The Lord Jesus Christ considered as he is the anointed Saviour the Son in subordination to the Father as he sustains the office of a Mediator the Man Christ Jesus as such he is a derivative light
pretend to it can make it evident and give demonstration thereof as the Apostles and primitive Christians could as is to be demonstrated by many instances in the Scripture by signes and wonders and mighty deeds Answ The Dispensation of the Spirit may be considered in a twofold respect viz. In relation to its Inward Operation or Outward Manifestation Sometimes it is expressed under the similitude of wind or air invisible and unseen and so it is in the work of Regeneration and Renovation John 3.3 Tit. 3.5 And this was personally effected and personally evidenced Rom. 8.16 Rev. 2.17 Sometimes under the similitude of Cloven tongues and fire and visible demonstrations ratifying and confirming the word of Faith according to Mar. 16.20 By tongues prophecies miracles or by signes wonders and mighty deeds and these were Apostolical 2 Cor. 12.12 God bearing witness to the ministration of those first Messengers with signes and wonders and divers miracles and gifts of the Holy Spirit according to his owne will Heb. 2.4 thereby confirming their word Mar. 16.20 convincing the opposers and stopping the mouths of the gainsayers Act. 4.16 This variety of the Spirits operation as thus distinguished into the Internal and External dispensation thereof as it may be clearly evidenced from the Scriptures so may it be of great use to strengthen the weak hands and confirm the feeble knees of such as are made weak and turned out of the way upon the account of this objection or the like The Scriptures do witness that many have been born of the Spirit i. e. have been true beleevers have had their eyes and hearts opened and have been turned to the Lord and yet many of these though they bear witness of the internal and invisible operation of the Spirit as being born from above Joh. 3.3 yet have been destitute of the demonstration of the Spirit in respect of its outward and visible manifestation in Signes and Miracles c. Those twelve Disciples at Ephesus mentioned Act. 19. were Beleevers and were so called vers 2. where the Apostle propounds this Question Have ye received the holy Spirit since ye beleeved Whereby it is evident that he spake of the outward manifestation of the Spirit which they had not so much as heard of and which they afterwards did receive vers 6. when upon the laying on of his hands they received the holy Spirit and spake with tongues and prophesied whence it appears evidently that they were Beleevers i. e. were born of the Spirit for faith is a fruit of the Spirit Gal. 5.22 whereof Christ i. e. the Spirit is both the Author and Finisher Heb. 12.2 not onely in himself as the object but in the Beleever as the subject giving them to beleeve on him Phil. 1.29 And if the faith of these twelve Disciples be questioned what kind of faith it was it will be resolved by the Apostle in his Letter of Confirmation directed to them Ephes 1.13 where he saith In whom ye also trusted after ye heard the word of truth the Gospel of your salvation in whom also after that ye beleeved you were sealed with that holy Spirit of promise Whence it appears plainly that those Ephesians Act. 19. were reall and true Beleevers and did partake of the inward operation of the holy Spirit viz. faith though they had not as yet heard of the outward manifestation thereof in visible gifts A like instance there is of those Grecians of Antioch who upon the Evangelizing of the scattered Disciples a great number beleeving turned to the Lord Act. 11.21 who yet had no visible demonstration of the Spirit but an invisible operation onely So it was with them of Samaria who beleeved upon the Evangelizing of Philip while as yet they were destitute of the visible manifestation of the Spirit Act. 8.12 compared with vers 15 16. At Iconium multitudes both of Jews and Greeks beleeved Act. 14.1 at the speaking and preaching of Paul and Barnabas At Berea also upon the hearing of Paul and Silas together with searching the Scriptures daily many beleeved Act. 17.10 11 12. At Corinth likewise upon Paul's preaching many of the Corinthians hearing beleeved c. At Philippi the Lord opened the heart of Lydia attending to the things spoken by Paul Act. 16.14 These with many more examples there are testifying to and bearing witness of this truth that many persons have beleeved been converted and turned to the Lord i. e. have been born of God Joh. 1.12 13. 1 Joh. 5.1 regenerated or born again or from above or of the Spirit Joh. 3.3 5 6 8. who nevertheless have evidenced no other power or presence of the holy Spirit than what was invisible in and upon their owne hearts but gave no outward visible manifestation thereof by Signes and Miracles at least not until afterwards Whence it follows that notwithstanding the dispensations in the times of the Apostles and primitive Saints and Churches were very eminent for visible and outward manifestations of the Spirit in wonders signes and miracles with gifts of tongues and prophecies yet this was not universal in operation for many were turned to the Lord Act. 11.21 and unto them it was given to beleeve Phil. 1.29 and taken into a state of sonship Joh. 1.12 13. were also regenerated and born from above or of the Spirit Joh. 3.3 8. Some of them not knowing Act. 19.2 Others of them not yet receiving or witnessing any outward appearance or manifestation of the Spirit but onely that inward operation of the Spirit opening and enclining their hearts to embrace the word of faith and to receive the Lord Jesus as tendered therein according to Rom. 10.8 9 10 11. And as some who had the inward operation had not the outward manifestation so some to whom the outward or visible power of the Spirit was communicated were not intrusted with the inward and sanctifying operations thereof as appears Mat. 7.22 23. where it is witnessed that Christ shall say to the workers of miracles Depart c. I know you not and to Judas Iscariot was given power among the rest to cast out devils and work miracles Matth. 10.4 8. to shew the Spirit is not limited but as the wind blowing where it listeth distributing to several persons severally even as he pleaseth 1 Cor. 12.11 in diversity of gifts administrations and operations For as to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another the gifts of healing to another working of miracles c. So it is said to another faith by the same Spirit 1 Cor. 12.9 Which operation of the Spirit is diverse from the former gifts enumerated both before it and after it for although there is required to the working of Miracles a faith suitable thereunto as appears by our Saviours testimony Matt. 17.20 Luk. 17.6 Matt. 21.21 and by the Apostles 1 Cor. 14.2 Yet this Faith is a distinct gift diverse from that whose manifestation was external
from God the former and maker of them which light they receive together with the principle of their naturall life which light and life as they are both one in the Author and fountain thereof John 1.4 So are they both one in the subject thereof As James Naylor himselfe acknowledgeth in his Answer to certaine Queries in a book called Strength in Weaknesse mentioned before Page 24. line the first Yet this little light in man is so far from being the powerfull word of faith which was in the beginning and by which all things were created I say it is so far from being it That it cannot discover who or what it is that 's spoken of the napkin and the graves cloathes It may see some of the visible things of God and there by somewhat of that which is invisible but him that is invisible they can never see till he manifest himself for no man ever saw him or shall see him since the transgression but as the word made flesh Jo 1.14 manifested in the flesh 1 Tim. 3.16 as revealed in the Sonne John 1.18 and by him manifested unto his Witnesses 1 John 1.2 according to that blessed testimony among others 2 Cor. 4.6 God who commanded light to shine out of darknesse hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus Christ which no man can see but as he receives another life John 3.3 and light for the life and the light are one For this very reason Because I have observed the enemy to hide himselfe in this bush and here to lay his Ambuscado's to take persons at unawares and to cast his net over them blundering and confounding by tearmes the Truth it selfe under shadowy expressions not obvious to the first view of every reader Because Christ is called the light of the world therefore where light is spoken of there Christ is applyed to be hee or if under these expressions The light is but one in all Are there more lights then one Shew any other light c. Not heeding that which is testifyed of the Word that while he was hid in God though he bore up the Pillars of all the Creation as being made by him and existing in him though he was light and life to all beings according to their capacities besparkling all with rayes or Candles as their maker and Creator yet untill a body was prepared him and he made flesh thereby becoming the seed of the Woman and fulfilling therein that promise which had been a word of faith to the Beleevers throughout all ages who all dyed in faith having not received the promise but saluted it as that which they saw and kissed it and rejoyced in it as Abraham did who saw him the Word that was to be made flesh and was glad I say till the word was thus imbodyed in flesh or considered as such and so to be seen and beleeved on there was no such thing as Christ a Light to the Gentiles other then in promise I say Christ as the Lords Christ or Christ the Lord according to those testimonies before mentioned in Luke 2.11.28.32 for as he was Manifested in the flesh he was thus stiled Of whom it is thus said He which hath the Sonne hath life and he which hath not the Sonne of God hath not life which is true of Light for the life and light are one Eph. 5.14 and promiscuously put one for another which light and life is no other way attained but by a persons being borne againe John 3.3 by receiving i.e. by beleeving on the Lord Jesus Christ For to as many as beleeved on him to them he gave power priviledge or prerogative to be made the Sons of God even to as many as beleeve in his name which were borne not of Bloud nor of the Flesh nor of the will of Man but of God John 1.12 13. The Children of the first Birth with their life and light cannot enter into the kingdome of God nay they cannot see the kingdome of God 1 Cor. 2.14 John 3.3.5 6. Except they be borne againe i. e. from above of the Spirit But the new-borne they which beleeving receive Christ or receive Christ by beleeving those are they whose hearts God purifyes by faith Act. 15.9 renewing them in the Spirit of their mind Eph. 4.23 by the washing of Regeneration and Renewing of the holy Spirit Tit. 3.5 6 7. which he shedds on them abundantly through Jesus Christ our Saviour justifying them by his grace that they may be made heires according to the hope of eternall life With this new-life comes in the true light of the renewed Man who till then is dead as in opposition to life and darke as in opposition to light notwithstanding he be both alive and enlightned by the fountaine of life as a branch of the naturall Creation 1 John 2.8 Eph. 2.5 5.8 John 1.3 4. Hitherto touching the first Assertion or Proposition and the proofe thereof Secondly It is further affirmed touching the little Light which shines in the dark heart viz. That it is the word of Faith the Apostle exhorted to take heed unto Rom. 10 6 7 8. 2d Reply I cannot with more clearenesse proceed in the Examination of what is here alledged from Rom. 10. Then set downe the words of the Scripture it selfe which is cited for proofe thereof that the Reader may have the clearer view thereof The words are these viz. But the Righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heaven that is to bring Christ downe from above or who shall descend into the deep that is to bring up Christ againe from the dead but what saith it the word is nigh thee in thy mouth and in thy heart that is the word of faith which we preach Having presented the Reader with the sight of the Scripture produced for Evidence I need say no more then this It doth not prove the thing for which it is brought Let him that reads consider whether there be one word therein which mentions the little light which shines in the darke heart or calls that little light the word of Faith or exhorts to take heed thereunto as being it Now if the Scripture quoted for proofe proves not the thing as it plainely appeares it doth not Where is he that made the Chalenge to all the Citie of London to prove that any thing is by these men spoken or declared but what the Scriptures beare witnesse unto the same or if it be said that the Apostle meanes the little light which shines in the darke heart when he speakes of the word of faith which is nigh both in the mouth and heart I must say to this as before in the former Case Meanings are by some approved while as yet they are under Judgement and condemnation by others as I have already instanced in the Answer to the 4th Objection Inasmuch therefore as this appeares as
the former to be asserted without proofe for that this Scripture doth not at all mention the little Light which is said to shine in the dark heart nor calls it the word of faith nor exhorts to take heed unto it as such nor useth no such phrase as by reading the words will appeare Further answer is not requisite to be given to it then to say It is an ungrounded and an unproved opinion Object But what may the Apostle intend by the word of faith which he saith is in the heart and in the mouth and infers to be a saying of Moses Deut 30.14 where the like words are used if it be not the light which shines in the dark heart what other thing can it be Answ It is evident that the Apostle treating about the Righteousnesse of the Law and the Righteousnesse of faith asserts in the 4th verse of the 10th of Rom. That Christ is the end of the Law for Righteousnesse to every one that beleeveth alledging that Moses describeth the Righteousnesse which is of the Law that the man which doth those things shall live by them Doe and live And this was according to the Tenour of the Law written on the heart of man from the Creation It was no new thing that he Commanded them but the same repeated which was engraven on their hearts before viz. That they should love the Lord and serve him which was the end of their Creation Of which much hath been spoken in the former part Alluding to this passage of Moses the Apostle useth the like forme of speech that as the Children of the first Covenant had the Law of that Covenant written not only on tables of stone but also on the fleshly tables of their hearts as appeares Rom. 2.15 So the Children of the new Covenant might have the Law of the new Covenant speaking to them in the like sort the heires of righteousnesse or the children of faith might heare the righteousnesse of faith speaking to them on this wise viz. Say not in thine heart who shall ascend into heaven to bring downe Christ from above or who shall descend into the deepe to bring up Christ againe from the dead But what saith it The word is nigh thee in thy mouth and in thy heart Quest Nigh thee nigh who Ans Even nigh unto thee in thy mouth and in thy heart Quest Whose mouth and whose heart Ans Not every mans mouth and every mans heart but in thy mouth and in thy heart who art a Beleever Quest What Word is that Ans The Word of Promise the Word of Faith which we preach Quest What Word is that which you preach Ans That which saith If thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God raised him from the dead thou shalt be saved This is the Word of faith which is in thy mouth and in thy heart and on this wise the Righteousnesse of faith speakes For with the heart man beleeveth to Righteousnesse and with the mouth confession is made unto salvation for the Scripture saith Whosoever beleeveth on him shall not be ashamed Thus the word of Faith or Law of Righteousnesse is near unto the Children of faith the heires of salvation even in their mouthes and in their hearts The Law of the new Covenant is a word nigh unto the Children of that Covenant even to as many as beleeve and are of the faith of Abraham the faith which is of the Operation of God And these not as in the schoole of Moses hearing the voyce which hath thundrings and earth-quakes saying doe and live or the man that doth them shall live in them and Cursed be every one that abideth not in every thing that is written in the Law to doe them But the word of Faith speaks on this wise This is the worke of God that ye beleeve on him whom he hath sent As those who are marryed to another Husband that they may bring forth fruit to God even fruites of righteousnesse which are by Jesus Christ unto the glory and praise of God serving him without feare in righteousnesse and holinesse all the dayes of their lives who having restored their soules leades them in pathes of righteousnesse for his names sake being to them in stead of Broad Rivers and Streames writing his Law in their hearts putting his holy feare therein having Circumcised their hearts Calling them to his foote and keeping them there leading them though blinde in wayes they knew not who orders their goings that their footsteps slide not So that his Word is nigh them I say nigh unto those who are borne from above and are the Children of the new Covenant viz. in their heart and in their mouth even the word of faith of which the Scripture speakes But not so to every man nor is the little Light which shines in every dark heart this word of faith nor is this word of faith or Law of the new Covenant nigh to any person viz. in the mouth and in the heart but only to those that beleeve as the scope of this Scripture discovers and then and not till then is it a Scripture fulfilled on such and not on others who till they receive Life and Light through beleeving on the Lord Jesus are really destitute of both 1 John 5.12 He which hath the Sonne hath life and he which hath not the Sonne of God hath not life which is true of light also for it hath been acknowledged already that the light and life are one I shall now proceed to the third Assertion touching the light in every man viz. That it is the unction of the holy one c. Thirdly I finde it affirmed touching the little light in every man which shines in the dark heart That it is the unction of the holy one given of the Father whereby we need not to teach one another but as the anoynting teacheth us which is truth and no lye Reply Here being no Scripture cited for the proofe of this Assertion but certaine words of the Scripture made use of It doth appeare to me to have Reference to that passage of the Apostle 1 John 2.27 I know not what other place properly to referre them unto for proofe I shall therefore recite these words and compare them with what is here affirmed touching the light in every man or the little light which shineth in the dark heart viz. verse 20. But ye have an unction of the holy one and ye know all things Vers 27. But the anoynting which ye have received of him abideth in you and ye need not that any man teach you but as the same anoynting teacheth you of all things and is truth and is no lye If this be the Scripture passage intended for proofe and beside this I know none other Then I affirme as of the former that it speaks not at all to the thing which is under consideration for how doth it appeare that the little light which
shineth in the dark heart of every man is the Vnction of the holy one given of the Father whereby we need not teach one another c. I say how doth it appeare that this is spoken of that little light as being that Vnction when there is not so much as one word mentioning that little light at all in this entire passage of Scripture nor any other that I doe know of If there be any I wish it were produced nor can it satisfie to say its meant so for meanings have received their sentence already in the former branch Nay the contrary is evident that the Apostle is so farre from speaking of the Light in every man and calling it the Vnction of the holy one given of the Father c. That he speakes of that holy Anoynting which they to whom he there writes viz. the little children the young men and the fathers were made partakers of viz whose sins were forgiven for his names sake and who had knowne the Father and overcome the wicked one 1 John 2.12 13. Such as in whom the darknesse was past and the true light now shined vers 8. These were they who had received the Vnction from the holy one and did know all things the anoynting which they having received abideth in them according to that which was promised John 14.16 Even the Spirit of truth who was to abide for ever with them to whom he should be given vers 27. who being come should teach them all things vers 26. To the persons who through beleeving were borne againe not of blood nor of the will of the flesh nor of the will of man but of God who as little children had obtained Remission of sinnes for his names sake as young men had overcome the wicked one as fathers had knowne him from the beginning I say to such as these are and of such as these are this Scripture gives Testimony that they had received the Vnction of the holy one i. e. the Spirit of truth which should lead them into all truth and teach them all things and abide with them for ever according to the promise of Christ John 14.16 17 26. John 16.13 14 15. Which Vnction of the holy one i. e. the Spirit of truth is not a light in every one shining in the darke heart and teaching them all things but is so in such only as doe beleeve for to as many as received him to them he gave the priviledge of Sonneship And because they were Sonnes he sent forth the Spirit of his Sonne into their hearts crying Abba Father Gal. 4.6 Which is not the state or case of every one as is evident for all men have not the faith 2 Thes 3.2 Without which men cannot be the Children of God Gal. 3.7 26 28. nor receive the Vnction of the holy one so as not to need any one to teach them but as the anoynting teacheth them Object The words by thee first repeated as taken out of the booke called Mans returne mention not these words viz. Every one but only the little light which shineth in the darke heart Where the words Every one doe not follow notwithstanding thou doest often mention them as if they were there expressed Answ 1. To speake roundly and plainly to the Principle That which is said of the little light which shines in the dark heart as being the powerfull word of faith or as being the Vnction of the holy one c. is true of it as it is in every one or is not true of it at all in any one according to this Principle which saith The Light is but one in all 2 That Christ is the light which hath enlightned every one that comes into the world Thou that hatest this light thou hast it to this the current of these writings give testimony and in particular this very Author of mans returne hath these words viz. Fox way to the Kingdome Pages 1.6 All you enslaved Captives of Babylon hearken diligently to Jesus Christ the light which lets you see the evill of your hearts to be guided by it c. Mans Returne Page 26. Every one minde your conditions see what guides your mindes for the Kingdome of Christ is within you and that is the light which lets you see the evill of your hearts Page 27. O thou enslaved soule under the power of Babylon in thee come forth minde the light in thee which is the sure word of Prophecy whereunto ye do well to take heed 2 Pet. 1.19 By which severall passages it is evident that the light which enlightneth every one is the little light which shines in the dark heart of every one and is so intended even by this Author as by others and accordingly so applyed and spoken to Object Doth not the Scripture say 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall How then dost thou restraine it to some men as thou hast done Answ It is evident that all have not the Spirit of Christ Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Jude doth testifie of some persons that they are sensuall haveing not the Spirit vers 19. Therefore the Apostle speaking of the manifestation of the Spirit which was given forth in the Church of Corinth in the diversity of its gifts the differences of administration and the diversity of operations To one was given a word of Wisedome to another a word of Knowledge to another faith to another the gifts of healing to another the working of miracles to another Prophecy to another discerning of Spirits to another kindes of tongues to another interpretations of tongues Now all these were divers manifestations of the Spirit in that Church of Corinth diversly distributed and divided to every man severally vers 11. Now all these worketh that one and the selfe same spirit divideing to everyman severally as he will as appeares vers 28 29 30. Now God hath set some in the Church c. Are all Apostles are all Prophets are all Teachers are all Workers of miracles have all Gifts of healing doe all speake with tongues doe all interpret By which it doth appear that the manifestation of the Spirit as it was different so it was differently distributed and is restrained to some Persons v. 30. have all doe all are all c. And the word every man in the 7. verse is explained by the same words every Man in the 11. vers And the end of this distribution of the Spirit or manifestation of the Spirit is given to no man for himselfe but it is to every man to profit withall to edify and build up and doe service in the body as an hand foot or eye or some other member of the body according to the similitude of a body used in that Scripture not that the Spirit or the manifestation of the Spirit is given to every man i. e. to every individuall Person Forasmuch as some men are
sensuall having not the Spirit therefore not the manifestation thereof for there can be no manifestation where the thing it selfe is not But the Spirit himselfe dividing to every man severally as he please gives forth his manifestation to every man for the profit and benefit of others for to that end were those manifestations set in the Church and given to severall Persons of the Church for the use and benefit of the whole and so is this Scripture to be understood i. e the manifestation of the Spirit to whatsoever it be and to whomsover it is given it is given them for edification and profit of others The Spirit it selfe may be given to a Person for himselfe to bear witnesse with him to be his evidence or Testimony in things partaining to himselfe Rom. 8.16.26 and in 1 Cor. 2.12 Now we have received the Spirit which is of God that we might know the things which are freely given to us of God But when God is pleased to give to any Person the manifestation of his Spirit in a word of Wisedome a word of Knowledge in gifts of healing or workes of miracles tongues or Prophesies these and such as these are given for to profit others withall rather then the Persons themselves to whom they are distributed and so it is witnessed in the place before named which discovers the end of the Spirits manifestation viz. to profit withall The Fourth branch of what is asserted touching the little light which shines in the dark heart is next to be considered Fourthly I finde that it is affirmed touching the little light which shines in the dark heart That it is the sure word of Prophesie whereunto ye do well to take heed 2 Pet. 1.19 Reply To make tryall of the truth of what is affirmed it is necessary to examine the Scripture to see whether it intermeddle in this matter which it is brought to bear witnesse unto viz. the little light which shines in the dark heart of every man whether that be the sure word of Prophesie here mentioned the Scripture words are these We have also a sure word of Prophesie whereunto ye doe well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day starr arise in your hearts Knowing this First that no Prophesie of the Scripture is of any private Interpretation For the Prophesie came not in old time by the will of man but holy men of God spake as they were mooved by the holy Spirit In this portion of Scripture it may apparrantly be discerned that the Apostle doth not say of the little light which shines in the dark heart that it 's the sure word of Prophesie For there is no such word in this Text as the little light shineing in the darke heart and therefore so to affirme and to bring this Scripture for proofe is to wrong the Scripture except it can be made forth that it ought to be so understood and that that is the true and proper meaning thereof which neverthelesse would fall under reproofe as centring in a meaning a thing by them so branded with reproach of which mention hath been made before But as it s not exprest in the words of the Apostle so it will be found not to be meant or intended as spoken of the little light shining in mans darke heart a being the sure word of Prophesie in this place mentioned for it 's evident the Apostle speaks of the word of Prophesie contained in the Scriptures as himselfe explaines himselfe as may appear by considering the words and the scope thereof For the Apostle Peter knowing that hee must shortly put of his Tabernacle as our Lord Jesus Christ had shewed him vers 14. endeavors the establishment of the scattered Saints in the doctrine of the power and comeing of our Lord Jesus Christ 15.16 and this he doth by two Arguments One drawne from the testimony of himselfe and others who were eye witnesses of his Majesty when he received from God the Father honour and glory when there came a voice to him from the excellent glory which voice they heard when they were with him on the holy Mount Matth. 17. the 8. first verses to which John might referre John 1.14 The other argument to establish and confirme them in the present truth i. e. the power and comeing of our Lord Jesus was drawne from the Testimony of the Prophets in the holy Scriptures and therefore adds vers 19.20 21. 19. We have also a more sure word of Prophesie whereunto you doe well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starr arise in your hearts 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man So that it is evident that the more sure word of Prophesie which he exhorts them to take heed unto is the prophesie of the Scripture or Scriptures of the Prophets which agree with and confirm this thing which he was an eye and ear witness of and had declared unto them viz. the power and comeing of our Lord Jesus to which agrees that which is testified In 1 Pet. 10 11 12. and more particularly that of Paul who confirmed his doctrine By the like Testimony Acts 26.22.23 witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come From whence it plainly appears that as the Apostle would confirme them in the truth of what he had testified touching the power and comeing of our Lord Jesus by telling them what he and others had both heard and seen when they were with him on the holy mount where they were eye-witnesses of his Majesty and heard the voice which gave testimony from heaven touching him Yet for further confirmation of them in this truth he referrs them to the concurrent testimony of the Prophets and to that more sure word of Prophesie contained in the holy Scriptures with this connexion Also we have also a more sure word of Prophesie besides my Testimony ye have the testimony of the Prophets in the words of their prophesie which he modestly proposeth as of more weight to them then his report might be unto them from what he had either heard or seen And therefore adds not only we have a sure word of Prophesie but a more sure word of Prophesie and strengthens that saying by what followes viz. Knowing that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit which Testimony being founded upon the Scriptures he might in relation to their beliefe thereof call it a more sure word as to them And if it be but remembred that he being an Apostle of the circumcision Gal. 2.7 8 as James also
of whom the Prophets testified which Prophesies touching his comeing had their fulfilling in that his appearance and vailed themselves as haveing finished the work of their Testimony when it was said of him Behold the Lamb of God I am come a light into the world we have found him of whom Moses and the Prophets spake The Lord is risen and hath appeared to Simon with other Testimonies of like nature In like manner the present and succeeding witnesses of God throughout their Generation shall doe well to take heed or give attendance unto the Testimony of the Prophesies of the Scripture which bear witnesse unto the Kingdome power and futher appearance and comeing of our Lord Jesus throughout the present and future dispensation wherein knowledge is but in part and vision is much obscured according to that in 1 Cor. 13.12 The light which shines through the Prophesies of the Scripture haveing their tendency to that day dawning and morning appearance which they who though beleevers in their severall eyes yet without us could not be made perfect knowing that when that which is perfect is come that which is in part shall be done away the shadowes shall fly away when the day appeares and the light which shines in the prophesies of the Scripture shall vaile and disappeare as the thing prophesied of in them is fullfilled but not till then like as the starre which appeared to guide the wise men unto Christ Math. 2.1 It went before them till it came and stood over where the young child was which when they saw they rejoyced with exceeding great Joy vers 9 10. but after it had led them to him there 's not any mention of its further appearance So when the Prophesies of the Scripture touching the kingdome power and coming of our Lord Jesus whether within or without either within the heart or without in the world when the day dawns and the day-starre ariseth when it s really day when whatsoever hath been prophesied of is really accomplished in that appearance of his who is the yea and Amen of the concurrent testimony of all the Prophets and to whom they all give witnesse Acts 10.43 Then shall that be fullfilled which is spoken of that Citie Rev. 21.23 That it had no need of the Sunne nor of the Moone to shine in it for the Glory of God did lighten it and the Lambe is the light thereof Chap. 22.5 There shall be no night there no candle nor light of the Sunne for the Lord God giveth them light and they shall reigne for ever and ever These sayings are faithfull and true and testified unto by him who is the roote and off-spring of David and the Bright and morning starre As then and not till then may it be truely and in strictnesse said That which is perfect is come when there shall be no night nor need of candle but God shall be all in all so till then and as long as knowledge is but in part and vision is but in part that men see darkly as in or through a Glasse or riddle so long as there needs any Sunne-light Moone-light or Candle-light and that the body is not compleated i. e. arrived at the state of a perfect man so long as any member of the body or joynt in the body is unsupplyed or uncompacted and unjoyned together The measure of the stature of the fullnesse of Christ is not arived at nor the Prophesies fullfilled which say There shall then be no need either of candle or Sunne for there shall be no night there Therefore while persons finde themselves falling short in measure either in things to be knowne and beleeved or done and practised let such acknowledge That the bright morning starre is not yet risen it s at best but rising the shadows are not yet gone they cannot yet say there 's no need of a Candle or that there is no night there what else meanes that bleating noise which speaks out the word measure knowing in measure and perfect in measure who knows not that reall and absolute perfection admits of no measures or degrees it knows no such thing as either diminution or increase no such thing as lesse or more and that will appeare when once that which is perfect is Come and that which is imperfect is done away then shall we know as we are knowne and be with him where he is our bodyes of vilenesse being changed and made like unto his glorious body Till which time wee shall doe well to attend to the more sure word of prophesie conteined in the holy Scripture as unto a light shining in a dark place Object Thou that gives meanings and adds thy owne words to the Scripture thou art a perverter of the Scripture for whereas thou tells of the day dawning and the day-starre arising in the heart and sayes then it 's really day and that there is no night when it is plaine that the Scripture declares of the dawning of the day and speaketh of it as of a time before day-breake or while it was yet darke Math 28.1 Compared with John 20.1 So that the day dawn is a time wherein there is but a measure of the day appearing Ans As for endeavouring to finde out and hold forth the scope and sence of the Scripture by you called giving of meanings 1. It hath been practised by your selves as the reader may perceive by what hath gone before and that which hath been observed hereupon so that the blame lyes equally on your selves as on me if it be blame-worthy in either of us 2. What ever sentence Francis Howgill passeth upon the thing in these words mentioned before in Page 1. and however his sentence is seconded by the Objector yet beside that they themselves cannot escape the censure thereof being in the same Condemnation yet is it Evident notwithstanding that is no crime neither in themselves nor others to endeavour to finde out the sence and meaning of the Spirit of God in the holy Scriptures and to give the sence and meaning thereof provided it be done according to truth so did Ezra and the Levites one or more of them They opened the booke of the Law and read therein distinctly and gave the sence and caused them to understand the reading Neh 8.5.7 8. And our Lord Jesus himselfe sends the Pharisees not only to the saying but to learne the meaning of a particular Scripture Mat 9.13 But goe yee and learne what that meaneth I will have mercy and not sacrifice Mat 12.7 If yee had knowne what this meaneth Nay the Disciples themselves understood not what Christ meant when he spake touching his owne rising Mark 9.10 and questioned one with another what the rising from the dead should meane Hence it is that our Lord expounded to the Disciples not only the parables in which he spake to the people Mark 4.34 but beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe Luke 24.27
So that to endeavour to finde out the true sence and meaning of God in the holy Scriptures and to endeavour an understanding thereof in others is not a thing lyable to Censure but Commanded by our Lord himselfe and practised by the Saints The 2d of the Acts give plentifull testimony where the sayings of David are applyed by the Apostle Peter unto Christ as meant of him and fulfilled in him citing severall Scriptures and giving the sence and meaning thereof 3. It is necessary therefore In order to the fuller answering the objection to Consider what the Scripture phrase is and how to be understood which speakes of the dawning of the day and whether in this place of 2 Peter 1.19 it may and ought to be understood as in the 28 Math. 1. Compared with John 20.1 for the time of the morning before the day breake or while it was yet darke For the understanding whereof I shall propose to Consideration what I observe That whereas in Math. 28.1 It is said In the end of the Sabbath or late in the Evening of the Sabbath i. e. the Jewish Sabbath as it began to dawne toward the first day of the weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evening serò Mark 13.35 And for that in Mark 16.2 it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde mane very early in the morning which is in the 20 John 1. Early while it was yet darke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenebris adhuc existentibus die vix adhuc lucescente quum plus esset noctis quà m diei From which places it is evident that the Dawning which is hinted at is such an one as is rather an Evening then a morning or at least it hath so much of the night in it that the darknesse was said to exist John 20.1 While it was yet darke being more like the night then the day But in the place under Consideration 2 Pet 1.19 the greeke word which is there used for the day-dawne is not the same with this in Math. 28.1 nor with any of the other that have been named but imports a greater splendor and brightnesse and more open-facednesse as will appeare by comparing it with other Scriptures The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irradio illucesco fit ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux splendor and is used 2 Cor 4.4 Least the light of the glorious Gospel of Christ who is the Image of God should shine unto them ut non fulgeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non splendendum unde est nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effulgentia Heb. 1.3 Who being the brightnesse of his glory And a word of the same derivation is used Mark 8.25 After that he put his hands againe upon his eyes and made him looke up and he was restored and saw every man clearely Mark 8.24 25. So that it evidently appeares to me That the Apostle intends an eminent Sunne-shine day of the appearance of the Sunne of righteousnesse whose apparition shall be with such splendor and brightnesse as wherein there shall be cleare day-light a bright shining light It shall be as the light of the morning when the Sunne ariseth a morning without Clouds wherein the Saints shall see clearely no more through a glasse no more through riddles parables and prophesies but shall now see eye to eye face to face when the splendor of this day appeares when this Phosphorus or light-bringing starre appeares whose descending with great power shall enlighten the earth with his glory and whom every eye shall see and all the Tribes shall behold then shall the Prophesies draw to an end and vaile to him in whom they Center and unto whose appearance and coming they all give witnesse then shall that day be so bright and cleare a morning so free from Clouds a day-breake so scattering the shadows and causing them to flee away as that henceforth there shall need no Candle for there shall be no night there If any particular person one or more shall say touching themselves that they are arived at this estate and doe witnesse such a day to have dawn'd and day-starre to be risen in them I only intreat such to be tender and speake the thing they know not as in apperance but as in very deed and truth forasmuch as many have been mistaken herein And to them in Bowells of Compassion I would say but this Is there no Clouds in their morning Is there no shadows in their day-breake Is there no need of a Candle Moone nor Sunne Is there no night there where they make their abode why doe they oft times speake of measures What meanes those Cracks and Crany's in their knowledge knowing but in part there 's no peices nor parts nor measures nor degrees in absolute perfection but when that which is perfect is come then that which is in part is done away but till then it 's not so let such measure themselves by these words For as long as any person is imperfect in knowledge in any thing his attainement is but in part he knows but in part he needs the light of Candle Moone or Sunne he cannot say there is no night in him nor that his morning is without Clouds or his day-breake without shadows therefore this is a word of advice in force unto him and such as hee That they attend to the more sure word of prophesie as unto a light shining in a darke place till The day breake forth in it's splendor and brightnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the light-bringing starre appeare in their hearts till they behold him without riddle or parable no more in a glasse darkly but with open face see him as he is There remaines one thing more to be spoken of and that is a passage of George Fox touching the light in every man viz. Waiting in the light which Christ hath enlightned you with That 's Scripture within you * * Fox way to the Kingdome pa. 8. Ans I shall in Answer to this say but little for that I finde no place of Scripture by him quoted for proofe thereof nor doe I know any where the light in every man is called Scripture within And if it must be brought off with a meaning It will fall within the Compasse of what hath been spoken unto already in the former branches or in some one or more of them to which I referre the reader dismissing it here in this place as knowing nothing of moment in it which may not be found to have been cleared in what hath gone before I shall therefore now passe on to the second generall head viz. to Consider what is alledged touching the light in relation to What it doth in every man Among many other things I finde it thus exprest viz. That The light which Christ Jesus hath Enlightned every one withall is made manifest and Convinceth of all ungodlinesse and worldly lust * * F. Howgill Common salvation pa 7. Loving the light it will guide
to God from all men that you need never looke at man more * Farnworth discovery of faith pa 12. Being obedient to the light within it will bring you to purity to holinesse to uprightnesse there is your teacher present with you * * A breife discovery of Antichrist pa 4. That light obeying it is your salvation Disobeying that light is your Condemnation Minde your teacher within minde the light within Jer. 31.34 Esa 54.13 Jo. 6.46 Jo 2.27 This light opens all Scriptures and leades man out of the fall up to God the Father and Fountaine of lights this is the true light and leadeth unto life Eternall John 1.5.8 9.10 11 12 13. John 17.10.23 24. * * Farnworth Ranters discovered This pure light that doth proceed and come forth from God which is pure and perfect it convinceth man of all the deceits of his heart and of all his false wayes and worships and Convinceth him of unrighteousnesse and infidelity and all manner of evill whatsoever and leads him into the way of peace and salvation in obedience to it This light is from the Fountaine of lights it is the light of life John 16.25 26 27 28. John 12.35 36. God is supernaturall and this light proceeds and comes from him Farnworth Ranters discovered As in the former branch or Generall head so also in this I shall not need to say ought positively touching the light in every man viz. What it doth Having spoken thereof before in the former part But shall proceed to Consider and Examine by the holy Scriptures whether that which I finde alledged touching it and it's operation be such as it is said to be And herein I might Collect and gather up into one many things as spoken by divers persons tending to the same thing though in variety of expression yet if so I should be constrained to vary in phrase and forme of speech which by the persons concern'd may be adjudg'd a crime as I have observed it to be so reputed in some others who to avoyd prolixity have done the like and have been censured for so doing I shall therefore as much as in me lyes keepe to the forme of words as they are laid downe in their owne termes and proceed in the tryall and examination thereof accordingly although I be censured by others for tautalogy and repetition These expressions fall in the first place under Consideration viz. The light which Christ hath Enlightened every one withall is made manifest and convinceth of all ungodlinesse and worldly lusts F. Howgill common salvation pa 7. Reply This passage in the first part thereof takes for granted That Christ hath Enlightned every one But how and under what Consideration it speakes not nor need there any thing be further spoken thereunto then to intreate the reader to remember what he hath observed upon occasion of that Scripture passage John 1. the first ten verses thereof to which he is referr'd 2. In the latter part thereof it saith That it Convinceth of all ungodlinesse and worldly lust but produceth no Scripture for the proofe thereof Object Is it not said in the 3d of John 20 Every one that doth evill hateth the light neither cometh to the light least his deeds should be reproved Ans 1. These are the words of the Lord Jesus touching himselfe so as he was Come a light into the world as may be observed vers 16 17 18 19. and is further testified John 12.46 I am Come a light into the world But they speake not of any light of Christ as derived from him and conveyed into the creature calling it the light of Christ as a thing distinct from him which convinceth of sinne viz. of all ungodlinesse and worldly lusts but testifie of Christ Jesus the light and therefore doe no way proove the thing in hand touching the light of Christ in every man except it be said and prooved that Christ the light is in every man Convincing him of all ungodlinesse and worldly lusts And if that were said so in plaine words it would then be enquired what testimony the Scripture gives to such a saying 2. The property of light is to make manifest the things that are as they are things made or done but that which discovers the rectitude the straitenesse or crookednesse of them is the application of a rule a reflection of the Law from whence proceeds the testification of the goodnesse or badnesse The light alone doth but manifest the action but the sentence touching the goodnesse or the badnesse thereof proceeds from the Law which is the rule of the action hence proceeds those rebukes those checks those smitings those convincing reproofes whereby a person is out-argued in himselfe and judged in himselfe not the sight of the thing done but of the evill of the thing done which can never appeare to be evill by all the light that is imaginable till the Law discover it to be so For where there 's no law there is no transgression * By the law cometh the knowledge of sinne Rom 3 20. I had not knowne sinne but by the law Rom 7.7 * Rom 4.15 It is the property of the light to make manifest Eph 5.13 For whatsoever doth make manifest is light And it is the property of the law to convince James 2.9 If yee have respect to persons yee commit sinne and are Convinced of the law as transgressors Object The law and the light are one Prov. 6.23 for the Commandement is a lamp and the law is light Ans John was a burning and a shining light Joh 5.35 and the Disciples were the light of the world Mat. 5.14 so testified of by Christ yet John was not that true light but to beare witnesse thereof John 1.8 nor were they the light of the world as he was the light thereof John 8.12 but they were his witnesses to the world Act. 1.8 Yee shall be witnesses unto mee Acts 2.32 This Jesus hath God raised up whereof wee are witnesses They were lights but they were not that light but bare witnesse of him who was That true light the very light of the world yet were they lights in the Scripture sence The lamps which the Lord had lighted up and set a burning John was a burning and a shining light to fulfill the worke of his testimony according to his Anoynting as also the Apostles were In like manner the Law may be called a light as John and the Disciples in their capacity were and as the words of the Prophets were 2 Pet. 1.19 The most High and holy God having placed such a transparency and brightnesse of perfection therein by which the rectitude of all actions is to be discovered and all swerving crookednesse and turning aside reprooved The law is not the eye by which we see but the Glasse in which we see our face by way of reflection and not the face only but every spot and blemish is discernable if it be applyed and the eye acted and exercised thereon This similitude
the Apostle makes James 1.23 24 25. alluding to the naturall man beholding his naturall face in a glasse retaines the figure if he abide but if he goes away he forgets what manner of man he was So is he which looketh into the perfect law of liberty and continueth c. This precious Glasse of the Law discovers and reprooves by reflexion as the light shines upon it and the eye is exercised in beholding its face in it The eye can never see its owne face but by this way of reflection upon the perfect law As therefore in Math. 26.27 the wine is put for the Cup when it was said Drinke yee all of this which could not be spoken of the Cup but of the wine in the Cup. So the lamp and the light are convertible terms and put one for another Psal 119.105 How sweete are thy words unto my tast thy word is a lamp or candle to my feete and a light to my path it shews light it gives discovery to him that lookes into it according to that in Psal 19.8 The Commandement of the Lord is pure enlightning the eyes The eye is advantaged to the knowledge of that by reflexion of the purity and transparency of the Law without which it could never make discovery viz. of the regularity or irregularity of its owne actings it is therefore well called a light though but a lanthorn wherein the light burns or the Glasse wherein the eye reflects upon its owne likenesse and sees its owne spots and becomes self-smitten and ashamed being convicted in himselfe as they John 8.9 who being over-argued or convicted in their owne Conscience went out one by one If what hath been spoken will not convince but that the light and the law is one It is in the next place to be Considered Quest Whether this light spoken of as being in every man be it the light or be it the Law or be it both or be they both but one I say whether this light or Law in every man doth convince every or any man of all ungodlinesse and worldly lusts Answ It is said so to doe but no Scripture brought for proof thereof except those words ungodlinesse and worldly lusts may be understood to be the Scripture intended for proofe thereof it will therefore be necessary to consider that Scripture where those expressions are used and to examine what testimony they give to this matter in hand The Scripture hinted at seemes to be that in Titus 2.11 12. For the grace of God which bringeth Salvation hath appeared to all men Teaching us that denying ungodlynsse and worldly lusts we should live soberly righteously and Godly in this present world If this be the Scripture intended for the proofe of the point in hand It is evident that it makes no mention at all of the light in every man nor speakes a word thereof nor may any such thing be gathered from it but by a meaning and inference the truth whereof will be lyable to much doubt and question besides the censure it incurrs from the Author himselfe see Common-Salvation before mentioned Object It is said the grace of God which bringeth salvation hath appeared to all men and that is the light which Christ Jesus hath enlightnned every one withall which is in man but not of man Answ Where is it said that the grace of God which bringeth salvation is the light in every man is not this an inference or conclusion made out of something which is not to be granted nor can by this Scripture be prooved and is at best but a meaning and without a warrant 2. It is further evident that that grace which brings salvation though it appeare to all yet it teacheth us viz. the regenerate the Children of the new-birth the Beleevers to deny ungodlinesse and worldly lusts and to live righteously and soberly and Godly in this present evill world It not only pointeth out the way and sheweth it by way of direction but it giveth understanding and causeth the new-borne Babe the Believer to tast that the Lord is gratious It pointeth out the way and sets his feet into the way and leads him on in the way establisheth his goings in that way keepes his feete that they slide not from the way Of this David was sensible when he prayed Psal 25.4 5. Shew me thy waies O Jehovah Teach me thy paths lead me in thy truth and teach me for thou art the God of my Salvation on thee doe I wait all the day And to this agrees that blessed Covenant promise Eccles 36.27 And I will put my Spirit within you and cause you to walke in my Statutes and ye shall keep my judgements and doe them This is the grace of God which teacheth both privately and positively viz. to deny ungodlinesse and worldly lusts and to live righteously and Godly in this present evill word And this grace of God doth thus teach viz. by way of demonstration only shewing the way and saying walke in it but by way of effectuall causation causeing to walke in it giving power and strength to walke therein strengthning the nerves and sinneâ—es and joynts upholding and leading on the regenerate or new-born teaching him to deny ungodlinesse and to live Godly in Christ Jesus But it is not so with the light in every man for the property thereof at most is but to discover and make manifest the deeds done it is not in the power of the light as 't is in every man so much as to call any thing that 's done either good or evill but as it relates and referrs to the law for by it viz. the law comes the knowledge of sin Nor doth the law as it s in every man convince every man of all ungodlinesse and that may be thus demonstrated The Law as hath been formerly minded is either considered as the Law of works or Law of faith Rom. 3.27 As in the first capacity i. e. of workes so every man and woman in the world is under the Regiment thereof Rom. 2.14 Rom 3.19 As the Law of faith so it is not written in every mans heart For all men have not faith 2 Thess 3 2. In their hearts only is the Law written who are borne againe of the Spirit and from above Jer. 31.33 Heb. 8.8.10 Gal. 3.9 Rom. 9.8 The Law as considered a Law of works hath power over every man and woman in the world in things appertaining to the first Covenant both to give rule touching things to be done or left undone requring obedience yea perfect obedience to its command as well in what 's to be done as how to be done and this both Negatively and Positively Forbidding as well what is not to be done as commanding what is to be done To which are anexed these conditions viz. The man that doth them shall live in them Rom. 10.5 And cursed be every one that continueth not in every thing which is written in the Law to doe it Gal. 3.10 In order to
at Moses and all the Prophets Hee expounded in all the Scriptures the things concerning himselfe Luke 24.27 Hee as Christ the Lord or the Lords Christ Luk. 2.11.26 opened to them the Scriptures Luke 24.32 and opened their understandings that they might understand the Scriptures v. 45. The Spirit of truth which proceedeth from the father and whom Christ would send from the Father John 15.26 after he himselfe was departed John 16.7 Hee that Spirit of truth should be the Revealer of secrets 1 Cor. 2.10 who is called the Spirit of Revelation Ephes 1.17 and should both bring to remembrance and open the mystery of the sayings of Christ and of the holy Scriptures of truth John 14.17.26 John 16.13 and continue so to doe as the abideing Oracle from whose blessed breathings and whispers wisdomes Children the Anoynted ones of the Lord the New borne babes the borne of God they which are borne of the Spirit or from above are to expect openings and leadings into truth Joh. 14.16 17. The light as thus considered opens all Scriptures Reply But the light in every man which comes into the world viz. the Spirit of a man Zach 12.1 or Candle of the Lord Pro 20.27 or the law which is written on every mans heart which as hath been said before is one with the light This light or law in every man doth not nor cannot open all Scriptures nor lead man out of the fall up to God the Father and to eternall life That it doth not open all Scriptures may be demonstrated from the passage now under Consideration if compared with the Scriptures produced for the proofe thereof For as much as the Scriptures produced make not so much as mention of the thing which they are brought to proove Who is there that in John 1.5.8 9 10 11 12 13. or in John 17.10.23 24. can finde one word of proofe that the light in every man opens all Scriptures and leads man out of the fall up to God the Father and to eternall life which is a plaine Evidence and demonstration that the light in Richard Farnworth hath not opened these Scriptures to him else he would have seene them not to have been to the purpose or matter in hand and if the light in this person before named have not opened these Scriptures then the light in every man doth not open all Scriptures Object The light in every man doth open all Scriptures but it is not to every man but to them only that love it and obey it Ans It hath been often said by many that the Scriptures are plaine and wee deny meanings and particularly this hath been mentioned before that sharpe sentence of Francis Howgill Thou that tells of opening Chapters or verses by meanings thou never heard a word of Christ I would demand of any man Are not Chapters and verses Scriptures Is not opening of Scriptures the expounding them and giveing the sence and meaning thereof Forasmuch as no Scripture needs to be opened or expounded where there is not some difficulty or obscurity in the sence and meaning thereof In the 24. of Luke 25.26 27. our Lord expounds to his Disciples Moses and the Prophets and in them the things concerning himselfe and the Disciples testifie vers 32. that he opened to them the Scriptures the like did Peter and Phillip and others Acts 2.29 Acts 1.16 Acts 8.34 35. Acts 17.35 If the Scriptures be plaine and need no opening how then is the light said to open all Scriptures and how may these two writers viz. Francis and Richard be reconciled The one affirming The light opens all Scriptures The other saying Thou which tells of opening Chapters or Verses by meanings thou never heard a word of Christ If the light in every man doth open alll Scriptures to every one that doth love and obey it How is it that Richard Farnworth doth faile of the true understanding of the Scriptures before cited as to the end and scope thereof haveing not in them the proofe of the matter for which they are brought is it because he doth not love the light and obey it That will hardly be consented unto seeing in his book called Heart-opened Page 12. He saith of himselfe the heavenly treasure doth dwell in an earthen vessell and my joy is in doing the will of my heavenly Father If then the defect be not in him through a want of love and obedience to the light in him It must be in the light that is in him that it cannot or doth not open all Scriptures to him Another instance may be given in this case from the writeings of the same Person in his book called Heart Opened Page 16. I finde these words You say Christ did breake the Passeover with his Disciples true it is he did so to shew what death he was to dye his body was to be broken and his blood to be shed and that was the figure and they were to observe it tilll he came to rise from the dead and they did so They did observe it till he came to them again after his death and then the shadow was put away and the life was manifested in power and the substance was come unto them for he shewed himselfe to those very Disciples which he broke the Passeover with before his death Now to whom Christ is come they need not to observe that which did typifie or held forth that he was to come Page 18. Reply I have chosen to expresse this whole passage the rather because I would avoid the offence of such as might say I had willingly omitted some word or sentence to the Authors prejudice In this passage there is a plain discovery that the light in this Author hath mistooke the Scripture and instead of opening thereof hath darkned obscured and perverted the truth therein and that will appeare upon examination and tryall 1. Where it is said Christ did breake the Passeover The Scripture saith not so Exod. 12.46 Nay the law testifies that not a bone thereof was to be broken Numb 9.12 But I suspect the difference between the Passeover and the Supper of the Lord was not taken notice of by him 2. They did observe it till he came saith he What Scripture gives Testimony thereto that the Disciples did observe the Passeover or the Supper dureing Christs abode in the grave or where and how was it by them observed 3. Then the shadow was put away and the substance was come unto them Now to whom Christ is come they need not to observe that which did tipifie or hold forth that he was to come Reply This kinde of opening of this Scripture and the meaning that is put upon it speakes thus much to me That Christ did breake the Passeover but that 's not so rather he brake bread and so it 's testified this his breaking bread was a figure and they were to observe it till he came to rise from the dead and they did so and they did observe it till he
came to them againe after his death and then the shadow or figure was put away Answ In this case the counsell of the Prophet Esay is applyable To the Law and to the Testimony if they speak not according to this word it is because there is no morning light in them Esay 8.20 1. The Scripture doth not any where declare that the Disciples brake bread in remembrance of Christ between the times of his death and resurrection 2. The Scriptures doe testifie that they did breake bread after his resurrection and ascention and if both these be true then this Author wanted light in the opening this Scripture-passage or the light in him was not sufficient to open this therefore not all Scriptures The former of these two viz. that the Disciples of our Lord did observe the Passeover or Supper in remembrance of Christ till he came to them again after his death that this was true and that the Disciples so did it remaines to be proved where and how it was by them so done during his abode in the grave The latter of them that the Apostles did observe the breaking of bread after the resurrection and assention of Christ is thus witnessed Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers Acts 20 7. 1 Cor. 10.16 1 Cor. 11.23 24. If this were not that breakeing of bread which is by our Lord Jesus appointed and by the Apostle intended 1 Cor. 11. Let it be made appear by the Scriptures of truth by him that can without a meaning and this I doe in an especiall manner commend to the serious consideration of Fr Howgill Or let that meaning and opening of the above named Scriptures if they need any be according to verity and truth and this I commend to Rich Farnworth and both these writers to observe their difference herein touching the opening of Scriptures viz. Chapters or verses The one affirming the sufficiency of the light in every man to open all Scriptures The other saying Thou that tells of opening Chapters or Verses by meanings thou never heard a word of Christ It remaines to consider touching the light in every man Whether it doth or can lead man out of the fall up to God the Father and to eternall life Reply The light in every man considered either apart and singly as the spirit of a man the candle of the Lord or as the Law written on every mans heart for so the law is light Prov. 6.23 as before minded The light and Law as thus considered doth not nor cannot lead a man out of the fall c. First That it doth not This is evident first in the person of Adam In whom the light after his fall was as eminent to say no more as in any other of the children of the transgression Considered as meer subjects of the light common to all or of that light which is in every man that comes into the world of which number he was not the least Yet the light in him though it discovered to him his transgression and wrought in him feare and hideing of himselfe it led him not out of the fall up to God the Father and to eternall life for it is said Gen. 3.8 9 10. And Adam and his wife hid themselves from the presence of the Lord and he said I heard thy voice in the Garden and I was afraid because I was naked and I hid my selfe So true is that word by the law is the knowledge of sin Rom. 3.20 And the law worketh wrath Rom. 4.15 And so farre was the light and law in the first man Adam from leading him out of the fall up to God the Father that it had this effect upon him to drive him from the voice and presence of God and through feare to hide himselfe As this is true of the first man and of the light in him so may it be affirmed of the Generations of mankinde and of the light in them it leads them not up to God out of the fall nor can doe as not being thereunto enabled as may further appeare Those dreadfull examples of Cain and Judas in whom the light and law did shine so eminently to their soules conviction that they saw their sin and owned their guilt the latter proceeding so farre that to conviction he added confession I have sinned in betraying Innocent blood And unto both these added restitution Matth. 27.3 He repented i. e. confessed the sin and restored the Silver That is as I have heard some say shamed the deceit yet did not this light which convinced him lead him out of the fall up to God but the contrary as is evident in that Scripture and in Acts 1.18 19. verses other instances might be given and experience discovers the many selfe convicted ones whose light neverthelesse leads them not out of the fall up to God the father but by the light and law in them are convinced and condemned and driven away from God and made to hide themselves Object These Instances nor any other of the like kinde do not at all weaken the truth touching the nature and power of the light for the defect was not in the light but in the persons not loveing nor obeying the light hence was their condemnation which if they had loved and obeyed it had been their salvation and would have led them up to God the Father and to eternall life The light and law in the first man what ever it was to him before he transgressed how lovely and delightfull soever it was to him then yet after his fall his heart did meditate terror the light and sight of the law was not desirable it was not to be loved but feared it wrought wrath in him I was affraid and hid my selfe did it require obedience after the fall so as to lead up to God for its worke was to poure forth contempt upon the transgressor to execute the just equall and righteous though severe sentence of death haveing no other thing in commission from the law-giver but death to the transgressor In the day thou eatest thereof thou shalt surely dye This decree was peremptory and without condition and the law could propound no dispensation upon terms of loveing or obeying it to encourage the Creature to face about much lesse to lead him up to God and this was the condition of the first man till the seed of the woman Gen. 3.15 As the Serpent was lift up upon the pole of the promise to destroy the destroyer and become a door at which man through faith should enter According to that word I am the doore by me if any man enter he shall be saved John 10.9 Nor was this Adams condition only but it is the state and condition of every man to whom the light and law doth discover sin and slayes the sinner leaves him so till the Lord Jesus the quickning or live-making Spirit doth become a principle of life and light
one as in his own order giving the honour to each dispensation according to the measure appointed unto it of God which is not to assign to the first the light common to all mankind the place of a door or entrance into the heavenly inheritance for there is an house called Moses house Heb. 3.2 which had its door of entrance or admission and a law of ordinances suitable the disobedient thereunto were subject to death they died who despised Moses law But that house of Moses was taken down the veil thereof rent in sunder and this other house the Sons house is set up in the room thereof and he himself become both foundation and top-stone both door of entrance and mansion of residence he is all in all to every one that receiveth him by faith and manifests their faith by obedience walking obediently before him who is Lord of his house faithful therein as a Son as Moses was in his house as a Servant Administring therein by the law of the spirit of life leading his sheep going in out and before them guiding their feet and causing them to walk in his way according to that blessed witness and testimony The meek he will guide in judgment the meek he will teach his way and will keep the feet of his Saints and uphold their goings that their footsteps slide not It is further added in these words viz. Christ saith I am the light to them that receives him to them he gives power to become the Sons of God The light rejected no power received Reply This passage touching power to become the Sons of God is necessary to be considered though it hath been hinted before I find in scripture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only used for power which consisteth in the virtue or strength which a person hath to do any thing but it is used to signifie Dignity Honour Right Privilege Prerogative Authority or Liberty 1 Cor. 8.9 But take heed lest this Liberty or Privilege of yours become a stumbling block to them that are weak the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is in Joh. 1.12 rendred power 1 Cor. 9.4 5 6. Have we not power to eat and to drink have we not power to lead about a Sister a Wife as well as other Apostles have not we as much right and Privilege as they or I only and Barnabas have we not power to forbear working that is have not we liberty so to do It is used for dignity honour or prerogative which the Divel used as a baite in his tempation to our Lord Luk. 4.6 who taking him up into an high mountain shewed him all the Kingdomes of the world and said to him All this power will I give thee and the glory of them c. And to this of privilege and dignity and prerogative doth the interpretation of this word in Joh. 1.12 agree as may appear by the connexion of the word which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it be rendred in the English to become that it may the better agree with the former word power viz. power to become the sons of God yet the word truely and properly signifies to be made the Sons of God and that wil appear by the interpretation of the same word in the same first of John and in other scriptures where it is not rendered become but made Joh. 1.3 all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made by him and without him was not any thing made that was made vers 10. the world was made by him vers 14. the word was made flesh Gal. 4.4 Made of a woman made under the law Joh. 2.9 when the ruler Tasted the water which was made wine Joh. 5.9 the man was made whole and many the like instances So that the reading of these words before mentioned as they are translated have I perceive misled this friend in his application or rather misapplication of them which in true construction are not to be read as they are Englished viz. power to become the Sons of G but to as many as received him to them he gave privilege prerogative or dignity to be made the Sons of God to them beleeving or which beleeve in his name and the Rhemists themselves though they use the words to prove a power of free will in man to become the sons of God if they will yet is it acknowledged by Martin that the Greek word signifieth not only power but also dignity and the vulgar Latin reads it power to be made the sons of God now what power is there in a person in his being made a Son of God nor will the context favour such a construction which plainly testifies that such as receive Christ are dignified with Sonship or are made the Sons of God even as many as beleeve in his name Q. How are they made the Sons of God actively or passiively have they power to become Sons of God or are they made such A. Nay they were born such How not of Bloods nor of the will of man nor of the will of the flesh but of God who of his own good will begets and of his meer grace brings forth or causes to be born the children of the regeneration Joh. 3.3 5 6. who are as meerly passive in the new birth as they were in their first generation or natural birth so farre is man from becoming a Child or Son of God that he must be made so or he shall never see the kingdome of God where then is glorying or boasting it is excluded by what law of works Nay but by the law of faith For both will and deed own themselves to God who of his own good pleasure worketh both to will and to do that no flesh should glory in his presence The Gospel is the power of God to salvation to every one that beleeves let him be accursed that preacheth another Gospel what then will become of all those which have preached a Gospel without power He that receives the light and is obedient to it receives the Gift of God and shall receive the power The light rejected no power received your heart shall fail and your eyes wax dim that looks for another way or another Gospel than that which redeems out of sinne The name of Christ in the outward sound is pleasant in as much as thereby men think to have their sins taken away but the Gospel is the power of God that redeems out of sin Though thy self art not ignorant of the many forms which cry lo here and lo there yet the way is but one The Scripture saith of some When they knew God they glorified him not as God these had such a knowledg of God that they might thereby have glorified him as God which not doing they were given up to vile affections To speak to these promiscuously and in general might not prove so satisfactory as if they were particularly treated therefore I shal speak to each distinctly
was among whom the Prophesies of the Scriptures were of great esteem as appears by our Lord himselfe who so reports of them and sends them thither for Testimony of him John 5.39 To which Paul also appeales Acts 26.22 As Peter in like manner doth after the effusion of the holy Spirit In the 2. of the Acts 30. Acts 3.20 to 25. Acts 10.43 Considering him I say as an Apostle of the circumcision and these scattered strangers to whom he writes to be such who are called by James the twelve Tribes scattered abroad among whom the writings of the Prophets had been so greatly esteemed it was more to the believing Jewes who were in the dispertion to finde it written in the Scriptures of the Prophets beside what Peter the Apostle both heard and saw then if they had only received it upon his Evidence and Testimony Therefore it is an additionall and concurrent Testimony Also a more sure word of the Prophets As if he had said ye have not only my word though I have told you both what we have heard and were eye witnesses of But we have Also the Testimony of the Prophets whose word of Prophesie is by inspiration of God for holy men of God spake as they were moved by the holy Spirit thus ye have for witnesse both theirs and ours I might Further add That the word of Prophesie whereunto the Apostle saith that they doe well to take heed as unto a light shining or as unto the shining of a light in a dark or squalid or filthy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphoricall speech As if he should say you shall doe well to attend to the more sure word of Prophesie as you would doe to the light of a Lamp or Torch in a darke and filthy place so doe to the word of Prophesie till the day dawne and the * day starr arise in your hearts till the day break and the shadowes fly away but if this may not be admitted to be the scope of the Apostle but that still it is insisted upon that the little light which shines in the dark heart of every man is the more sure word of Prophesie whereunto they doe well to take heed I would yet say a few words more in this case occasioned from those two terms in the Text i. e. More and Vntill * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More is a word of comparison and must referre to some positive tearm to which it hath relation i. e. More sure then what What answers to this Question It must be sought in something going before it some other word of Testimony there is besides this in comparison of which this is a more sure word not the onely word where any person or thing is more excellent then another there is of necessity some other besides it selfe which hath its excellency also in the degree If therefore the light shineing in the dark heart of every man be a more sure word of Prophesie or witnesse then there is some other word of witnesse beside this little light which must supply the place to this comparison and so this light is not the onely word or witnesse but a more sure word in comparison of some other word beside it touching the other expression i. e. Vntill I have to say 2 The little light of which so often mention hath been made called the powerfull word of faith which was in the beginning by which all things were made called also the unction of the holy one the manifestation of the spirit given to every one the Kingdome of Christ in every one the Grace of God which hath appeared to all the eye of the Lord which runs too and froe in the earth with many more such like Epethites which are ascribed to it I say if the little light which shines in the darke heart of every man be all this or any of this which hath been spoken of it what is it lesse then the day starr it selfe or what can be more ascribed to him who is the bright morning starr himselfe then is ascribed to it which neverthelesse this Scripture intimates must have the precedency and this must give way to that which is to come when the day dawnes and the day starr it selfe appears or ariseth in the heart For this is to be given heed unto or attended unto Vntill he come whose right it is Vntill the day dawne and the day starr arise Vntill Which forme of speech viz. Vntill denotes in Scripture Phrase a cessation of the former at the ariseing and appearance of the latter Doe this till I come Mich 5 3. Micah 7.3.10 Matth. 2.13 Flee into Aegypt and be thou there untill I bring thee word which was done vers 19 20 21. When that which is perfect is come that which is in part shall be done away whether Prophesies they shall cease c. 1 Cor. 13.8.10.12 Let this little light be what it will be it is some such thing as is of use Vntill the day starr arise it hath its anointing with limitation it is but Vntill then let this be considered and applied by any Person in sobriety and tendernesse and let them say whether it doth not necessarily carry the truth and scope of this place to the Prophesies of the Scriptures which went before of Christ of whom it is said by the mouth of his Apostle Peter Acts 10.43 To him give all the Prophets witnesse and particularly it is affirmed touching the Lord Jesus his power and comeing Acts 3.20 21. And he shall send Jesus Christ which before was preach unto you Whom the heaven must receive Vntill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began for Moses truly said vers 22. Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise fore-told of those dayes These words of the holy Prophets have been that which the holy Fathers the Believers in all ages have given attendance to or given heed unto as unto a light shineing in a dark place untill the day dawne and the day starr did arise according as is witnessed in the degree thereof so farr as to the accomplishing of that part of the performance of the words of the Prophets John 1.41 where Andrew saith to Simon we have found the Messiah which is by interpretation Christ and Phillip to Nathaniall vers 45. we have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth visiting his people with salvation as he spake by the mouth of his holy Prophets which have been since the world began Luk. 1.71 Becomeing a day spring or Sun riseing upon them vers 78. after their long night or shadowy dispensation which neverthelesse was bespangled with variety of Prophesies all tending to this day starr or Sun-riseing to which they did well to take heed as unto a light shineing in a dark place Vntill he come