Man by his Counsel is not an inevitable or forceable Act of his Will for Counsel and Force are much different as is aâ—… absolute Decree to Act himself alone and a Perswasion of the Creature to Act with him by the Power and Assistance that he gives it So the Perswasion on Men to Repentance Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto for what Reward can Men expect of God for any thing they are unwillingly forced to as by some supposed whereas God works upon that Reason and Conscience which he hath placed in Man to perswade induce and move Men to forsake Sin from a real Sence of the Evil of it that they may leave Iniquity from a true Zeal and Hatred stirred up by the true Light against it I drew them with Cords of a Man with Bands of Love c. Hosea 11. 4. S. S. Arg. 2. God hath made Absolute Promises of the first Saving Grace Ezek. 26. 25 26. I will sprinkle clean Water upon you and you shall be clean a new Heart will I give you Chap. 11. 19 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree and they are not made concerning all but particular Persons whom God hath in his Eye to save This Argument is grounded upon his Mistake and is very dull and impertinent as not reaching his Principle he intends to vindicate by it For 1st It imports absolute Promises of the first Saving Grace to be but to particular Persons 2. That God had only a few particular Persons in his Eye that from Eternity in his Promise of the first saving Grace contrary to plain Scripture which sayes The Promise is to you and your Children and to all them that are afar off even to as many as God shall call and this Promise is Christ Jesus who is God's Everlasting Covenant and Light to which Men are called 3. This Man mistakes the first saving Grace confounding it with the Effects of it which it brings forth where it is received and obeyed As mens being made Clean having a new Heart c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace these he puts for the first Saving Grace and Promise of it as also his blind Argument supposeth these Effectâ—… to be unavoidably or forceably brought forth in some particular Persons supposed to be designed for that End without respect to their accepting of and Concurrence with the Tenders and Appearance of saving Grace which in the Light of Christ is given them whereas it hath appeared unto all Men Tit. 2. 11. And the Promise of the Everlasting Covenant though freely and absolutely tendered to 〈◊〉 yet as it is made with any particular Men and confirmed â—…o them they are such as are serious and penitent returâ—…ing and obeying and hearkning to the Voice of God abiding in his Love and Grace c. upon which he enters into Covenant with them they with him both in the Agreement oâ—… Liâ—…e Hearken unto me and I will make with you an Everlastiâ—…g Covenant even the sure Mercies of David Isa. 55. 2 3. The Willing and Obedient shall eat the Good of the Land Cha. 1. 19. not the Unwilling and Disobedient And I wiâ—…l give them an Heart to know me that I am the Lord aâ—…d they shall be my People and I will be their God mark the Reason for they shall return unto me with their whole 〈◊〉 Jer. 24. 7. Note that this was foretold or prophesied â—…rding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit aâ—…er it was proffered and given to them to invite perswade and draw them as many other Prophecies are which â—…elate to his everlasting Covenant for its Establishment with the Creature on these and the like Conditions which is not a forcing Men to Conversion to have new Hearts to be clean c. For Grace from God is given and Love shewn Men to perswade and induce them to Love Good Will towards God he loves them first that they may love him he opens unto them a Fountain and pours clean Water upon them that they may wash in he works in them to WILL and to DO that they may obey him and by his Power and Aid work out their Salvation with Fear and Trembling Phil. 2. 12 13. He puts his Laws in their inward Parts that they may read and meditate Day and Night therein he teacheth his People that they may hear and learn of him and obey his Voice and the Ministers of the new Covenant that was promised preached Obedience and exhorted Persons to the Obedience of the Spirit and of the Son of God he being the Author of Eternal Salvation to as many as obey him Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power beyond what they are capable of Arg. 3. Persons by Name are particular Persons but Goâ—… hath sect 3 chosen Persons by Name Rev 13. 8. All that dwell on the Earth shall worship the Beast whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World Answ. What great Ignorance wonderful Darkness doth his Man shew in this Argument both of the Book of Life and of those Names which are written in it which belongs to Men in the new-born State as related to the Seed of Election to every one that hath a new Name given him having overcome Sin and not the traditional Names given to Persons by natural Parents But this Argument makes no Difference between the Old Birth and the New nor between the old Name and the new nor between the old Nature with its Name and the new Nature its Name but saith Persons by Name are particular Persons but God hath chosen Persons by Name as if he should tell us That S. Scandret Nath. Barnard Hen. Coleman with the rest of â—…resbyterians are chosen Persons by these and such their Names from all Eternity and that these Names S. Scandret and Nath. Barnard c. are written in the Lamb's Book of Life but George Whitehead Ro. Ludgater Geo. Witherly with the rest of the Quakers are reprobated by Name from all Eternity But what then doth he imagine this Lamb's Book of Life is and what is it made up of Ah Lord free poor Souls from such Ignorance and deliver them from such blind Guides as this Man against whose dark Argument and partial Opinion let them read Jer. 17. 13. O Lord the Hope of Israel all that for sake thee shall be ashamed and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of living Waters So here being signified a Possibility to fall and many do forsake and depart from the
Lord and because thereof to be written in the Earth therefore it follows that if People abide with the Lord he will both abide with them and their Names shall not be blotted out of the Book of Life nor shall they be written in the Earth And this also evinceth that they are not by Name as particular Persons either absolutely elected to Salvation nor reprobated to Damnation but on Condition of abiding with or forsaking the Lord. Arg. 4. All that are chosen do infallibly believe in time and partake of Christ's Righteousness Acts 13. 48. As many as were ordeined to Eternal Life believed Rom. 11 7. The Elect have obtained it therefore some particular Persons were elecâ—…ed for if all were Elected all would infallibly believe c. Answ. This is also a very frivolous dull and impertinent Argument and wholy misseth the State of his Proposition and the Controversies between us In the first place he begs the Question while he intends it to particular Persons as eyed and absolutely designed particularly from all Eternity to Salvation c. whenas the Question is not Whether those that are chosen through Sanctification do infallibly believe nor Whether Election which iâ—… in the Seed doth not in due time extend to particular Persons For those Persons or People who are true Believers are come into the Elect Seed being ingrafted into the trâ—…e Root are in the Election which obtains the Inheritance And as true Belief Faith and Obedience are the Terms upon which Life Eternal is promised and received so on the same Conditions Life is freely teâ—…dered in the Son of God to all Man-Kind yea to the whole World God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Liâ—…e for God sent not his Son into the World to condemn the World but that the World through him might be saved Joh. 3. 16 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their Destruction for it cannot be consistent with him to have so decreed Damnation from all Eternity â—…or those he â—…roffereth in time to save by his Son upon Believing Obeying and therefore as to that of Acts 13. 48. some have it thus And they believed even as many as were ordeined or fitted for Eternal Life which may not oppose Christ's Testimony before Whosoever believeth on the Son shall have Eternal Life which is promised not as meerly respecting particular Persons but that Condition on which 't is universally tendered as namely to be accepted in a living Faith and sincere Obedience But some more Ingenuous and as much learned as this Man affirm that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Acts 13. 48. ordeined signifies well appointed set in good Order prepared or disposed So as many whose Hearts were prepared or well-disposed viz. in a Willingness of mind and right Order of Spirit having true Desires sor eternal Life believed as the good Ground or honest Heart that received the good Seed so as it took Root And as when Lydia heard the Aâ—…ostles God opened her Heart that she attended unto the things which were spoken of Paul Acts 16. 14. And as Barnabas exhorted the People that with Purpose of Heart they would cleave unto the Lord Acts 11. 23. Here was a true Preparation in them both for Believing and Eternal Life And further from that of Acts 13. 46. it is evident that both the Word of the Lord was preached and Life Eternal tendered to those Jews who rejected it or put the Word of God from them and judged themselves unworthy of Everlasting Life Wherefore surely God did not from all Eternity either absolutely design them as particular Persons to Damnation or to pass them by for that End for he did not pass them by without taking notice of them but gave them notice of the Way of Life and Salvation tendring it to them by his Spirit in his Messengers which had been a Contradiction to himself if he had from Eternity absolutely decreed the contrary But the envious Jews opposing and rejecting the Word of God judged themselves unworthy of Everlasting Life wherein they rejected their Hope which was of the Lord therefore their Destruction was of themselves whereupon Paul and Barnabas said Lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee for a Light of the Gentiles that thou shouldst be for Salvation unto the Ends of the Earth and thereupon the Gentiles were glad c. vers 47. So that here was universal Grace and Salvation preached and tendered to all as that which God had foretold and promised who did not exclude any from the Benefit thereof nor was any hindred from Life and Salvation but who excluded themselves being such as judged themselves unworthy of Everlasting Life Arg. 5. Jacob was a particular Person and loved before he sect 4 had done any Good according to God's Purpose of Election Answ. He hath herein wrested the Scripture for it doth not say that Jacob was then loved and Esau hated before they had done Good or Evil as he renders the Words for then it may be asked what he hated Esau for before he had done Good or Evil Did he hate him for nothing Surely no but what was said before they were born or had done Good or Evil was by Way of Prophecy The Elder shall serve the Younger what is this to their Eternal States Jacob had no need of Esau's Service in Hell And then to the following Words as it is written Jacob have I loved but Esau have I hated where was it written and how doth it relate to Jacob and Esau Doth it relate to them meerly as particular Persons under such a Limitation of Election and Reprobation from Eternity or rather to their Posterities as under such different Qualifications of Love and Hatred Could God absolutely determine to hate any particular Persons meerly as Persons without respect to either the good or evil Qualifications or Works as before they had done Good or Evil This were blasphemously to render him in Enmity against his own Works as if he had made Man or forced him into the World unavoidably to destroy aâ—…d damn him to all Eternity whereas the Mercies of God are over all his Works a great and principal Part whereof is Mankind And as for that which is written oâ—… his loving Jacob and hating Esau it is in Malchie 1. Their Posterities were called by their Names that People of the Edomites who succeded Esau who was called Edom * both in Name and Nature Gen. 36. 19. whom Men should call the Border of Wiâ—…kedness which could not be till they were wicked and haâ—… acted Wickedness These were they against whom because of tâ—…eir Wickedness God had and against such stâ—…ll 〈◊〉 Indignation forever and hereupon his Decree is abâ—…olute against the
defending not only fore-told Christ's Appearance but the very Work for which he did come and from whence he received those peculiar Names of Christ Jesus Emanuel the Restorer of Breaches Redeemer Saviour c. So that I hope our Adversaries will either disprove these Writings or confess that the Light God gave to the Gentiles they receiving it was sufficient and that by it they had some of them a Sight of Christ with respect to the great Performance for which he was so named I have omitted any mention of those Sibylls so much believed in by Justin Martyr Tertullian Clemens Alexandrinus and abundance of the Ancients for David Bloudell's sake an accurate French-Man who indeavours to prove the Books that go under their Name to be an Imposture writ since Christ by some affected to â—…hristianity to promote it with the Gentiles and therefore no true Prophecyes of his Coming though he grants Sibylls there were of old and Excellent Things they wrote but that they were burnt in the Capitol of Rome several Hundred Years before Christ came in the Flesh and scattered Remnants onely extant yet among them enough will be afforded as Virgil from the Cumean already mention'd whereby to prove the great Fore-sight some of the Gentiles had of Christ's being Conceived by the Holy Ghost Born of a Virgin and finally Coming in the Flesh for the Salvation of the World And which is more then any before Virgil had done the Time when namely WITHIN THAT AGE which was the Reign of Augustus Caesar in the beginning of which Virgil wrote and about the End of which Christ was Born CHAP. XVI It is granted that the Jew and much more the Christian hath the Advantage of the Gentile Yet that the Gentile had enough Salvation BUt that I'may provide against both Ignorance and Malice Let none unworthily infer from hence that I prefer the State of Gentilism before the State of Christianity No nor yet so much as that I intend to equal it to that of the Jews to whom pertained the Adoption Glory Covenant and the giving of the Law whose were the Fathers and of whom Christ himself came after the Flesh who is God the only God over all Blessed forever Amen For this let all know that far greater were the Priviledges that both Jew and Christian were blessed with then those of the Ancient Gentiles God gave the Jews what the Gentiles had but he was not pleas'd to endow the Gentiles with all that he freely bestowed upon the Jews Yet that he gave them what was sufficient to Godliness is altogether as certain For the Difference lay not in the Root of the Matter but only in some Extraordinary Helps and several visible Services Figurative of a further Glory The Word nigh in the Heart of which Moses testified was not the only Priviledge of the Jew but of the Gentile also The Spirit of God strove as well against the Gentile as the Jewish Man And God himself declared their New Moons Solemn Assemblies Sabbaths c. to be an Abomination and bid them cleanse themselves and put away the Evil of their Doings and that they would make them a new Heart and a new Spirit intimating that though he did attend their Childhood with many Helps that were wanting to other Nations yet he required Fear Purity and Righteousness as the most essential thing of all other which because it was required of the Gentiles as well as Jews and that many Gentiles believed so and accordingly lived unto which declaring they were inclined by that Spirit which Job sayes is in Man and that Inspiration of the Almighty which gives Understanding I cannot in Justice but conclude they wanted not the Ground-work any more then did the Jews So that the Sum of what I have been urging is but this and thus much it is That though God was more Beneficent to the Jew especially to the Christian then the Gentile and consequently that as the Jew had those Assistances the Gentile had not so the Christian-Dispensation is the Perfection of the Divine Light Life and Immortality more weakly seen both by Jew and Gentile Yet also That God did communicate to the Gentiles such a Measure of his Divine Light and Spirit as diligently adhered to and faithfully sollowed was sufficient to their Salvation from Sin here and confequently from Wrath to come And that they themselves did so Believe Teach Live and Dye in perfect Hope and full Assurance of Eternal Recompence in a State of Immortality And though I will not be so strict in my Opinion of the best Gentiles as to deny there might be some Self-Mixtures from Temper Education or otherwise yet I will also boldly affirm that as the Light they had was sufficient in it self to their Salvation of which their Life and Doctrine are a notable Demonstration so they had some of them a glimmering Prospect and bold Belief of as high a State of Purity Glory and Immortality as Man's Nature is well capable of attaining to Let thus much suffice whether T. Hicks be pleased or not pleased in Defence of the Universality and Sufficiency of the LIGHT at least with respect to the Gentiles Divinity and a round Answer to the Clamours of our many Adversaries against the Light 's Sufficiency to discover Sin and convert from it CHAP. XVII A great Objection stated Answered The Light both Law and Gospel not in the same Discovery but in it self A Way to reconcile the seeming Difference about it The Light still defended BUt because I am yet to expect Doubters about the Light who rather strive how to oppose it by their Notions then believe and obey it I will suppose that some may as indeed doth T. Hicks J. G. and almost all who have writ against us yet object Certainly this Light Within can be at most but the Law in the Conscience answering to the First Covenant For here is scarce any mention made of Christ in this long Discourse and if this Light were Christ as is affirmed by you Quakers then how comes it that he was not so called of Old by the Jews and Greeks and why typified out to come when he was come before and whilst typified And further In what Sense can he be understood to bear our Iniquities and Men and Women to be saved by his Blood if this Light be the Saviour Messiah Christ c. as you believe and endeavour to maintain now in the World This Objection I suppose the Reader will allow to be the most weighty made against our Principle and that I have dealt more fairly by our Adversaries especially by that Unjust and Malicious Man T. Hicks then they have dealt with us in his abusive and impertinent Dialogue since I have here laid down the Strength of their Objection and the whole Scope and Intendment of his 8 9 10 11 12. pages against the Light To all which I thus answer in the Fear of God Spirit of Moderation The
In short If the holy Ancients had Faith before they had and wrote Scrâ—…pture they had a Rule before they had or wrote Scripture for where Faith is there is a Rule for that Faith And if the Faith be of one Nature the Rule is of one Nature And since the Faith is Inward Spiritual begotten of the Immortal Word in which is Life and that the Light of men and that this Word Life and Light was the Rule then no more Book Writing or ingraving on visible and perishable Matter can be the Rule now Again Such as the Faith is such must the Rule be But the Faith is as before Inward and Spirual therefore the Rule must be Inward and spiritual which no meer Book can be 2. If the Scriptures were the Rule they must have always been a perfect Rule ever since they were a Rule But this is impossible since they were many hundred years in writing and are now imperfect also as to Number How then the perfect Rule That they were not the Perfect Rule before they were written must be granted and that they were many hundred Years awriting must also be allowed and that they are imperfect now as to Number I prove First Enoch's Prophecy is mentioned by Jude but not extant in the Bible the Books of the Wars of the Lord Numb 21. 14. The Book of Jasher Josh. 10. 13. 2 Sam. 1. 18. The Book of Nathan 2 Chron. 9. 29. The Book of Shemaiah 2 Chron. 12. 15. The Book of Jehu The Epistle of Paul to the Laodiceans Collos. 4. 16. and several others mentioned in the Scriptures not now extant And lastly Luke sayes That many took in hand to relate from Eye-Witnesses the things most surely believed c. Now 't is taken for granted that John wrote many Years after Luke Some think Luke wrote before Mark However Matthew and Mark were not many and to this day we see no more then those four in our Bibles and therefore many such Writings lost and if lost then the Scriptures not perfect and if imperfect how can they be the Rule of Faith since the Rule of Faith must be perfect 3. My third Reason is this The Scriptures however useful to Edification and Comfort seem not in their own Nature and Frame to have been compil'd and delivered as the Rule and intire Body of Faith but rather upon particular Occasions and Emergencies The Doctrines are scattered throughout the Scriptures insomuch that those Societies who have given forth verbal Confessions of their Faith have been necessitated to toss them to and fro search here and search there to lay down this or the other Principle and then as like the original Text as their Apprehensions are whereas were it as plain and distinct as the Nature of a Rule requires they needed only to have given their Subscription for a Confession Besides here they are Proper there Metaphorical in one place Literally in another Mystically to be accepted Most times Points are to be prov'd by comparing and weighing Places coherent here to allude aptly and not wrong the Sense is difficult and requires infallible Discerning notwithstanding the Brawlers of our times against Infallibility Now from all this with abundance more that might be said plain it is that the Scriptures are not plain but to the spiritual man but as Peter said of Paul s Writings in many things hard to be understood therefore not the Rule which ought to be plain proper and intelligible 4. Again the Scripture cannot be the Rule of Faith because it cannot give Faith for Faith is the Gift of God which overcomes the World neither of Practice because it cannot distinguish of it self in all Cases what ought to be practised and what not it containing as well what ought not to be practised as what ought This was the Case of Christ's Disciples who had no particular Rule in the old Testament Writings for the abolishing of some part of the old Testament Religion on the contrary they might have pleaded for the Perpetuity of it because Christ said unto them Do as they say that sit in Moses ' s Chair more reasonably then many make that a Plea now adayes for their invented Worships What guided them in their declaring void and relinquishing those things For Instance God gave Circumcision as a Sign for ever And Paul tells the Galatians That if they be circumcised Christ should profit them nothing Was not this the Spirit of Truth that leads into all Truth that they made the Judge and Rule of their Doctrine and Practices So James and the Assembly of the Apostles when they said It seemâ—…th good to the Holy Ghost and to us c. 5. These very men that say it is the Rule of Faith and Life deviate in their Proof from their Assertion for the Scriptures no where say so of themselves He that flyes to Meanings and Interpretations The Question arises not about the Truth of the Text for that is agreed on on all hands but the Exposition of it If then I yield to that Man do I bow to the Letter of the Text or to his Interpretation If the Latter as manifestly I do is the Scripture or that Man's Sense of it my Rule Nay the Person so interpreting makes not the Scripture his Rule but his own Apprehension whatever he may say to gain Credit to his Conceptions in others then Mine it must needs be I consenting thereto 6. How shall I be assured that these Scriptures came from God I am bound to try all things If all things then Them amongst the rest I would fain know what I must try them with with the Scriptures Then the Scriptures must be the Rule of my Examination and Faith concerning themselves which is improper If with the Spirit that gave them forth that searcheth the deep things of God a measure of which is given to me to profit withal Then is it most congruous to call the Spirit and not the Scriptures the Rule 7. If the Scriptures are the Rule they are so either in their Original or Copies If in their Original that is not extant then no Rule in being for the last of it that was extant was John's History at Ephesus not seen these thousand Years If the Copies must be the Rule it were to be wished we knew which were the nighest to the Original there being above thirty in Number This is undetermined and for ought we see indeterminable And that which makes good what I say are the Variety of Readings among those Copies amounting to several thousands And if the Copies cannot how can the Translations be the Rule so differing from the true Sense of the Copies in many things and one from another Besides I would fain know of those of our present Age who thus contend for the Scriptures being the Rule c. in Opposition to the Spirit upon what foot they receive them into this Place and Authority Is it by Tradition or Revelation I mean
Man in his own Image in the Image of God created he him From whence I draw this Argument That if Man was made in God's Image then because God is Light Adam must necessarily have had of the Divine Light in him and have been the Image of that Light so long as he walkt and remain'd in It Since no man walks in the Light but he becomes the Child of Light And as the Apostle Paul expresseth it of such as were converted to that Light they had once erred from Ye were Darkness but now are ye Light in the Lord That is Through Obedience to the Light of the Lord. For any man then to say Adam had not Light were to suppose his Innocent State to be that of Darkness and instead of and being God's Image who is and ever was and alwayes will be Light he would have been wholy ignorant of him in whose Image he is said to have been created II. This Moses directed the Children of Israel to when he in God's stead recommended and earnestly pressed the keeping of the Commandment and Word in the Heart as we read in Deuteronomy For this Commandment which I Command thee this day is not hidden from thee neither is it far off It is not in Heaven that thou shouldst say Who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is It beyond the Sea that thou shouldst say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the Word is very nigh unto thee in thy Mouth and in thy Heart that thou mayst do it See I have set before thee this day Life and Good and Death and Evil. From whence I cannot but observe these Three Things 1. That the Commandment and the Word are so called by way of Excellency and Preheminence to all written Commandments or Words 2. That this Commandment or Word is Nigh even in the Heart of Man it self none need plead Distance or Ignorance 3. That the Setting Life and Good Death and Evil was and could only be in the Light within since without the Light how could they have Seen it Set before them And that it was in their Hearts the Lord so set those States before them the Verse immediately follows that wherein the Word is by Moses argumentatively prov'd as well as affirm'd to be in the Heart of Man Now I hope it shall not be injuriously done of me and I know who will bear me out if I say This Commandment is that which David spoke of when he said The Commandment of the Lord is pure Inlightning the Eyes and this Holy Word the same with that Word which he said was a Lamp unto his Feet and a Light unto his Path and not an other Word then what Paul call'd the Word of Faith which he preach't by which the Just live consequently a Saving Commandment Word or Light it was and is to such as Believe and Obey it III. The next Scripture I will urge shall be this For thou art my Lamp O Lord for the Lord will Lighten my Darkness Now if God was the Light and Lamp of that Day to such as regarded the Light cerainly then they had a Light and such an one as was Saving too unless we should Blasphemously Deny God to be either a Light or a Saving One who is most certainly both IV. Wicked Men were not without Light to Condemn them as Good Men ever had Light to Preserve them They are of those that Rebel against the Light they know not the Wayes thereof nor abide in the Paths thereof said Job In which Passage it is very obvious that Wicked Men have Light otherwise it would have been utterly Impossible for them to have Rebell'd against it Nay against THE LIGHT implying that it is the same Light in Nature with that which Righteous Men are guided by answerable to another Emphatical Passage in the same Book of Job Is there any Number of his Army and UPON WHOM DOTH NOT HIS LIGHT ARISE Certainly this Universality strongly pleads on the behalf of our Belief of the Light And if our Adversary would but venture to let it come close to his Conscience I cannot be so Uncharitable as to think he should not make some Acknowledgment to its Universality antecedent to the Coming of Christ. I omit to say much of its Efficaciousness at that time though one would think that Light alwayes gives to Discern a Good Way from a Bad one referring it to another place Only I shall observe how that Job expresly tells us and that when he was in his deep Troubles of Spirit O that I were as in Months past in the Dayes when God preserved me when his Candle shined upon my Head and when by his Light I walked through Darkness where it is most apparent that Job attributes his Salvation from the Darkness which stands both for Sin and Affliction unto the Light wherewith God had Inlightned him And certainly It had been utterly Impossible for those weighty things that are deliver'd in that Book of Job as well from others as from Job to have been known had not they been Inlightned and received very great Discoveries from that Light and Candle of the Lord in their Hearts For in all the whole Book I find not one Verse expresly cited out of any other Writings but what purely proceeded from Immediate Impulse and Inspiration of the Almighty which sayes the same Book gives Men Understanding V. To this Doctrine David was no Stranger who so very often commemorates the Light and the Divine Excellencies of it some few places I shall mention of those many that I might offer The Lord is my Light and my Salvation whom shall I fear the Lord is the Strength of my Life of whom shall I be afraid This weighty Passage of the Prophet is a lively Testimony to the True Light wherein David confessed what John call'd his Evangelical Message viz. That God is Light Next that not only God is Light but which doubtless was most of all to his Comfort HIS LIGHT The Lord is MY Light and MY Salvation As much as if he had said Because the Lord is become my Light I have known him to be my Salvation or him by whom my Salvation hath been wrought In short thus That God is My Salvation as he is My Light or as I have Obey'd the Lord My Light I have witnessed Salvation O! that such Professors of Religion in whom there is any Moderation would but be pleas'd to weigh What was David ' s Light What his Salvation and Who must needs have been his Rule at that time of the World of which he further speaks God is the Lord who hath shewed us Light Thy Word is a Lamp unto my Feet and a Light unto my Pathes I have not departed from thy Judgments for thou hast taught me This made him far
do namely To save his People from their Sins there is not one Word of Wrath but consequentially Therefore since that Sin is in the Heart and Conscience of Mankind nothing but a Divine Light Spirit or Power can reach Immaculation into those inward Parts and consequently that must be the Redeemer and Saviour But indeed those who have a Mind to Naturalize that strange Figure into the Language of the Holy Truth I mean to understand that to be saved is to be saved from Wrath and not from Sin whose assured Wages is Wrath may have some Interest though no Reason for their implacable Enmity against an Inherent Holiness But I farther confess that his Righteous Life with respect to its Appearance in that Body was grieved by Sin that the Weight of the Iniquity of the whole World with the Concernment of its Eternal Well-being lay hard upon him nor was his Manhood Insensible of it Under the Load of this did He travel he alone trode the Wine-Press that is All others were then Insensible of that Eternal Wrath which would be the Portion of Impenitent Persons as well as that it was his great Care and deep Travel that the Holy yet Oppressed Seed might arise over the Pressures of Iniquity in the Hearts of Men to bruise the Serpent's Head in all And as outwardly he gave his outward Life for the World so he might inwardly shed abroad in their Souls the Blood of God that is The Holy Purifying Life and Virtue which is in him as the Word-God and as which he is the Life of the World This was it which gave that visible Part the Understanding it had which fitted it for so great an Embassy by whose Power alone it Fasted Prayed Preacht Cast-out Devils Wrought Miracles Lived that most Unblemisht Life Patiently Suffered Death was Raised for an Holy Confirmation maugre all the Military Opposition of the Jews and this it was which accompanied the Ministry of his Followers rendring it Efficacious to Conviction and Conversion So that the Invisible Spiritual and Divine Life Principle or Nature was the Root and Fountain of all which is sometimes asscribed in Scripture to the Body by that Common Figure or Way of Speaking amongst Men the Thing containing which was the Body for the Thing contained which was the Eternal Power Wisdom Life c. Not that we would irreverently rob the Holy Body of whatsoever Acknowledgement is justly due nor yet separate that God joyned though I confess with holy Fear I dare not attribute to an External prepared Being which is the Natural Proper and Only Work of the Divine Light and Life to operate and effect But certainly if some Men in Scripture are intituled Saviours because of the Contribution of their Tryals Travels and Labours towards the Salvation of Man-kind of much more Right is that Honour ascribable to him who had the Spirit without Measure For I do freely acknowledge it to have been in some sense a Co-worker and Partner with the Divine Life in many of its Tryals Weights Sufferings and Travels for Man-kind Yet as it was the Divine Power in them that made them serviceable in that great Work so was it the Divine Power in him which made that what it was and therefore ought we chiefly to appropriate the Salvation to Christ as the Word-God and to the Holy Manhood not any otherwise then Instrumentally or by the same Divine Power in and through it I mean as it was a Chosen Instrument or Vessel in and by which God declared the Blessed Glad-Tidings of Love and his Message of Reconciliation to the World in which he gave the most Heavenly Example of Purity and through whose whole Life Doctrine and Death did shine forth the clearest Evidences of Truth Goodness Mercy Patience deep Travel for the World Self-Denyal Holiness and Triumphant Matyrdom No Wonder then if he be called a Saviour who not only came on an Embassy of Salvation and when come did draw many after him who were struck with the Authority of his Sayings when he allow'd for a time to have their Eyes and Hearts upon him as in that State present with them But afterwards he let his Disciples know of how much Benefit it would be to them that he should leave them How Forever In all Capacities No but as with respect to his outward Appearance that being scattered in that Day to their own Measure of Light Pon er and Life they might know him NO MORE AFTER THE FLESH but witness him come into their Hearts a Comforter who could not leave his true-hearted Disciples comfortless He that is with you shall be in you To be brief that I may yet again express our reverent Sense of Christ's Manifestation so far as relates to that Holy Thing that should be born of Mary take these few particulars in my next Chapter CHAP. XXI A Confession in particular to Christ's Redemption Remission Justification and Salvation I. WE do confess that though the Eternal Power Life and Light which inhabited that Holy Person which was born at Nazareth was is chiefly eminently the Saviour for there is no Saviour besides me saith God yet that it was Instrumentally a Saviour as prepared and choseâ—… oâ—… the Work which Christ had then to do iâ—… it which was actually to the Salvation of some and intentionally of the whole World then and in Ages to come suitable to that Scripture Lo in the Volumn of the Book it is written I come to do thy Will O God a Body hast thou prepared me c. II. That as there was a Necessity that one should dye for the People so whoever then or since believed in Him had and have a Seal or Confirmation of the Remission of their Sins in his Blood and that Blood alluding to the Custom or the Jewish Sacrifices shall be an utter Blotting out of former iniquates carrying them as into a Land of Forgetfulness This grand Assurance of Remission from the Wrath due upon the Score or former Offences do all receive in the Ratifying Blood of Christ who Repenting of their Sins believe and obey the Holy Light with which he hath Illuminated them For Paul's being turned from Darkness to the Light in his Heart was one with his believing in the Son of God revealed in his Heart III. This more glorious Appearance ended that less glorious Service of the Jews the Figures being compleated the Shadows they fell He in that Body preacht and lived beyond those Beggarly Elements He drew Religion more Inward even into the Secret of the Heart and made it to consist in an higher State oâ—… Righteousness called Evangelical and at once became both the Authâ—…ro 〈◊〉 Heavenly Dispensation and therein an Example to all as well Jews and Gentiles sealing such a Common and General Religion to both with his Blood as would forever end the Difference and slay the Enmity that they might be all one in Christ. Thus did he end the Jews External Services
according to the Scripture though 't is probable not in my Opposers Words and Terms for note that his Charge which I denyed was not that the Quakers deny the raising again of this very Body of Flesh c. but the Resurrection of the body in this general Phrase Is it therefore ingenuous that I should be thus accused in these general Terms And when I cannot in Reason or Conscience own T. H's manner of stating things as my Opinions in his own Words both besides and contrary to what my Words were or are must I therefore be called a Knave a deceitufl Fellow c Whereas my Conscience bears me witness that if he had stated either my Affirmations or Denials in any Case in my own Words Books or Writing I would not in the least have disowned or receded from them as mine but either have stood by them or upon plain Scripture Evidence to the contrary should have fallen â—…nder Conviction and Reprehension according to the nature of the Error or Mistake if truely detected or proved guilty thereof As concerning the Resurrection I am so far from bauking my Testimony or receding from what I have and do hold concerning it that I am intended if God permit to speak further thereof according to the Sence and Understanding given me and that before I have done with my present Opposers But whereas T. H. takes the Liberty to be the Quakers Mouth and to present them as speaking those impertinencies and Falshoods which are meerly his own Forgeries and â—…ever believed nor intended by them Let the unprejudiceâ—… Reaâ—…er judge whether he be not highly guilty of Falshood and Deceit herein as in divers things hath been signiâ—…ed in this Discourse And as for his second Accusation admitting that I did not write down all his Explications upon his Positions 't is no Proof that the Relation of what I gave was false as very sillily he accuses me Neither hath he proved that I have given a false Relation of any one Position of his Besides in some of his Positions the very Substance of his Reason or Argument is therewith inserted in my Paper others of his Positions are so absurd and gross that he could not make so much as the Colour of a reasonable Explication upon them and therefore I did endeavour to induce him upon more deliberate Conside rations to produce what Explications he could for his Doctrines for which these were my Words If our Opposer say we have not inserted his Explications upon his Assertions our Answer is that 's his Work he hath Liberty to do it himself Now if for this he must revile me in the open Street calling me Knave and shaking his Stick at me If the Baptists will prove men Knaves at this Rate about Principles or Opinions they will make all Knaves that oppose them who do not relate all Circumstances of Words as well as their Assertions how impertinent soever Though I am unwilling to reflect upon all of them for this outragious and uncivil Carriage and defaming Language of their Brother Hicks for his Brother W. Kiffin did somewhat ingenuously shew his Dislike thereof openly yet when he attempted to prove it adding thereto against me such Language as this viz. impudent Fellow audacious Fellow deceitful Fellow c. To excuse him herein some of his Companions said it was his Zeal but this Cover was too narrow such hypocritical and false Excuses will not hold up the Credit of T. Hicks and those his Adherents And be it reminded that in divers things he hath both curtail'd and wholy left out my Explications particularly of that Passage cited by him in his 28. pag. viz. That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and greater here he stops and leaves out As received and proceeding immediately from that Spirit and as Christ's Words were of greater Authority when he spoke then the Pharisees reading the Letter as before hinted See here he hath called me a Knave for that which he is more manifestly guilty of and so is condemned out of his own Mouth in that which he allows himself in And I desire that Tho. Hicks may look at home and examine his own Conscience whether he was not in himself detected for that his Passion and Fury towards me I would not have him go on wronging his own Conscience nor withstand that Light in him which in secret would shew him his Infirmity and Evil in this matter of Passion and calumnious Railing whereby he will never gain upon the Spirits of any who are tender and sincere to God But instead of repenting thereof he brings the same Language over again in his Postscript after he has had both reproof and deliberation to have learnt better but it appears he is disturbed and royl'd in his Spirit as a man guilty and therefore shuffles to ease himself by telling us again thus viz. I told G. W. he was a Knave wherefore I did then and do so still esteem him c. really false and dishonest p. 91. To which G. W's reply is the Lord forgive him howbeiâ—… I am at defiance of my Adversary's implacable Enmity and do challenge him and all the World justly to detect me of dishonesty or of acting against my Conscience or to the Injury of any one living knowing my own Peace in the Testimony of a good Conscience towards God and Man I do really defie the Envy of the Devil and all his Agents And T.H. cannot hide his Passion and 〈◊〉 by his begging the Question viz. Doth not that Quaker who wrote that Book called the lying Wonder p. 9. endeavour to fasten these terms of Fool and Knave upon J. G. Whereas his Case was not the same with mine nor is he positively so charged for his Brother J. G. attempting to attest the Anabaptist's lying Wonder out of Lincolnshire upon the meer Credit of his Brother Ralph James the Fomentor of it as having been an Elder of a Congregation many Years from whose Mouth J. G. had the Relation of a great Miracle done by the Prayers of their Church though contrary to their Faith who affirm that Miracles are ceased long since and yet in his Letter to his Elder R. J. to desire a Reason why this great handy Work of God hath been so long concealed from Publication when he himself knew of it some Months before as also Ben. Morley as J. G. affirms to which the Words are added by T. R. thus viz. Whether J. G. be not as much Fool as Knave by his own handy Work let his Brethren judge See here it s referred to his Brethren to judge in this Case which was 1st His deposing the lying Wonder under his Hand from the Credit of the Forger 2. His pretending to desire a Reason of its being so long concealed when he himself knew of it some months before though they have not judged his Folly at least in this but T. H. hath positively called
that are not written Joh. 20. 30. and Joh. 21. 25. To this I say It s an easie matter for Intruders to ask unlearned and unnecessary Questions whereof this is one of those many other Signs and Things that Jesus did it s said If they should be written every one I suppose that even the World it self could not contain the Books Joh. 20. 25. how then should this Querist be capable to contain them I suppose he doth not think himself able to contain more then the World it self If he saith it is an hiperbolical Expression then is his Question hiperbolical to be sure And if we cannot give him Account of all those Signs and things in particular while we are not sollicitous to know them nor do we think it needful is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching Would such an Argument against the Scriptures being the Rule please him because they contain not all that was done God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for to understand as Mat. 19. 11. to comprehend Job 21 25. Then in that Sence there 's far more written in the Scriptures already then either our Opposer or his Brethren can either comprehend or understand and therefore it s a busie Intrusion and Cavil in them to query for more while they oppose the true Light within and will not believe in it nor depend upon the Immediate Teachings of the Spirit of Truth from whence the holy Scriptures proceeded but dark they are and more grosly dark and confused they are like to be who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth which I desire the Lord to give them a Sight and Sence of unto Repentance rather then they should perish in their perverse Gain-sayings THE Angry Anabaptist Proved BABYLONISH IN Answer to Henry Grigg's Pamphlet stiled The Baptist not Babylonish Wherein Whilst he endeavours to reconcile his Contradictions in his Book Entituled Light from the Sun c. Charged upon him in a Paper Entituled The Babylonish Baptist He is run into more Contradictions Absurdities and false Accusations against the People of God called Quakers and their Principles By G. W. Ex ore tuo te judicabo Printed in the Year 1673. The Heads of the following Treatise I. OF the Light of the Eternal Word in Man and the Anabaptist confounded about it II. The Sufficiency of the Light within to reveal God Christ c. III. The Effect of Christ's Sufferings only known in his Light within IV. The saving Work of the Spirit V. How the Light in Man is a Gift and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined VI. The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished VII The Anabaptist's Imposition about their Shadowy Baptism VIII Their Definition of the true Saviour and his Being IX The Hypostatical Union X. His Charge against the Quakers Principles and Doctrines of the Light within proved impure vile and ignorant and the Spirituality Divinity and Sufficiency of the Light within further asserted XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers XII His groundless Comparison and Distinction between the Light of God in man and the Light of Christ or Gospel further refuted XIII His belying us with denying the Man Christ Jesus to â—…loak his own Absurdity and Ignorance of Christ and his Being XIV That scriptural Distinction between the Eternal Son of God and the Body prepared for him further maintained and the Anabaptist's persecuting Spirit reviling and traducing the Inocent reproved XV. A Warning and Reproof to Hen. Grigg c. XVI The Baptist's nine Questions answered THE Angry Anabaptist Proved BABYLONISH IN Answer to H. G's Pamphlet stiled The Baptist not Babylonish WHereas H. G. pretends he hath set down my Animadversions upon his Contradictions in order exactly after my own Fashion pag. 1. I say this is not true he hath left out the latter part of five of them which it appears did pinch him Therefore I shall represent to the Reader his Contradictions with my Animadversions and the Stress of his Exceptions whereby he would endeavour to make People believe he hath not contradicted himself but that we must refer to the Impartial Readers to judge of in the Light of Truth I. Of the Light of the Eternal Word in Man and the Anabaptist confounded about it HEnry Grigg saith viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light pag. 8. of his Book called Light from the Sun of Righteousness H. G. in Contradiction saith I really believe that the Lord Jesus Christ AS the Eternal Word hath given Light or enlightneth all Men and Women that come into the World p. 8. G. W. his Animadversion The Light or Life of the Eternal Word which is the Light of Men Joh. 1. 4. is spiritual and divine as is that Word and therefore saving to all that truly obey it H. G. replyes It seems to me as if this Man had lost his Common Reason because I deny that the Light which is in all Men is a saving Light and yet say I really believe all have a Light in them from Christ considered as Creator This cannot be a Contradiction unless he can prove there is no Light proceeding from the Eternal Word as Creator but what is saving p. 2. G. W. answereth Whilst he would insinuate that the Light in every Man is created or a Creature he meerly beggs the Question and still remains in his self-Contradiction for he dare not say That AS the Eternal Word Jesus Christ is a Creature Neither is his Light that proceedeth from him as that Word created any more then that Life which was in him which Life was the Light of Men will they say this is either created or natural As the Eternal Word is divine so is the Light or immediate Shining thereof in Man's Conscience H. G. What though it be granted that the Light which all Men that come into the World are lighted which flows from the Eternal Word and so is spiritual must it needs therefore be a saving Light Was not the Law given forth on Mount Sinai a Light of or come from the Eternal Word and doth not Paul say that the Law is spiritual Rom. 7. 14. and yet a Ministration of Death 2 Cor. 3. 7. and that killed and in other places that there was no Justification by it G. W. Answer 1. If it be a spiritual Light in Man proceeding and flowing from the Eternal Word it must therefore be the Eternal Word that immediately shineth in Man's Heart which is not created nor natural for all have not
the Law in the Letter or as outwardly written And if this Immediate Light be not of a saveing Property what Light is And for what end is it given universally to Man-kind That they may be saved or onely to condemn them 2. Christ's enlightning all men as the Eternal Word and that with a spiritual Light flowing from himself as the Eternall Word Enlightening It is not with the Letter which killeth and Cannot give Life but with an Immediate Illumination or Influence of Light from himself which can both kill and make a live it hath both the Law or sentence of Death in it to the transgressor and quickning Vertue and Gospel in it to make alive to God and minister Life and Justification from God to them that truly obey it 3. This immed iate Light or Shining from Jesus Christ as the Eternal Word is neither the Letter of the Law nor created nor yet natural as Anabaptists use to say but as the Eternal Word enlightning man and the Life which was in him being the Light of Men is therefore a Light and Law which can give Life which the Law as in the Letter could not it being the Life it self that was in the Eternal Word H. G. The great Darkness of these Men who cry up Light and Power within this Wile of Satan and Cheat of Anti-Christ p. 31. H. G. Contradiction The Lord Jesus Christ as the Eternal Word enlightneth all Men this Light is the Substance of the Law the Candle of the Lord it doth convince of Sin p. 8. If Heathens follow it they would shine in just living the Work of Faith with Power I do mantain that Faith is required and must be wrought with Power in the Heart p. 15 16. G. W. Animad What horrible Blasphemy is it then to term our crying up the Light and Power of Christ within the Wile of Satan and Cheat of Anti-Christ and how plainly hereby confuted We have Cause to look upon those Heathens that follow the Light or Gift of God within to be more godly and better Christians then many of these Baptists H. G. Rep. Your Lyes and Ignorance I say the Darkness of these Men who cry up Light and Power within is great and I did say in p. 31. I should make appear this Wile of Satan and Cheat of Anti-Christ that is to say the Evil Doctrine and Principles of yours And do I contradict this in affirming there is a Light in all Men called the Candle of the Lord and in owning the Inward Work of Faith with Power upon the Heart c. p. 4. G. W. Answer Hath he not before evidently made their crying up Light and Power within the Character of the great Darkness and this the Wile of Satan and Cheat of Anti-christ You that understand Grammer and common Sence mark the Tenour of his Words and how he shuffles to cover this Blasphemy and Contradiction to his confessing that the Lord Jesus as the Eternal Word enlightneth all Men and this is our Principle though now he placeth the great Darkness Wile of Satan and Cheat of Anti-Christ upon our Doctrine and Principles without Exception concerning the Light within and thus still ensnares himself in his Confusion as also in one while affirming that this Light in Man is the Substance of the Law or first Covenant another while that it is the formed Spirit in Man Zach. 12. 1. which is called the Candle of the Lord as in his 9th pag. of his first Book Where note that by seeking to obscure his gross Contradiction before he is run into another viz. One while calling the Light of the Eternal Word in every Man The Substance of the Law of the first Covenant yea now the Ministration of Death or Letter that killeth from 2 Corrinth 3. 6 7. cited by him another while he calls this Light in every man A Spirit that God hath given or formed in Man you who can distinguish between the Law or Letter of it written in Table of Stone and the Spirit of Man Judge if this Anabaptist be not plainly contradictory to himself herein for is the Spirit of Man and the Law written both one and the same thing And while the Spirit of Man is confest to be the Candle of the Lord it s lighted by his Divine Word or Fire The Lord hath lighted my Candle II. The Sufficiency of the Light within to reveal God Christ c. HEnry Grigg again shuffles and beggs the Question thus viz. Do not you say that this Light which is in every Man that cometh into the World is God is Christ is the Holy Spirit or Blessed Comforter and a Saving Light and that it will convince a Man of every Sin and Transgression and lead into all Truth c. Answ. He here questions the things which in his 18th pag he affirms The Quakers speak of the Light within viz. That it is the Divine Essence the Lord Jesus Christ the holy Spirit c. But I ask him where or in what Book and page do the Quakers speak all this of that Measure or Gift of Light that is in every man he deals disingenuously in not citing our own Books and Pages for these Words that we might consider further thereof seeing the Stress of his Charge lies so much on them which though we assert it to be a divine Light of God and Christ and holy Spirit which are one and omni-present filling Heaven and Earth over all and through all God unlimitted in his Presence which to man is an Enlightning Presence yet God and Christ is not revealed in all for he was in the World and the World was made by him and the World knew him not yet his divine Light or immediate Shining in Man is manifest by measure or Degrees as man is capable to receive it the least degree whereof is saving to them that obey it and tends to direct and draw Man towards God who is the absolute and alone Saviour and he and his Light in men are inseparable whose Salvation is manifest by degrees as his Light or Grace in man's Heart is which hath taught us to wait and to look for that blessed Hope and the glorious apprearing of the great God and our Saviour Jesus Christ. The Measure or Manifestation of this Light and Grace which immediately directs and leads to this Appearance of the great God and our Saviour must needs therefore be saving And because God or his Son in his infinite Fulness and Knowledge as in himself cannot be contained in man in that the Heaven of Heavens cannot contain God it follows not therefore that the Measure and Manifestation of his Light in Man is not convincing sanctifying or saving whilst it is confest to be a Light or Illumination of Jesus Christ as the Eternal Word enlightning all Men and Women If the infinite Fulness or Giver of this Light cannot be contained in Man yet God hath promised to tabernacle with Men and to dwell in them it follows
Iniquities But be not deceived God will not be mocked such as you sow such shall you reap Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull Quoting Divin of Christ pag. 62. And then cryes Such Blasphemy is this Man not affraid to utter the Lord Convince and Humble him To thee S. S. I say Thou hast wronged me those are none of my Words the Lord humble thee for thy belying me thiâ—… is not the first time If thou or any Reader do but moderately view my Book and Page quoted by thee it will plainly appear that to say Satisfaction is not needfull are none oâ—… my Words for t is very plain that I have not denyed that Satisfaction that was in Christ but have objected aga nst the manner of their stating it and sinful tendence of their Notion about it as 1st Against their making Satisfaction the Effect of God's full Revenge or the Execution of Vindictive Justice as their Phrase is on his Innocent Son thereby to clear the Guilty 2dly I have distinguished between God's Chastisement and Revenge 3dly That the Intent and End of God's Peoples undergoing his Chastisements or Correction according to Jer. 10. 24. Heb. 12. 9 10 11. And their partaking of the Fellowship of Christ's Sufferings is that they might be Partakers of his Holiness live and reign with him 4thly I have plainly told my Opposers That if Man continue in Rebellion against Christ rejecting his Love and Grace his Sufferings and Satisfaction will not free them from the Severity of God nor from the Execution of his Judgment which is committed tâ—… Christ c. Divin of Christ p. 62 63. The Truth of what I have written in the said Book in the Plaineness and Simplicity of it stands over the Subtility of my Opposers and remains unanswered and instead of an honest or moderate Answer this Man does but pervert curtaile tautologize nibble and pick at my Words and abuse me He doth not so much as seriously take notice of the stress of my Objections but over and over imposeth his Opinion and brings a very unfit Instance for God's judging it meet to punish all Sin or that all our Sin is punished in his Son without Cruelty c. where he saith If God doth damn the Impenitent if he damns the fallen Angels he is cruel We say No he is Just But is this and his punishing your Sins in his Son to the full a fit Parallel Let the unprejudiced Reader judge And then he grosly imposeth and begs the Question again viz. And for that person who is God to suffer a temporal Death though in his human Nature only this is of infinite Value an infinite Abasement a stroke of Infinite Wrath for had not God's Wrath against Sin been Infinite he would not thus have struck a Person of infinite Worth and Dearness to him interposing as a Surety between him and us miserable Sinners for â—…od in our Nature to suffer what he did this is more then for Men or Devils to suffer God's Eternal Wrath or Revenge this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell Rep. This strange Language against God and Christ I shall need to â—…ay little about let them that know the holy Scriptures see how unlike them it is only I may query and demand of him 1st Where do the Scriptures say That God suffered a Temporal Death as a Stroak of Infinite Wrath 2dly That in Infinite Wrath he struck a Person of Infinite Worth and Dearness to him 3dly That this Wrath more clearly shines in the Infinitude of it in thus smiting the Brightness of his own Glory c. then in the Eternal Damnation of Men and Devils c. If I should conclude this both Blasphemous and Unscriptural Language that thus sets God at variance with himself or as smiting and punishing himself c. S. S. perhaps would be ready to cry out Oh Blasphemy and charge it upon me though it be his own the very Tendence Nature of his own Doctrine The Matter is fully answered and refuted before Again Where do the Scriptures say that God punished the Surety Christ for our Sins and for a time poured forth his Wrath upon him for our Iniquities p. 108. I am sure the Scripture he cites sayes the contrary of him Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth Could he then pour forth his Wrath upon him for your Iniquities Oh! be ashamed of such Doctrine Could either the Chastisement of our Peace on him his bearing the Sin of many or carrying our Griefs be the Father's pouring forth Infinite Wrath upon him That it is for Christ's sake that God doth pardon upon Repentance is very true 't is well he Grants this upon Repentance and it is for Christ's sake for all the Good that is revealed or wrought in us that is acceptable to God as true Faith Repentance Obedience real Righteousness c. is all of Christ and brought forth by him in that Soul that is pardoned and Justified in him or accepted in the Beloved But how God's Forgiveness of the â—…ebt or Pardon of the Offences agrees with the Surety's full Payment and Suffering the Punishment Wrath deserved I leave to the understanding Readeâ—… to judge Or how Christ should make Intercession for them that come unto God by him if all their Debt were payed and Punishment undergone appears not especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all because of the Surety's Infinite Dignity and when if the Payment and Satisfaction of Law were thus strictly and severely made neither Law nor Justice could admit that the Debtor should lye in Prison as many do under Satan's Chains of Darkness lyable to Wrath and Vengeance but he should be both discharged and delivered ipso facto But we see it otherwise Many are yet in the Prison-House in Satan's Chains who yet may be loosed and Christ ever lives to make Intercession for them that come unto God by him The Man mends not the matter in what follows Obj. Christ Having purchased Salvation for us at the Hands of Justice by his Intercession he Obtains the Purchase at the Hands of free Grace and so applies it to us Rep. Oh strange Justice or rather Revenge fully paid satisfied but Grace yet to be so much interceded or solicited to this renders Grace more Severe then the Condemnation of the Law and Inferiour to Revenge And what Division would this make in God and between Christ and Grace it renders him Inferiour to Earthly Princes and his Grace below Common Justice among Men For supposing a Subject had forfeited his Inheritance to his Prince by Rebellion
him may clear and quit your selves of his inveterate Spirit and gross Abuses against us who bear Love and Good-will towards you and all men believing that there are some among you that are more tender and honest and of a better Spirit then T. H. for whose sakes I have writ thus much and not for his for he hath shewn himself Dirty and Wicked who hath made no Conscience to forge and spread many notorious Lyes and Slanders against us And therefore however takenotice of this that it will not be reputable for you to allow or own him as a Teacher among you nor for you to sit under him who hath no Power either over his Tongue or Passion unless he Repent and as publickly Revoak Judge and Condemn his gross Errors Abuses Lyes Slanders and Forgeries as he hath broached and spread them and if you suffer him to go on a Preacher among you without a publick Reproof from you and his open Recantation it will lye upon you as Upholders of a persecuting Spirit and rendeâ—… you as uncharitable and unchristian Professors of Christiaâ—…ity for suffering such a notorious piece of Wickedness as this of T. Hicks's to proceed from among you unreproved But I really desire the Lord may open your Eyes so as you may clear your selves and that Envy and Prejudice may cease and dye among you that you may not dye and perish in it A Serious Reflection Upon some of Will Burnet's Chief Arguments about the Resurrection of the SAME FLESH In his Book stiled The Capital Principles of the People called Quakers W. B. IF Jesus Christ did rise again with that Body that went Arg. I. to the Crave then there is a Resurrection from the Grave of the same Body c. But Christ did leave the Grave empty c. Ergo. Arg. II. If Jesus Christ rose from the Dead with Flesh and Bones yea with the same Flesh as was nailed to the Cross Joh. 20. 27. then there is a Resurrection from the Grave of the same Flesh that goeth to the Grave But Christ did rise in the same Ergo. Answ. This Man's Work savours of Flesh and not Spirit The Consequence of both his Propositions is inconsistent and so his Argument is fallacious for Christ's Flesh saw no Corruption being raised the third Day it did not corrupt in the Sepulchre much less turn to Dust or Earth as others do therefore the Instance and Comparison is unequal in this case though it holds for a more Spiritual End and Advantage then this drives at for which the Apostle did instance the Resurrection of Christ by the Glory or Power of the Father that men might believe in that Power He did not say that Christ's Flesh was raised up the third day that you might believe that the same Flesh as gross part of yours that goeth to the Grave and turns to Dust shall be so Raised as this Man argues for Christ's Resurrection was preached that their Faith might be in God who raised him up that Men might in this Life receive and feel the Spiritual Benefit thereof to their Immortal Souls and so partake in this Life of the Power of his Resurrection to be raised up with Christ in order to reign with him in Glory hereafterâ—… as for â—…nstance Know ye not that so many of us as wâ—…re baptizeâ—… 〈◊〉 â—…esus Christ were baptized into his Dâ—…ath therefore we 〈◊〉 with him by Baptism into Death that like as Christ was raised up 〈◊〉 Dead by the Glory of the Father even so we also should 〈◊〉 in 〈◊〉 〈◊〉 of Life Rom. 6. 3 4 5 6 7 8. to the end And 〈◊〉 〈◊〉 him by Baptism wherein also you are risen with him throuâ—…h 〈◊〉 Fâ—…ith of the Operation of God who hath raised him from the 〈◊〉 Col. 〈◊〉 12 13. As also to the same Purpose and End read Rom. 8. 11. aâ—…d 10. 9. Eph. 2. 1. 1 Pet. 3. 18 19 21. 1 Cor. 15. 45. Phil. 3. 10 11. 1 Cor. 6. 14. 2 Cor. 4. 14. Joh. 6. â—…9 40 Col. 2. 20. and 3. 3 4. Eph. 1. 20. and 2. 6. Col. 2. 12. 1 Pet. 1. 3. 21. Heb. 11. 35. 1 Thes. 5. 10 11. By all which it is evident that Christ Death and Resurrection was not preached for a 〈◊〉 Eâ—…d but for a spiritual Benefit here and an eternal Advantage hereafter But whereas our Opposer carnally infers from Christ's arising a Resurrection of the same Flesh that goeth to thâ—… Grave His Shortness in this and the Shallowness oâ—… his fleshly Apprehension comes under this further Consideration As First That all Flesh and Earthly Bodies of Men do not go to the Grave in hiâ—… Sense It is said Thâ—… 〈◊〉 〈◊〉 of thy Servants have they given to be Meat 〈◊〉 〈◊〉 Fow's of Heaven the Flesh of thy Saints unto the 〈◊〉 of the 〈◊〉 Their Blood have they shed like Water round about Jeruâ—…alem and there was none to bury them Psal. 79. 2 3. Thereâ—…ore these were not laid in Graves of the Earth As also it is apparent that the Flesh of many is wasted away with Sickness before they dye or their Bones be laiâ—… in the Grave And likewise many undergo such great Sickâ—…esses and Calamities in their Life time as so oâ—…ten doth both corrupt and waste their Flesh and Blood that so often as they are restored to Health again they have new Fleth or reneâ—…ed Bodies thereof and then what a vast Bigness would 〈◊〉 Bodies amount to if raised with all the self 〈◊〉 〈◊〉 that they had in their Life time Moreover through 〈◊〉 Judgment and sore Exercise David said My â—…ones â—…leave to my Skin Psal. 102. 5. And my Kâ—…ees are weak through 〈◊〉 and my Flesh faileth of Fatness Psal. 109. 24. And as 〈◊〉 signified when man is chastened with Pain upon his Bed and the multitude of his Bones with strong Pain so that his Life 〈◊〉 Bread his Flesh is consumed away that it cannot beseen and his Bones that were not seen stick out His Soul draweth near unto the Grave c. Job 33. 19 20 21 22. Through such Judgement and Chastisement they who have known the polluted Flesh consumed away are not so much concerned for the same Flesh as these our fleshly Opposers are whereby they shew they never experienced such Chastisements nor underwent such Judgment that God might hide Pride from them and keep back their Soul from the Pit Their proud Flesh would alwayes live and be reserved to eternal Glory Whereas he whose Flesh is consumed away through the Chastisements of the Lord and who comes to see that God is gracious therein unto him to deliver him from going down to the Pit who saith I have found a Ransom It is said of such a one His Flesh shall be fresher then a Child's he shall return to the Dayes of his Youth Job 33. This is not the old Flesh that was consumed away through Chastisements And as all Flesh is not the same Flesh so all Bodies are not of
of their future Beings or how they shall be reserved for Eternal Rewards There are two things tend to Atheism or to make men Atheists viz. First Some Mens Curiosity in studying and searching into Matters and Things beyond their Capacities and Reason being things of another 〈◊〉 and Principle then they are in Secondly Other Mens Self Confidence in asserting things contrary to Reason and manifest Experience and in particular in their affirming that these self-same Terrestrial Bodies of Flesh Blood and Bones shall be made Spiritual Immortal and Incorruptible and yet the same Matter and Substance as now It is true that Henry Moor had finer and more 〈◊〉 Notions about the Resurrection then many other learned men and aimed at the Truth and Spirituality thereof from the Visions of the Holy Men recorded in the Scriptures but if any should soar after those Notions how fine thin sublime or desirable soever they seem to be to that Aspiring Mind that desireth to feed upon the Tree of Knowledge such are in Danger both to fall 〈◊〉 and miss of the Fruit of the Tree of Life and of the Resurrection of the Just. Therefore Oh breathing Souls retire and 〈◊〉 down to the holy Principle of Light and Life in your selves so as that may both rend the Vail of Darkness open you and shew it self in its own Purity Vertue and Efficacy unto you that thereby you may know Christ revealed in you to be your Resurrection and Life your Hope of Glory and Everlasting Reward your Strength Nourishment and Souls Satisfaction For this is Life Eternal to know God and Jesus Christ whom he hath sent that in him each of you may arise to Righteousness and Peace here and to Glory hereafter And though it appear not what you shall be yet it is matter of Satisfaction Stay and Comfort that you have such Experience of the Love of God as to be his Children and to have his Witness and Testimony in you That his Appearance and Work will be to your Glory and future Felicity in Immortality where we shall have a Building of God an House not made with Hands eternal in the Heavens for in this we groan earnestly c. that Mortality might be swallowed up of Life Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit Glorified be his Name forever George Whitehead THE END A Conclusive ADVERTISEMENT Serious Reader THe many Controversâ—…s the great 〈◊〉 of the Press the 〈◊〉 Strivings of our Adversaries and their 〈◊〉 to prejudice and divert the Minds of People with their 〈◊〉 〈◊〉 and perverse Gain-sayings from the Reception of Truth which required 〈◊〉 〈◊〉 〈◊〉 and speedy Answers have occasioned the long Delay of publishing this Book after it was writ but I hope it will not be unseasonable at length but of Service to many for the Information of such honest Minds as sincerely seek to understand the Truth about those principal Matters of 〈◊〉 between us and our present Opposers herein unfolded And if the Manner or Method of Wording any Passages of Reprehension c. seems too Harsh or Sharp in the Eye of any who have not known 〈◊〉 been concerned as we are with such unplacable Adversaries let not this disgust or 〈◊〉 them from eying the Light and Manifestation of Truth aim'd at really intended and seriously contended for in the Matter and Substance of these 〈◊〉 Considering also in the reading the reprovable Occasions given us by those 〈◊〉 Spirits we have to deal withal our Zeal being for the Truth as made known to us and that in Uprightness and Simplicity of Heart to God and Love to Souls we have taken this Pains with much more And we must speak and write 〈◊〉 according to our several Gifts and as we see Occasion as they naturally 〈◊〉 and spring even in the Simplicity of Truth received not as Men 〈◊〉 nor to gratifie Men's Curious Fancies and Affections but as those that must give Account unto GOD whose we are Upon perusal of the Answers here 〈◊〉 I 〈◊〉 meet to give a Hint of these two Passages to prevent some Objection viz 〈◊〉 in pag. 112. there is a Question upon John 12. 35. which is Did not Jesus say There is yet a little Light IN YOU Having made further 〈◊〉 〈◊〉 it I find only in the Old Latin Translation these words Dixit ergo eis Jesus adhuc modieum Lumen IN VOBIS est And whether this might not be 〈◊〉 out of some very ancient Greek Copy not come to our 〈◊〉 is to be 〈◊〉 as being supposed by some However it is a Truth 〈◊〉 the 〈◊〉 that was with them was also IN them To be with them doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them And whereas in pag. 305. lin 6. 〈◊〉 〈◊〉 〈◊〉 are to dye these Words of S. S' s should have been inserted viz. Another 〈◊〉 say to that Company Though you are not able to run as 〈◊〉 as 〈◊〉 〈◊〉 as strongly yet if you do your best Endeavour and hold out you are to 〈◊〉 the rich Inheritance I ask which of 〈◊〉 two did speak to the 〈◊〉 of their Companies 〈◊〉 he renders the Scripture-Minister as 〈◊〉 in Opposition to the Quaker How this Passage 〈◊〉 omitted I know not for I am 〈◊〉 it was intended being spoaken to in my Answer as 〈◊〉 pag. 〈◊〉 〈◊〉 306. And as for the Errors or Defects that 〈◊〉 〈◊〉 in the Press through any Inadvertency or much Business the Reader is desired to correct or at least not to reflect upon the Author therein seeing the most material Faults are noted in the following Errata and how to be Corrected in the 〈◊〉 ERRATA TO THE SECOND PART HEre are some of the most material Faults escaped the Press which the honest serious Reader is desired to correct as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read obvious to the Sight p. 8. l. 30. for us read as p. 14. l. 23 for filth 〈◊〉 〈◊〉 p. 15 l. 1. r. obliterated p. 19. l. 21. for Saint r. Saints p. 29. l. 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 4. r. Manifestation or Principle l. 19 r that the Light is Christ. p 32 l. 10. for good read Goodness p. 39. l. 15. r. comparing it as to its Work pag 45 l. 29 f. effect r. affect p. 48. l. 3 for which r. the. p. 54 l. 24 f principle r. principal pages 66 67 68. in the Titlo blot out Offices 〈◊〉 p. 72 l. 27. 〈◊〉 meerly as a 〈◊〉 without p. 75. l. 22. 〈◊〉 spiritual known r. spiritually 〈◊〉 p. 77. l. 35 r 〈◊〉 〈◊〉 p 80. l. 33. f. to be r. will be p. 84. line last deâ—…e lux p. 105. l. 9. f Christ saying r. that saying p. 132. l 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133 l. 16 for he r they p. 142. l. 5. r. strike at p. 150. l. 22. f Body r. the Body p. 151. blot out Body of in the 〈◊〉 p. 152. l. 31. r. on thy
Neighbour as thy self I am the Lord Levit. 19. 18. Finally Brethren whatsoever things are True whatsoever things are Honest Just Pure Lovely and of Good Report think on these things Phil. 4. 8. Stob. 28. * That 's more then Tho. Hicks seems to do Liv'd at the same time Laert. Lib. 1. c. 3. * Reader this Reflection was not without Light nor this Man void of a very Tender Conscience The Gentiles who had not a Law became a Law unto themselves doing the Things contained in the Law their Consciences bearing Witness and their Thoughts the mean while Accusing or Excusing Rom. 2. 14 15. To Depart from Iniquity is a good Understanding Job 28. 28. And the Hypocrites Hope shall Perish Job 8. 13. Why do you not rather take Wrong 1 Cor. 6. 7. Stob. 28. Reader these weighty Sayings are very Scripture it self and that as well of the New as Old Testament so called especially where Christ saith SWEAR NOT AT ALL though spoke about 700 years before he came into the World * As Tho. Hicks John Bunion J. Grigg and other Railing â—…eparatists do the Quakers * Which T. Hicks can't do neither to his Wife Family at home nor his Friends much less other People abroad Stob. Serm. 80. Jamblich Let us hear the Conclusion of the whole Matter Fear God and keep his Commandments for this is the whole Duty of Man Eccles. 12. 13. Pure Religion and Undefiled is to keep himself Unspotted from the World Jam. 1. 27. In this sense I fear we may say that Thomas Hicks has no Light in him Who when he was Reviled Reviled not again 1 Pet. 2. 23. Laert. Plat. Phaed. The Fear of the Lord is the Beginning of Wisdom Psalm 111. 10. He that will deny himself let him take up his Cross and follow me Luk. 9. 23. Xen. Mem. 3. p. 780. Clem. Alex. Strom. L. 5. Stob. 218. Reader These sententious Expressions to have every one of them a Scripture would be tedious and superfluous for they are almost Word for Word Scripture it self as who knoweth Scripture may plainly see Xen. Mem. 4. p. 803. Id. Mem. 1. 722. 4. 804. Id. Mem. 3. So saith Christ Mat. 7. 2. 62. 7. Ibid. Apolog. Libanius saith Socrates considered The Pure in Heart shall see God Mat. 5. 8. Clem. Alex. Str. 2. 417. Laert. Stob. 46. The Fruit of the Spirit is Peace Gal. 5. 22. Acts 24. 16. But Godliness with Content is great Gain 1 Tim. 6. 6. Stob. 48. Stob. 114. This answers T. Hicks's Challenge about the Light 's showing that State if Christ had not said so Liban Ap p. 644. Nothing they could do was able to draw him out of his Endeavours to detect the loose Comedians that sought therefore his Ruin 1 Pet. 3. 14. * The word Philosophy hath been otherwise appropriated since those days as many other words have been for it then signified a Love of Wisdom given by Pythagoras which Wisdom was the Way of Holy Living not Vain and Untoward Contests about Inpracticable Things Laert. Suid. in vit Antish Ye are an Holy Nation a Royal Priesthood 1 Pet. 2. 9. And you shall be Kings and Raign c. Rev. 1. 6. Blessed are they who hear the Word of God and keep it Luke 11. 28. Where is the Wise where is the Scribe where is the Disputer of this World 1 Cor. 1. 20. Put on the Brest Plate of Righteousness Eph. 6 14. Stob. The Just shall live by Faith Hab. 24. Without Holiness no man shall see the Lord Heb. 12. 14. They that wait upon the Lord shall renew their Strength Isa. 40. 31. The Secrets of the Lord are with them that fear him Psal. 25. 14. Valer. Max. 2. 10. Cic. pro Bal. Laert. Mat. 5. 34. Cic. de Fin. 2. Rom. 2. 14 15. Laert. Ibid. Stob. The Fear of the Lord is the Beginning of Wisdom Job 28. 28. Laert. The Rulers take Counsel together against the Lord Psal. 2. 2. Stob. The Wisdom which is from above is first Pure then Peaceable Jam. 3. 17. Laert. Id. Psal. 111. 9 10. Cic. Parad. Stob. Id. Theatr. cap. 3. 10. Be ye Holy for I the Lord your God am Holy Levit. 11. 44 45. Plut. plac 4. 7. Stob. Phys. Rev. 20. 12 13 14. Chap. 21. 7 8. Plat. phaed. 2 Cor. 5 8. * Ad Amph. Clem. Alex. Strom. l. 3. 2 Cor. 5. 8. Philip. 1. 21. Plat. Phaed. Eccles. 12. 7. Idem The Sheep on the Right Hand and the Goâ—…tes on the Lest Mat. 25. 31 32 33. 1 Cor. 15. 28 29 30 31. Observe Socrates his Distinction betwixt being Dead Departed Acts 7. 60. H. Mor. Des. Phil. Cab. c. 3. Revel Rev. 22. 5. See Const. Orat. in Eus. Isa. 2. 2 3 4 5. Isa. 7. vers 14 15 16 17 18 19 20 21 22 23 24 25. Chap. 9 10. 1 John 4. 5 6. Chap. 11. 6 7 8 9 10 11. Jer. 23. Isa. 1. 12 13 14 15. Ezek. 18. 31 32. Objection Mat. 5. 27. 28. Joh. 8. 56 57 58. Helv. Chron. Rom. 5. 9. Gal. 3. 16. Joh. 14. 17. Hos. 13. 4. Hebr. 10. John 6. 51 52. 53 54 62 63. Rom. 3. 25. Ephes 1. 7. Hebr. 9. 14. Rom. 3 25. Hebr. 10. 5 7. 2 Cor. 3. 18. Joh. 1. 9. Joh. 1. 1 2 3 4 9. See Dial. pag. 3. 4. See Origen Chrysostom Greg Erasm Drus. Zeger Cam. Grot. B. Sand. Dr. Ham. John 〈◊〉 Dial. pag. 2. 〈◊〉 〈◊〉 〈◊〉 5. Rom. 〈◊〉 Jam. 5. 6. 1 John 2. 15. 16. 1. Pet. 1. 18. Ephes. 5. 1 Joh. 1. 5 6. Jam. 3. 1 2 3. T. Jenner T. Tayler J. Faldo T. Hicks H. Grigg c. Mat. 11. 27. 1 Cor. 2. 11. Ephes. 5. 13. Rom. 1. 19. Mic. 5. 8. Jren. l. 2. c. 30. Tertul. con Jud. p. 184. Quakerism a new nickname for old Christianity p. 54. 55. Rom. 2. 14 15. Justin Martyr saith That all are Christians who live with Christ as Abraham and Elias and amongst the Greeks as Sâ—…crates Hâ—…raclitus c. See Scultâ—…tus on him â—…ho also saith That some at this day are of his Judgment who have taught that Melchizedecâ—… Abimelâ—…ch Ruth Rachab the Queen of Sheba Hiram of Tyre Naaman tâ—…e Syrian and the City oâ—… Ninive are in the Catalogue of Christians Eusebius Pamph. in his Ecclesiastical History saith That Abraham and the ancient Fathers were Christians And defines a Christian to be one that by the Knowledge and Doctrine of Christ â—…xcels in Moderation of Mind in Righteousness and Continency of Life and Strength of Vertue Godliness towards one only God see Scultetus on him Clemens Alexandrinus saith The Law of Nature and of Discipline is one And Moses seems to call the Lord the Covenant For he had said before the Covenant was not to be sought in Scripture for that is the Covenant which God the Cause of all setteth whence his Name in Greek is derived And in the Preaching of Peter thou mayest find the Lord called the Word or Reason and the Law See
his 1 Book Strom at the end And before pag. 353. he saith The Law and the Gospel is the Operation of one â—…ord who is the Vertue Wisdom of God And the Fear which the Law had bred is mereiful to Salvation And the Fear of the Lord is the Beginning of VVisdom That she that is VVisdom that administreth Providence is Mistress and Good and the Power of both procureth Salvation the one Chastizing as Mistre's the other being bountiful as a Benefactor for on must pass from Darkness to Life and applying his Ear to wisdom first be a Servant then a faithful Minister and so asâ—…nd into the Number of Sons and be brought into the elect Adoption of Sons That the Law works to make them immortal that chuse to Live temperately and justly And Again Evil men do not understand the Law but they that seâ—…k the Lord do understand in every good thing And the whole first Book of the Stromatâ—… is especiâ—…ly to prove the Antiquity of the one true Religion or Philosophy aâ—… he calls it Ephes. 2. 8. 1 John 5. 4. Genesis 17. Gal. 5. 1 2. Acts 15. 28. Ther 's not laid down in Scripture any general Rule how to answer before Magistrates to act in Times of Sufferings Thus said a Baptist in print oâ—… to that purpose John 1. 9. Tit. 2. 11 12. John 18. 36. Isa. 54. 13. Joel 2. 28 Jer. 31. 33. Mal. 2. 7. Heb. 7. 24 25 26 27. Isa. 9. 6 7. Luk. 17. 20 21. Heb. 8. 10. Rev. 21. 3. Joel 2. 28. Tit. 2. 11 12. Job 32. 8. Rom. 1. 19. Gal 5. 16. 1 Joh 1 7. Isâ—… 2. 5. Rev. 21. 23. Gal. 6. 15 16. Galat. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Rule as it is translated Phil. 3. 16. which is spoken of the Measure of Attainment and Grotius saith in the Manuscript Rule is not so it must be understood let us walk in the same Attainment as also in 2 Cor. 10. 13 15. in which three Places that word is only found See Erasmus Vatablus Zegerus Cameron Jaâ—… Capellus and Grotius on those places none whereof can be drawn to the Scriptures Zegerus interprets this Place of Gal. 6. 16. thus They that have â—…ollowed this Form of Life or Rule of the new Creaturâ—… having turned away from the invalid Cerâ—…monies of the Law Peace c. Drusius explains it from Chap. 5. 6. The new Creation i. Faith which worketh by Love Grotius saith Rule here is a Way made as to a Rule that is plainly Right such is that Way of the new Creation which was foretold Isa. 42. 9. And signifies the State of the new Man of which Paul Speaks Col. 3. 10 Eph. 2. 15. Rom. 6. 4. Bp. Rob. Sand. de Regâ—… ConsProel 4ta sect 31. Tertul. de Prescript Heraetic pag. 204. Dell. Confut. of Symps. p. 89 90. Hieron Tom. 4. 70. Bp. Jewel p. 532. Poâ—…ano 〈◊〉 〈◊〉 〈◊〉 pag. 150 Eâ—…sinus on 1 〈◊〉 1. 19. Ib. 〈◊〉 1 Cor. 2. Luther Tom. 3. fol. 169. Peter Martyr Com. loc p. 1. c. 6. Ibid. p. 2. c. 18. Book of Martyr 3 vol. p. 298. Calvin Instit lib. 1. cap. 8. Beza on 2 Pet. 1. 19. Tindal works Pag. 319. 80. Jewel against Harding pag. 532 534. D. Ames against Bellâ—…m l. 1. c. 5. Thes. 32. G. Cradok divin drops pag. 217. C. Goad Refr drops pag. 12. Excrcit 2 7 9. against Quak. John 7. 17. 1 Cor. 2. 10. 1 Pâ—…t 1. 11. 1 Cor. 2. 10 11. Ephes. â—… 13. â—… Prelect 4. §. 21 22. Josâ—…phus Wars of the Iews l. 2. c. 7. Philo de spec leg decalog Laeâ—…t Hermip Orig. conâ—… Cels. â—…uint Curtiuâ—… ni vit Alâ—…x H. Grotius on Mat. 5. 34. Book Martyr vol. 3. p. 475. Gualâ—… Crâ—… Divine Drops p. 〈◊〉 Phil. 3. 16 B. Mart. vol. 3. P 577. B. Mart. vol. 3. P. 475. Rev. 21. 3 7. Isa. 54. 13. Rom. 11. 28. 29. Rom 〈◊〉 14 15. 1 Tim. 4. 8. Col 〈◊〉 20 21 〈◊〉 23. 〈◊〉 〈◊〉 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 23. 〈◊〉 〈◊〉 Contradiction Contradiction His 1st Argum. His 2d Argum His 3d. Argum. * That Life which is the Light of men is Divine Unchangeable and Infinite and therefore preferred before is above all Sufferings which are temporary finite His 4th Argum. His 5th Argum. His 6th Argum. His 7th Argum His 8th Argum. * Let the Reader observe this by the Way thou maystremember that the Controversie between us was not whether the Light as in every man be the Christ or no but whether it be a divine Light of Christ which I affirm or but a Creature which I deny this is enough to my Intention Joh. 17. 11. and 14. 19. Mar. 16. 1â—… Luke 24. 36 4. 8. Joh. 20. 19. 23 24. 29 Mat. 28. 9 10. * And so he hath dealt with Acts 1. 11. saying In the same manner p. 21. instead of In like manner * H. G. * H. G. Contrad pag. 94. * This is Mat Caffin's old Story against the Light Mat. 5. 48. pag. 3. pag. 6. ☞ Wisd. 12. 1 2. pag. 18 ☜ * A meer Taâ—…tology Unless at sometime to say that Body of Flesh and Bone doth noâ—… respect its own matter and Substance but some other * Thus far in Answer to his Questions Dialogue pag. 58. Baptist's Excommunication Excom Excom Excom Excom Excom Excom Excom Excom Excom Excom Excom Excom Excom Excom The Marginal Notes are added (a) Some of your Brethren now scoff at the Quakers for bearing Witness to the Immortal Seed within (b) For this Doctrine of Perfection the Baptists now revile us who are called Quakers and furiously oppose it (c) Which Lightning and Revivings do assert the Inward Light immediate Teachings of God now opposed by many of the Baptists (d) And this Strength and Light must inwardly be received but not by them that hate the Light (e) Which are since greatly encreased among you (f) Many of you are greatly guilty of that witness your Railing Pamphlets Sermons against us (g) All these are fallen in upon you because you have refiâ—…ed the Light within which would give the Knowledge of the Power and Life (h) Herein you did own immediate Teaching (i) That Sense and Travel you have yet kept off and despise them that experience it (k) And you are more unsound now then ever neither can you be sound until you own the Light (l) And especially for your Envy and Hypocrisie (m) But now you despise them that do (n) Which kind of Pharisaical Babling is still very customary among you (o) Excepting that you are outwardly dipt but as inwardly corrupt as others and more envious then most Men are (p) And will yet fall more (q) Which shews the great hardnes of Heart that is among you (q) Oh! great Dryness and Withering is come upon you (r) So you have Cause still to mourn much more (s) The slavish Fear of many of you hath greatly appeared in