Cor. 2. 9. opened for as mans eye or minde as he is a rational creature and but so never reach'd the things of God which he hath prepared in a way of salvation for his own so the Gospel-light about matters of Salvation of which the Apostle speaks never entred never shined into mans heart take him with all the light given him as a man before the fall or since at his coming into the world Gospel and Salvation-matters never entred into Adams heart before the fall and since there is not any of his posterity that by the light he bringeth with him into the world can tell what he should do what way or course he should take to be saved no more then his first parents when they hid themselves amongst the trees of the garden And that light which cannot discover Salvation cannot open the Scriptures to us Nothing gives that which it hath not Nothing can act beyond the sphere of its activity As for what G. F. addeth And 't is a more sure word of prophecy speaking of every mans light we will believe him as much as if he told an old wives fable if either he would have it to be more sure then the Scriptures or then Gospel-Sermons preached out of and according to the Scriptures Heretofore it became a proverb As true as the Gospel there being infallible certainty in the Scripture-Gospel but now there is a Light discovered in every man that will antiquate that Gospel and put the proverb out of date There is something in the heart of every man say No Gospel in light of nature they and that a word of prophecy or a declaration of Gods minde for salvation too or else 't is nothing more sure then all the Gospel throughout the Scripture and yet say I no part of the Gospel at all For no man shall be able to spell out one Gospel-syllable or letter in it or by it viz. in all that is written in every mans heart or by all that is written there from their coming into the world And yet it must be with G. F. the Grace that appeared unto all men Titus 2 11. vindicated Such an expression indeed hath the Apostle Tit. 2. 11. concerning the free favor of God in Christ which is the fountain and original cause of Salvation now shining to all Nations by the Gospel and saving effectually some of all sorts of men in the world But as Paul never called every mans light the Grace of God i. e. in Jesus Christ although that Light be a free gift so never was it every mans light or gift nor will be to understand what is the Scripture-grace of God and of our Lord Jesus Christ But the Doctrine of it is turned into wantonness when it is laid waste and common with the universal light of every individual reasonable creature which 1. is but a part a spark of that which Adam had before the fall 2. Gives not a crevise of light about Christ crucified 3 Is but a Legal-light and effect of the Law written in the old-stony heart of every man Section 13. R F. passeth over this Section also and saith nothing to it where I gave a farther instance of their advancing this common universal light by calling it A perfect Light or how could they be judged by it And the first principle which will change the minde Whereas 1. The Prophet David Psalm 19. 7. advanceth Creature and scripture-Scripture-light compared the Law or Doctrine of God in the Scriptures as Paul doth 2 Tim. 3. 16 17. to be the perfect Rule of faith and maners The light found in and by the book of the creatures and mens natural consciences is dim weak and imperfect in comparison of scripture-Scripture-light 2. The light in every mans conscience where the Scripture comes not draws up a Bill of condemnation discovers no Charter of Salvation 3. It is imperfect to what Adam had before the fall the Scriptures have more and higher light then Adam in his innocency received 4. The Law of God take it as a Covenant of works or under such a notion requires as much as Adam had That is not legally perfect which in all degrees and circumstances answereth not a perfect legal Rule 5. The least true Light sinned against is sufficient to judge the sinner if God entreth into judgement with him The other clause shall be examined in the fifteenth and sixteenth Sections Section 14. R F. answereth to what concerned himself in this Section but not in its due place I shall endeavor to reduce him From his Book Entituled how truly let the Lord and Father of Lights be judge Light risen out of darkness I had noted what he saith The light is pure standing out of all corruption meaning this light of every man which where it is and it is in every man it reneweth the judgement and where the judgement is renewed there is no corruption in that judgement as was told me by one of them in Scotland But this beam of God-head-light in every man is no part of the new creature or of such a renewed minde as the Apostle calls for Rom. 12. 2. Ephes 4. 23. And although that which is a renewed principle in some is pure so far as it is renewed yet the faculty where it is the minde hath darkness corruption and pollution in it as well as light and purity as is clear from 1 Cor. 13. 12. Now we see through a glass darkly but then face to face But R. F. * page 10. line 12. tells me I have slandered him for saying The Light is pure standing out of corruption but my slander hath no weight nor doth him no harm Rep. 1. I slandered him but with the truth if it were so and did him more right then he doth himself for I cited his words to the full standing out of All corruption 2. Although a slander when the truth is spoken may be charged upon him that speaks it if he relates the truth of another with an intent of reproaching the party yet I was clear of such an intent and shall still endeavor his and his companions reproof and conviction without their reproach If the word of the Lord be a reproach unto them let them look to it 1 John 1. 5. cleared and vindicated 3. His evasion to avoid the dint of the reproof will not serve his turn God is Light 1 John 1. 5. and he is pure and discovers corruptions and hath no union with them and what communion hath light with darkness For whoso consults his book * Light rison out of darkness page 24. line 13 15. will finde he speaks of the Light created in mens mindes and given back since the fall That light is your condemnation and that will shew you your corruptions And now in answer to my charge he tells us God is Light and he is pure c. Rep. 1. Will he confound God and his essential Light with light given into
Concerning Conscience and Laws Section 32. HEre I noted what they determine There must be no Law concerning Religion and yet thus admonish Rulers See that your Laws be according to the Conscience of every man By this I said it seems there is no Religion in the Conscience or else why should there not be Laws concerning Religion according to Religion as well as according to the conscience At this R. F. opens his mouth gives liberty to his Pen as followeth * Page 30. Thou deceitful spirit how hast thou wrested the words set down about the Law of God which answers his Justice and the light in the conscience which answers the Law of God which is perfect according to that in the conscience And then he desires the wise-hearted may read the Book which I have wrested The glory of the Lord arising shaking terribly the earth c. and the simple-hearted may take notice of my deceits herein made manifest c. Rep. That the wise-hearted may not believe every thing as the simple-hearted will if not helped with true information First I shall clear my self of a deceitful spirit in this allegation as in all that past before Secondly I shall discover the deceit of R. F. his words and answer as 't is jumbled here together First that I wrested not their words deceitfully will appear if I give them forth as they are in that Pamphlet * The glory of the Lord c. p. 14. more fully Therefore be awarned how you make Laws for all must be cut down with the sword of the Lord which is contrary to that in the conscience And that no Law be laid upon Religion for the Law is for sinners and transgressors c. Now if no Law be laid upon Religion because the Law is for sinners c. then either sinners have no conscience at all and then they contradict themselves who speak of a conscience in every man and that Laws must be according to that in the conscience as it follows in that page or else sinners have no Religion i. e. of no kinde and nothing to binde them from within which if they say they contradict the light of every mans conscience and consequently their own which teacheth something of a God and of a Religion also that that God which they own is to be worshipped c. Let us hear them again with patience See that your Laws be according to that in every mans conscience for the light in every mans conscience is of God That that in every mans conscience may witness your Laws else that in every mans conscience will witness against your Laws not to be of God Rep. 1. It is a truth the light which is light indeed and not thought only to be light in every mans conscience is of God but you shall have many men tell you my light gives me to judge thus and I think thus when 't is not light but darkness for which end to avoid this deceit Christ gives the caution Luke 11. 35. Take heed therefore that the light which is in thee i. e. which thou thinkest is light be not darkness 2. Granting that every man hath some light in the conscience which is of God so far as Magistrates Laws are according to that light that light will accord with the Laws witness for them at one time or other But what if the Magistrates Law be above the light that every man hath as is the Law of true Religion Christian and saving Religion suppose every such man who hath but an inferior common light beneath and below the light of the Magistrates Law doth witness against it not to be of God is it not therefore of God because a blind erring conscience who cannot see above his candle-natural light doth so judge of it not to be of God is it I say therefore not of God or must the Magistrate repeal those laws which accord with Gods supernatural light given him because the natural man cannot reach the understanding of them Such laws indeed as have persecuted prisoned crucified them who have suffered for the testimony of a good conscience if Rulers repealed them not God hath hewed down in all ages because contrary to the Law of God and to that which was and is in a sanctified conscience but the conscience of every man is not a sanctified conscience and therefore it may sooner oppose what is good in the Magistrates Laws then the Magistrates good Laws shall oppose any thing good in the conscience And hereupon it follows that the Magistrate is not to level his Laws with every mans conscience and light but he is to provide and encourage able Teachers who may by Gods blessing on their labors be instrumental to elevate the mindes and consciences of people to the understanding of that which is supernatural in the Law of God and of man consonant to that of God But what say these men further * Glory of the Lord c. pag. 15. Because there have been persecuting Laws Therefore be awarned of making Laws and that you have no Law concerning Religion but let Religion defend it self for whatsoever is not of God will not stand but will wither away but see that your Law be according to that in the conscience and then it will be against strikers c. Rep. Here is that which is wreathed and cross-shakled no law must be concerning Religion yet all according to that in the conscience I ask these men again Is Religion within as well as without if they say without then why condemn they us who are for the outward part of worship instituted by God if they say within then where is it seated every where but in the conscience if it be seated in the conscience as in other faculties then the Laws cannot reach the conscience but they will reach Religion also And again if Religion be seated in the conscience why should not laws be concerning Religion and according thereunto as according to the conscience seeing the conscience bindeth us to the observation of Gods Law and if the Magistrates Law concerning Religion be according to Gods Law the Law of the Magistrate and the Law of the Conscience will agree very well together for he is not a terror to them that do well but to evill doers yet his Law is for the defence of them that do well as for the offence of them that do ill it is the evil doer onely that is afraid of a good a righteous and a religious Law Secondly for the discovery of R. F. his deceitful answer consisting of truth and error jumbled together The Law of God saith he answers his justice and the light in the conscience which answers the Law of God which is perfect according to that in the conscience Rep. Here are two truths The Law of God answers his Justice and the Law of God is perfect but here are two errors couched withal 1. As if the Law of God had no more
Baptism With water proved 176. 183 Of Infants vindicated 178 Sprinkling lawful 180 One Baptism consisting of two parts 178 182 Bible To be read and preached upon 20 See Scriptures C. Call To the Ministery how lawful 211 Inward to be tried by the outward fruits 214 The Churches call spiritual 215 Some may counterfeit an Immediate call 211 Some mediate calls good 213 214 Some bad ibid. Christ Exalted by the Scriptures and the Scriptures by Christ 43 44 Christ above his gifts 59 His Godhead asserted and cleared 54 How he leads out of the fall 86 How he was made sin or a sinner 132 As Mediator not in natural men 262 276 When and how in the soul 264 His condemning sin in the flesh beyond conscience-condemnation 266 A Savior according to Scripture 283 Commandment How the general includes particular persons 106 What is a command in the Spirit 109 Saints experiences about a command 110 What is a Gospel-command 111 Communion Of Saints on earth with Saints in heaven 146 Conviction By the Spirit beyond that of a natural conscience 266 Conscience If but natural and not renewed gives no saving testimony 269 Covenant Of works and of grace what 90 Of works in Adam 97 Differences of the Covenant of works and of grace 90 Covenant of grace one for the substance 91 Two for maner of administration 93 Old and new what 8 The reason of the change 94 E. Elders Their Ordination by man though not of man 207 F. Forms Of Religion 291 Of Speech 292 Fruits Of the Spirit 293 Of the flesh ibid. G. God How God is Light 68 His Essence not mixed with created Beings 236 Gospel Gospel-Light above natural reach 75 Grace Given by means 173 H. Hearing Of the word 173 Holy Ghost A person one of the Three in the Godhead See Spirit 49 c. 207 Honor Civil due to Superiors and to all men 231 ibid. Gestures of honor some bad and idolatrous 233 Some civil and but good maners ibid. The denial hereof what it argues 292 I. Imputation Gods imputation of righteousness his covering of our sin 130 A constant act of Gods free favor 131 The doctrine of it no pleading for sin 123 c. Justification The material cause not the new-birth 119 Not sanctification 132 Its difference from sanctification 126 God justifieth sinful persons believing 120 121 How justified by faith ibid. Defilements of sin remain in a pardoned soul 125 Peter in his falls not out of a state of justification 128 Perfect at first believing 135 L. Law How set up in stead of Gospel 12 Levitical Law way Typical Gospel 89 Law-Levitical no Covenant of works 95 Law-moral positions concerning it 97 How subservient to the Covenant of grace 98 How inservient to the Covenant of works ibid. Gods Law above the conscience 307 Letter What in a large or in a strict sense 4 5 The Spirits Letter is Gods written word 9 How denied 244 Light Of the Godhead in every man not redemption-light 52 Strange notions of the Light in every man 53 How light without Scripture is no light 64 The Light-giver not to be confounded with the light-given 59 84 Light in every man no Teacher of saving truths 60 Not Gospel-light 75 Not the light of Saints as such 61 261 Much less equal with Christs person 59 Not supernatural 61 Not above but beneath the Scripture-light 66 Not a part of the New-creature 77 Not the Corner-stone 80 Nor the first principle of Christian Religion 82 Leads not out of the fall 83 Obeyed gives no saving excuse or testimony in the conscience 269 Creature and scripture-Scripture-light compared 76 Not to be confounded 275 Mysterious absurdities 263 How the least degree of light is perfect 274 How counterfeit ibid. True conclusions about light 69 Lords Supper The visible outward part no carnal invention 185 Bread and wine the outward matter 186 The Institution spiritual 188 The benefit great 190 A strange trans-mutation by 192 James Nayler His reasons broken 193 Antidotes against the dissolution of the Lords Supper 200 M. Magistrates Their forbearance 308 Means of grace attended with a promise of blessing 174 N. Nakedness No Commission for going naked in these times 291 O. Oaths see Swearing Ordinances How owned or disowned 302 P. Perfection Of holiness but comparative 162 164 Not absolute in all degrees till death 143 144 How denied how not 141 158 161 This life a time onely of pressing after it 290 Person What it is 48 What a person in the Godhead is ibid. How distinguished 49 Prayer Publique not forbidden 201 Gods Spirit is there 204 Preaching By Doctrine Reason and Vse c. justified 72 293 How free and consistent with taking Wages 209 Printing When invented 21 The benefit of printed Bibles ibid. Promise Of grace and leading out of the fall none annexed to the good use of natural light 87 Yet the light of a promise helps to lead out of the fall 86 Prophets Some immediately inspired some mediately taught 217 They studied the Scriptures 218 Some distinguisht from men in office 217 Psalms Not sung without some kinde of meeter 205 Q. Quaking From visible manifestations of Gods majesty how and by whom imitable 287 See Trembling Questions Their fit place 223 Which are of the devil 224 R. Reconciliation Of the person perfect before the heart is perfectly sanctified and how 134 135 Regeneration By the Scripture-promise 132 257 Remorse What. 171 Repentance How decryed 171 Righteousness What our own 145 329 What the Quaking Papists mean by Christs righteousness 278 S. Sabbath A mercy as a duty 303 Saints Their light beneath Scripture-light for the degree 271 Their highest degree of light and grace not here attained 272 Experimentally imperfect 148 Scriptures The word of truth 1 To all 2 The word of God and truly so called 3 40 In what sence 25 The witness of God 4 The Letter of God and the Scripture of God all one Ib. A standing Rule 7 A more standing Rule then visions and revelations 13 15 37 38. Not mans word or other mens words 18 The Touch-stone of Doctrine 23 253 And Judge of controversies 258 Not carnal 24 The Spirits sword 26 Powerful 153 The ground of the Saints acting 26 31 And how 27 Interpretation by Scripture 37 A Voice a Light a Rule a Guide 43 44 Scripture-light above the light of nature 66 74 76 Its further preeminence 271 281 Scripture-light Salvation-light 73 Its fulness 284 It magnifies Christ above it self ibid A more excellent Teacher then the creatures 70 To be studied 218 220 Who deny them 244 Gods mouth is in the Letter 247 252 Sin Visible in and to the Saint 112 Groaned under all the life time by true Saints ibid in what respect 113 Sin and purity dwell in one soul not as one 118 Sin confessed is not pleaded for 125 It dwelleth and acteth in the Saints 138 It continueth in them they continue not in it 151 No heart perfectly pure form it 158 159 160
light yet he is not to be called or accounted as low as some of his workings are But we honor adore and magnifie him as God Christ and the Spirit above his gifts who worketh but such common works though we put them not into his own place nor lift up that natural or common light into the room of a Savior 3. He that witnesseth not Christ and the light of the Spirit of which witnessing he boasteth above the natural light which is given to every man and above the common light though supernatural which is given to some men doth not witness Christ and the light of the Spirit home and close according to the Scriptures Christ as Christ the Lords anointed anointed above his fellows is above all his gifts which he bestoweth on men not onely as he is God viz. natural and common gifts but as he is Christ viz. peculiar and saving gifts And the light of the Spirit is either that which he is essentially with the Father and Son which is above all created and conferred light as high as God is above the creature or that which he gives now the light which the Spirit giveth he giveth in a common or in a saving way There are but natural and common instincts and lightnings of the Spirit and there are special peculiar and sanctifying The God-head and person of the Spirit is more above all these his gifts then the heavens are above the earth This is to witness Christ and the Spirit according to the Scriptures What light R. F. hath about the Spirit the Reader may discern by what past before in the seventh Section But to make good my Charge at the entrance of this I noted from G. Fox that speaking of every mans light he tells all that would know the way This is the true teacher and the Light within is life the Light in Scripture is death Contrary as I said to Ephes 5. 8. Jer. 10. 14. c. For 1. Grant there is some truth in every mans light or as Vniversâ—l light teacheth not the way of salvation Rom. 1. 8. it could not be imprisoned yet it is not the teacher of saving truths That which is but every mans light teacheth the true way to life by a mans own works but it teacheth nothing of the way truth and life that is of Jesus Christ dying for sinners The Ephesians and all the Gentiles were left in the dark for all that natural teaching and the Jews and every man left in a brutish case notwithstanding their natural wisdom I say brutish with that Scripture in Jeremy because the brute beasts are not more below the natural reason of man then the natural minde and reason of every man is below the light of the new creature 2. Grant again as I did in my former piece that the light of the Scripture-law and bare Commandment is death sentencing the transgressors of it to death yet there is another kinde of light mentioned revealed promised and shining forth in the Scripture called the light of the glorious Gospel and Salvation-light which if it be always death to G. F. or R. F. it is because they are among them that perish All that R. F. in defence of George Fox returns me is Where thou art offended at him for saying the Light of Christ is life it is but to manifest thy envy against the truth and thy contradictions to the Scriptures for the Scripture saith Christ is the light John 1. 9. And he is the life John 14. And such as follow him the true light are led out of darkness error and deceit into the light of life John 8. 12. Rep. 1. I was offended at G. F. and am now at R. F. for defending the offence which is this That the light within every man is said to be life in opposition to the light in the Scriptures which he calls death whereas there is no light to bring men to life and glory but it is taught in the Scriptures 2. The light given to all men John 1. 4 and 9. as I said above is indeed the present life of rational creatures and among men but what is that to the life of communion with God in grace and glory 3. The light of life or Salvation by Christ a Mediator to lead such as by grace follow him out of darkness is not known by the remnants of the old creation-light much less can that old creation-light lead into the redeeminglight of life although men follow it never so close and hard at the heels 4. To equal every mans light as if it were for kinde the same with the choicest light of the Saints is to contradict the Scriptures 1. This do all of the Sect. And 2. this doth R. F. 1. The mouth of them all may be heard speak in one Pamphlet * To all that would know the way to the kingdom Printed Anno 1655. pag. 17. to this purpose They will not endure the distinction of Natural and Spiritual and Special Produce one Scripture say they that speaks of a Natural light I can give them two or three if it may do them any good Rom. 1. 21. When they knew God Rom. 2. 14 15. They do by nature the things contained in the law c. Which shew the effect of the law Written in their hearts Jude verse 10. What they know naturally Here is the natural light given to every man more or less this is the light in every mans conscience which is but Natural though they will not have it so called but we will call a Spade a Spade and no more It shall not be set off for Free Grace and the Saints Teacher and sufficient to lead to salvation c. Yet to this effect will they instruct the people * Pag 8. as above To you that tempt God and say Lord give us a sight of our sins you need not tempt God to give you a sight of your sins for ye know enough c. Praying to have more light then what every man hath with them is tempting of God and other light then that it seems they know none or why must men stand still there and seek no further 2. R. F. in another Pamphlet * Light risen out of darkness pag. 19. hath this passage And here you lie ye proud Priests that say the Apostle did not say to every man Col. 1. 27. That Christ or the Light was in them for ver 28. it 's added Whom we preach warning Col 1. 27 28. vindicated every man and teaching every man Here he would level the light of the Saints with every mans light and with Christs person also Whereas 1. When the Apostle saith He warneth every man he doth not speak of every man that cometh into the world for never did every man live in one Age nor did Paul meet with half the men of the world in that Age. 2. The phrase every man in that place must be interpreted by the 26
and 27 verses every such man as is a Saint in one place and another where he came not yet perfect except in Justification that he may be presented perfect in Christ Jesus in holiness 3. Christs person with and by his Spirit dwelleth in every Saint with a light that never was given to every man that cometh into the world nor ever will be given 4. Though Paul preached to the world unconverted as well as to the Saints yet it was to bring them who were of Gods election among the Saints that they might be partakers of that mysterious light which they knew nothing of before But R. F. thinks if the Scripture make mention of every man it must needs include every man that is was or will be in the world therefore he addeth in the above-mentioned Pamphlet The Apostle saith to the Romans That as well as to them God hath given to every man a measure of grace Rom. 12. 3. And none shall be condemned for that Rom. 12 3. vindicated which they know not but for that which they know and do not obey Whereas here 1. By every man is not meant every man that cometh into the world but that cometh into the Church or company of Saints or whether in or out of the Church yet maketh profession of Faith and hath received some supernatural gifts in measure 2. It is a measure of faith the Apostle speaketh of not a measure of grace Faith may be taken there for knowledge of Gospel-doctrine and gifts flowing from that knowledge which may be in men that are not truly sanctified or endued with saving grace 2 Thes 3. 2. All men have not 2 Thes 3. 2. opened faith not so much as knowledge of the Gospel-letter nor the general assent to Gospel-truth as very Gospel much less that justifying faith which onely the Elect have 3. Every man that cometh into the world hath not that which is termed and is but common though supernatural grace i. e. gifts freely given in common to Hypocrites and Formalists as to the Elect and effectually called of Jesus Christ 4. Every man that neither hath true saving grace nor ever lived in times and places when and where God hath given common supernatural endowments will have enough to condemn him for that which he had in Adams loins yet standing and particularly for that which he knew in him but lost yea put it away by his voluntary disobedience in whom all have sinned Rom. 5. 12. Besides for not obeying Rom. 5. 12. opened that which he knows of God of good and evil as natural conscience dictates for God Every man who hath but every mans light will at last be condemned Rom. 2. 12. For as many as have sinned without law i. e. without the written word shall also perish without law i. e. by the law witness and judgement of their own consciences which is that we call the Light of nature the Law of nature or natural Light by good warrant from Scripture and reason that things should be called as they are But to proceed Section 10. TO call the light within them and which every man hath the word of God as they frequently express their natural impressions To you all this is the word of the Lord while as they will not have the holy Scriptures so called This as I noted is still to hold up Contradiction as to the whole Scripture so to that particular place in Isaiah 8. 20. whence I inferred That Light without Scripture Isaiah 8. 20. further vindicated is no light This passage R. F. stumbleth at in his Epistle and saith It comes as the rest of my sayings from the deceitful Spirit that guides me Rep. What doth he less then fasten deceit upon the Spirit of God as far as he can the Spirit of truth who speaks in that as in all the Scripture and guided me to write as I did If they speak not according to this word saith the Spirit there speaking of the Law and the Testimony written in books and tables it is because there is no light in them How Light without Scripture is no Light What clearer and truer inference from the words of the Spirit by the Prophet could I raise then this viz. Light though said to be saving Light without Scripture i. e. besides or not according to Scripture is no Light Men may R. F. His reasons to the contrary in his Epistle dissolved call it light and light of life but the holy Ghost saith it is not so if it be not agreeable to Law and Testimony which is Scripture-light R. F. would fain disprove my inference thus 1. If light without Scripture be no light then I know not the light that was before the Scripture or Letter and so am ignorant of Christ the true light Rep. 1. It follows not for there was no light before the Scripture but what is now revealed in and by the Scripture 2. It is a learned ignorance to know no more in order to salvation then that which is in Scripture revealed The Lord give me and all his more of this learning 3. As the Spirit shews me by the Scripture that God did teach the knowledge of Christ to the Fathers before the Flood and after till Moses without a written Word so I know that all that light which the Patriarchs had concerning salvation and right worshipping of God through a Mediator was according to the Law and Testimony committed to writing in Moses time and since 2. R. F. objecteth By such a saying Light without Scripture c. I would not have God to be God and Christ to be Christ without the Letter of the Scripture Rep. 1. What an absurd that I say not malicious inconsequence is here 'T is as if one should have cavilled against Isaiah when he said To the Law and to the Testimony c. Why Isaiah if there be no light in them that bring not Scripture and that soundly interpreted according to the Spirits word thou wouldest not have God to be God nor Christ to be Christ without the Scripture The charge of R. F. is not against me but contradictious to that Prophet and to the Spirit For when God gives a written Law Doctrine or Rule and Touchstone to try even Prophets and Apostles Doctrine by he that shall speak things discrepant from this Canonical Word speaks as we say without book without ground or warrant without or besides and consequently against the Light of a Rule and against the Spirit that gave the Rule 2. God who was God from everlasting and much more before he appointed his minde to be delivered in writing Isaiah 8 20. farther cleared hath thus given out his minde in that written Text by Isa 8. 20. consult but the verse before When they shall say unto you seek unto them that have familiar spirits c. should not a people Gods people seek unto their God where should they seek him should they go to the
all sin nor half the branches of it and Judgement is far from coming forth into victory till Christ brings it forth not onely by Gospel-conviction which is far beyond and above the conviction of a meer natural conscience but by Gospel-sanctification and by his second writing of the Law not in old stony hearts but in new and softned hearts But if natural conscience be so potent to be victorious at last why do they call every man in his first state a beast his reason corrupt but to manifest their Self-confusions Again he speaks of sin being condemned in the flesh a Scripture-expression Rom. 8. 3. used by the Apostle to set Rom. 8. 3. cleared forth Christs condemning sin in his own flesh putting of it out of office and power to condemn believers by his suffering Christs condemning sin in his flesh far beyond the conscience condemnation of sin of the punishment of their sin in that flesh of his yea fulfilling the Law for them in the same flesh Hence no condemnation to them that are in Christ Jesus but this is another kinde of condemning sin then what comes meerly by and from a natural conscience for that 1. Doth but condemn sin in part not all sin not original sin not unbelief c. 2. By way of discovery not by way of satisfaction for sin and of justification from guilt as is Christs maner of condemning sin 3. Natural conscience is never victorious as to deliverance of a soul from the state of sin though it be never so far obeyed but Christs condemning sin in his own humanity assumed to that end is victorious both by merit with God and by application in the conscience of a believer to stop its own and Satans accusations and throughout the Saint to set up reigning holiness in him to prevail over corruption by degrees in the state of a new creature Lastly The Apostles words 1 Tim. 5. 24. of some mens sins going before-hand to Judgement others coming after 1 â—im 5. 24. vindicated are used to another purpose as appeareth from ver 20. concerning Gospel and Church-offences and offenders some mens sins are discovered before-hand these the Church may judge others are not disclosed these God will judge It is well that R. F. grants a Judgement to come I wish he could consider it better and judge no man so deeply as he doth me before the time reckoning me with the wicked who indeed will finde it to be a day of torment for he that judgeth now shall himself be judged at that day and he that will shew no mercy in judging others shall then have judgement without mercy to his little ease joy or rejoycing The second passage which R. F. * Page 27. undertakes to defend is that of John Cam Every man in his first birth and state may see himself to be natural but is not able to judge of the things of God This is contradictious in the first part of it to Ben. Nicholson who said Every man in his first state is a beast for then he can reflect upon himself and judge of his state before God no more then a beast And the second part of it is contradictious to the first for if every man in his first birth may see himself to be natural guilty liable to sin and the curse before God then he may judge something of the things of God but that is denied why then is the other affirmed but that the man fought with himself in the dark R. F. his defence is 1. By railing and falshood Let that Book Particulars concerning the Law by J. Cam be a witness to the truth against thy ignorance and sottishness that sees thy corruptions and pleads for them Rep. This I pass by with prayer that the Lord may rebuke and remit him 2. By a truth and a falshood together The light which doth discover the natural corruptions is not natural as thou says but it is spiritual Here is a truth in Scripture-sense not in his meaning that the light which discovers natural corruption is spiritual but a falshood mixt with it that I said it was natural This will no where be found in my former or this present piece for I every where deny the natural light of every man to be able to discover a mans corrupt state Reason cannot reach the breadth nor fathom the depth of this fallen condition But let R. F. compare his own words last spoken with John Cam's and consider if one doth not clash with the other His brother saith Every man in his first birth may see himself to be natural Himself saith The light which doth discover natural corruptions is not natural but spiritual Now I ask Is it by the light of the first birth as in the first birth that every man may see himself to be natural then that light is either natural or spiritual It is not natural saith R. F. It is in the first birth saith J. Cam either these men do agree or not if they do agree with themselves it is more then we can make out by their words onely I finde what their sense is of the word spiritual not after the Scripture sense The Scripture meaneth by spiritual that which is born of the Spirit by spiritual light the light of the new or second birth but these men understand by spiritual light that which comes with the first birth a light in the soul of every man We know saith James Nayler * Antichrist in man by J. Nayler p 7 8 there is a light in spirit that testifies of Christ before Christ be known in the Creature this light is that which the Gentiles had whereby saith he they became a law unto themselves and were Jews in spirit whose praise was of God and not of men This light led them to shew the works of that Law God had written in their hearts their conscience bearing witness and excusing them in the day when God shall judge the world by his Gospel This light and the fruits of it he concludes will stand at the day of judgement praised of God but not of men Which magnifying expressions of the Heathens light are disparaged by what * Ben. Nicholson Returns to a Letter p 16. another of them saith viz. upon Adams fall pure reason was destroyed and corrupt reason took place as it doth this day in every natural man And if this man speaks the truth as he doth the other speaks what is false 1. In that he boldly affirmeth the Gentiles light made them Jews in spirit the Apostle Rom. 2. 29. hath no Rom. 2. 29. rescued such meaning He describeth a Jew in spirit to be one who is circumcised in heart or who hath the circumcision of the heart whose praise is not of men but of God Heart-circumcision and the Gentiles light are two things vastly discrepant the Gentiles light never attained to the mystery of heart-circumcision Fond men that write and speak after this maner
perfection of light and holiness then is in every mans conscience And 2. As if the perfection of the Law was regulated by that in the conscience whereas the Law of God is above the conscience Gods Law above the Conscience of man both in its light and holiness and in its authority it being a Rule to the conscience from its superiority of light and perfection of holiness and hence I conclude 1. That if the Magistrates Law be according to the Law of God although it be above the present light of conscience it is neither against the holiness nor true liberty of conscience 2. It is one thing for the Magistrate to declare and ratifie by his civil sanction Laws made by God and Christ concerning Religion which are above the consciences of natural men and above the actual present light of some true Magistrates Laws not to be against yet may â—e above the light of every man Saints And another thing to enact Laws against the true light and principle of the lowest Saint or the meanest son of Adam this latter is unlawful the former warrantable and that which stands with Religion and a good conscience also their own and others But 3. What if his Laws concerning Religion be above the present actual or habitual degree of light that is in the Saints This may be supposed because sometimes the Light of the Magistrate may be elevated higher then the light of some real Saints discerning further into the minde of Christ and understanding his Laws better then many of Christs subjects in as much as he may be more eminently subject to Christs Laws then inferior persons doth the Magistrate sin in holding forth light so agreeable to the Laws of Christ I trow not What then may he compel all within the Nation or Commonwealth to come up in practise to his own light no neither Here the Rule of Equity must take place to forbear as he would and ought to be forborn in the like case forbear whom such as tenderly and Magistrates forbearance of whom and how peaceably dissent for want of higher light forbear how First in love to the Saints and to all men to the Saints thereby to draw them up to higher attainments and actings who are to make that use of such forbearance to all men thereby to gain them in who are of the Lords number to Jesus Christ and to maintain a lawful civil peace with all Secondly not without restrictions over those who deny the common principles of humane society disturb the outward peace of the Saints societies would have Magistrates make Laws onely to binde and manacle themselves from striking at offenders Blasphemers Gospel and Church-disturbers that so the strong man armed still keeping possession and holding men asleep in a carnal and sinful security may have his liberty by naughty and pernicious instruments to vent what he can against the Truth without the least outward check and controlment but however our hope and assurance is that his kingdom divided against it self cannot shall not stand Glory to the most Wise and Holy God Amen AN APPENDIX OF A Handful of ANIMADVERSIONS upon the Pamphlets and Practices of the QUAKERS 1. ALl their Doctrines are raised upon the ruines of the Scriptures Excellency and Authority Witness Thomas Lawson's challenge a Lip of truth opened pag. 7. That light is in the Scriptures prove that or tell me what one Scripture hath light in it He might answer himself from Prov. 6. 23. alledged in part by him page 45. The Commandment is a Lamp and the Law is Light Yet will he dare to ask again b Ib. page 10. How doth the Letter or Scripture shine and what is the dark place it shines in St. Peter will tell him c 2 Pet. 2. 19. That more sure word of Prophecy the Declaration of Gods minde in Scripture is as a Light suppose the light of the Sun darting its beams into a dark cellar so shines that Prophecy of Scripture in a dark place our hearts and mindes the darkest place in the world till enlightened by the Law and pure Commandment of God d Psal 19 8. Yet more bold is he in another Querie e Page 54. What Scripture hath God in it A man might without breach of charity conclude Light is not in Tho Lawson's heart God is not in all his thoughts viz. to fear and reverence him who vents himself in such a gibing and upbraiding way against the Holy Scripture of God Another Instance of Scripture-disparagement we have from Samuel Fisher in his Account of the Scorned Quakers f The scorned Quakers account page 20. Christ by his Light within shews you as in a glass your own faces c. as the Scriptures cannot do But cannot and doth not Christ as much by the Scriptures It seems not For in the Scripture saith he you may read the Right of things and what you should and should not be and do but the Light within is larger then that and of further extent shewing not onely the Right and the Law and what we should be and do but also the fact even what we do and are And doth not the Scripture the same Gen. 6. 5. Rom. 3. 9 10. c. to verse 19. James 1. 23 24. Well may these men be scorned if while they pretend to own and honor they thus scorn the Scriptures Prov. 3. 34. 2. Their corrupt Tenents are built upon false and novel-Interpretations Witness Tho Lawson his doctrine of Perfection which he bottoms upon his Gloss g The Lip of truth opened page 41. on 1 Pet. 4. 7. The end of all things is at hand What is this but Christ If he be the end of all things then of sin Taking it upon trust He is there meant by the Apostle when as he speaks of the Judaical state and worship more strictly and if it be understood more largely it is but as much as if he had said All things are coming to their end in a short time Another instance is Richard Farnworths endeavor h Truth cleared of Scandals p. 29 30 to avoid the dint of that place 2 Cor. 12. 7. and 10. where Paul after his Revelations and Rapture was in danger of being self-exalted and was sensible of his infirmities by feigning the man caught up into the third heaven to have been some intimate friend of Paul when as to the most ordinary understanding it appears the blessed Apostle in modesty speaks in the third person Ironically as of another yet really of himself The after-part of the story concerneth Paul it was He that had the prick in the flesh it was He that had the messenger of Satan to buffet him lest he should be exalted it was He that prayed thrice unto the Lord that it might be removed and to whom the Lord answered My Grace is sufficient for thee c. And therefore the forepart of the chapter story is to be understood of
covenant with his Creature upon any terms but as there needed no mercy before it was broken so when it is broken there is judgement for the sinner without mercy It is the covenant made with Christ upon his satisfaction to Justice for others that he becomes our Propitiatory and Mercy-seat Many more Arguments might be added I conclude with this 5. and lastly The Levitical Law and all the old administration was a Testament and called the first Testament being the first disposition and discovery of free Grace but a covenant of Works is no Testament nor any where in Scripture so called for a Testament requireth the death of the Testator Heb. 9. 16. Christ of necessity therefore must die to ratifie the Will A covenant of Works exacteth death if it be transgressed but it is the death and blood of the sinner Under the Levitical Law the transgressors did not die but the beast died for the transgressor which plainly shewed it to be a covenant of Grace and gracious Testament wherein the death of Christ is accepted not the sinners as that by which all the Legacies of the Will and good things of the Covenant are both purchased and assured As to the Second particular noted in the beginning of this Section viz. That the Law which Adam had in innocency written in his heart was the moral Law this they deny and R. F. * Page 11 to back J. Nayler addeth for thy saying that Adam was under a covenant of Works and the same then canst not prove it Rep. What he meaneth by and the same I do not well understand it is well if he understands himself If his sense be that I cannot prove Adam to have been under a covenant of Works and the same with the Levitical Law which he holdeth to have been a covenant of Works I acknowledge it is against my judgement and conscience ruled by truth to confound the covenant of Works and of Grace together I have even now disproved the Levitical Law as no covenant of Works for the substantial matter and living form of it and therefore cannot speak daggers or contradictiously say That the covenant which Adam in Innocency was under was the same with that which true Believers of the Old Testament were under If his meaning be that I cannot prove Adam to have been under a covenant of Works and the same which is contained in the moral Law or ten Commandments given on mount Sinai and written in Tables of stone I shall premise a few positions of truth Positions of truth about the covenant of Works in Adam and the Moral Law and then produce a few Arguments for the Affirmative The positions I premise are these 1. Adam was created in the image of Gods goodness holiness justice c. Gen. 1. 27. else his nature had not been perfect Eccles 7. 29. 2. The covenant of Works is a covenant of Goodness Holiness and Justice as is the Commandment moral Rom. 7. 12. ordained to life by the keeping of it but found to be unto death after the breach of it ver 10. 3. Adam stood and fell as a publique person representing all mankinde that were in his loins Rom. 5. 14. 4. The condition of his standing in life to eternity was by the strength of that image of God given him in creation to do all that was written in his heart and to obey any particular positive precept of God as it should be revealed to him 5. The Moral Law contained in the ten Commandments may be considered abstractly and nakedly in the matter or as clothed and formed with circumstances 1. Abstractly It is a bright beam of Gods holy good and righteous Nature and Will and the Idea or express representation of that which was perfectly written in mans heart in the time and state of Innocency 2. As clothed with circumstances and so it is either inservient to Adam standing and his fallen posterity that would rise and stand in and by the covenant of Works or subservient to Adam and Eve and the Seed of the woman Gods chosen who being fallen as others were to be raised ruled and saved in and by the most free covenant of Grace The circumstances that make the Moral Law subservient to a covenant of Grace are 1. The Preface to the Precepts a free Promise so God began with Adam and Eve after the fall as with the Israelites Exod. 20. 2. Gen. 3. 15. 2. It is given in the hand of a Mediator Gal. 3. 20. Moses was the Typical Christ the true Mediator who because God loseth not his Justice in the covenant of Grace undertakes as a surety for some the Elect to pay their debt both forfeiture and principal the forfeiture by his Passive obedience the principal by his Active obedience for their justification John 1. 17. and Rom. 3. 31. 3. It is a directory and rule to true Believers as it is also in Christs hand guiding them by his Spirit for the ordering of their sanctification Mat. 5. from ver 17. to the end The circumstances that make the Moral Law serviceable to the covenant of Works made at first with Adam are the ingredients attendants and effects of that Law As 1. The absolute perfection of it 2. The maner of promulgation with thundering fire blackness darkness tempest sound of a trumpet terror of voice c. Exod. 19. Heb. 12. 18 19 20. 3. The rigorous exaction of all the debt at the hands of sinners with threatning of death Gen. 2. 17. and the curse Deut. 27. 26. 4. The tryal of the creatures strength as was that prohibition to Adam Gen. 2. 16 17. Exod. 20. 20. to restrain from sin 5. The discovery of transgressions Gal. 3. 19. increasing of wrath in the conscience Rom. 4. 15. and holding the whole world under guilt and some under the sense of a sinful estate Rom. 3. 19. 6. Although God in giving the Law with all these ingredients attendants and effects had Gospel-purposes to his true Israel yet that the Moral Law clothed with these last mentioned circumstances doth lead to Christ or to the promise of life by him it is onely Intentio agentis the scope of God to work by contraries not Intentio operis properly the work of the Law before Faith but what it doth work upon the Elect it is by accident as the Spirit by his effect of keeping them under bondage a while wearieth them out of conceits of self-righteousness c. that they look after Christ For the Moral Law is not contrary Gal. 3. 21. opened to the promise or so against the promises of God that it can forbid a Mediator or a pardon from another way though it provides none of it self nor so against them but that God can and doth provide a Righteousness in a Surety when the Debtor the Sinner hath none of his own and neither the Law nor Sin can put God besides his purpose 7. The Moral Law was so perfectly written in Adams heart
in innocency as it was never perfectly revealed nor half so clearly known after he fell till the Lord gave it in writing upon Tables of stone and upon Books Rom. 5. 13. Rom. 5. 13. opened It is granted Vntil the Law in was in the world but sin is not imputed when there is no Law Diverse kindes of sins were not known to be sins original guilt and filth was not taken notice of until the Law Albeit God imputed sin yet men would not charge it upon themselves nor did God charge it in this life so closely fully and particularly home either upon the Jews or upon the Gentiles consciences till the written Law came amongst them 8. The covenant of Works was onely at first made or entred with Adam standing as a publique person representing all mankinde It was never made with any else since the state of perfection Distinguish we must between entring or striking this covenant and maintaining or holding of it up God entreth not strikes it not up with any fallen son or daughter of Adam he will never trust any meer man with it upon his single bond when as Adam betrusted with the whole stock broke himself and his posterity but onely he keeps it up with reprobates and with them that insist upon the condition of their own obedience thinking by their own strength to fulfil the Law and by their own righteous and religious performances to make amends to his offended Justice and to attain life in such a way of works Matth. 19. 17. Rom. 2. 13. Gal. 3. 10. These things premised and pondered it will neither be difficult as R. F. imagineth to draw up proofs and Arguments nor yet to believe or be convinced of this Affirmative truth which he J. Nayler and others have formerly Adam in innocency under a covenant of works and stood by the Moral Law Arguments to prove it denied viz. That Adam in innocency was under a covenant of Works and that he stood by the Moral Law written in his heart and by the observation of the positive branches given him in command according to that Law Argument 1. Either he stood under the Covenant of works or was under the Covenant of Grace or he was under no Covenant Under none he could not stand live or breathe He was certainly upon some terms of agreement with God being made in his image and in communion with him and yet a creature under the Law of his Creator The covenant of grace and reconciliation by Christ it was not for there was no variance nor breach of friendship as yet between God and Adam If it was not of Grace except a common-creation favor to be in some sort or other it was a covenant of works Some indeed speak of a covenant of Nature but that is all one with the covenant of Works variety of expressions must not lose us the truth as they do not alter the thing it self 2. He that was under an engagement of personal perfect conformity to Gods holy nature and righteous will every instant and moment of time upon his single bond in his received strength without promise of a surety or superadded abilities was under a covenant of works But this was Adams case and state in innocency he must conform to all that which he had perfect light and strength for A perfect stamp there was of Gods Law which we call the ten Commandments upon his heart they being the perfect beam of Gods holiness and righteousness none stand bound for him all his posterity are bound in him the promise is onely that he shall live if he continues every moment as perfect as he was made which we gather by the threatning if he fails but in the least eats but of the Tree of knowledge a Tree of tryal he shall surely dye And the Moral Law saith the same consider it with its rigor out of the hand of a Mediator Do this and live do it not fail in the least at the last moment of time or sin but at the first moment of being and thou shalt dye the death Therefore he and all in him were under a covenant of works and while he stood he stood upon his own legs given him in the first moment of creation 3. That covenant which he fell under when he fell that he stood under the terms of while he stood But Adam as a publique person and all in his loins fell under the penalties of the covenant of works for as all sinned in him by that one transgression in eating the forbidden fruit a sin both against his inward created principles and against a positive Moral precept so death passed upon all men Rom. 5. 12. And all are born for that sin children of wrath and under the curse of God Ephes 2. 8. Therefore Adam stood under the covenant of works and its legal conditional performance and promise of life no longer then he continued perfect as he was made and sought out no inventions and wanderings from the law of his creation and Creator 4. If the covenant of works was not made with Adam in innocency seeing he was a publique person God could not in justice require satisfaction of his posterity under the fall and in misery But he requireth just satisfaction of Adams posterity under the fall and in misery The just satisfaction that is due to him is not onely the suffering of infinite punishment for the offence against him who is infinite but that perfect obedience due to him from creation which Adam had strength to have performed in innocency viz. strength to have kept in that perfect state and to obey any command that God as a Creator might in a just way give unto his creature This just satisfaction some poor creatures since the fall will attempt to give to God first in a way of suffering partly here partly in a faigned Purgatory and moreover they will undertake to satisfie God in a way of active obedience endeavoring to compound with their offended Creator and to pay a part for the whole and while they attempt impossibilities they are found debtors to the whole Law Gal. 5. 3. Now albeit God makes not nay renews not the covenant of works no not by the death of Christ as some would have it with any man since the fall yet keeping them under the penalties he loseth not his right of exacting the principal debt and he doth require it of those who will be paying a part for the whole to get life thereby Therefore such a covenant Adam was under in innocency as obliged him to pay the whole debt of the Moral Law in its rigor Again suppose a poor soul falls under the conviction that all is due which was given but lost and doth not say to God Take a part for the whole or have patience with me and I will pay thee all but I can do nothing at all I can suffer nothing to satisfaction of an infinite Justice in finite time God now standing
upon his Justice and he must not let his Justice fall though the creatures righteousness be lost and the sinner fallen so low cannot give life to this poor sinner upon the terms of his father Adams covenant in innocency And if Gods infinite grace his peculiar electing-love findes out another way of life and the onely way of salvation for the way of works by a meer creature as to preservation of Gods image and communion-life is lost and as to salvation i. e. recovery of a lost life that is not to be found by the invention of men or Angels this way that God himself findes out or makes discovery of is in so just and righteous a way that he lays the foundation of the covenant of grace in the satisfaction of a righteous Surety the Son of God the Lord Jesus Christ who was not bound to pay the forfeiture or principal for himself nor was he bound to become man or assume our nature but upon supposition of Gods decree he voluntarily undertakes the office and work of redeeming and saving the Elect fallen with others thereupon he stands obliged to assume their nature in which onely he could obey and suffer and he doth assume it for the persons the children of the Election Heb. 2. 14. for their sake and on their behalf according to that Scripture And having taken their nature upon him he is made under Section 1 is the law deeply now in debt for their sakes all which he pays actively and passively and by the meritorious satisfaction given now to Justice accepted by grace at the hands of such a Surety he obtaineth eternal redemption for Gods chosen But I ask of R. F. Why must Christ the Surety pay the Elects debt of obedience to the Moral Law in all perfection of nature and life if they did not owe it How came they to be so indebted if their father Adam was not under the debt broke and run away among the trees of the garden and left them under the obligation wherein he was before he turned bankrupt 5. That whereof every man hath some reliques written in his heart that Adam in innocency had as a perfect bond and obligation written perfectly in his heart But every son of Adam hath some reliques of the Moral Law and ten Commandments with the ingredient rigor of attendant condition and effects of a covenant of works written in his heart viz. That he ought to have a God and a worship and that suteable to the Deity with solemn time for worship and the characters of the second Table are yet more legible in every mans heart with impressions that produce the effect which the Apostle speaks of Rom. 2. 14 15. the work of natural conscience that tells him of an obligation to his Creator and excuseth or accuseth in matter of fact as he acteth according or contrary to the light of the Law written in part upon his stony heart and afterwards perfectly upon Tables of stone these forfeited reliques are given back of Gods common goodness and bounty to mankinde and as the remains and ruines of a stately fabrick they demonstrate what was once standing in beauty The best light in men without the new birth carries them to the repairing of this fabrick by works although that way Gal 1. last to life is shut up and kept as by the flaming sword impassable after every mans best endeavors But when the children of Adam are laboring after life in the way of their working as the condition and cause of life it is strange they should not know what stock their father had in his hands nor upon what terms he and they stood in with God I wish it be not the scope of R. F. and J. N. with others as is the Papists design to extol Adams state in innocency above a covenant of works not to magnifie the grace of God but as holy and blessed * Expos upon Ecclesiastes pag. 163. Mr. Cotton saith to derogate from the grace of Christ Object 1 James * Discovery of the man of sin pag. 23. Naylers Objection is of no force against what I have argued for The covenant of works saith Do this and live but he had the life already while he stood in it and so it was not to be obtained by working He had it while he had it upon condition of working it should have been continued to him upon that condition Life once lost in that covenant for want of working or for bad work cannot be obtained again by the parties themselves that lost it yet if men will be doing for life God permits them to go on and let them see at last how they have lost all their labor as well as their life Object 2 But the Law was added because of transgression which if it had been before the transgression could not have been The quite contrary is more clear if the Law had not been before the transgression viz. of Adam Adam had not been under transgression for what is sin but the transgression of the Law 1 John 3. 4. And it was added not to the Gal. 3. 19. cleared transgression but because of transgressions sins were now multiplied in the world and men would neither charge the first sin nor the last nor any upon themselves as they should to become sensible of the need of the promise and of him to whom the promise of salvation was primarily made therefore the Law was as a glass held before them to shew them their spots and it came with an arrest to self-justifiers as to this day it will come to be clapt upon the backs the consciences of transgressors Object 3 But why stood not Moses by the Moral law J. N. tells us That Law which was given to Adam was Thou shalt not eat of the Tree of knowledge I suppose he means for an absolute prohibition of eating Adam had not but a liberty of eating of every tree that excepted which no where in Scripture is called the covenant of works That was but a positive branch of the Moral Commandment for tryal of his love to God and of his obedience in one kinde but to stand obliged to all kinde of obedience answerable to the written Law with the tag as the Martyr called it at the end of the point death and the curse attending the first transgression is no less then a covenant of works and as hath been shewed and proved as such a covenant was onely then made and entred with all mankinde Object 4 Is R. F. his reason * Page 12. any better Adam had not the Law in which the ten Commandments were given for it was written the Law with the ten Commandments several hundred years after Adam and not given to him in paradise therefore he was not under that Law and Covenant of Works Answ 1. The Law with the ten Commandments is more then the Law of the ten Commandments Although no Law but the ten Commandments was written
sometimes uttered First The Apostles sense 2 Cor. 4. 6. is by allusion to 2 Cor. 4. 6. vindicated Gods work in the old creation to witness his power in the new In the old he commanded light to shine out of darkness He said Let there be light and there was light creating it of nothing There was a pre-existent subject before light was created viz. darkness of the air but no pre-existent matter which light was made of much less was light there before within the darkness for though God commanded the light to shine out of darkness it doth not follow that light was there before So God working by his Almighty power in the new creation he hath saith the Apostle shined in our hearts to give the light which was not there before of the knowledge of the glory of God in the face of Jesus Christ The faculty of the natural understanding was there as the pre-existing subject but there was no fore-existing matter out of which this light is produced The Apostles sense again in Gal. 1. 16. is not to Gal 1. 16. vindicated favor these mens opinion as if Christ had been in Paul vailed over before conversion and then revealed in him as being there but Paul did not know it till his conversion But God revealed his Son in Paul when he did immediately effectually and experimentally shine into his heart and gave him the knowledge of the glorious mysteries of the Gospel in the clear knowledge of Christ given for him given to him and now dwelling in him and he doth reveal his Son in others ordinarily when after he hath knockt at their hearts he opens the door by his Spirit gives faith to consent that Christ shall come in and dwell there Ephes 3. 17. Before faith Christ is kept out of the heart but when a soul believes and his faith worketh by love and love by obedience as Christ came in and took possession from first believing so in his good time he doth manifest himself unto the soul John 14. 21. The Apostles sense Col. 1. 27. Col. 1. 27. vindicated is not as if the light of Christ for salvation had been in the Gentiles hearts in a mystery before their effectual calling The mystery of salvation by Christ was wrapt up in the Scriptures of the old Testament and in Types and Figures among the Jews not in the least hinted to the Gentiles mindes before the Gospel came But when the Apostles When and how Christ is in the soul came to preach Christ crucified to their ears through grace they believed the report for themselves at Coloss as elsewhere and knew the grace of God in truth had Christ his image stampt upon their hearts and the Spirit of Christ dwelling in them This was not light breaking forth from their hearts as having been there before their union with Christ and Christs taking up their hearts as his Temple but the light of the glorious Gospel breaking into their hearts which 1. Is called the riches of the glory and the Pronoun which before is Christ in you refers not to mystery for that is of the Neuter and the Pronoun * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Masculine Gender but to riches * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Gender with which in the Greek The glorious treasure and substance of the mystery which rich glorious treasure is Christ in you the light in every man is a poor base beggerly scrap to this Gospel-pearl and treasure 2. This riches summ'd up in Christ and Christ the substance of the Mystery is confined to the Saints ver 26. and is onely in them ever after their closing with Christ reigning and prevailing to the purity peace and joy of their souls and evidential hope of their future glory Secondly The assertion of Christs being within men before conversion contradicts themselves as I discovered in my former piece who say In the Ages past Christ was not revealed every man had not that light The Son of God is not revealed as Christ but as he is Mediator in the Ages past Christ was not so revealed they had not say they that light viz. as he is Mediator therefore Christ as Mediator was not within men by the light given to every man And here I leave them R. F. among them as I found them and discovered them in this Section in their own darkness of Confusion and Self-contradiction till the Lord shall convince them thereof and bring them out of it Section 12. ANother Contradiction of themselves concerning the Light in every man I noted in this Section viz. That they magnifie it and vilifie it in the same respect as it is the light of the first nature and of every man in his first state since the fall R. F. * Page 26. takes up two of the passages to answer but takes not off their Self-contradiction The first They magnifie every mans light to be a Law written in the heart to judge and condemn all sin and therefore they say the day of judgement is come and anon they vilifie the light of natural men who are a part of mankinde as filthy waters and every man in his first state is a beast To this all that R. F. hath to say is Where judgement is brought forth into victory sin is condemned in the flesh and there is no condemnation to them that are in Christ Jesus c. and such have boldness in the day of judgement for as some mens deeds goes before-hand to judgement others they come after and therefore a day of judgement is to come Rep. If these men would disparage every mans light in respect of the Saints light they would be something ingenuous and if they did not put every mans light in the place of Christ the Spirit and his writing in the heart and then call them waters of Babylon nor sometimes say upon Adams fall pure reason was destroyed c. and anon call every mans light pure light they would not be so Scripture and self-contradictious as they are nor would they confound what they ought to distinguish as R. F. confounds the judgement of a natural conscience and the Spirits Gospel-conviction of sin Righteousness and Judgement together Justification he confounds with Sanctification and a day of Judgement present with the day of Judgement which is to come Scripture-expressions he useth here as elsewhere but not with the Scripture-scope and meaning The passage I quoted out of Ben. Nicholson his Returns to a Letter Page 13. speaks of the Law written in the heart of The Spirits conviction of judgement beyond the judgement of a natural conscience every man which they say doth judge and condemn all sin R. F. tells us of a Judgement brought forth into victory and when that is done sin is condemned in the flesh but say I according to Scripture the Law written in the heart of every man neither condemns all sin nor discovers either the root of