and thus to limit and circumscribe God and his Light or Shining to be so and in like manner as the Sun and its Beams doth maniâ—…est such gross Apprehensions of God as he did before in expecting to see him with bodily Eyes And this relates to the old Heresie of the Anthropomorphites or Monks in the desarts of Aegypt as also to that of the present Mugletonians who imagine God to be a personal or bodily Existence circumscribed as to place denying him to be an infinite Spirit yet thus far I will admit of his Simile by a Reason of the contrary that as the natural created Sun immediately sends forth its Beams or Rayes which are natural and do influence the Earth with the Vertue of the Sun so the eternal increated Spiâ—…itor Word doth shine and shew forth its own immediate increated divine Light and Vertue in the Hearts and Souls of Man-kind as the Sun is natural and created so is its Light or Shining and as God the eternal Word is increated and super-natural so is his immediate Shining or Light in the Hearts and Souls of Man-kind and as a man's Eye is directly set towards the Sun in the least Beam thereof shining through any Crevis into any Dungeon Cell or other oscure place it sees directly to the Sun it self so the Eye of the Soul being directe dtowards God by the least Appearance of his divine and immediate Shining or Illumination therein it hath a Sight of God and the Soul thereby comes to seel of his Vertue and Power in waiting upon him And for this man to conclude that this Light of the eternal Word cannot teach and reveal unto man the Lord Jesus Christ p. 50. is to deny Jesus Christ to be the Word or that true Light that enlightneth every Man whereas his Illumination directs man immediately to himself as its eyed and minded As also he is as narrow shallow and partial in concluding the Light will not reveal unto man his Saviour without the Help of the Scriptures p. 50. this is a strange undervaluing of the Light of Christ what then did the Scriptures proceed from Was it not the Light And what shall become of all those Nations and People that have not the Scriptures if this be true It is none of our Assertion that Christ in his Death and Sufferings was but only a Pattern or Example of that which must be wrought over again in us for though we own him to have left an Example yet he was more then an Example and he did not only end the Types but was a Sacrifice and Offering for Man-kind and opened the new and living Way giving Testimony of God's free Love towards all and making Way for the enforcing of the new Testament or Covenant of Life But yet that either all or any men are cleansed or justified or saved meerly by the outward Sufferings Crucifixion Death or Blood shed of Christ the Scripture proves not but by Christ himself and his Blood Life Spirit and Power nor yet that men are acquitted or saved by their outward Application thereof And this man to his own Confutation confesseth to the Power of Christ s Spirit being risen in us for our Sanctification and Renovation as well as Christ was raised from the dead for our Justification p. 54. then all is not fully doneby his Death without them but both the End and Mystery of the Cross Sufferings and Death of Christ without 〈◊〉 be known and fulfilled within see Philip. 3. 10. although this man seems not willing to hear of Christ's being a Pattern or Example of that which must be wrought over again in us p. 50 yet in Contradiction to this he saith The Lord Jesus Christ hath wrought Redâ—…mption and Salvation for me and revealed this by his Word and Spirit and 〈◊〉 it in me p. 52. it s well that in any Measure he is made to grant to this inward Work of Christ. IX Further about their Ordinances His pleading for their shadowy and carnal Ordinances to continue under this Notion viz. Under his Shadow I have with the Spouse sat down and his Fruit is and hath been sweet unto my tâ—…ste p. 53. This is a very impertinent Instance and altogether improper to reckon Bread Wine and Water-Baptisin that Shadow of the Souls Beloved to wit Christ that the Spouse sat under seeing the Lord himselâ—… saith I will be a Shadow from the Heat and a Refuge from the Storm And we are so far from believing these his carnal Ordinances to be the direct Shadow of the Souls Beloved in that neer Sence that we look upon him he is yet to prove them Appointments Institutions and Ordinances of Christ or of Necessity to continue in the Church notwithstanding his spiritual Coming and Revelation which he hath not much less that they are spiritual or of a Spiritualness as he saith p. 59. and 60. which he hath manifestly contradicted in granting They are but the Sign the Shadow the Shell and Christ the Substance p. 53 54. For my part I don't look upon either John's Baptism or the Supper of Christ and his Disciples at which they had the Passover to be Institutions and Ordinances originally appointed by Christ or enjoyned to all that should succeed in the Gospel and true Church but rather though they were not directly enjoyned by the Law of Moses as we say modo forma yet that they did more naturally relate to that former dispensation of Shadows then to that of the Gospel and new Covenant and that John's Baptism was rather for a Consummation of the Jews divers Sprinklings and Washings under the Law comprehending them in order to end them and Christ's eating of the Passover and drinking with his Disciples Luke 32. to be as a Consummation of the Jews Feasts under the Law viz. that of the Passover and others according to the Relation given at large concerning the Ecclesiastical Rites of the ancienâ—… Hebrews by T. Goodwin in his Antiquities of the â—…ews called Moses and Aaron p. 86 87 88 89 90 91. and 〈◊〉 and Christ saying As often as you do this is not a â—…ommand and This do in Remembrance of me and 〈◊〉 the Lord's Death till he come does limit a time for its Discontinuance for till he come must either respect his next Coming or render not only his coming after he was risen but his spiritual Coming and Revelation in his Saints no Comings which were absurd and Auti-Christian and there was a time to shew forth his Life as well as his Death Hiâ—… saying The Sign and thing signified God hath joyned together p. 54. is again contradicted by his granting a Personmay find a Shell and have no Kernel in it p. 54. To which I add That God hath so joyned the Sign or Shadow and the Substance together as so to continue I deny or that the Scripture any where so saith but as for these Baptists Shells Husks and Shadows they are both dry and empty and the Lord is
DUTY Again The Way to ascend up to the House of Truth IS TO BEHOLD WITHIN US THAT THERE IS ONE MOST HIGH GOD who made and governs all things that Christ is God's Ambassadour and Builder sent unto Men and as they receive him INTO THEIR HEARTS HE BUILDETH A DIVINE AND IMMORTAL TEMPLE IN THEM VI. But let us deliberately read what the so much admired ATHANASIUS says to the Gentiles who did frequently cast out that Vulgar Objection to the Christians How know you that yours is the Right Way The Way whereby to attain to the Knowledge of God IS WITHIN US which is proved from Moses who saith THE WORD OF GOD IS WITHIN THY HEART and from this Saying of Christ THE FAITH AND KINGDOM OF GOD IS WITHIN YOU If then says Athanasius the KINGDGM OF GOD BE WITHIN US likewise are we able to understand the WORD or VOICE OF THE FATHER Which Solid Ancient and Great Truth could not but highly aggravate the Blame of such as were Infidel to it because it was but the Doctrine of their Fam'd Philosophers more clearly and Scripturally exprest as it doth abundantly testifie to us upon which Ground it was the Primitive Christians believed and practised their Religion Not Tradition however Holy but Sound Internal Conviction and Revelation from no Words Without BUT THE ETERNAL WORD OF GOD IN THE HEART the great Discoverer of the Will and Way of God to Men He that knows this Word or Divine Principle to raign in his Heart knoweth the Kingdom of God come there and his Will done even the Sanctification of the Soul VII CHRYSOSTOME also is not wanting to ascribe some Honour to this Holy Light we contend for who not only confesseth the Light mention'd in the first of John to be Christ the Word-God who inlightneth all Mankind coming into the World but also avers it to be of a Saving Nature unto all who believe in it and follow it wherefore saith he Let none blame the Light they are not Saved but their own Rebellion who refuse to be saved by it This he very solemnly calls A TEACHER OR INSTRUCTOR DWELLING IN MAN's NATURE or that no Man is without a Teacher to Instruct Inspire Help and Assist him in what leads to Eternal Life I will conclude these Christian Testimonies with a Passage out of AUGUSTINE not unsuitable to the Business in hand VIII AUGUSTINE in his Discourse on John has this very notable Passage viz. THAT GOD IS PROPERLY KING OF MINDS OR SOULS because when he is receiv'd in he governeth by his Divine Power and Spirit in the Heart therefore is not his Kingdom after the Manner of this World BUT WITHIN and much to this purpose Again he Distinguisheth upon the Word REASON There is a Superior and Inferior Reason saith he the Inferior is a meer Rational Creature or that Understanding which distinguisheth a Man from a Beast but the Superior Reason is a LIGHT or as it were a POWER in Mankind DICTATING REVEALING and INJOYNING DIVINE ETERNAL and INTIRELY GOOD THINGS as for Example when it shall say This is Sin thou oughtest no to commit but AVOID it Why Because it offends God Thus far of Primitive Christian-Divinity from about 132. years after Christ to about 400. years after Christ by way of Confirmation of that Part of the Gentile-Divinity which might with least Credit be imbraced for to cite never so many Primitive Christian Authors to prove a God Holy Life and the Immortality of the Soul the other Points of Gentile-Divinity would look like Labour in vain since none that believes them to have been Christians ought to doubt of their holding these very things which in a great measure character'd them such but that which is though it should not be the Wonder is to quote them in the Language of the so much yet so undeservedly decri'd and abused Quakers viz. That not only the best Gentiles but most approved Christians of the Primitive Times Confess to a Divine Light Principle Word or Spirit in Man whose Inspiration gives infallible Understanding and as Man is guided by it he shall be Recovered out of that Mire Sin has stuck him in and it will Free him from the Snares of Pleasures Inlighten his Eyes Inspire his Soul and Lead him gently by the hand in the Way of Eternal Righteousness whose Reward from God will be Immortality and Eternal Life CHAP. XII The Third Part of the Gentile-Divinity viz. That they were Men of Vertuous Lives and taught the Indispensibleness thereof to Life Eternal Prov'd by Numerous Instances IT may be now time that I dispatch the other two Parts of the Gentile-Divinity which I shall endeavour with all convenient Brevity There are many Instances of their Pious Doctrine and singular Examples of their Vertue I will instance in a few to convince if I can such as scarcely believe any Good of them and the rather I fear that they may not charge the Bad upon the Light that their Doctrines and Practice with respect to Good Living were and are very Commendable and Approveable of all Good Christians I. PITTACUS Mitilenaeus one of the Seven Wise Men of Greece as they were called his Apophthegms were these What thou tak'st Ill in thy Neighbonr DO NOT THY SELF Reproach not the Unhappy for the Hand of GOD is on them Restore what is committed to thy Trust. Bear with thy Neighbour LOVE THY NEIGHBOUR Reproach not thy Friend though he recede from thee a little Acquire Honesty Seek Obsequiousness Love Discipline Temperance Prudence TRUTH FAITH Experience Dexterity Society Diligence Oeconomy and PIETY II. CHILON another of them he was so Just in all his Actions that in his old Age he professed He never had done any thing contrary to the Conscience of an Upright Man only that of one thing he was doubtful Having given Sentence against his Friend according to Law he advised his Friend to Appeal from him his Judge so to preserve both his Friend and the Law Agellius relates it thus When his Lise drew towards an End ready to be seized by Death he spoke thus to his Friends about him My Words and Actions in this Long Term of Years have been almost all such as I need not Repent of which perhaps you also know TRULY EVEN AT THIS TIME I AM CERTAIN I NEVER COMMITTED ANY THING THE REMEMBRANCE WHEREOF BEGETS ANY TROUBLE IN ME unless this one thing only which whether it were done amiss or not I am uncertain I sate with two others as Judge upon the Life of my Friend the Law was such as the Person must of necessity be condemned so that either my Friend must lose his Life or some Deceit be used towards the Law revolving many things in my Mind for a Relief of a Condition so desperate I conceived that which I put in Practice to be of all other the most easie to be born Silently I Condemned him and perswaded these others who judged
should Dye in the most convenient Age and by the Gentlest Means for if I dye by Sentence I am allowed the Benefit of the most easie kind of Death I shall give my Friends the least Trouble Further If when I give an Account of my Actions towards God and Men the Judges think fit to condemn me I will rather chuse to Dye then to beg of them a Life worse then Death Yet that I dye unjustly it will not trouble me it is not a Reproach to me but to those who condemned me I am much satisfied with the Example of Palamedes who suffered Death in the like manner He is much more commended then Ulysses the Procurer of his Death I know both future and past Times will witness I NEVER HURT OR INJUR'D ANY but on the contrary have Advantag'd all that conversed with me to my utmost Ability communicating what Good I could gratis and not for Gain I think it most Unbeseeming a Philosopher to Sell his Advice and extreamly contrary to my Practice sor ever since by God's Command I first enter'd into Philosophy I was never known to take any thing but keep my Exercises in publick for every one to hear that will I neither Lock the Door when I Teach nor go abroad to the Multitude and exact Money of the Hearers as some heretosore have done and some in our times yet do Was not Socrates then beyond the Priests of our Day I mean as well some Creeping Non Conformists as any other who make a Trade of it and indeed it is their best The Righteousness of this Heathen condemns their Mercenary Practice who pretend to be Christian-Ministers and giveth Proof of an higher State then they have yet attained VII ANTISTHENES Institutor of the Cynicks as they were called and Scholar to Socrates taught That Vertue was the truest Nobility that PIETY WAS ALONE NEEDFULL TO LASTING HAPPINESS That true Vertue stood not in Saying but Doing that which was Good Not in much Learning or many Words but upright Actions In short that the Principle of Vertue is sufficient to what Wisdom is needful and that all other things ought to have reference thereto That PIETY IS THE BEST ARMOUR and Vertuous Persons are alwayes Friends That Vertue is an Armour none can either pierce or take from Good Men. He prefers a Just Man before his Neighbour and good Women's Souls the same Priviledge to Vertue with Men's He accounted Pleasures one of the greatest Mischiefs in the World and being ask'd what LEARNING was best he answer'd That which Unlearns Men Evil for those saith he who would Live forever must have a Care that their Lives be Holy and Just in this World IX From DIOGENES his constant Scholar and Friend take this one very true and notable Saying Of Spiritual Exercitation Laertius makes him speak to this purpose in his Account of his Doctrine That where Men's Souls are deeply and frequently employ'd in that Spiritual Retirement and waiting for Divine Strength and are often exercised in Meditation upon the Eternal Mind HOLY REVELATIONS OR ILLUMINATIONS WILL OCCUR WHICH ENLIGHTEN THE SOUL AND ENABLE IT THE BETTER TO LIVE AND ACT VERTUOUSLY X. Nay so greatly were the Piety and Wisdom of XENOCRATES reverenc'd at Athens about Four Hundred Years besore Swear not at all was spoken by our Lord Jesus that the Judges of that Place would not offer to put Xenocrates upon his Oath in an high Matter of Evidence in case he would have Sworn because they thought it an Affront to his Integrity that his bare Word should not be prefer'd before all the Oaths of other Men Dispensing says Valerius Maximus with that to him they would not have Excused in one another Which is no small Proof that the LIGHT among the Heathens impeacht Oaths in Evidence of Imperfection as being but only Supplemental or in the Place of Remedies against want of Honesty and obviously esteem'd it an higher and more noble State to arrive at the Integrity which needs not the extraordinary and a frighting Obligation of an Oath where meer Fear of the Curse intail'd upon Perjury and not an innate Faithfulness most commonly extorts true Evidence which is a sufficient Answer to T. H. how and by what LIGHT we could have aim'd at that Perfection or have known that Doctrine had not the Scriptures been XI The Chief Good therefore said ZENO is to square our Lives according to the Knowledge given us from the Eternal Being when the Soul entring into the Path of Vertue walketh by the Steps and Guidance of right Reason and followeth God Which brings to my Remembrance these Stoical Maxims deliver'd by Laertius Cicero Quintilian c. and collected by T. S. for us charg'd upon Zeno and his Disciples some of which I had formerly an Occasion to mention in another Discourse They are these A Wise Man is void of Passion Remember T. H. and J. B. unless you will renounce Patience because an Heathen preferrs it A Wise Man is Sincere A Wise Man is Divine for he hath God with himself but a Wicked Man is an Atheist The Wicked are contrary to the Good God he is Good so against God A Wise Man is Religious he is Humble He only is a Priest He only is a Prophet He Loves and Honours his Parents A Wise Man only is Free. A Wise Man is void of Sin Upon which I query whether this amounts not to as much as what the Scriptures teach and these here inserted tell you That the Fear of the Lord is the Beginning of Wisdom and to depart from Iniquity a Good Understanding But further to the same Purpose A Wise Man is Innocent A Wise Man is Free Wicked Men are Slaves Again A Wise Man is only Perfect for he wanteth no Vertue a Wicked Man is Imperfect for he hath no Vertue Whereby it is evident that the Wisdom they meant was Vertue in Opposition to Vice which they esteemed Folly as doth the Scripture frequently as much as to say those who are thus Good are only Wise. Again A Wise Man never Lyeth A Wise Man is Peaceable Meek Modest Diligent Vertuous Constant and only is Incitable to Vertue Fools are not Where it is obvious that by Fools they meant Wicked and Indocible People who are Stiff-necked Rebelling against God not delighting to retain God in their Knowledge XII PLATO thus To be like God is to be HOLY JUST and WISE which is the End of Man's being born and should be of his studying Philosophy that Vertue and Honesty are all one as saith Clemens Alexandrinus out of him This Reader was the Doctrine this the Study and which is best of all this was the Practice of many of the Vertuous Heathens who became a Law unto themselves bounding their Appetites whether Corporal or Mental within the approved Limits of an Inward Holy Guide like
l. 30. read Jews viz. p. 112. l. 23. for suffer'd read suffer p 115. l. 17 for Inâ—…ner read Jenner page 116. l. 11. for Saving One read saving one line 16. for Product read produc'd p. 1â—…7 l. 11. for better as read better at line 25. read true Light p 119. l 27. dele Omnious p. 122. l. 37. r. Aggravation 〈◊〉 126. l. 1 for Siâ—… read Sigh p. 28. read CHAP XXVI p. 131. l. 4. for Inability to see the read 〈◊〉 to see the. p. 136. l. 26. r. Scriptures p. 136. l. 34. for were 〈◊〉 waâ—… p. 137. l. 6. for Good read Goad l. 29 read such a thing p. 138. l. 27. for more read mâ—…er l. 39. Margeâ—…t for on read one pâ—…ge 140 l. 29. for He that flyes read They â—…at flye p. 148. l 〈◊〉 for 〈◊〉 read perâ—…eived p. 149. l. 24. read in his Works p. 54. l 34 afâ—…er Mâ—…unt deâ—… and put a before was p. 156. l. 30. r. but as the THE CHRISTIAN QUAKER AND HIS Divine Testimony VINDICATED Against the Adversaries of the True LIGHT BEING THE Second Part Containing A more particular Answer to the Baptists and others Arguments Exceptions Errors and Falasies herein specified By a Servant and Follower of Jesus Christ through Persecutions and Reproaches G. Whitehead The vile Person will speak Villany and his Heart will work Iniquity to practice Hypocrisie and to utter Error against the Lord Isa. 32. 6. Printed in the Year 1673. To the Unprejudiced READER IF it had not been the Lord who was on our side when Men rose up against us Now may we with Israel say then they had swallowed us up quick when their Wrath was kindled against us Had our Separation and Testimony been of Men or by Man's Will we haâ—… fallen long since as many of our Adversaries have falsly prophesied we had not been sustained through our many Tryals nor born up above the Floods of Enmity if the Lord hâ—…d not been with us but he who hath gathered and chosen us to witnesâ—… forth his Name and Truth in the Power and Spirit of it hâ—…th preserved and given us Strength to persevere therein blessed be his Name for ever And this I with my Brethren must give Testimony of that as God hath in these last Dayes been pleased to visit us by his Eternal Power and in his Love and Kindness to open the Eyes of our Understanding to see his Goodness both to our own particulars and to Man-kind in General in extending Saving Grace or Light to all So it is by his Power that he hath raised up and set forth Witnesses of the same the Sence we have of the Love of God and his Glorious Light revealed induceth and moveth us even in the Spirit of the Gospel to call others out of Darkness and to direct their Minds to the Appearance of the true Light in their Hearts and Consciences in what degree soever it sheweth it self which God in his Goodness hath universally afforded for Good to Mankind that they might both know him and their Duty to him God did stretch forth his Hand and reach unto us by his Power for this very end to gather us unto his divine Light or Shining in our Hearts that thereby we might receive the Knowledge of his Glory in the Face of Christ Jesus as his former Witnesses did And although we must still confess to the Love and Good-Will of God to Man in affording Divine Light universally throughout all Ages yet Transgression and Darkness hath been such in the Earth that hath in many Ages much vailed and obscured the Light that the Knowledge and Manifestation thereof hath beâ—… much wanting even because of Man's Transgrâ—…ssion and I 〈◊〉 Wherefore Light being now sprung up anâ—… Truth arisen out of Darkness and Obscurity we must faithfully testifie thereof aâ—…d own the least degrees and lowest Dispensations of divine Light 〈◊〉 Man as his Duty to observe and not to slight nor despiseâ—… 〈◊〉 any for we know that as Light hath risen and shined out of Obscurity and Truth hath risen up out of the Earth it hath been from a less Appearance and Degree to a greater 〈◊〉 â—…rom that Degree of shining in a dark Place unto the perfect Day And as all the Promises of God are yea and Amen in Christ so all his Glorious Dispensations and Promises do center in a Divine and Unchangeable Principle of Life and Light 〈◊〉 gradually discovered to and in Man Therefore the 〈◊〉 Appearance or Manifestation in any while 't is of the same Principle cannot be extinguished nor lessened by the greater in others in that the highest Attainments of Divine Knowledge were alwayes gradually obtained by the Holy Men of God Moreover This we assert that God that made Man for his own Glory whose Mcrcies are over all his Works and who willeth not the Death of Sinners but rather that they should return and live He hath not only throughout all Ages universally afforded an Unchangeable Principle of Divine Light which he hath placed in man to direct him his Way out of Darkness and Sin but also he signally visits him at times with Living Appearances Motions and Opperations of his Light and Spirit to his Reproof and Conviction thereby often warning and calling Man out of Iniquity as the Spirit of God did strive with the old World that had corrupted us Way before him and was destroyed by the Flood for its Flood of Iniquity and he gave his good Spirit unto the Rebellious Jews which they grieved and vexed until he became their Enemy and fought against them He by his Lightnings enlightened the World and the Earth trembled and sâ—…ke and upon whom doth not his Light arise although they that rebel against the Light know not the Wayes of it because they abide not in the Pathes thereof yea he that causeth his Sun to arise â—…n the Evil and on the Good and sendeth his Rain on the Just and the Unjust he hath not left himself without sufficient Witness in the Earth both inward outward as namely his Divine Immediate Light in man appearing to the Soul his Works of Creation which are obvious to the Light and Universally declaring his Wisdom Power and Greatness to be inwardly 〈◊〉 and â—…nderstood as his Inward Light opens Man's Understanding and the Eyes thereof Howbeit Man having transgressed this Divine Principle and his Mind being alienated from it and blinded by the God of this World God having Bowels of Pitty still remaining he hath been pleased so far to commiserate poor lost Man as to afford and extend those pretious Promises as the more eminently to declare shew forth and renew his Love Light and Power for man's Recovery out of his Lost and Dark Estate As that the Seed of the Woman should bruise the Serpents Head and this did Christ in general and doth in particular by the Power of the Father which can no wayes lessen nor detract from his Light within nor be any Inconsistency with
leave to receive the reward of thy work at the hand of God who is just will not let the guilty go unpunished Whereas thou T. H. seemest offended at us for saying Christ is within in whom as such we have living Faith as opposed to their Faith who know not him within but expect to be saved as believing in a Person without them as thy Phrase is p. 44. It appears this is the manner of thy Expectation and Belief expecting to be saved by Jesus as a Person without thee though thou hast no real Knowledge of him as such But it is to be minded how plainly before thou hast contradicted thy Faith as thus declared where in thy 24th page upon 2 Corinth 5. 16. thou dost thus paraphrase viz. Though I Paul when a Jew and in my unconverted State only knew Christ after a fleshly manner to be a King of the Jews and to deliver only from outward Bondage and Captivity yet henceforth from the time of my Conversion I know him so no more for now I know him according to that design of infinite Grace and Love which he came to carry on in the World in being a Saviour of Sinners from Sin Death and Hell which before I knew not Thus far thou Mark here thy Contradiction is plain one while believing in and expecting to be saved by him as a Person without another while from the Time of my Conversion I know him no more after a fleshly manner for now my Knowledge of him in being a Saviour from Sin c. is not after a fleshly manner but according to the design of infinite Grace and Love From whence it follows that he is not now known to be the absolute Saviour from Sin as a Person without or as considered after a fleshly manner but after a spiritual though he was truely a Saviour in the Dayes of his Flesh by the Power of the Father by which the Saving Work alwayes was and is inwardly effected And indeed his going away or dis-appearing after the Flesh was that his Appearance and Knowledge after the Spirit might be the more revealed and the Disciples might the more know and rely upon the Comforter even Christ's Spiritual Appearance within Sect. XIX The End of Christ's Coming Example and Suffering more truely owned by the Quaker then the Dipper AGain thy implying by Way of Question as if we owned that the Word did take Flesh and that the Flesh was crucified for no other End and Purpose then meerly to be an Example p. 47. is very false against us for our owning Christ in the Flesh to be a living Example does not argue that he took Flesh and was crucified for no other End and Purpose then meerly to be an Example for he came into the World both to bear witness to the Truth to shew Light to do the Works the Father sent him to do to war against the Power of Darkness and Wickedness to exalt the Divinity the Power of the Father and to glorifie him upon Earth to pass through and fulfil the first Covenant and end the Shadows thereof and to set up the new and the living Way that the second Covenant or Testament might be established and confirmed that the Living Ministry thereof might have its free Course being inforced above and beyond all the former Types Shadows and Vails under the first Covenant And so in offering himself up freely both to do his Fathers Will and to suffer for Man-kind he gave himself a Ransom for all to be testified of in due time As also he was an eminent Example and Pattern of Innocence and Piety through all which they that slite his Example have no Benefit in his Sacrifice nor are concerned in the Ends thereof otherwise then to their own Condemnation for Christ's Innocency and Righteousness even in the Dayes of his Flesh as openly manifest do both judge and condemn all the Hypocritical Professors of Christianity who refuse following his Example while they are applying the Ends of his Coming and Suffering Sect. XX. The Baptist's Ignorance and Cavil about Redemption and the Spiritual Discoveries of Christ and his Seed WHereas thou makest a peice of thy Dialogue p. 47. run thus viz. Qua. He viz. Christ comes to work Redemption Christi I query for whom or what did he work this Redemption Qua. There is a Seed to which the Promise of Redemption is which only wants Redemption Thus Nayler in his Book Love to the Lost. Answ. Thou perverts his Words for they are not That this Seed only wants Redemption but wherein only it s seen and received viz. that in the promised Seed Redemption is only seen and received by Man or the Creature as he fully after explains Chr. Nayler saith that Christ is the Election and the Elect Seed and Fox in his great Mystery the Seed hath been laden c. which Seed is the Hope Christ. Answ. If God was so prest as a Cart with Sheaves and his Spirit grieved by mens Sins is it otherwise with his Seed in them And it thou wert not willfully blind and hardened thou wouldst not raise such a Consequence from the Words before perverted by thee while the Scripture mentions the Seed under a two-sold Consideration 1st As to Christ to whom the Promises originally are as being Heir of all 2ly As to the Children of Promise the Children of the Kingdom the true Believers who are truely Israel and of Abraham's Seed according to the Faith Now know that Christ the promi ed Seed hath entred into Sufferings and Travel of Soul to bring forth his Seed as it s written He shall see his Seed he shall see of the Travel of his Soul and shall be satisfied So he came not to redeem or save himself as absurdly thou infers but to bring forth and redeem a Seed which shall serve him and be counted for a Generation And the Life of Christ as manifest in mortal Flesh hath pertaken of the Afflictions of the Upright in all Ages and the Spirit of God is grieved the just Principle oppressed and offended with mens Iniquities and Transgressions So Christ considered as a Seed and in that low Estate is capable of being formed in man both of being raised up in man by the Power of the Father of growing up as a tender Plant and as a Root out of dry Ground and so of receiving Power and Help from him as indeed every Seed that 's sown and every Plant that takes Root is capable of receiving Vertue and Nourishment according to its kind or else it cannot be quickned to Life grow or bring forth Fruit And such a Growth of the immortal Seed was both in Christ and in his People which must be owned if the Seed of the Kingdom within and the Spiritual Birth or forming of Christ within or he as a Seed or Plant of Renown be known and owned or a Suffering Crucifying Dying and Living with Christ be witnessed by man For Christ's Suffering Cross Death Resurrection
rasting Death for every Man was not by Way of Revenge or Wrath from the Father nor the Punishment due to the World's Sin for tasting Death is far short of eternally dying The Prophet said Surely he has born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted but he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering however some esteemed him smitten or plagued of God He hath born our Griefs and carried our Sorrows c. Such as suffer with Christ and lie under the Sence of their Burthen do not lay all both the Sorrow and Punishment Oâ—… Sin upon Christ such do not say Christ was sorry or repented for us therefore we need not or Christ was chastised and afflicted in our Person for us therefore we need not be chastised nor afflicted for Sin past Christ made Intercession therefore we need not pray This were not to know the Fellowship of his Sufferings nor to be conformable to his Death nor baptized with his Baptism Besides the Chastisement of our Peace upon him was not Revenge nor burning Wrath from God Chastisement and Vengeance are two things God's Chastisement is in Love not in Revenge it pleased the Lord to bruise him who had done no Violence Isa. 53. by delivering him up to suffer and bear our Sorrows and Griefs AN ACT OF HIS GOOD PLEASURE NOT OF REVENGE OR WRATH how could it be Justice fully to punish the Innocent for the Wicked's Offence Were it not Blasphemy to charge God with such Cruelty and Injâ—…stice Obj. Every known Sin is a wilful Rejection of Infinite Goodness a free Choice of Infinite Displeasure c. It therefore carries Infinite Demerit with it and nothing short of Infinite Punishment or Sufferings of Infinite Wrath can possibly suffice to satisfie for it Rep. Wo unto them that persist in Sin and reject Christ's inherent or inward Righteousness for such a Satisfaction as this of Infinite Punishment c. or that believe their Sins were thus punisht in Christ and thereupon continue in Sin Wo unto you that thus justifie the Wicked condemn the Innocent God's Controversie is against you you are afflicting oppressing and crucifying the Just with your Iniquities treading under Foot the Son of God rejecting the Blood of the Covenant you are Guilty of the Body and Blood of Christ as much as they were that condemned him and said he was Guilty of Death your Doctrine imputes the Sin Guilt and Punishment thereof to Christ you have esteemed him plagued of God but you have pierced him and grieved him by your Iniquity and Hypocrisie Take Heed of wilful sinning and rejecting the Goodness of God lest there remain no more a Sacrifice for you Repent repent repent Return return return to the Lord God before his Wrath sweep you away into Perdition Further he saith None but God's Equal and this is God himself in our Nature that is capable to satisfie God for Sin Christ received the Stroak of God's Justice c. Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ and now it is God himself that satisfies God this is of an absurd and blasphemous Tendence as if God punisht himself or as if God satisfied God with Infinite Punishment or suffering of Infinite Wrath and what is this but to divide God against himself Yet we may find out a better Sense for the Words before that God and Christ were one inseparable in the Suffering Affliction That his Soul bore as the Spirit of God was burthened afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin howbeit this was not of the Nature of strict Payment made to God by himself in Man's stead much less to punish man's Sin in Christ with infinite Wrath. Quest. Can Faith and the Works that follow without the Imputation of Christ's Sufferings satisfie God's Majesty for our Sin Answ. Here he misseth the true State of the Controversie or Question which should rather be Can your Imputation of Christ's Sufferings without true Faith and the Obedience or Works thereof either satisfie God's Majesty for Sin or justifie Men while he implies No he hath given away his Cause by granting That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him By so much was Jesus made the Surety of a better Testament Heb. 7. 22. This is no Proof that your Sins were imputed to him as punish'd in him by the suffering of Infinite Wrath which to affirm renders him no better then a Transgressor guilty of your Sins as your Brother T. D. hath affirmed which is much beneath his being Mediator or the Surety of the new Testament which he was made the Surety of to ensure and make good the Promises and Priviledges thereof to true Believers which are all Yea Amen in him and to enable us to obey and perform those Terms and Conditions of the new Testament or Covenant which concern us for we cannot receive the Promises but in him nor discharge or pay our Duty without him therefore he is the Mediator of the new Covenant he is our high Priest made with the Oath of God and continueth forever and he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them Heb. 7. 24 25 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ and for them only God justifie men and secure them from Condemnation It being against Justice it self to punish those Sins a second time that have been punisht to the full already he saith How then shall God render to every Man according to his Works Indignation and Wrath to them that are contentious obey not the Truth but obey Unrighteousness Will they be able to plead this Doctrine before his Tribunal Lord thou hast punisht our Sins to the full in thy Son Christ It is against Justice it self to punish them a second time for Christ dyed for all Men tasted Death for every Man gave himself a Ransom for all for a Testimony in due Time But if this were a Punishment of their Sins to the full then how could Justice punish them again with Indignation Wrath But Glory Honour Peace to them that do Good to the Jew first and also to the Gentile to them that through Patient continuing in Well-doing seek for Glory and Immortality eternal Life see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to justifie and excuse them in Sin in their Persons or to cloak their doing Evil all their Life long though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their
Debtor in Prison if his Debts be all paid by the Surety or to suffeâ—… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance Q. 3. Doth not your Doctrine of such Rigid or Severe Satisfaction oppose Christ's Intercession Howbeit we still confess the Man Christ was greatly acceptable and most eminently satisfactory considered as a Sacrifice of a sweet smelling Savour to God and as the first Fruits Quest. 13. What did the Blood of Christ that was shed bespeak and what is our Sense of Christ's Blood and for what End owned Ans. 1st It did bespeak Remission of Sin past to all that truly repent and believe in him 2dly Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it as through it we receive Redemption even the Forgiveness of Sins 3dly We really own and confess to the Blood of Christ both in the History and in the Mystery as most significant to express his Life which he gave a Ransom and the Value of the one Offering we do in the sight of God confess and own the Blood of Christ both as shed for us and as sprinkling and purging our Consciences from dead Works And this We are come to know by his Light shining in our Hearts which as we walk in the Light we have Fellowship one with another and the Blood of Jesus Christ cleanseth us from all Sin 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling which speaketh better things then that of Abel is an Attainment and Mystery only obtained by true Believers in and through his divine Light and Eternal Spirit by which Christ offered himself without Spot to God and by One Offering God hath perfected sorever them that are sanctified whereof the holy Ghost is a Witness to us Heb. 10. 14 15. For if a Literal Knowledge and Application of the Blood could either Sanctifie or Justifie without having the Conscience sprinkled with it then how could it be as the AntiType answering and ending the Type or Pattern under the Law where all the People were sprinkled with the Blood of the Offerings see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon hâ—…m the Blood of the Bird that was killed Lev. 14. 6 7. but the Blood of Christ which sprinkles and purgeth the Conscience far excels all those under the Law and therefore as it redeems from the vain Conversation 't is called the Pretious Blood of Christ as opposed to and beyond all Corruptible things 1 Pâ—…t 1. 18 19. Thus in the Blood of Christ there is a Mystery and a spiritual Consideration and Application absolutely necessary beyond the Historical Profession and Faith thereof as well as in the Cross c. as Christ said Except ye eat my Flesh and drink my Blood ye have no Life in you Joh. 6. It is the Spirit that quickneth c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering Blessed be the Name of the Lord our God forever who by his divine Light hath opened our Understandings in the Mystery of Christ Jesus and the saving Knowledge of him which is after the Spirit All these Scriptures relating to Christ's Sufferings as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14 15 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus and his Humiliation and deep Suffering under the Weight and Burthen oâ—… Sin and as by the Grace of God he tasted Death for every Man all which fall greatly short of proving our Adversary's â—…harge against him viz. That God poured down his Wrath or Revenge upon his Innocent Son for Satisfaction to divine Justice in Man's stead that had done the Injury I say all the Scriptures alleged by them can never prove this but rather 1. That Christ's Sufferings were of another kind both as he was delivered up by the Father in his Patience to suffer and bear the Burthen Sorrows and inward Griefs by reason of man's Sin for which his Soul also was made an Offering 2. And as the Reproaches Suffering and Death of the Cross that he sustained from the Wicked Murtherers were temporal or had an End and not as infinite Wrath and Revenge from God due to wicked Men. 3. Yet Christ was rendred a Curse and as made to be Sin This he could not properly be a in his own being for Sin and a Curse in this abstract Sense couldnot strictly relate to his pure and sinless being but so made or reputed with respect to his bearing the Reproach and Sin of many the outward Punishment Crucifying Death and Blood-sheding And all that was in him which in any sense might be said to Suffer was offered and given for the Advantage and Good of Mankind and that which he so gave and offered was called his Life Himself a Ransom and all some times in Scripture comprehended and expressed under the Phrase The Blood the pretious Blood of Christ that redeems from the vain Conversation purgeth the Conscience c. and even the outward part of his Suffering most Innocent Example his Cross Death Blood of his Cross his reviving again were so far from yielding either an Indulgence or justification to men as in Sin and Disobedience that they did very eminently preach and openly proclaim to Mankind both the Condemnation of Sin in the Flesh Repentance Mortification Remission and Man's reviving again to real Righteousness and Justification therein and all to be experienced through Faith in the Name and Power of Jesus Christ the Son of the living God in sending of whom the Father's Love was manifest that we might live through him And as Christ's Travil of Soul was inward and so his Suffering inward as well as outward what is more obvious to the spiritual Eye and Mind then that his Travil and Sufferings and his holy Design therein were to have an inward Effect and inwardly to be fulfilled by his Word and Power even in them who receive and believe in the same as that Instance of the holy Evangelist is very plain and pertinent where 't is said They brought unto him many that were possessed with Divels and he Cast out the Spirits with his Word and healed all that were Sick that it might be fulfilled which was spoken by Isaiah the Prophet saying Himself took our Infirmities and bare our Sicknesses see Maâ—… 8. 17. Isaiah 53. 4. And moreover as to Christ's being the Lamb of God that taketh away the Sins of the World This taking away the Sins was not only fulfilled by that general Expiation or purging which he made by Way of Sacrifice but also inwardly by his real Cleansing purging the Conscieâ—…ce and purifying the Soul from the Nature and Being of Sin And God's Reconciling us by the Death of his Son whose putting away Sin is said to be by the Sacrifice of
in them that did back-slide and rebel against the Spirit of God and became Persecutors of the holy Prophets and fell into gross Evils many to their Destruction which caused the Prophets often to complain against them and Severity from God to come upon them that fell On them that fell Severity but on thee Goodness if thou abide in his Goodness Rom. 11. And it is said The Lord was Wrath So a Fire was kindled against Jacob and Anger came up against Israel Psal. 78. 21. Who gave Jacob to the Spoil and Israel to the Robbers Did not the Lord against whom they had sinned For they would not walk in his Wayes neither were they Obedient unto his Law Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel thou hast made me to serve with thy Sins thou hast wearied me with thine Iniquities ver 24. Thy first Father hath sinned and thy Teachers have transgressed against me ver 27. I have given Jacob to the Curse and Israel to Reproaches ver 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved Was not his saying I have loved Jacob intended to reprove the Ingratitude and Unfaithfulness of those his Posterity Mal. 1. 2. I have loved you saith the Lord yet ye say wherein hast thou loved us c. ver 6. O Priests that despise my Name c. ver 7. Ye offer polluted Bread upon mine Altar c. Thus those of Jacob or Israel after the Flesh both Priests and People were reproved sor their Abuse of God's Love and Kindness and can any People now be said to be so absolutely chosen to Salvation meerly because God doth shew Love to them when now his Love in his Son is universally extended to the World God so loved the World c. Joh. 3. Did he theresore decree the whole World to be saved See the Narrowness of the said Opinion of a Personal Election and Reprobation from all Eternity and that impertinent Allegation of God's sree Choice of Jacob and his Seed as it is intended to sute that Proposition how false it is But further the Apostle explains who are truly in the Election of the Seed of Promise and who are the true aâ—…d spiritual Israel and so in the Election which obtains See Rom. 9. 6. They are not all Israel which are of Israel ver 7. neither because they are the Seed of Abraham are they all Chilâ—…ren but in Isaac shall thy Seed be called ver 8. That iâ—… They which are the Children of the Flesh these are not the 〈◊〉 of God but the Children of the Promise are counted â—…or the Seed see also Gal. 4. 28 29. For Illustration whereoâ—… the Apostle alludes to those Instances of Jacob and Esau Rom. 9. 10 11 12. who were instanced as Figures of the two opposite Seeds the two contrary Births two differing People and Nations as the Earthly and the Heavenly the Natural and the Spiritual Seed and Birth are contrary in the very Nature and Ground and so are the Generations of each as namely those in the first Adam and those in the second those after the Flesh and those after the Spirit And so the Righteous and the Wicked how contrary are they boâ—…h in Nature and Spirit yet not simply as Creatures or Persons but as influenced with contrary Priâ—…ciples Spirits Powers which bring forth their own coâ—…trary Seeds Bâ—…rths and Images in Men and Women Now whereas it is saâ—…d being noâ—… yâ—…t born neither having done Good or Evil. that the Purpose of God according to Election might stand not of Works but of him that calleth it was said unto Rebecca The Elder all serve the Younger or the Greater hall serve the Lesser Note that this cannot oe aâ—…y 〈◊〉 of any 〈◊〉 or eternal Election and Reprobation of Jâ—…cob aâ—…d Esau's Persons for what Service need Jacob in Heaven srom Esau in Hell or what Service could Esau in Hell do Jacob in Heaven Howbeit the Purpose of God according to Election stands sure originally in the Elâ—…ct Sâ—…ed and so not of Works Esau was a Worker and so the first Birth would of it self be a Willing Running and Working for Liâ—…e eternal which can be no Procurement of God's Purpose thereof But a Seed is freely given of God to Mankind and Power to bring forth Righteousness and the living Works as Effects of Grace and God freely calls Men thereto out of his free Grace and Love to all By grace are ye savâ—…d through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast for we are his Workmanship created in Christ Jesus unto good Works mark this which God hath before ordained that we should walk in them Ephes. 2. 8 9 10. And Note That this saving Grace hath appeared unto all Men Titus 2. 11. It is not limited or bound up to that Narrowness as the particular Electioners Opinion would bind it as only to a particular designed small Number of Persons from Eternity with an eternal Exclusion of all the World beside to everlasting Damnation without Remedy which is a most partial and cruel Doctrine ecclipsing the Glory and Soveraignity of God which is most manifest in shewing Mercy rather then meer partial Severity on his poor Creatures Whereas S. S. teacheth that the making this Vessel to Honour that to Dishonour is God's creating such a Person with a sect 6 Resolution to recover him out of his fallen State by Saving Grace such a Person with an Intention to leave and never recover him out of his fallen State by renewing Grace c. p. 112 113. Answ. The Man runs still upon his first Mistake placing such a partial Resolution and Intention upon God towards his Creatures or particular Persons in creating them as absolutely to recover one and leave the other in the Fall and why then doth this Man or his Brethren preach and tender Salvation upon Terms to all Sorts They cloak this partial Reserve with general Tenders of Good imagining God to be as partial in his Intentions and both as slighty and Contradictory in his Call and Proffers as themselves as if he should call all to Repentance and Life and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death or rather to have from Eternity reprobated them or as his Masters of the Assembly say He hath before ordained them to everlasting Death the Contradiction of which Doctrines both to God's universal Love Grace and Call as also to themselves how manifest is it That he should from Eternity ordain them for Reprobation whom in due time he gives Light unto and calls to Repentance how plainly inconsistent are these and contradictory One while to say he hath reprobated them another while he passeth by them One while he hath before ordained them to everlasting Death another while he creates them
with Intention to leave them without Recovery which though all in curreth the same End as is supposed to a certain fore designed Number of Persons yet the State of the Case as it reflects upon God is as much opposite and contrary as to say God doth absolutely eternally decree Man's Destruction or did reprobate them from Eternity and then that he purposely passeth by and leaves them to destroy or kill themselves whereas his good Will and Kindness and free Proffers of Grace and Salvation to lost Man admits of neither to wit neither of such Cruelty to nor Carelesness of his Creatures his Mercies are over all his Works and his Grace and Mercy in the first place extending to all And that saying He will have Mercy on whom he will is no Limitation to the first extent of his Grace and good Will But that he will have Mercy both by way of Encrease and Continuance to the Upright-hearted even to them that fear him who Love and obey him but those that are destroyed their Destruction is of themselves as it is written But my People would not hearken unto my Voice Israel would none of me Therefore mark the Cause I gave them over to their own Hearts Lusts Psal. 81. 11. and as S. S. in Contradiction to himself saith Nor doth God consume any Man meerly as his own Workmanship but he adds God endureth with much long Suffering unregenerate men and they fit themselves for Destruction pag. 113. See here how the Man breaks the Neck of his own Cause Is his Opinion of God's Eternally reprobating and ordaining partiticular Persons to Destruction come to this That now while he sheweth long Suffering towards them they fit themselves for Destruction that is they rebel against God resist his Spirit and despise the Riches of his Grace and slight his long Suffering and Patience till they bring swift Destruction upon themselves And this God is not the Cause of He doth not unchangeably ordain whatsoever comes to pass Sin and Rebellion in the Wicked and their Striving against him Isa. 45. 9. are come to pass which he is not the Author of Wo unto him that Strives with his Maker thou hast hid thy Face from us and we are consumed because of our Iniquities which God is neither the Author nor Cause of S. S. God's Election is unchangeable he will certainly bring in never finally reject that Soul he had taken Liking to Nothing sect 7 can fall out not Sin it self causing God to alter his Purpose he foresaw all c. p. 113. Answ. His Election and Purpose thereof where made sure and confirmed by his Spirit in his Sanctified ones who are established in his Grace is unalterable But 1st There are Degrees and Growths in a State of Election before Establishment as those to whom Peter wrote his first Epistle were called Elect according to the fore-Knowledge of God through Sanctification of the Spirit unto Obedience c. 1 Pet. 1. 2. These though Elected so far as they were chosen out of the World through Sanctification and Belief of the Truth yet he both wrote unto them to stir up their pure Minds 2 Pet. 3. 1. and exhorted them to give Diligence to make their Calling and Election sure that they might never fall 2 Pet. 1. 10. But what need of this if they were personally elected from an absolute Purpose of God from Eternity Needed or could they make that more sure which God had made so absolute If so then the Exhortation had more properly run thus viz. Brethren believe that God hath made your personal Election sure from Eternity and then what needed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them who had forsaken the right Way or of such who after they had escaped the Pollutions of the World through the Knowledge of our Lord and Saviour Jesus Christ which sure was saving Grace yet were again entangled therein that their latter End was worse with them then the Beginning 2 Pet. 2. Did not then their Sin their falling from Grace and so their Disobedience hinder their Establishment and Security in a State of Election or keep from that Diligence in the Spirit whereby they should have made their Calling and Election sure 2dly His saying That Sin it self cannot cause God to alter his Purpose is not only a gross Mistake as in this Case but also gives a great Liberty to Hypocrites who believe they are eternally elect Persons to continue in Sin and Presumption But in Reproof to such and Confutation of the Mistake see what the Prophet Jeremiah saith in the 18th Chapter where having first declared the Power God had over them by the Instance of the Potter ver 3 4 5 6. He further shews his Purpose and the Manifestation of his Power both in Judgment and Mercy and the Condition on which his declar'd Thought or Intention may be alter'd as where he saith v. 7. at what Instant I shall speak concerning a Nation concerning a Kingdom to pluck up and to pull down and destroy it v. 8. If that Nation against whom I have pronounced turn from their Evil I will repent of the Evil I thought to do unto them v. 9. And at what Instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant it v. 10. If it do Evil in my Sight that it obey not my Voice then will I repent of the Good wherewith I said I would benefit them See also ver 11 12. to the 18th Object If any should thus object That these conditional Alterations of God's Purposes did but concern their temporal Conditions not their eternal c. Answ. It may be answered That it is a Mistake they concerned both except Men repent they shall perish eternally Their persisting in Evil-doing and Disobedience to the Voice of God iâ—…currs eternal Condemnation as well as temporal Punishments so contrary wise through true Repentance c. both have been escaped by many and Godliness is great Gain which hath the Promise of the Life that now is and of that which is to come 1 Tim. 4. 8. 6. 6. Again my unanswered Objection was and still is Were it not impertinent and vain to warn Men of Destruction sect 8 eternal Death or Perishing if from Eternity they were secured from any such Danger Or on the other Hand in time to set before them Life and Death that they might chuse Life refuse Death c. as Deut. 30. 15 16 17 18 19 20. If God had particularly designed them for Death and Destruction how should they then chuse Life Were not this to mock them with a dissembling Proffer of Life if the contrary be so unalterably designed for them S. S. After his fashion answers God that decrees their Salvation decrees by such Warnings to work in them his Fear and an holy Caution to keep them in his Wayes that they may be saved p. 114. Rep. What Fear A Fear
for he Cursed his Day It is evident that Job's Perfection had none of this Extream in it nor did it consist with Sin for it is thus explained He feared God eschewed Evil. And upon his Loss of Goods and Children being told him it s said of him in all this Job sinned not nor Chargâ—…d God Foolishly Chap. 1. 22. and when smitten with sore Boyls and tempted by his Wise it is also said in all this did not Job siâ—… with his Lips Chap. 2. 10. But he Cursed his Day Chap. 3. He was then under an extream Tryal and Grief divers wayes aggravated the most that can be reasonably inferred from thence is that a Perfect or Upright Man that fears God aâ—…d eschews Evil may possibly through great Tryals Temptations or Provocations be drawn into an extream to express his Grief but this only if God suffers Satan so to affict or deeply to try for he could not have so afflicted Job if God had not suffered him in that he saw the Lord had hedged him about From whence observe that what is granted hereupon and what he argues is not in pursuance of the State of the Question as to grant that a Perfect Job may be tempted into some extream Expressions if God Suffer Satan so deeply to afflict him but Whether it be not possible for such a one to be delivered as well from all Failings or Sin as from the Tryal or Temptation For was not Job a Perfect Man both before and after his Deep Affliction and is not his Patience highly commended of who said when I am tried I shall come forth as Gold Now when I affirm that this refined State was attainable in this Life were it not absurd to object that it is not because Job cursed his Day for did Job do so all his Life time or did his Perfection reach no higher His Instance That God took six Dayes to create the World when he could have done it in a Moment is no Proof that he is only a mortifying Sin more and more in this Life and that he will remove its Being in the next pag. 63. Neither do the Scriptures any where say that the Being of Sin yet mortified in part shall remain in the Saints till the next Liâ—…e though we grant God took six Dayes to create the World and rested the seventh and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation the six I ayes Work thereof as also the Seventh Day of Rest are to be experienced in this Life the Work oâ—… Holiness is to be perfected while in the Body and he that believeth enters into his Rest or Sabbath to injoy the holy Day in that inward retired waiting upon the Lord in his own Light wherein Man must not think his own Thoughts nor speak his own Words And as for God's Work it is perfect each Day 's Work was perfect as such the first Day 's Work not mended on the sixth Day and he that hath begun a good Work in the Soul is able to perfect it Whereas S. S. states the Question and Answer thus viz. Quest. But why will he not in this Life viz. remove the Being oâ—… Sin He answers It is his good Pleasure I Reply A damnable Doctrine to affirm that it is God's Good Pleasure that the Being of Sin should remain in his Saints all their Life time or till the next when he hath no Pleasure in Evil therefore doth prohibit all Sin Quest. Can he see the Continuance of Evil good or that his Command should not be kept To this he answers He sees good to suffer Corruptions in par 〈◊〉 in his Saints to keep them humble drive them to his Blood and Righteousness c. Reply Let the soâ—…er Reader mark the Nature and Tendency of this Doâ—…rine First How Impiously he reflects upon God as seeing it Good to suffer Corruptions either but in part mortified or in part unmortified in his Saints in this Life for his Doctrine bears the same Sense on both Hands as that God sees it good to suffer Corruptions if but in part mortified then in part unmortified in his Saints And then 2dly What a great Use and Service doth he place upon the remaining of Corruptions in the Saints as namely to keep them humble exercise and drive them to his Blood and Righteousness which is as good Doctrine as to say There is a Necessity for the Saints to sin that they may be humbled to do Evil that Good may come of it and by this the more they sin the more humble the more Unrighteous or Corrupt the more Partakers of the Blood Righteousness of Christ which are gross Iâ—…consistencies Shall we sin that Grace may abound God forbid Christ's Blood cleanseth us from all Sin as we walk in the Light and his Righteousness admitteth of no Iniquity to continue For us to feel the Remission of Sins past through the Blood and Righteousness of Christ when we are come to the lively Act and Operation of Faith therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious and not to say That God sees good that Corruptions in part should continue in his Saints to keep them humble for this is a manifest pleading for Sin and a Commendation given to it as to those good Effects vainly supposed of Corruptions viz. To keep the Saints humble to drive them to his Blood whereas when they are truly humbled and Partakers of the Blood and Righteousness of Christ and living in the Sence thereof they withstand all Sin and Iniquity and dare not give way thereto that they may be righteous They that will teach men true Humility must not teach them to be Proud that they may be Humble nor tell them that it is God's good Pleasure that the Being of Sin and Corruptions must remain in them all their dayes or till the Life to come to keep them humble neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth But this is something like the Papists high Commendation of Man's Fall where in their Saturday-Mass in the Deacon's Hymn are these words O 〈◊〉 necessarium Adae peccatum quod Christi morte deletum est O felix culpa quae talem ac tantum meruit habere redemptorem O vere 〈◊〉 nox quae sola meruisti scire tempus horam in qua Christ us ab inferis resurrexit i. e. O surely the Sin of Adam was necessary which by Christ's Death was blotted out O blessed Fault that hast deserv'd to have so great and such a Redeemer O truly blessed Night which alone hast deserv'd to know the Time and Hour wherein Christ rose from the Hells Again To prove it God's good Pleasure not to remove the Being of Sin in this Liâ—…e that he sees good to suffer Corruptions c. And in answer to my Objection That his Pleasure is not contrary to his
Command which requireth us to be perfect he saith God commands to offer Isaac he purposeth Isaac shall not be offer'd this shews he doth not efficaciously will every thing he commands p. 64. Rep. First This Instance is not pertinent in this Case it being a peculiar Command and Act to Abraham and not common to the Saints nor relative to those Commands injoyning Holiness of Liâ—…e which they are all concerned in 2dly He is mistaken in saying He purposeth Isaac shall not be offered for the Scripture saith That by Faith Abraham when he was tryed offered up Isaac and he that had received the Promises offered up his only begotten Son Hebr. 11. 17. It is evident that neither God's Command nor Purpose was to kill Isaac but that Abraham's Faith should be tryed in offering him up which by Faith he did in which he said God would provide himself a Lamb for a Burnt Offering Gen. 22. 8. And he accounting that God was able to raise him up even from the Dead from whence also he received him in a Figure Hebr. 〈◊〉 19. But this is no Proof that it is not his Pleasure his Commands requiring perfect Love Obedience sâ—…ould be kept and they that enter into the Covenant of Grace enter into an Agreement with God in Christ which though it remits Sins past yet gives no Liberty to continue in Sin neither is it any Condition of this Covenant that the Being of Sin should remain to keep the Saints humble for by this Covenant God taketh away Sin not only by Remission but by Receiving the Soul into Agreement with himself Jesus Christ is our Surety Mediator and Advocate both in his being a Propitiation or Sacrifice for the Sins of the whole World that upon the Act of Faith in his Blood and believing in his Name Sins past may be remitted as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace or Law thereof which we are under and in fulfilling the Promises thereof to us for without him we can do nothing we can obtain â—…o Pâ—…iviledge but in him in whom the Promises of Cod are all Yea and Amen And seeing God receiveth true Believers in Christ into Agreement with himself Christ being their Surety doth not exempt them from the Payment of what is their due Obedience but inables them thereto for to be in Covenant or Agreement with God is neither consistent with disagreeing with him by Transgression or sinning against him When or where Sin shall be removed after Death he resolves not He tells us not How long a time shall be between Death and the perfect Removal of Sin for a Purgatory he seemeth not in words to own how nearly related soever his Doctrine be to it in his saying It sufficeth me to be assured from God's Word it Sin is not done away in this Life it shall in the next But where and what that God's Word is that so assureth him That Sin is not done away in this Life but in the next he hath not yet demonstrated nor proved nor doth he clear himself of the Pope's Doctrine of a Purgatory but confesseth That no unclean thing shall enter the Kingdom of Heaven since Christ is to present us holy unblamable and unreprovable in his Sight a glorious Church not having Spot or Wrinkle p. 64. Mark here how he hath manifestly contradicted his pleading for the Being of Sin in the Saints and saying It is not done away in this Life and yet the Church must be holy unblâ—…mable and unreprovable in his Sight not having Spot or Wrinkle but then he addeth further as a part of what Christ hath merited touching this Point and in pag. 67. He hath perfected forever them that are sanctified meritoriously To which I say Hath Christ merited or purchased the Church's Beauty and Perfection even perfect Sanctification and yet is it his Father's good Pleasure that the Church shall not receive such Perfection here Or that the Being of Sin shall not be remov'd in this Life Were it not Blasphemy to suppose That Christ hath bought for man that which his Father will not allow him But I must suppose his Sence of Christ's Merit Dignity Righteousness and Obedience as not to be really partaken of and inherited by true Believers in this Life but only in their Sence of Imputation which can be neither real nor true to reckon themselves Holy Unblamable Unreprovable without Spot or Wrinkle while yet spotted with Sin and inherent Corruptions though still I grant that every Degree of Real Righteousness true Faith and Sincerity to God springing up from his own Life in his Children is owned and accounted of in his Sight for the Lord is well-pleased for his own Righteousness sake Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him from the highest Growth and Maturity to the least Appearance breathing and breaking forth thereof in the Soul yea from Israel's Tryumphing and Glorying in the Lord to Niniveh's believing God and repenting and God commands us nothing but what he inableth us to perform although against this S. S. objects that he commands from the Beginning of Life to the End of Life to continue in all things written in the Law to do them but where this is commanded us in Scripture he shews us not We are satisfied that God layeth no more upon man as to doing or performing then he inableth man for his Commands are gradually and orderly imposed to be obeyed according to the Ability that he giveth the Creature he doth not command a Child to do a Man's Work he is no hard Master So in the Covenant of Grace there is a Growth from one Degree of Strength to another 〈◊〉 Faith to Faith from Little Children to Young Men c. and so according to their Growth and Capacity God requires Obedience and doth not impose Impossibilities oâ—… them And if so be that the Power and Glory of God be more manifest in the Second Covenant or in the New Covenant of Grace then in the First Covenant by how much the greater man's Priviledge is in this by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it Therefore S. S. his being assured That Sin is not done away in this Life and his Conâ—…ession That a Believer dyes unto Sin by degrees and so AT his Death the whole of Christ's Merit is immediately applyed whereby Sin is forever totally abolished These are not consistent neither doth he write as a man of Experience of the Work of God what Assurance foever he pretends sor to say That his Sin is not done away in this Life or that it shâ—…ll in the next and yet to say It is totally abolished AT his Death These are as Contradictory as to say That Sâ—…n is done away At Death and yet it is not done away till After Death which is saith he to the last Trump will Sin be in the Saints
p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World quoting 1 Thes. 4. 17. Mark Reader here how plainly he contradicteth his Saying That At Death Sin is forever totally abolished Now it is in the End of the World when Christ cometh Personally as he supposeth to Judgment So by this confused Work one while Sin is Not done away in this Life another while it Is done away At Death another while it Is done away After Death another while it is Not done away Till the last Trump or End of the World whereas there are many Believers and Saints deceased in the mean time and many long since dissolved as to their outward Man what becomes of their Souls between the Time of their Departure and the End of the World for he hath confessed that No Unclean Thing shall enter the Kingdom of God So then if the Saints deceased be not throughly cleansed from Sin before nor Sin to be done away till the Eâ—…d of the World what other Place besides Heaven caâ—… he provide or think of for the Saints deceased How can he avoid the Pope's imagined Purgatory unless he hold the Mortality of the Soul that it dyes or sleeps in the Dust with the Body To his alledging That the Ministry is to continue to the last Trump and to the last Trump will Sin be in the Saints but then in a Moment will the Saints be changed and perfected If he intends that the Saints have their Benefit and part in the Ministry each in their Life time and several Ages how doth this clear his concluding that to the End of the World or last Trump Sin will be in the Saints that then in a Moment they shall be changed for many of the Saints are deceased many Hundreds of Years since which if Sin be in them still they do not particularly partake of the blessed End of Christ's Ministry and Gifts which were for the Perfecting of the Saints till all come into the Unity of the Faith and of the Knowledge of the Son of God unto a Perfect Man c. and yet those deceased Saints are not now under the Ministry of Apostles c. From Ephes. 4. 13. he saith That perfect Man is Christ with all his Members for he consists of many and he is thus to be a perfect Man in the other World not this pag. 46. Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body as to the whole Body to wit till we all come in the Unity of the Faith c. That we henceforth be no more Children tossed to and fro c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines Both their Perfection and Establishment and Growing up in Christ in all things being Effects of his Gifts and Ministry which were experienced and obtained in this Life S. S. The Ministry and Scriptures were perfecting the Saints as long as they live Deut. 17. 19. The King shall read therein all the Dayes of his Life that he may Learn to fear therein the Lord his God If he is to Learn to fear God all the Dayes of his Life c. pag. 65. Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life or Doth that King in the time of the Old Covenant represent the best State of the Saints in the New the King that was forbidden to multiply Wives Horses Silver or Gold to himself Are the best of Saints in the New Covenant in Danger of these things and therefore to be restrained by an outward Law that their Hearts turn not away from the Lord whereas he hath promised I will put my Fear in their Hearts and they shall not depart from me and this is a Condition of his Everlasting Covenant That there is a time of Perfecting Believers or Saints before they are Perfected I confess as while God was Creating the World it was not Created but I differ with him in his counting it God's good Pleasure that Sin should remain in the Saints and that to keep them Humble either till Death till after Death or to the End of the World and it were more absurd to say That Sin will remain even in the Saints deceased till the End of the World to keep them Humble It is true as he saith That whilst a Carpenter is building an House the House is not builded pag. 65. but then if the Carpenter undertakes to build a House and bargains for a Price to build it and then doth not build it or tells a Man whose Money he hath got It is true I took your Money to perfect this Building but I can get but little of it builded you must not expect to have it builded while you live Would not the Man reply then Give me my Money again But Carpenters do not use to cheat men thus They that are Honest do not use to serve People as you pretended Ministers do who say You are sent for Perfecting the Saints and for this take Money and Gifts and Rewards and yet tell them Perfection is NOT attainable in this Life Honest Carpenters would not deal thus with them In Psalm 119. 1 2 3 4. Blessed are the Undefiled in the Way he saith In Point of Justification Believers are in Christ their Head clear as the Moon fair as the Sun In Point of Sanctification through the Renewing and Assisting Grace they do not allow themselves in any known Sin but in God's Fear oppose all pag. 65. He hath said enough to break the Neck of his own Cause 1st Unless to be In Christ Spotless Clear as the Moon and Fair as the Sun be a Spotted or Sinful State 2dly Unless that there must remain some Sins in those that are in Christ which cannot be known to them whereas he that abideth in Christ sinneth not And He hath left us an Example that we should follow his Steps who did not sin And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness or to Sanctifie as he confesseth pag. 89. Upon Titus 3. 5. 7. But if to evade this he renders Justification in their sense of Imâ—…utation then it is to reckon them Spotless Clear as the Moon Fair as the Sun who are yet Spotted Corrupted and Defiled with Sin But if in the Fear of the Lord true Believers through Renewing and Assisting Grace do not allow themselves in any known Sin but in God's Fear oppose all then if a Discovery of all Sin by the Light be attainable to them not only to Oppose but to Overcome all Sin through assisting Grace is attainable in this Life for Resist the Devil and he will flye And we can do all things through Christ that strengthneth us knowing our Faith in him which is the Victory and also obtaineth actual Dominion over Sin Whereas Psal. 119. 3. They also do no Iniquity