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
is Light 2. Who can have no Fellowship with him such as walk in Darkness that is Sin 3. Who have Fellowship with him such as walk in the Light as he is Light 4. the Reason why is given because such as walk in the Light are there sure experimentally to feel the Vertue of Christ's Blood to cleanse them from all Unrightcousness Where observe that the Light 's leading out of Darkness that is Unrighteousness is the same with the Blood of Jesus Christ cleansing from all Sin Sin and Darkness and to be cleansed from the one and to be translated from the other is equivalent otherwise a Man might be delivered from Darkness and walk in the Light and not be cleansed from Sin which is that Darkness a thing Absurd and Impossible In short they go together By this 't is evident that the Light being walkt in doth directly lead to God and Fellowship with him who is the Saving Light and Health of all Nations and consequently that the Light leads to Eternal Salvation Many are the Denominations that are given in Scripture to one and the same Being or Condition Christ is called The Word the Light the Saviour Emanuel a Rock a Door a Vine a Shepherd c. A State of Sin is sometimes called Darkness Death Disobedience Barrenness Rebellion Stiff-neckedness Eating of Sowr Grapes And Wicked Men Bryars Thorns Thistles Tares Dead Trees Wolves Goats c. On the contrary a State of Conversion is sometimes expressed by such words as Purged Refined Washed Cleansed Sanctified Justified Led by the Spirit Baptized by one Spirit into one Body Regenerated Redeemed Saved Bought with a Price c. And Persons so qualified The Children of God Children of Light Heirs of Glory Lambs Sheep Wheat And that by which they become or continue thus Light Spirit Fire Sword Hammer Power Grace Seed Truth Way Life Blood Water Bread Word Unction that leadeth into all Truth All which respectively is but one and the same in Nature That is Sin or a Sinful State is so variously denominated from the divers Operations and Discoveries of the Nature of it in Wicked Men. The like may be said of the several Vertues in Good and Holy Men and so of that one Divine Principle which so qualifies and preserves them For as the Primitive Saints felt the Operation of the One Holy Principle so they denominated it to men in Darkness they call'd it Light to such as believed and obeyed It became a Leader and those who witnessed their Sins conquer'd their Lusts cut down their Hearts broken and their Souls Washed Redeemed and daily Nourished they called that Divine Principle a Sword Fire Hammer Water Flesh Blood and Bread and Seed of Life In short The same Heavenly Principle became Light Wisdom Power Counsel Redemption Sanctification and Eternal Salvation unto those who believed in it So that the Variety of Expressions in the Scriptures must not be taken for so many distinct things in kind no nor sometimes in Operation And indeed notwithstanding that Light T. Hicks would have lodg'd in the bare Scriptures exclusive of the Spirit all the Men of the World met together would be confounded to give a true Account of the Matter therein contained if they were not Living Experimental Witnesses For as he is not an Evidence sufficient in Laws Humane that was not an Eye or Ear Witness neither are they Evidences for God and Christ who are not Eye and Ear Witnesses of the Light Spirit Grace and Word of God in the Heart And I boldly affirm the Scriptures speak no more for such as are not Inheritors of that Blessed Condition they declare of in some Measure or other then any Deed of Gift would do for a Person no wayes Nam'd or Interested therein It is time then for T. Hicks and his Partners to look about them lest the Midnight-Cry overtake them and their Professing Lamp be found without Oyl For I must needs tell him in the Beloved Disciple's Language He that saith he is in the Light and 〈◊〉 his Brother is in the Darkness even until now And in my own Language That I take that to be their State who shew so much Envious Displeasure against an Harmless People and those in particular that never yet Offended much less Justly provokt them But would they bring their Thoughts Words and Deeds to the Light in their own Consciences and let true Judgment pass upon them and patiently undergo the Heavenly Chastisements for their Disobedience to and Vilifying of the Light they would come to witness a turning from the Darkness to the Light and continuing therein as that Holy Way in which the Ransomed of the Lord alwayes did do and shall walk through all Generations they would know the Injoyment of Eternal Peace Yea such is the Excellency of Christ the true Light that as He was First so shall He be the Last when all Outward Performances Writings Worships yea the whole World shall be at an End the Use and Excellency of the Light will remain forever as saith John the Divine And they shall see his Face and his Name shall be written in their Fore-Heads and there shall be no Night there and they need no Candle neither Light of the Sun for the LORD GOD GIVETH THEM LIGHT and they shall Reign forever and ever Amen CHAP. VIII An Objection against the Light 's Antecedent Being to Christ's Coming It is prov'd to have been known to be a Saving Light from Adam's day through the Holy Patriarchs and Prophets time down to Christ's from the Scriptures of Truth HAving then plainly prov'd from Scripture 1. That the Light is Saving since the time of Christ beginning with its first Appearance as Manifesting Sin 2. Condemning of It. 3. Redeeming from It as obeyed And that the same Principle which is called Light is the Seed Grace Truth Word Spirit Power Unction Water Way Life Flesh and Blood and therefore not a Distinct Being from that which T. Hicks himself if he will own plain Scripture must confess doth Save I call it the LIGHT OF SALVATION OR THAT LEADS TO SALVATION But there remain yet several Objections to be Answered which done we shall immediately proceed to give Judgment upon the Question Who or What this Light is with respect to all our Adversaries Cavils Obj. Though you have thus far evinc'd the Universality of a Saving Light from the Scriptures since Christ's Life Death Resurrection and Ascension yet that which is the Pinch of the Controversie will be this Where was this before Light Had any this Saving Light they had a Light before it came in that Eminent Manner above One Thousand Six Hundred Years since It is generally believ'd that Christ's then coming benefitted the World with it in case the World universally hath such a Saving Light To which I shall give my Answer both from Scripture History and Reason The first Scripture I shall quote is in the first of Genesis So God created
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
begotten Who then is my Rule to inform order strengthen and lead through the whole Experience but the same Spirit All Doctrinal Scripture was experienced before written or they had not been true Witnesses who wrote it Now that which was their Rule can only guide us into the same Experiences nor are they to be known before experienced Do my Will and you shall know more of my Doctrine saith Christ. I read the History of such things This saves not Neither can the History be the Rule leading into the Mystery That belongs only to the Spirit that searcheth the deep things of God Consequently the Spirit and not the Scripture is the Rule for so believing and living Obj. But is not this to make void the Protestants Plea against the Papists That the Scriptures are the Rule of Faith and Practice Answ. No such matter For the Question was not Whether the Spirit of Christ or the Scripture was the Rule But Whether the Scripture God's Tradition or Popish Traditions were the Rule to measure the Truth of Doctrines and Practices by We grant that particular Scriptures rightly understood may measure what is agreeable or disagreeable to them that is such Doctrines and Practices as are contrary to that part of Scripture more particularly relating to our dayes are questionable by the Scripture especially since all Parties pretend what they say and do is according to Scripture Yet this concludes not the Scripture to be the General and Evangelical Rule Obj. But if God had not revealed those things that are in Scripture by it to us â—…ow could they have been known by us Answ. They were known by the Light and Spirit of Christ before written from whence they are call'd Scripture Therefore it is said That the Prophets searched diligently what and what manner of Time the Spirit of Christ that was in them did signifie when it testified before-hand of the Sufferings of Christ. Nor are they ever the more reveal'd to the blind and dark Mind because there written The Mysteries of Regeneration are as puzling to Natural Wit and Earthly Wisdom as before Therefore well said Epiphanius Only to the Children of the Holy Ghost all the Holy Scriptures are plain and easie Mens going to hammer out Principles without that infallible Guide and Rule hath been the Cause of that great Confusion that is over Mankind about Religion Obj. But how could you have known those Prophecies to be true for that is not matter of Witnessing but Fore-telling Answ. That is an extraordinary Revelation not falling within the ordinary Discoveries absolutely necessary to mans Salvation but to shew his Power Faithfulness that he is God and can and will fore-tell and bring to pass But therefore must there be an Extraordinary Light or Spirit and not rather an Extraordinary Sight and Seâ—…ne from one and the same Light and Spirit in them Besides That which gives me to believe and savour it to be from the Spirit and not by Imposture is my Rule for believing it Now that the Spirit so doth Calvin and Beza too as before cited assert for me viz. The same Spirit that spake by the Mouth of the Prophets must pierce into our Hearts to perswade us that they faithfully declared that which was committed to them of God Obj. But this Light you speak of could not tell you which way Sin came into the World That there was an Adam and Eve that they fell after that manner that Sin so entered the World That Christ was born of a Virgin suffered Death and rose again That you ought not to Swear in any case c. if the Scriptures had not told you so Answ. That is boldly said But consider well Moses sayes the vulgar Opinion had that Account above Two Thousand Years after the Creation by Revelation which we find in Genesis Now that there could be no Revelation without this Divine Light or Spirit which is the Life of the Eternal Creating Word must needs be granted For the Spirit of God knoweth only the Things of God and whatever makes manifest is Light And that the Spirit and Light are one though two Names has been sufficiently evidenced If then it was this Light of the Eternal Word that delivered these past things to Moses and gave that Prospect of future things to the Prophets as no doubt it was if Scripture be indubitable then to say the Light or Spirit could not do it is Blasphemous Again To argue because the Light does not reveal every Circumstance of History to each Individual that hath already an Account that therefore it could not is ridiculous Were the History of the Transactions of Christ and his Followers wanting as before Moses was that of Adam and his Posterity and that the Lord saw it needful to acquaint Mankind therewith no doubt but the Light and Spirit which revealed the Account of the Creation above Two Thousand Years after to Moses and fore-told several Hundred Years many of those Transactions of Christ by the Prophets would also have supplyed that Want But inasmuch as an Account is extant and therefore not needed 't is vain to make that Objection Again It does not follow because every man has a Measure of Light to inform and rule him that therefore he must needs know all which that Light knows or is able to reveal to him I return that Argument thus upon our Adversaries They say they have the Spirit of God Then they know all that the Spirit of God knows or can reveal to them If the latter be absurd then the former Again say they The Light within did not reveal Christ to the Gentiles that Christ should be born of a Virgin c. therefore insufficient I return upon them thus The Spirit of God given to the Children of Israel Neh. 9. 20. did not acquaint them that Christ should be born of a Virgin nor much more of his Life and Bodily Transactions therefore the Spirit of God was insufficient The like may be concluded against the Spirit in the Prophets For 't is manifest from 1 Pet. 1. 10 11. that the Spirit had not revealed to all the Prophets the Time of Christ's Appearance and Sufferings was the Spirit therefore an insufficient Rule to them But that which falls heaviest upon our Adversaries is this That the Scriptures by their own Argument are a most imperfect Account themselves of what was done not relating the hundredth part of things therefore as insufficient in not relating what is behind as they would weakly render the Light or Spirit in not revealing to every Individual those things already related Nay they may as well infer Insufficiency to the Spirit or the Light within in that it does not now shew all that shall be to the End of the World which in their proper Seasons there will be a Necessity to know as to reflect insufficiency upon it c. because it did not foretel things now past to â—…ormer Ages or needlesly reveal
not that a little degree of the Light Vertue and Knowledge thereof is not saving or sanctifying A small Stream can wash and a little Fire kindle and increase to more and a little convenient Food nourish and satisfie and a little Water quench one's Thirst or a small Seed grow and bring forth great Increase and so a little Light from Christ can increase and shine more and more till it discover the Glory of God in the Face of Jesus Christ the anointed these things are truely known in the Mystery through true Obedience to so much Light or Illumination as God hath given man for he the Glorious Creator hath given a Light to all men sufficient to save or else they could not be left without Excuse but it would reflect upon him for condemning them for Sin if he did not afford them a Light sufficient to guide out of Sin unto Salvation But for our asserting the Light of Christ that is in every Man to be convincing sanctifying and saving H. G. concludes as followeth p. 5. III. The Effect of Christ's Sufferings only known in his Light within H. G. IN this appears your great Darkness and herein you are beguiled and cheated by the Devil to the invalidating of the Meritorious Death and Sufferings of our Lord as if there were no need of his Blood to be poured forth nor of his Intercession p. 5. Answ. Can either Christ's Light within or our following of it invalidate or make void his Sufferings without Or deprive us of the End thereof or of the Vertue of his Blood When they that crucified murthered Christ were turned from his Light within Or can any receive the Benefit of Christ's Sufferings and Blood without or out of his Light within Or are the Sufferings and Death of Christ absolutely meritorious for Man's Justification without any Dependance upon his Light within If so how can any be deprived of Justification for whom Christ dyed Which was for all Men but what Proof hath he from Scripture That the shedding Christ's Blood was the Meritorious Cause of Justification Seeing it was shed by wicked Hands and surely had the Jews and Gentiles obeyed and walked in that holy and just Light that was in them they had not crucified nor murthered the just One the Son of God whose giving up to the Death of the Cross though of Necessity yet it was occasioned because of Sin and Death that was come over all which man must only be convinced and truely sensible of by the Light of Christ within and it s such only as walk in his Light who come to know the Blood of Christ to cleanse them from all Sin And there is a certain Congruity and Oneness in being sanctified redeemed and saved by his Life Light Blood Power Arm Ingrafted Word Spirit Fire Water or by Grace these do not oppose Christ as Saviour he being in all the great Workman of God through whom God hath saved us by the washing of Regeneration and renewing of the holy Ghost Titus 3. 4 5. These being one in Substance with him and of himself as the Spirit the Water and the Blood agree in one And as his offering up himself being a Propitiation for the Sins of the whole World pouring out his Soul to Death and making Intercession for the Transgressors was by the Eternal Spirit so the blessed Effects thereof are spiritually and inwardly received by them that obey and walk in the Light of his Spirit wherein his Life and Vertue of the Blood of the Covenant is received unto Cleansing Sanctification and Reconciliation with God The great Sufferings Burthens and Afflictions of Christ were occasioned by man's Sin Disobedience and turning from his Life and Light within and this brought Darkness and Death over Man-kind and therefore Christ deeply travelled in the Spirit of Prayer and Intercession through all his Sufferings to bring forth his own Life and Light for man's Deliverance out of Death and Darkness that he might see his Seed and the Travel of his Soul and be satisfied And this is the Seed that shall serve him throughout all Ages which shall be counted unto the Lord for a Generation and this serves him in his Light and worships him in Spirit therefore they that oppose this Light of Christ to the End of Christ's Coming Death Sufferings Blood or Intercession as if his Light in Man did invalidate these they are darkned and cheated by the Devil and not these who obey Christ's Light within for Life and Savation in him IV. The saving Work of the Spirit HEnry Grigg observes from John 16. 7. That the Spirit or blessed Comforter cannot be the Saviour pag. 46. H. G. Contradiction Till the Coming of his Spirit and Grace with Power in my Heart for the binding of the strong man Satan and killing my Corruptions my Soul was not brought out of the horrible Pit p. 16. having wrought this glorious Work of Regeneration p. 17. G. W. his Animadversion Then it s the Spirit and Power of Christ that effects Salvation through the Work of Regeneration Tit. 3. 5. which is not meerly by Christ's outward Sufferings though we cannot believe that Satan is bound in this Man while he is in Satan's Work blaspheming Christ's Light within and belying us H. G. replyes What sober Christian Man can find any Contradiction here against H. G Is not G. W. the Lyar and false Accuser I say the Spirit or blessed Comforter cannot be the Saviour or Mediator p. 6. G. W. Answer The Contradiction is very obvious to say the Spirit cannot be the Saviour when it can save the Soul out of the horrible Pit can it save and not be a Saviour Or can it bind the strong Man or kill man's Corruptions and yet not save him And if the Father the Word and the holy Spirit be God cannot God be the Saviour When as Christ's being the Author of Faith giving Power to others to become the Sons of God is a Proof of his being God Light from the Sun p. 91. And Christ said The Son can do nothing of himself c. The Father that dwelleth in me he doth the Works Joh. 5. 19. 30. and 8. 28. and 14. 10. And the holy Spirit where received also maketh Intercession according to the Will of God and by this Spirit Christ prayed unto the Father but to say the Spirit or blessed Comforter cannot be the Saviour is also to deny Christ in his spiritual Appearance to be a Saviour and so to confine the saving Work to him only as man or in the Flesh without or separate from us whereas he said I will not leave you comfortless I will come to you John 14. 18. which plainly denotes him to be the Comforter in that Spiritual Appearance wherein he that was with them promised to be in them and as revealed in them his Appearance was another or diverse to his outward Appearance in the Flesh whereas H. G. saith Are there not three that bear Record in