the Light within unknown to the Cavilling Baptist. T. H. WHo or what is it that obeyeth this Light and in Obedience of it is saved Or if this Light be the Rule it doth suppose a subject capable of understanding it and of yielding Obedience to it p. 4. Answ. It s placed in the Heart and Conscience of man that he with his whole Soul Mind and Spirit may understand and obey it and come to Life and Salvation in Christ being guided by his Light in the Conscience T. H. What then is the Principle Either the Light must obey it self or Darkness must obey it Answ. Thy Darkness makes thee talk thus darkly and scribble thus nonsensically the Spirit of man is to obey every degree of this divine Light given of God that the whole man may be in Subjection for which End God hath given man a spiritual Capacity and Power to obey by the Vertue of Grace that the reasonable Soul in believeing in the Light and obeying it may find Relief and more Power from God comfortably to subsist in the Way of Life and Peace with him And though it be not a Scripture Phrase to tell of two such Lights in every man as thou mentions p. 14. Yet as the Light of the Body is the Eye which seeth the object of Light and there is a single Eye which causeth the whole Body to be full of Light So in man hath God placed the Eye of the Understanding and Mind and a Conscience in the reasonable Soul which is capable of receiving the divine Light as both the supream Rule and commanding Light and they that are translated out of Darkness into it are become Children of the Light And if thou wert come to this Estate thou needst not question who is the subject of Obedience to the Light whether the whole Person or only a part for the whole man ought to be the subject and where the Eye of the mind is single the whole Body is full of Light and no part dark But for the whole person to be subject to the Light is inconsistent with thine and thy Brethrens Doctrine for Sin and Imperfection during Life Why then dost thou now suppose the whole Person to be the Subject when thou art not real in what thou implyest of the whole Persons being obedient p. 15 16. And thou dost but play the Fool and Caveller whilst thou art drawing such a Conclusion upon us as that by our Principle the Light must obey it self and in so doing be saved this is only inferred from a Fiction of thy own Framing or a Quaker of thy own making to speak as thou pleasest for the Light is given for the Benefit of Mankind that they that truely follow it and throughly obey it with Subjection of both Soul Spirit and Body may know Salvation from Sin here and Wrath herâ—…after And so man in his spiritual being both in Soul and Body spiritual as changed or translated from a State of Mortality may forever enjoy a State of Immortality in Glory hereafter as they who are led by the Counsel of God shall afterwards be received into Glory for man as translated into that Celestial Spiritual State is most capable of the full Enjoyment of Glory with God hereafter Sect XI Concerning the Soul of man as under divers Considerations and States and G. Fox ' s VVords so considered with â—…ight Queries added COncerning the Soul of man thou vehemently accusest us with Fancies Conceits Absurdities Nonsence and Error p. 16. Thy Instance for this is viz. That G. F. mentions in his great Mystery c. p. 68. and 100. That the Soul is part of God and of his being and that it is without beginning p. 91. and also infinite p. 29. Whence thy Inference is viz. Which is as much as to say the Soul is God then God sets up a Light in himself which he himself is to obey and in so doing he shall be saved p. 16. Answ. We cannot expect any impartial or fair Dealing from thee while Prejudice and Envy do possess thee who hast both falsly and ignorantly represented G. F. and both curtayled and perverted his Words and the Sence of them And all these things mentioned by thee he does not speak of the Soul or Spirit of man as made or formed in him though composed of Spiritual Parts nor use these Expressions that the Soul or Spirit of the Creature Man is a part of God without beginning neither was the Phrase part of God originally G. F's but his Opposers only admitted of by him by Way of Question as plainly appears p. 100. with Relation to that which came out from God that immediate Spirit of Life which gives Being Life and Subsistance to the Soul and he doth distinguish between the Soul and Christ the Bishop of it between the Soul and the Saviour of it as plainly appears in many places of the said Book and the Soul could no otherwise be deemed infinite then as Man is said to be the Image and Glory of God namely by a Participation thereof so he speaks of the Soul in a two-fold Sense as First With reference to that which came out from God which is the Original Life or Soul of every Man's Soul Secondly With Respect to man as being made a living Soul by Vertue of the Spirit of Life proceeding from God And so with Relation to the first he questions Is not that of God which comes out from God Great Mystery p. 68. But with Relation to the latter viz. Man he speaks distinctly of the Soul as neither God nor Christ neither doth he confound the Being of man with the Infinite Being of his Creator as is implyed in our Opposers angry Charge for as every Spiritual Being or Existence is not divine so the Spirit or Spiritual Parts of Man are not God though a divine Light and Capacity is placed in them And G. F. doth not only speak of the Soul in a two-fold Sense viz. with Relation to its original Life and with Relation to man in his Spirituality but of the Soul of man as in several States as First Of the Souls being in Death in Transgression man's Spirit unsanctified the Soul being come into Death transgressing the Law c. Great Mystery p. 91. Therein he cannot intend the infinite Essence Being or Life of God or Christ which is immutable and unchangeably pure and holy though thereby the Soul is upheld in its Being and Immortality whether in Comfort or Misery Secondly Of the Soul and Spirit of Man as sanctified living to God in his Life through a diligent hearkening to the Counsel and Voice of God and feeling of his Hand which brings up out of Death and restores the Soul that it may live in Christ the Preserver and Overseer of it to praise God the Saviour being one Soul in that State as they that are joyned to the Lord are one Spirit As also G. F. adds viz. Every Man that cometh into the World having a
Light of Jesus Christ and secret Power of God that moved in them and opened their Hearts and seriously inclined them to hear the Gospel preached and which Light in them closed with the lively Testimony thereof which did concur with the Light to the opening their Understandings and turning their Minds from Darkness and Sin to the Light shining in their Hearts and when those of the Circumcision heard how well the Gentiles were prepared to receive the Gospel and the Effect of it Act. 10. and 11. Chap. They were then convinced of God's Graciousness to those of the Uncircumcision as well as to themselves their contending with Peter for going unto and eating with men uncircumcised was then stopped when they heard these things they held their Peace and glorified God saying then hath God also to the Gentiles granted Repentance unto Life And its evident that Cornelius and the rest that received the Word as preached had a Work of saving Grace in their Hearts before which prepared them and begot true desires in them after Life and Salvation Also when Barnabas come to Antioch and had seen the Grace of God he was glad and exhorted them all that with Purpose of Heart they would cleave unto the Lord Act. 11. 23. So this Light of the Grace of God both to and in them was great Encouragement to him so to exhort them but if there had been no Saving Grace in their Hearts what Effect could such Exhortation or Preaching have been of unto them If the Light within be sufficient to save Men then it renders Christs Coming and Suffering needless This is a blind Inference still opposing the Light of Christ within yea and all that is of God in Man as Insufficient and so as neither discovering Christ's Coming nor the Effect of his Suffering or as iâ—… Men might be saved by his Coming and Suffering without Respect to his Light within which shews gross Darkness as if there were not a Concurrence between the Light within and the End of Christ's Coming and Suffering and he might as well say that if the Ingrafted Word which is within be able to save the Soul then Christ's Coming and Suffering was needless he should rather have saiâ—… that Christ's Coming and Suffering without was because men were turned from his Light within for if all had walked in his Light within he had not been persecuted and murthered but this man's Argument supposeth Christ's Coming and Suffering to be for the Supply of some great Defect or Insufficiency of his Light within as if man had so well improved it and found it too scanty or Insufficient and therefore by this Christ must suffer and die for his own Light within to supply it whereas Christ dyed for the Ungodly for all men that were dead in Sin who had disobeyed and transgressed his Light within and though there be a Reconciliation by his Death yet the being saved is by his Life whose Life is the Light of men which for men to be turned to in themselves and therein to live to God varies not from the Blessed End of Christs coming and Suffering while he works in man by his Light and Power within both in shewing him Sin saving him from it as he believes in the Light becomes a Child of the Light thereof as Christ exhorted and if we walk in the Light of God the Blood of Jesus Christ his Son cleanseth us from all Sin The Light within cannot be a sufficient Rule because then there would be no certainty of Truth or Error of Sin or Duty for that which one Man maketh Light to Day the same Man will call Darkness to morrow one Man calleth one thing a Sin another calleth it a Duty by this there will be no such thing as Sin but only in the Opinions of Men. Answ. 1. If there can be no Certainty of Truth or Error Sin or Duty by the Light within how is he certain that there is any real Light at all in him 2. His placing such uncertainties and those various and contrary Opinions of men upon the Light within and rendring it an Insufficient Rule either to distinguish between Truth and Error Sin or Duty this is contrary to both Christ's and the Apostles Testimony as namely that it is a manifesting Light both of good and Evil both of those deeds wrought in God and those that are reproved Joh. 3. 20 21. Ephes. 5. 13. wherefore the Light of Christ within is a sufficient Rule 3. And what Proof is it against the Light if one man calls it Light to day and the same call it Darkness to morrow or that one man calleth one thing a Sin another calleth it a Duty doth this therefore prove the Light not a Sufficient Rule Or doth it prove any more then that there are those that put Darkness for Light and Light for Darkness and that call Evil good and good Evil Isa. 5. 20. or those that call that a Sin which others call a Duty If it must â—…om hence be argued therefore that there is no such certain Discovering Light or Rule in man to distinguish these may it not aswell be argued that therefore there is no such thing as Truth or Duty to be distinguished from Error and Sin And doth not this directly lead into Ranterism and finally into Atheism let the Serious Reader judge If the Light within be a sufficient Rule then I have a sufficient Rule within me because you say every Man hath it and I am bound to obey it In Obedience to this Rule I oppose your Errors and in opposing your Errors one of our Lights cannot be a sufficient Rule because such a vast difference between us then one of us hath not a sufficient Rule Answ. However he hereby grants the Light in one of us to be a sufficient Rule pretending that he obeys this Rule and here he hath found another Rule for a Christian besides the Scriptures and then they are not the only or sole Rule of Faith and Practice though its evident he doth not obey the Light within while he represents it so variable and uncertain and the Opposition and difference between us to arise from Light in both whereas the Light is but one and changeth not that divine Principle of Life which is the Light of men is immutably pure and cannot err however the Creature doth therefore it follows that both of us cannot be led by the Light in such direct Opposition for its Darkness that opposeth the Light After his so grosly and impiously slighting and invalidating the Light within he does not at all tell us what good it can do or understand nor what good End or Use God hath given it for to Man-kind nor what shall be the End of them of what Nation soever that walk up to the Light within them nor what Condition or End do the Dictates and Leadings of it tend to this he has not at all resolved but in his Darkness dealt most
corruptly and disingenuously against the Light within but I ask T. H. if the Light within him doth not at some times reprove him for his Passion Envy and Railing which ill becomes a Man professing the Patience and Sufferings of Christ No Man can have a sufficient Light to guide him to Salvation that hath not the Spirit of God because no man can understand the things of God but he that hath the Spirit of God but all men have not the Spirit of God therefore all men have not a sufficient Rule to Salvation because all Men have not the Spirit Answ. By this he hath granted the Spirit of God and Light of it to be a sufficient Guide and Rule to Salvation and to bring man to understand the things of God but how well this agrees with their Doctrine That the Scriptures are the only Rule of Faith and Practicâ—… and not the Spirit nor Light in man and that the Bible is the means of knowing God I refer to the understanding Reader to judge of And what though all men have not the Spirit either in the Union or Possession of it as their Rule can no man have it that thus hath it not already Seeing he concludes that no man can have a sufficient Light to guide him to Salvation that hath not the Spirit what can no man have it Is it not then to be had and yet 't is granted to be the Saint's Rule whenas that which is the Saint's Rule ought to be every man's Rule because every man ought to be a Saint wherefore God hath afforded some divine Light to every man whereby he may be led out of Darkness call upon God obtain Life receive the Spirit which he giveth to them that ask and become Saint for God is ready to give the Spirit to them that truely ask it which only man can do by a Light of it His Argument that all men have not the Spirit is no Proof that every man is not enlightened by Christ for those are said not to have the Spirit who live not to God in it but in Sensuality Jude 19. and yet such were said to be twice dead ver 12. which they could not have been if they had never been quickened yet being twice dead pluckt up by the Roots they are become sensual having not the Spirit i. e. in the Knowledge Rule Exercise and Union of it But whether shall I go from thy Spirit or whether shall I flee from thy Presence Psa. 139. 7. and upon whom doth not his Light arise when every man that cometh into the World is enlightened by Christ. The Light within cannot be ae sufficient Rule because it is made the Character of a wicked Man to do what is right in his own Eyes and to walk after his own Imaginations then that which they do account their Duty may be their Wickedness highest Wickedness and an Argument of God's severe Curse upon them it s said he gave them up to strong Delusions to believe a Lye Answ. Doth then the wicked man follow the Light within him as his Rule in doing what 's right in his own Evil Eyes and in walking in his own Imaginations Or doth God bring such a severe Curse â—…pon any as the giving up to strong Delusions for walking after or following the Light within How horribly blasphâ—…mous is it either to suppose or imply these things against the Light within to prove it an Insufficient Rule as this man argues placing not only Uncertainties the various Opinions Thoughts and Imaginations of wicked men upon the Light within but their Wickedness and highest Wickedness if they own it their Duty his Argument blasphemously places it upon the Light within most blindly confounding wicked men's Imaginations Wickedness which the Devil is the Author of with the Light in every man without distinction wherein Ranter like he puts Darkness for Light and Light for Darkness which wo is to them that doth Isa. 5. 20. Whereas they that follow their own vain Imaginations and are given up to strong delusions to believe a Lye as T. H. doth are such as have rebelled against the Light rejected the Truth have not glorified God as God nor liked to retain him in their Knowledge see Job 24. 13. Rom. 1. 21. 28. because they obeyed not the Gospel noâ—… received the Love of the Truth that they might be saved God gave them over to strong Delusions and took Vengeance on them 2 Thes. 1. 8. and Chap. 2. 10 11. Therefore God did afford both a sufficient Light Rule and tendred the Love of the Truth to them as he doth to all else how should they be left without Excuse seeing it is a Righteous thing with God to recompence and render Vengeancâ—… on them that know him not for their disobedience It cannot be consistent with his Righteousness in Judgment to bring Tribulation and Anguish upon every Soul that doth Evil or to judge the Secrets of Men by Christ according to the Gospel without ever affording them a Lght of the Gospel or Gospel Nature sufficient to discover Evil and direct to Good and how can Indignation and Wrath come upon them that are Contentious and obey not the Truth but obey Unrighteousness if the Truth did never reach to or enlighten them or how should their not obeying the Truth but Unrighteousness be charged upon them if the Truth were never afforded them Therefore by the same Reason that its confest that God wil render to every man according to his Deeds that there is no Respect of Persons with God it ought to be also confessed or owned that he doth afford to every man a Light of Truth Righteousness sufficient for a Rule to escape Sin and Evil and the Wrath that 's due for it and to direct man unto patient continuance in Well doing to seek for Glory and Immortality that he might obtain eternal Life Glory see consider Rom. 2. throughout which sufficiently signifies 1. The Goodness of God to Man 2. His dispencing of his Grace and Truth to all 3. How Impartial he is Righteous in his Judgment against the disobedient and rebellious who despise his Goodness and thereby bring Wrath upon themselves 4. The acceptance of the Gentiles who obeyed that Law or Light given them though they had not the Law in the Letter of it Wherefore now moderate Reader take notice that the very Ground of our asserting the universal Extent of Saving Grace sufficient Light to Man-kind is 1. The unspeakable Love and Goodness of God as in himself he being Love in the highest 2. His unwillingness that Man should either live or die in Sin he having no Pleasure in the Death of Sinners but rather that they should return and live 3. That he so loved the World that he sent his Son into the World that whosoever believes in him might not perish but have Everlasting Life in that he sent not his Son into the World to condemn
disobedient another while only those who have a living and sound Faith and are sincerely obedient who thereby are interested in Christ's Righteousness With this I agree but not with the other which declares the Guilty and Disobedient Just or Innocent p. 91. and what then must the Guilt be charged upon Christ who offered up himself a Lamb without Spot to God and was a sweet smelling Savour to him of whom all our Obedience ought to savour that by him we may Offer up living Sacrifices unto God Both we and our Actions must Savour of his Unction and not of Pollution Sin or Guilt if we be Justified or accepted in the Beloved Whereas he accuseth G. W. with teaching Justification by Faith in Christ and the Works that follow Faith without Christ's Righteousness Imputed p. 91. The End of his Charge is false without Christ's Righteousness imputed are his own Words and Forgery against me and not mine for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin of Christ. first Part and several other Places therein The blessed Man's partaking of Christ's Righteousness through Faith and that Justification is in the Righteousness of Christ by Faith in him and that this true and living Faith and the Righteousness of it is reckoned or imputed to the true Believer yet we do not grant that Sinners or polluted Persons in that State are cloathed with this Righteousness or that it is imputed to them as theirs whilst they are out of it These were my Words which clear me from his Charge although he adds thereto that I say Faith in Christ and Works that follow without any mention of Christ's holy Life and Sufferings p. 92. which is false again and the contrary may be often seen in my said Book Divin of Christ. For 1st Living Faith in Christ cannot be without the Participation of Christ's holy Life Vertue and Effects of his Sufferings and Blood which sprinkleth the Conscience cleanseth from Sin c. 2dly We are by Faith in him spiritually influenced with a Sence of his Sufferings Travil of Soul and Fruit of his Intercession therein I bear in my Body the Dying of the Lord Jesus that the Life also of Jesus may be manifest in my mortal Flesh. 3dly In spiritually eating of his Flesh and drinking of his Blood we receive of his Life in us do come to live to God in his Love and Favour and so we partake of Christ AS the one Offering Sacrifice or Propitiation that makes holy in whom God comes near to us in Mercy and we to him in a holy Life and this is the one Offering by which he hath forever perfected them that are sanctified whereof the Holy Ghost beareth Witness unto us Heb. 10. 15. Object You have not from the Beginning of your Life to the End perfectly obeyed the Law what have you to say why you should not bear the Curse p. 92. Answ. This is an impertinent Objection and unsutable for him that does not believe perfect Obedience to Christ attainable in any Part of our Life either Beginning or latter Endâ—… But God will not bring this Charge against them whose Sins are forgiven and blotted out to be remembred no more in the new Covenant who since they have received Remission and Justification of Life have the Answer and Testimony of a good Consciense to plead which gives Boldness in the Day of Judgment the Heart being sprinkled from an evil Conscience there is a drawing near to God in full Assurance of Faith if our Heart condemn us not then have we Considence towards God Howbeit Upon the Charge before as S. S. his chief Objection depends much of his Work and what he pleads to this as his only Defence is Christ's Holy Life and Sufferings Obedience to the Death c. not Sanctification nor Christ's Righteousness or Life inherent in us or the Answer of a Good Conscience c. And why so why thinks he cannot this acquit us or render us acceptable to God S. S. In justifying God doth judge us by the Law though by the Gospel also To be Righteous in a legal Sense is to be invested with a sinless Righteousness from the Beginning of Life to the End thereof this the Law requires it doth require Perfection not only in the End of our Lives but in the middle also and in the Beginning p. 92 93. But the Breach of this sayes he will be the Accusation or Charge that the Law or Justice will bring against us at the Day of Judgment p. 50. Rep. The Man runs upon a Mistake and thereupon makes his Apologies and Defence for there will be no Occasion for God to bring this Charge against his Elect or those whom he hath justified at the Day of Judgment for 1st Against a Righteous Man there is no Law neither doth the Gospel judge such as Transgressors all their Dayes as is vainly imagined And how should you be justified while you are judged both by Law and Gospel Doth not the Gospel acquit and clear such as in the Faith receive it from the Condemnation of the Law that being justified by Faith they may have Peace with God 2dly They who are pardoned of Sins past and justified by Christ from all those things from which they could not be justified by the Law of Moses are received into a Covenant of â—…ace Mercy Forgiveness Love Peace and Union with God for such is the new Covenant wherein God will remember their Iniquities no more 3dly They who are thus justified and received into Covenant with God have passed from Death to Life from Condemnation to Jâ—…stification through the Law are become dead unto the Law that Christ might live in them and the Life they live is by the Faith of the Son of God which Faith purifies the Heart and the Mystery of it is held in a pure Conscience 4thly The Gospel is preached to them that are dead viz. in Sin That they might be judged as Men in the Flesh but justified after God in the Spirit And God's sending his Son in the Likeness of sinful Flesh was that Sin might be condemned in the Flesh that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit Rom. 8. Therefore Justice will not at the Day of Judgment charge us with Transgression and Imperfection from the beginning of Life to the End They that are come into Covenant with God who therein are in a Justified Condition have this to plead We have known and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him Herein is our Love made Perfect that we may have Boldness in the Day of Judgment because as he is so are we in this World 1 Joh. 4. 16 17. And doth not this perfect Love and Conformity to his Image which gives this Boldness in the day of Judgment spring
or without but is the eternal Godhead pag. 99. Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on but while he denies it either to be within or Essential he denies our Participation of the divine Nature which is essential to God himself or of Christ who is God's Righteousness who was delivered up for us all and with whom the Father will give us all things Is He then Incommunicable or not to be given whenas they that are Christ's have put on Christ Is not He the best Robe And is not He then within us And He that obeyed and suffered for us who wrought Righteousness Greater then the Act of Obedience Is not the Worker above and Greater then the Work But while this Opposer endeavours to exclude or shut Christ and his Righteousness or the Robe which the Saints put on all out of his Members and counts Christs Obedience unto Death without them this Robe and not a Robe within them because a Robe put on as he argues we are to understand that by Put on he must â—…ean Christ's Obedience without unto Death is imputed 〈◊〉 reckoned theirs when there is nothing of it in them either of the Nature Spirit Virtue or Effects of it unto the Crucifying of the Old Man or mortifying of Sin or else own that Men are not accounted Righteous nor Justified only by Christ's Dying or Obedience without them but through the Operation of his Spirit within them who dyed for our Sins but was raised for our Justification and then only they that dye and live with him are accounted Righteous and blessed with God being Partakers of the Heart-purifying Faith and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them which is Divine and Increated But he tells us of a four fold Righteousness 1st The sincere Obedience of an upright man 2dly The perfect but loosable Righteousness of the first man in Innocency 3dly The perfect but confirmed Obedience of blessed Angels 4thly The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ this last the best Robe the Righteousness of God himself p. 99. Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God himself his own Nature and Image And is not this in the renewed Man 1st Was not this in Man while in Innocency in the Image of God though he then not Immoveably Confirmed in it however accepted while he stood in it 2dly Doth not the fincere Obedience of an upright Man in Christ flow from his Inward Participation of the Divine Nature and Image in him and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs 3dly Are not the blessed Angels accepted in their Obedience to God which from a Sence of his divine power they are exercised in Still the everlasting Righteousness is but one and the Life and Excellency thereof is infinite both in Christ and in his Members who are of his Flesh and of his Bone as he that sanctifieth and they that are sanctified are all of one and Christ is the First and the Last and in all things must have the Preheminence 4thly The man mistakes if he suppose that we plead either the Righteousness of a Creature or man 's own Righteousness which he himself is inabled to perform as the Cause of Our Justification for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will He is the Ground and Cause of our Justification and in him who is the Beloved are we accepted not meerly for our Works or Obedience but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight That God bestows Righteousness on a returning Pâ—…odigal as the best Robe is true but to exclude this Righteousness or best Robe that God bestows as not to be within but only without because to be put on is not true for if the Mind Heart or Soul within be not cloathed therewith how is it put on or how should good or acceptable Fruits be brought forth to God if not from an inward and Everlasting Righteousness And though Man doth not partake thereof from the beginning of Life Can this Man think that Christ's Death or Obedience without doth Justifie Men or make them be deem'd Righteous from the beginning of Life to the End howbeit when Men are converted and become the Righteousness of God in Christ and come to Live and Dye or end their Dayes in him they are accepted and blessed yea blessed are the Dead which dye in the Lord for their Works follow them Mark the Perfect Man and behold the Upright for the End of that man is Peace But all this Man's Imputation of a Righteousness and best Robe which he sayes is a Righteousness wrought without us there being none wrought within us so God c. p. 99. depends upon his Doctrine for Sin and Imperfection term of Life which he his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes but Imperfection even in Christ's Work or Righteousness wrought in his People which therefore he disclaims from being concerned in our Justification but sayes we are Justified by that Righteousness which Christ wrought without us though he cannot deny but that Christ wrought the Righteousness of the Law without us and conformed to the Law in the Dayes of His Flesh which I suppose will not be deemed our Justification But if I ask By and to Whom was this Obedience Righteousness or Satisfaction made without us to be Imputed unto us as ours or men thereby Justified while Unjust Imperfect and Sinful without the Robe of Righteousness in themselves or rather accounted Just from the beginning of Life to the End whether all or some of these for whom Christ dyed he tells us not You may take this for his Answer viz. God in our Nature obeyed God and this is Righteousness of Infinite Value the very best Robe p. 99. Rep. 1. Is this the Compensation Payment and Satisfaction in our stead to vindictive Justice so much pleaded by our Opposers Were it good Doctrine to say either that God obeyed and satisfied his own Revenge by obeying himself as if he were divided and at Variance with himself or that he was revenged on himself considered as Christ in our Nature or Flesh I cannot own this Doctrine that such a rigid Payment and Satisfaction could be required in the Nature of the great Propitiation and Sacrifice for Sin but a Pacification or Attonement and a Condescension to Forgiveness of Sin past to be receiv'd on true Faith and Repentance 2. That Christ in the Flesh did by his divine Power perfectly obey the Father agendo patiendo i. e. by doing and suffering and therein was an acceptable and satisfactory
to turn from Sin to God in Christ and to seek after good Scripture Evidence of their Election p. 116. Answ. The Matter would have been more congruous thus for that no fallen Men nor Women are reprobated for Everlasting lasting Destruction until they have first slighted the Kindness of God abused his Grace rebelled against his blessed Light rejected his Knowledge as not liking to retain him in their Knowledge this importunately urgeth all in Compassion to their own Souls to turn from Sin to God in Christ while his Grace and Good Will extends to them and a time of Love is afforded them while he maketh his Sun to rise on the Evil and on the Good and sendeth Rain on the Just and on the Unjust Mat. 5. 45. Now this is Matter of Comfort that God doth shew Love and Kindness towards all and that he universally extends Light and offereth Salvation by his Son who indeed is his shining Sun to the Ends of the Earth and that he willeth not or desireth not the Death of any in their Sins but rather their Return and Repentance that they may live But alas What a maniâ—…est Contradiction is it for the Man one while to conclude that God hath from all Eternity reprobated the greatest Part or Number of â—…allen Men and Women or unchangeably designed their Eternal Damnation poor Encouragement another while to tell of importunately urging all in Compassion to their own immortal Souls to turn from Sin to God in Christ How should they have Compassion to their immortal Souls if God hath no Compassion nor Love towards them Or how should Reprobates turn from Sin if eternally reprobated This were but putting them upon an Impossibility and so a flattering and mocking them with a pretended Kindness never intended for them As the Opinion which I oppose vainly supposeth by such specious Pretences Presbyterian Priests c. have flattered many out of their Money which is like as if a Priest in his preaching to a People should bid them all have Compassion upon their Immortal Souls and turn from Sin and then tell them it is impossible they should ever turn from Sin or be saved God having unalterably designed the Destruction and Damnation of the greatest Part of them what Comfort would this Contradiction and cruel Partiality administer to them I pray you It would be but cold Comfort to tell a great Congregation That God had fore-designâ—…d them all except two or three of them to be damned eternally This is not the Word of Faith nor any preaching in the Faith this is not Yea Amen but a saying and unsaying a pretending to comfort and encourage them all and to discourage and lead mâ—…ny into Despair And how then should they seek Evidence in Scripture for their Election or Salvation The Scriptures of themselves do not evidence to particular Persoâ—…s their Election from Eternity the Seriptures do not tell S. Scandrâ—…t Nat. Barnard c. that they are Elect Persons Bâ—…t to them that believe in Christ and in him have obtained Power over their Corruptions and whose Hearts are truly and spiritually tender towards God his Spirit beareth Witneâ—…s wâ—…th their Spirits and evidenceth to them according to Scripture that they are the Sons of God chosen in Christ Jesus through Sanctification of the Spi it and Belief of the Truth and so are adopted through the Spirit of Adoption to be the Children of God and Coheirs with Christ of Eternal Life and Peace S. S. Is the Judge cruel that hangs up a Murtherer sect 15 Answ. No but neither the Judge nor yet the Law doth ordain or prescribe that this or that Person shall be a Murtherer for the Fact is forbidden and the Punishment is prescribed as is the judgment and Punishment of ungodly Men in general S. S. God doth actually damn none but the finally Impenitent Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion not of God's Decree and this sufficiently conâ—…utes their accusing God with fore-designing or ordaining the Sin or wicked Actions of Men or particular Persons â—…or such and such Wayes and Ends Act. 2. 23. Christ being delivered by the determinate Câ—…unsel and fore-Knowledge of God after you had taken with wicked Hands you havâ—… crucified and slain p. 116. There was a Necessity of his being delivered to suffer as God fore-knew because of the Sins of the World Christ was given up in the Counsel of God on his Part to suffer but their wicked Hands that God permitted to take and murther him were against God and Christ not subject to his Counsel of Love and Mercy but to the Devil and their own wicked Hearts malicious murtherous Spirits and therefore they were by God's Counfel call'd to repent to be converted to turn from their Iniquities Acts 3. 14 15 19 26. But surely God did not call them to reâ—…ent of obeying his holy and just Counsel but of their Iniquities having murthered the Just one Acts 4. 27 28. Against thy â—…oly Child Jesus Herod Pontius Pilate with the Gentiles and the People of Israel gathered themselves together to do whatsoever thine Hand and thy Counsel had determin'd before to be done But see ver 25 26. concerning the Gentilâ—…s Rage and the Kings of the Earth and the Rulers standing up and gathering together against the Lord and against his Christ the Rage and wicked Consultations of whom God was not the Author of for when God by the Mouth of his Servant David asked Why did the Heathen rage ver 25. Would it have been a good Answer for any to have said Lord why dost thou ask Hast not thou â—…ore ordained them to rage imagine vain things Surely no sor thâ—…n he would not ask why but when thereby they had provoked him having rejected his Counsel and Good Will they were given up to work Wickedness and Injustice and so their own Ruin like those who brought Wo upon their Souls for they had rewarded Evil to themselves As God's Counsel fore-saw and perceived as the Jews or People of Israel rejected Christ and would not be gathered by him he said O Jerusalem Jerusalem how oft would I have gathered thy Children even as the Hen gathereth her Chickens under her Wings and you would not he therefore said Ye are the Children of them that murthered the Prophets fill ye up the Measure of your Fathers c. Serpents c. Mat. 23. 31. to the End This was not from an Eternal Decree irrespectively against their Persons but in Judgment and Wrath against them because of their Ungratefulness Envy and Wickedness and so likewise all who receive not the Love of the Truth whereby they might be saved but have Pleasure in their Unrighteousness God gives them up both to strong Delusions and Hardness of Heart for their Iniquity 2 Thes. 2. 10 11. S. S. Is Cod the Author of Sin in determining or fore-ordaining the wicked Actions of these Men It is one thing to decree
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
Spiritually minded come to see the Glory of God and Jesus or the Son oâ—… Man at his right hand XIV Of Perfection H. G. WE do not believe 't is possible to attain to such a Degree of Perfection as to be as pure from Sin as Jesus Christ was p. 62. I know not what such should call one the Name of the Lord for c. p. 63. H. G. Contra. We can experience the Power of Christ's Spirit risen in us for our Sanctification and Renovation p. 54. He doth adopt regenerate make others Children of God by the Effectual Workings of his blessed Spirit in their Hearts by which they are interrested into all the Priviledges Promises and Blessings of the Covenant of Grace p. 91 92. Anim. We believe that the Spirit and Power of Christ working in our Hearts is able to sanctifie throughout and his Blood to cleanse from all Sin and that in Christ who is the Covenant of Grace all the Promises of God are yea and amen and that Covenant is both a Covenant of Forgiveness and therein Sin is taken away as God hath promised Jer. 31. I will cleanse them from all their Iniquity Jer. 33. 8. Ezek. 36. 25. All things are possible with God and we can do all things through Christ that strengthneth us Phil. 4. 13. who commanded Be ye perfect as your Heavenly Father is perfect and its possible through his Power Aid to keep his Commands otherwise for what End are they given out to his Church and People and for what End should they pray to take away all Iniquity On whom we believe he does not impose Impossibilities but to such as dwell in the Love of God his Commands are not grievous but joyous XV. The Light within above an Historical Knowledge WHereas to undervalue the Light within which all Men have H. G. affirms that none can make appear that ever any Heathen Aethiopian Moor or Infidel in any remote Parts that never heard the Scripture c. That ever did attain meerly by that Light within to the Knowledge of one Jesus of Nazareth that was crucified without the Gates of Jerusalem that meerly by the Help and Guidance of that Light within came to find out so much as the Name or historical Knowledge of a cruciefid Jesus p. 70. Answ. 1. As an historical Knowledge and Profession concerning Christ and his Sufferings in the Flesh cannot save you so it s very uncharitable in you Baptists to condemn all Nations that have it not meerly for want of the History or that historical Knowledge 2. Though you have a historical Faith and Profession of Jesus as he came and suffered in the Flesh I deny that this Faith will either save you for they have as much Faith at Rome or that you have from thence any real Knowledge of Christ either as in the Flesh or in the Spirit either as crucified as put to Death or as living and reigning It s still your Mistake to count your dark Opinions and litteral Notions the Light of the Son of God Nay if you have no further Faith and Knowledge of him then what 's meerly historical and litteral If you have not a spiritual and divine Knowledge of Christ as inwardly revealed you 'll dye in your Sin and perish for lack of Knowledge And many of those called Heathens who follow the Help and Guidance of the Light of Christ within shall come from the East and from the West and from the North and from the South nd shall sit down with Abraham Isaac and Jacob in the Kingdom as Children of Faith and Heirs of Promise who have believed God and obeyed his Light in them when you and such like litteral Professors shall be utterly rejected unless you return to Christ's Light within and believe and wait in it to know Christ's inward and spiritual Appearance and Revelation 3. In the Gospel preacht to Abraham in whose Seed all Nations should be blessed It was foreseen that God would justifie the Heathen through Faith and accordingly Christ was absolutely promised and given for a Light to the Gentiles to be God's Salvation to the Ends of the Earth that he might say to the Prisoners go forth and them that are in Darkness shew yourselves Isa. 42. and Ch. 49. Now observe that the Promise of Christ both for a Light to the Gentiles and Salvation to the Ends of the Earth and himself to speak to the Prisoners to go forth c. it s absolute and not restrained or limitted to the spreading of Scripture nor to any such Condition as to be a Light and Salvation or to speak only to such as get the Bible and have the Scriptures or an historical Knowledge and Profession of Jesus Christ but he is given both for a Light to the Heathen and Salvation to the Ends of the Earth and so to call forth the Prisoners where the Scriptures are not he being in himself absolute and perfect and so able to be whatever he is promised of God and this Salvation is absolutely placed upon the Son of God who is given both for a Light a Leader God's Covenant and Salvation and therefore he is to be followed obeyed and depended on for Life and Salvation 4. Moreover It s possible to have both the Sufferings and Glory of Christ revealed by his Light and Spirit without the Scriptures seeing the Spirit of Christ shewed and testified aforehand unto the Prophets of his Sufferings and of the Glory that should follow 1 Pet. 1. 11. to be sure they who first wrote Scripture of these things aforehand had them first discovered or opened unto them by the Spirit 5. And when Nebuchadnezer said Lo I see four Men loose walking in the midst of the Fire and they have no Hurt and the Form of the fourth is like the Son of God Dan. 3. 25. How came this Heathen to have any such Impression or Similitude of the Son of God in his Mind as thus to speak of the Son of God or of the fourth as represented to him like the Son of God And what Scripture could he have for this pray you Or for Nebuchadnezer and Darius to speak so truly and admirably as they did of the Kingdom and Dominion of the most high God Dan. 4. 3. and Chap. 6. 26. Let the narrow-Spirited Litteralists and partial Predestinators who would place all true Knowledge upon the Letter and confine it within the Compass of a few Professors of Scripture consider these things 6. But seeing that Christ dyed for all Men tasted Death for every Man and gave himself a Ransom for all God doth therefore no doubt afford a Way for the universal Conveyance of the Vertue and blessed Effects inwardly of his Death and Blood to Man-kind and that is his divine Light though many have not the outward Description thereof XVI His unlearned Question AS to H. G's Question p. 70. viz. I shall only ask this one Question what things and other Signs were those which Jesus did
and after a full Satisfaction and Payment made to the Prince in his stead by a Person of Intrest with him Could it be Just in the Prince to detain his Inheritance from him Or Suppose the Surety hath made full Payment and Satisfaction in the Debtors stead both to what Law and Severity could demand Could the Creditor justly detain the Debtor in Prison for some great and earâ—…est Solicitation to be made by his Surety for him Or were it proper for the Person for whom the Satisfaction is thus made to cry out Good Sr. forgive me my Debts c. if all past present and to come be fully payed by the Surety And yet those Persons that are of this Opinion pray to God to forgive them their Trespasses or Debts as they forgive others c. but is their forgiving of Debts either a Casting the Debtors or their Sureties into Prison till they have payed the uttermost Farthing Surely that is not Forgiveness whereas the Intercession made to God doth acknowledg his Dominion Power and Justice as having been offended and a Subjection due to him and also his Grace as that which Man oweth due Obedieâ—…ce and Respect to Notwithstanding this man who has pleaded such a kind of Satisfaction by Justice or Wrath punishing their Sins in Christ he is not only Rigid or Severe but Partial in his Opinion like a Sect-Maker limiting this Satisfaction and the Extent of saving Grace only to a few and yet that few not allowed the Priviledge to be delivered from the Being of Sin in this Life In his saying That This Satisfaction was designed for all them who through special Grace in time believe these all are delivered here from the Guilt and reigning Power of Sin and so are out of their Fetters and shall hereafter be delivered from the Being of Sin Rep. That Satisfaction that was made and Testimony of God's Love and Mercy that was given by the Sacrifice and Death of Christ and as he is the Propitiation it was for ALL Men by the Grace of God he tasted Death for every Man for the Sins of the whole World he dyed for ALL MEN not only Presbyterians or a few particular Predestinarians but all Men or Mankind in general That as many as live should not live unto themselves but unto him that dyed and rose again 2 Cor. 5. 15. Who his own self bare our Sins in his own Body on the Tree that we being Dead unto Sin should live unto Righteousness 1 Pet. 2. 24. And see verse 21 22 23. It is plain that Christ's Suffering under the Burthen of Sin and Dying for all Men pointed at an other End and had another kind of Embleme in it then Mens living in Sin all their Dayes or their not expecting Freedom from the Being of Sin till after Death this is not to suffer or dye with Christ nor to come to the Blood of Sprinkling which only frees from the Guilt of Sin by sprinkling and purging the Conscience from the Being of it The Ignorance and Absurdity of the contrary Sin-pleasing Doctrine is sufficiently detected before And why Presbyterians Satisfaction of Revengeful Wrath in your stead or the Death of Christ as Satisfaction in your stead to free you from everlasting Burning and forgive your Sins Why for you more then the whole World besides Did not Christ dye for all Men as well as you And yet none are pardoned or in a justified State until they come Christ to ease them and they to have true and living Faith in his Name and Power and so to be led by that eternal Spirit by which he offered up himself a Lamb without Spot to God Obj. Nor can this Writer nominate one of us that encourageth Men to take Liberty of sinning from the Consideration of Christ's Satisfaction the Lord convince and humble Slanderers Rep. What ever you think or pretend your Doctrines are Sin-pleasing and give Liberty therein your disputing for Imperfection and Sin all your Dayes your justifying the Sinner or the Unjust while justly condemned in himself by the Light of Christ your setting sorth Christ as made the Subject oâ—… God's Wrath and Revenge in your stead and saying that divine Justice which you term vindictive or revengeful Wrath was satisfied in your stead by punishing your Sin to the full in Christ and that thereby you are secured from Hell c. though you continue in Sin or uphold the Being of it all your Dayes and deserve to have your Failings and Infirmities cast as Dung into your Faces as is confest and yet you count your selves imputatively Righteous pardoned and justified c. even while you are saying Let us with Paul abhor all Sanctification in us c. S. S. p. 102. Let us place no Confidence in Sanctification c. p. 103. The very Nature and Tendence of these and such Doctrines is Sin-pleasing and soothing and grateful to Hypocrites encouraging them to take Liberty of Sinning all their Life time if they can but be so credulous or self-confident as to believe they are Elect Persons and secured from Damnation on the Account of your Notion of Satisfaction that pretends and imputes Revengeful Wrath and Severity to Christ but Ease to your selves in your Sins But this your empty devised Notion will prove neither your Justification nor Security in the great approaching Day of God which shall declare every man's Work wherein he will judge the Secrets of Men by Christ Jesus according to the Gospel and every Man must give an Account of himself to God and be Rewarded according to the Deeds done in the Body whether they be Good or whether they be Evil AN APPENDIX Wherein The Controversie is summed up and resolved partly by Way of Question and Answer with a plain Intimation of my Sense thereof as relating unto the 2d 3d and 4th Chapters before Quest. 1. WHat was the Nature and Extent of Christ's Sufferings Answ. Not an undergoing infinite Wrath or vindictive Justice so called at the Hands of his Father for that is the just Reward of Rebels against God Christ and free Grace but 1st The Weight and Burthen of Sin and Grief of Soul because thereof as seeing the Punishment and Wrath incurred by the Rebellious 2. The Fury of his Persecutors in his undergoing that cruel Death of the Cross inflicted on his Body by wicked Hands and Murtherers so that his Sufferings were two-fold both inwâ—…ard and outward 3. His real Desire Travil of SouI and good Will through all was for the Benefit and Good of all Mankind even for the whole World for whom he suffered and dyed that all who receive him might be spiritually influenced with his holy Life and partake of his Mind and Will which stood in subjection to the Father Quest. 2. What was the true Signification Intent and Ends of Christ's Sufferings Answ. 1. To evince God's long Suffering towards all men for whom Christ gave himself a Ransom for a Testimony in due