all that may be Necessary to be known therefore the Light is Insufficient The first will be answer'd by what I have already said the Reason being the same for the Sufficiency of the Light against such as charge it with Defect because they do not do what they should as against those who so impeach it because they do those things which they should not As for not knowing all that is to be known I deny it utterly For things are necessary in reference to their proper times That may be requisit to morrow which is not to day It is fit for Children to learn to read yet it is most necessary that they should begin to spell first If a School-Master should be charg'd with Insufficieney because he tells not little Children all that he knows as soon as he initiates them in the first Principles of Learning he would think himself unreasonably dealt with What must we then conclude but that the Master may be very capable were his Scholar so that if the Scholar observe and obey his Master he will increase in his Learning that the Defect of the Scholar should not be laid upon his Master that to tell or amuse him about things unsuitable to his present Capacity were the ready Way to overcharge and wholy Spoile him And Consequently that the Tutor not telling his Pupil all that is fit to be known at once implyes no Defect in or Ignorance of those things in the Tutor which to apply Scripturally in short thus If you do my Will you shall know more of my Doctrine I have yet many things to say but you are not able to bear them now In short If for a Man to say that the Light of the Gospel for so T. Hicks thinks Pauls was to be charg'd with Insufficiency because it discover'd not to every Believer all those ineffable things revealed to the Apostle would be both False and Antichristian to what an Extremity doth Tho. Hicks's Zeal lead him in his passionate Endeavours against the blessed Light of the Son of God as he is the Inlightner of Mankind who charges it with Insufficiency because it Reveals not to every Individual in every Age what HE shall ever know it self or shall be known in future times The Light then is not Insufficient though it tell not all at one time which may be a Duty to the End of the World especially in extraordinary Cases whilst it informs me or any Man of Daily Duty Yea the Light is Sufficient in Point of Discovery whilst it shews unto any Person something more then they do and which they ought to perform If T. Hicks will say and can prove that he is come to the Upshot of the Light 's Teachings that he has Learnt whatever it is possible for the Light of Christ to Teach him and yet is able to make appear that there is some thing further wanting he will prove himself not only above Men but God also who is the Fountain of all Light that searcheth the Hearts and tryeth the Reins of Men by the Inshinings of his manifesting Light and which as obey'd leads to God who is the Fulness of all Light and Life But indeed this Light is the Savour of Death the Wages of Sin to all that Rebel against it and the Savour of Life to those only who are Obedient to it For Such shall not walk in Darkness but have the Light of Life But whilst he pleads against a Sin-less State and shows so Sin-full an One in his Scribles let him cover his Face for Shame for all his Attempts against the Lights Sufficiency for in that State he shall never know the Life and Vertue of the Light To conclude If the Light be allowed to Manifest all things that are Reproveable then by the just Reason of Contraries should it be Sufficient to Discover all things that are Approveable with respect to Man's Faith Salvation and Duty If the Light tells it is Evil not to Believe in God it follows that to Believe in God is according to that Light Within And if it Reproves T. Hicks for being Passionate it consequently Teacheth him that he ought to be Patient If the Light Condemns Theft it necessarily Instructeth to Honesty If it Reprove me for doing my own Will it implies I ought to do his Will to whom I ow all and if it Reproves for Sin it Instructeth to Holiness without which none shall see God In short If it Manifest Reproveable Things to be such at the same time It Condemns them and Teacheth Things quite Contrary The Unfruitful Works of Darkness are judg'd by the Light that the Holy Fruits of the Light may appear â—…e were Darkness but now are ye Light in the Lord and The Reproof of Instruction is the Way of Life He that comes out of the Reproved Darkness walks in the Approved Light and who so answers the Holy Reproof unto Such is Sealed up THE INSTRUCTION OF THE WAY OF LIFE And this brings me to the third Property of the Light with respect to Men and that is It doth not only Manifest and Condemn Sin and discover and incline to Purity but as adhered to or rather that Principle which is this Light it is able in Point of Power and Efficacy to Redeem from Sin and Lead to a State of Highest Felicity I am the Light of the World said Jesus himself he that follows me shall not walk in Darkness but shall have the Light of Life In which it is very evident that The same Light which Manifests Darkness Redeems from it unto a State of Light and Life that is to say Those who confidently believe in Christ as he manifests himself a Light to condemn Sin in every mans Flesh whom he hath therefore illuminated and obediently follow the Holy Requirings and yield to the Heavenly Discoveries of that Blessed Appearance relinquishing the Pleasures of Sin which last but for a season and taking up the daily Cross such shall most assuredly find that Divine Principle which in reference to the Dark State of Men and that Discerning and Conviction it brings is rightly denominated Light to have also Power and Efficacy to Save from that which it manifests and condemns and to bring unto that Glory which it gives a true Revelation of For that same Word of God who is called the true Light that inlighteneth all Mankind is also the Life Power Wisdom and Righteousness of the Father in whom are hid all the Treasures of Wisdom and unto whom all Power both in Heaven and in Earth are committed who is Heir of all things who also said While ye have the Light for their Day of Visitation was almost over or as some Translations more truly have it While you have a little Light IN YOU believe or walk in it believe in the Light that ye may be Children of thâ—… Light Again I am come a Light into the World that whosoever believes in me should not abide in Darkness
Sincere and Upright accompanied with an earnest reaching after Perfection as Paul did p. 51. Answ. What ever Perfection with respect to a full Apprehension or Knowledge was prest after by Paul as Phil. 3. 12 13. yet this his Perfection granted of Sincerity and Uprightness was sinless it was pure in Nature wherein he was capable of attaining a perfect Growth in spiritual Understanding And this is implyed in his pressing after Perfection while he was perfect as appears in his own Words But if in this Sence sincere and upright Men do earnestly reach after a sinless Perfection and that Paul did so then it is attainable otherwise both Paul and the rest did â—…rnestly strive after an Impossibility and this renders both their Praying Striving and Preaching in valid as yours is who put on People earnestly to reach after Perâ—…ction and yet tell them it is not attainable Upon Mat. 5. 〈◊〉 Be ye perfect as your Heavenly Father is perfect thou presumest We intend not that we should be perfectly powerful wise and good as God is Answ. 1st We do not intend that we should be God but holy just and good men renewed after his own Image which is perfect 2ly Though not so perfectly powerful and wise as God is yet while thou withal excludes being good as God is thou art contradictory in saying the meaning of the Text is Be Merciful as your Heavenly Father is Merciful that is Love your Enemies do good to them that hate you p. 51. these are not intelligibly consistent That we must not be good as God is and yet Merciful as he is that is love our Enemies c. I would know if that Soul is not endued with the Goodness of God that is endued with his Mercy and Love so as to do good to enemies Was it not a plain Caracter of being his Children when they did so love their Enemies and do good to them that did hate them See Math. 5. 44 45. But this perfect Resemblance of the Heavenly Father such Sin-pleasers and pleaders as T. H. will not admit of in this Life who is so far from this Love and Goodness towards Enemies that his Enmity leads him to abuse bespaâ—…ter and defame such of us who never owed him or his Friends ever any ill-will in the World But when doth he expect this divine Resemblance of God or sinless Perfection to be brought forth It doth appear in Answer to the Question stated by him thus viz. Where wouldst thou be perfectly free from Sin if not in this Life His Answer is in Heaven p. 50. Reply He would be perfectly free from Sin in Heaven as he pretends but opposeth Perfection being attainable in this Life accounting that it causeth much Pride Presumption hinders all holy Fear Humility Watchfulness and industrious Endeavours to Persons in a holy Course whereas this all tends to a perfect Life But sufficiently hath he contradicted this his sinful Doctrine against a perfect Freedom where he confesses p. 24 That Christ came to carry on in the World the Design of insinite Grace and Love in being a Saviour of Sâ—…ers from Sin Death and Hell Note here he hath given a deadly Blow to his own Imperfect lame and Sinfull Cause for if Christ came into the World to save Sinners from Sin and to redeem us from all Iniquity then to be so saved is attainable in this Life for Christ is able perfectly to do the Work which he came for that is to save from Sin and to redeem from all Iniquity Again T. H. in his Forgery deals very corruptly according to his â—…onted manner in stating the Christian and the Quaker thus speaking viz. Chr. If thou canst prove a perfect Freedom from Sin 's Inherency c. remember thou must prove it by Scriptures or Instances Qua. I will prove it by both First By Scriptures Phil. 3. 15. Math. 5. 48. Secondly By Instances Many of our Friends do witness it p. 50 51. Reply Herein most falsly and abusively he hath acted the Quakers speaking his own Notorious Forgery as Prooâ—… They have no Reason to chuse him for their mouth for what needed they bring any Instances of themselves for any Proof when they are left to prove Perfection by Scriptures or Instances while the Scriptures plainly prove it And let me tell him it is not our manner of arguing with our Opposers to tell them that many of our Friends do witness Perfection knowing not only that to be the thing which they seek to reproach us by but also that to plead the Verity of Principles from the meer Credit of Persons asserting them to be no prevalent Proof nor Effect any Conviction while the Persons themselves are slited and abused But our Adversary having thus falsly acted the Quaker as before as saying many of our Friends witness Perfection he declines the Scriptures for it and falls upon personal reviling and to express to the World some wrong Expressions and Mistakes of Persons If he rightly state them which I much question because his many notorious Abuses Sect. XXII Tho. Hicks his groundless Calumny and malitious Railing against G. Whitehead NOw we come to his Railing and Slaâ—…der against G. Whitehead viz. That he is guilty of Deceit and Falshood in matter of Fact and that he told him he was a Knave that is he was a false deceitful man p. 53. Answ. Here I shall take leave to answer for my self therefore understand Reader what he pretends as his Reason for this abusive Language to me I find two things he pretends for it First He accuseth me with denying mine Opinions when charged with them 2ly He that shall give a false Relation of what another man asserts and does it wifully is false and Deceitful But thâ—…s he accuseth me and why so But because I acknowledged Explicatioâ—…s to be given to his Propositions yet gives not the least him what tâ—…ose Explications were p. 53. Reply To the first what I did deny I still do deny as none of my Opinions as stated by T. H. in his accusing the Quakers That they deny the Person of Christ his Offices Satiâ—…action and the Râ—…surrection of the Body I do recharge these upon him as his Lyes and Slanders forged and brought forth in Envy and Darkness as I did in the Paper and publick Debate between us and in so doing I do not deny any Opinion or Tenent of mine or my Friends And he dealt most dis-ingenuously in not laying down my own Words to prove that I denyed the Person of Christ or his Offices Satisfaction and the Resurrection But instead thereof was it either ingenuous or honest to bring my â—…dversary T. D. his Pamphlet stiled a Sinopsis which falsly accuseth me with saying there is no Resurrection from the Dead for Proof Most falsly instancing my Answer to W. Burnet in which Answer quite contrary to what I am accused oâ—… I have given a plain Confession to the man Christ his Offices Satisfaction and the Resurrection
remit or pardon Offences past without such a severe Payment and Satisfaction as is implyed because as some say he dispenseth not with the Act of Law If he could so punish his Innocent Son to the full who never offended was not this a Dispensing with the Act of Law when the Law was made for Offenders and added because of Transgression and to punish such for it was not made to punish an Innocent or Righteous Man against whom there is no Law But if to pardon former Transgression upon true Repentance and to save Man from Sin and Wrath be not inconsistent with the infinite Goodness and Mercy of God himself and to be both a just God and a Saviour were not Inconsistent then his divine Justice consisted not in such Severity as to obliege him from shewing Mercy withoâ—…t such a rigid Satisfaction and Payment as that of punishing his Son to the full and pouring out his Wrath upon him for the Sin of Mankind Whereas where Remission of Sin is obtained there is both a Relaxation of the Severity of the Law and a manifest Effect of the Propitiation or sweet smelling Sacrifice of Christ as Mediator and Advocate and not as the Object of Wrath Revenge and full Punishment from God that is due to Sin and that to acquit the Sinners continuing therein And his not sparing his own Son but delivering him up for us all and his being made a Curse for us was neither equivalent to that of Eternal Death Curse and Damnation which Sin and Sinners have deserved nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ though it was for a Relaxation of the Law as to the Bondage thereof and in order to abolish and end the first Covenant and the Curse thereof yet not to pardon or justifie Men in Sin against the second Nor is it any Loosening but a Reinforcing of the Terms thereof for he took away the first that he might establish the second he removed â—…nd ended the Shadows that he might exalt the Substance that was vailed under them he blotted out the Hand-writing of Ordinances nailed it to his Cross that he might reinforce the Law of the new Covenant written in the Heart that we might not be without Law to God but under the Law to Christ He did both fulfil the Law in hs Person and doth fulfil the Righteousness of it in them that walk not after the Flesh but after the Spirit he did not only remove the shadowy Part of the Law and the Curse thereof through his Suffering and Sacrifice but also he actually deliveâ—…s the Soul from the inward Terrors Condemnation and Wrath of the Law upon true Repentance and Contrition of Heart in Remission and Pardon through Faith in his Blood being virtuously felt and efficaciously evidenced by his holy Spirit unto the Soul that hath a Part in Christ as the Propitiation for the Sins of the whole World whose Blood bears Record in the Earth agrees in one with the Spirit sprinkleth the Consciâ—…nce from dead Works speaketh forth Mercy and Forgiveness better things then that of Abel Besides Christ was as well exemplary as propiriatâ—…ry or gracious in his Sufferings which had both a blessed Accepâ—…ance and Effâ—…ct with Gâ—…d and a spiritual Influence upon them that follow him in Spirit further then the Historical Faith and Relation thereof as he said If any Man serve me let him follow me and where I am there shall also my Servant bâ—… Jâ—…h 12. 26. And thus far is his Example spiritually fulfilled in them that follow him as namely Jesus Christ was outwardly câ—…rcumcised baptized crucified put to Death as concerning the Flesh buried quickned raised up by the Power of God c. His Followers or Servants are spiritually circumcised baptized into his Death or crucified with him buried with him by Baptism as Partakers of the Fellowship of his Suffâ—…rings quickned by his Spirit raised up by his Power into the Likeness of his Resurrection and having suffered with him shall reign with him And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction as is by divers asserted 〈◊〉 must tell my Opposers that though the Chastisement of our Peace was upon him and by his Stripes we are said to be healed this is neither of the Nature of Revenge from God Wrath or Punishment to the full that is due for Sin nor doth it exempt or free them who come to be his Followers from being liable at all to God's Chastisement or Correction in their own particulars when there is Cause for it for whom he loves them also he doth correct which is not Revenge as 't is said If my Children forsake my Law and keep not my Commandments then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my loving Kindness will I not utterly take from them c. Psa. 89. 30 31 32 33. This concerned David and his Seed who notwithstanding did so undergoe the Chastisements of the Lord that he went often in a bowed down and mournful State as when he complained My God my God why hast thou forsaken me c. Psa. 22. which were the same Words Christ uâ—…tered in his deep Suffering Mat. 27. 4â—… plainly iâ—…timating how he took upon him the Sufferings and Burâ—…en of his People and his bearing the Sin and 〈◊〉 of many wherein it 's evident that they that â—…ollow Christ through the Work of Regeneration and obtain the new Birth do spiritually pass through the Fellowship of Christ's Sufferings and do partake of their due Shares thereof both for their Remission and to obliege them to follow him in his own Way of Light and Life whereby they who are faithful to him witnes the Blood Coveâ—…ant the Coverant that cleanseth from Sin and an Interest in that everlasting 〈◊〉 This is the Way aâ—…d Passage of the Raâ—…somed oâ—… the Lord who through his Judgment and Chastisâ—…ments have 〈◊〉 a Ransom received the Attonement and an Interest in the Everlasting 〈◊〉 of Liâ—… and Glory Having thuâ—… 〈◊〉 〈◊〉 to the Matter in general I come further to 〈◊〉 〈◊〉 〈◊〉 particular Passages that chiefly concern me to 〈◊〉 S. S. Thâ—… Laâ—…â—…ver aâ—…ows us to sin if at ten Years of Age a Person commits Mâ—…er aâ—…d then lives according to the Law of the Land in evâ—… 〈◊〉 â—…rty Years then arraigned for this the Judge cannot proâ—…ounce him Innocent and so acquit him because the Law did not allow him to commit Murther any Part of his Life p. 93. Answ. A Truth in both 1st The Law never allows us to sin no more doth Grace or the Gospel Shall we sin because we are no more under the Law but under Grace God forbid for how can we that are dead unto Sin live any longer therein 2dly Justice cannot pronounce a Guilty Person Innocent upon the Cessation from the meer Act of Unrighteousness but God's lovinâ—… Kindness and
nor the Being of Sin forthwith excluded p. 68. yet by Degrees it comes fully to be effected and Sin put an End to as there is a waiting in Patience and Diligence upon him who hath begun a good Work who will also perfect it That the Righteousness of the Law might be fulfilled in us on this he thus paraphraseth Fulfill signifies sincerely to obey the Law 1 Chron. 22. 13. that is sincerely to obey every Precept so far as we attain to understand it Thus far he contradicts his pleading for the Being of Sin and Corruptions in the Saints and his denying perfect Obedience to be attainable in this Life yet I assert that Man in his own Will Strength cannot attain sincerely to obey the Law of God but through the Power and Aid of Christ Jesus he may attain to the Righteousness or Substance of the Law to be fulfilled in him being led by the Spirit of Life for the Law thereof in Christ makes free from the Law of Sin and Death But when this Opposer adds Thus in the other World God's People shall attain to fulfil the Righteousness of the Law p. 69. Herein he perverts Scripture and puts Christ's Work afar off who is the End of the Law for Righteousness not to indulge Men in Sin to them that believe and he came to condemn Sin in the Flesh that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit which State the Apostle did not put off to the other World And if the Gospel or Law of the Spirit of Life free us from the Law of Sin and Death and Christ was sent to condemn Sin in the 〈◊〉 which Words he turns thus viz. Condemned our Sin in him I say First Why should we be subject to the Law of Sin aâ—…d Death or 〈◊〉 believe a Freedom from the Being of Sin when its Power Law and Rule is taken away These are inconsistent Must Men needs subject themselves to that which is brought under by the Power of Christ and Law of Life in him His saying He condemned our Sin in him will not excuse him from being condemned with Sin if he doth not come to find Sin condemned and destroyed in himself and Man's Disobedience to the Law of God within will not be excused by what Christ hath done and suffered without neither will your Application cause you to be lookt on as if from the Beginning of Life to the End to have obeyed the Law as Creatures to have satisfied it as Sinners p. 69. Surely God doth not so look upon you while you continue in Sin and his Spirit striving with you and reproving of you for Sin and Corruption God and his Spirit do not so oppose on another and yet he is Gratious and Merciful ready to pardon and forgive Sins past upon true Repentance and that for Christ's sake who is the Propitiation c. but the Notion of Satisfaction as it is taken in the severe Sense of strict Payment in Law by undergoing the full Punishment It is not consistent with the Gratiousness of God in forgiving Sins past on unfeigned Repentance but sufficient is said to that Point He is offended that we should say to him and his Brethren You plead for Sin he calls this an opprobrious and gross Slander but hath not cleared himself thereof but verified it as appears in this Discourse of his And his saying Who do more call Men off from sinning then we If he had added Who tell People that to come off or be free from Sin is not attainable in this Life and that it is God's good Pleasure not to destroy the Being of Sin in this Life and that he sees good Corruptions should remain in his Saints to keep them humble Then the World might easily have judged how heartily they call Men off from Sin or rather how they impiously plead for Sin as necessary He sayes Their Light without the Scriptures will help to call men off from Lying Injustice Uncleanness c. They should then obey it for then it necessarily calls unto Truth Justice Purity c. and consequently to Heaven Depart from â—…vil and do Good and dwell for evermore We urge Men to the Observance of the Christian Sabbath p. 69. And what is that Christian Sabbath And how do you urge men to Observe it Was not the Jews Sabbath a Type of the Christians Sabbath or Rest And do they not cease from their own Works and Thoughts being not to think their own Thoughts on this Sabbath or holy Day We press to repent of the very Being of an evil Thought in us But do you press it in the Faith Do you believe that the Being of evil Thoughts can be remov'd in this Life else what signifies your pressing to repent thereof Your Denouncing against men's Allowing themselves in Sin Wickedness Your saying It is the Duty of all to be Perfect to Press after it to watch against all even the least Sins p. 70. What avails all this when you press and preach thus in your Unbelief You unsay what you here pretend when you tell people It is God's Good Pleasure that the Being of Sin and Corruption should remain in his Saints to keep them humble What Incouragement do you here give People to press after Perfection and to watch against all Sin when you tell them A Sinless Perfection is not attainable But he brings an Instance for their Encouragement as he thinks viz. If two Companies of Children were to run a Race and one should say to this Company There are strong Men at the End of the Race if you run as strong and as fast as they can run you are to enjoy a rich Inheritance but if not you are to dy By the way observe he very egregiously doth mistate the Case and Doctrine of those called Quakers for they do not propose Heaven and Salvation upon these Terms as for Children to run as fast as Men but that Children may become Men and in the mean time act according to their Abilities beyond which God doth not impose upon them nor require of them but that the Race that is set before us may be run with Patience which ought to have her perfect Work that we may be perfect and intire wanting nothing It is certain that they who have begun in the Spirit and spiritual Journey who are diligent using their best Endeavours and hold out shall enjoy an Everlasting Inheritance And this is not to cut off their Endeavours by Despair as falsly is supposed against the Quakers upon the said Mistating of their Case but your Preaching tends to Despair when you press People after Purity and Perfection and then tell them It is Not attainable in this Life He further adds against us There must be no Sin at all in you and then you shall obtain Salvation 〈◊〉 I must be quite free from all Sin here or burn in Hell to all Eternity pag.
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
to Absolve him Thus preserved in so great a Business the Duty both of a Judge and Friend but from the Act I receive this Trouble that I fear it is not free from Perfidiousness and Guilt in the same Business at the same time and in a publique Affair to PERSIVADE OTHERS CONTRARY TO WHAT WAS IN MY OWN JUDGEMENT BEST Of his Apophtegms or Sayings these few are delivered to us by Laertius He said Providence of Future Things collected by Reason is the Vertue of a Man Being demanded wherein the Learned differ from the Unlearned he answered In a Good Hope What is hard To conceal Secrets to dispose of Leisure well and be able to bear an INJURY therefore said Chilon to his Brother I CAN BEAR INJURIES THOU CANST NOT nor Tho. Hicks I am sure sor he is Angry where he sustains none HIS WATER HAS NOT WASHT HIM SO CLEAN AS THE LIGHT DID CHILON III. The Precepts of the Seven Sophists of Greece in general THALES SOLON PERIANDER CLEOBULUS CHILON BIAS and PITTACUS called seven Wise Men collected by Sosiades about 2300. years old FOLLOW GOD Obey the Law WORSHIP GOD Reverence thy Parents Suffer for Justice Know thy self Consider Mortal things Respect Hospitality Command thy self Honour Providence USE NOT SWEARING Speak well of that which is Good Disparage none Praise Vertue Do what is Just Abstain from Evil Instruct thy Children Fear Deceit Be a Lover of Wisdom Judge according to Equity Curb thy Tongue Examine without Corruption Do that whereof thou shalt not Repent When thou hast sin'd be Penitent Confine thy Eye Perfect quickly Pursue what is profitable Be in Childhood Modest in Youth Temperate in Manhood Just and in old Age Prudent THAT THOU MAYST DYE UNTROUBLED Thus far the Wise Men which were therefore so call'd because of their Extraordinary Vertue and truly deserved the Name of Christian and Vertuous more abundantly then they who have it IV. PYTHAGORAS very truly tells us The Discourse of that Philosopher is Vain by which no Passion of a Man is Healed What serves the much Preaching of T. H. J. G. and J. B. then who have not yet Cured themselves All which is determin'd to be done should aim at and tend to the Acknowledgment of the Deity Endeavour not to Conceal thy Faults with Words but to Amend them by Reproof This is the Principle saith Pythagoras and the whole Life of Men consists in this THAT THEY FOLLOW GOD and this is the Ground of Right Philosophy Purity is acquir'd by Expiations and by Refraining from Murder and Adultery and ALL POLLUTION We ought either to be Silent or to speak things that are better then Silence Temperance is the Strength of the Soul for it is the Light of the Soul clear from Passion It is better to Dye then to cloud the Soul by INTEMPERANCE â—…ythagoras returns not Reproaches for Reproaches Tho. Hicks and John Bunion Reproach when they are not Reproached Behold the Difference betwixt an Heathen and two Scolding Christians but therefore no True Christians V. ANAXAGORAS held That CONTEMPLATION OF GOD was the End of Liâ—…e and that Liberty which proceeds from such Heavenly Meditation To one who blam'd him for neglecting his Country WRONG ME NOT said he MY GREATEST CARE IS MY COUNTRY pointing to Heaven Suidas saith That he was cast into Prison by the Athenians for Introducing a New Opinion concerning God and Banisht the City though Pericles undertook to plead his Cause Josephus saith That the Athenians believing the Sun to be God which he affirm'd to be without Sense and Knowledge he was by the Votes of a Few of them condemn'd to Death However thus they writ upon his Grave as Englisht by T. Stanley Here lies who through the truest Pathes did pass O' th World Celestial ANAXAGORAS Which was an high Testimony to his Good Life and their Belief of his arriving at Immortality VI. SOCRATES Right Philosophy is the Way to True Happiness the Offices whereof are two To Contemplate God and to Abstract the Soul from Corporeal Sense To do Good is the best Course of Life Vertue is the Beauty Vice the Deformity of the Soul Nobility is a good Temper of Soul and Body The Best Way of Worshipping God is to Do what he Commands An hard Saying to Professors Our Prayers should be for Blessings in general for God knows best what is good for Us. GOD CONSIDERS INTEGRITY NOT MUNIFICENCE This judgeth Formal Christians with their Exterior Worship The Office of a Wise Man is to discern what is Good and Honest and to shun that which is Dishonest They who know what they ought to do and do it not are not Wise and Temperate but Fools and stupid Of all things which Man can call his the SOUL to be Chief and that HE ONLY IS TRULY HAPPY WHO PURIFIETH THAT FROM VICE He taught every where That a Just Man and a Happy Man were all one He said He wondred at those who carve Images of Stone that they take such Care to make Stones resemble Men whilst they neglect and suffer themselves to resemble Stones He meant they had Stony Hearts as the Prophet expresseth it Being demanded who live without Perturbation he answer'd THEY WHO ARE CONSCIOUS TO THEMSELVES OF NO EVIL THING Being demanded whom he thought Richest he answer'd Stob. 40. HE WHO IS CONTENTED WITH LEAST for Content is the Riches of Nature Being demanded what CONTINENCE is he answer'd GOVERNMENT OF CORPORAL PLEASURES Good Men must let the World see THAT THEIR MANNERS ARE MORE FIRM THEN AN OATH Then there is a State of Integrity above Swearing that by the Light Socrates had he preferred before Swearing as I may again observe But to proceed let us hear the Charge of his Enemies and his Defence Melitus Son of Melitus a Pythian accused Socrates Son of Sophroniscus an Alopecian Socrates violateth the Law not believing the Acities which this City believeth BUT INTRODUCING ANOTHER GOD. HE VIOLATES THE LAW LIKEWISE IN CORRUPTING YOUTH THE PUNISHMENT DEATH The Charge is the same to this day Good Men are made Offenders for a Word Soon after Anytus who caused that Bill to be preferred by Melitus in that Socrates industriously assay'd his Overthrow and the Rest of his Comical Associates for they were Comedians sent privately to him desiring him to forbear the mention of his Trade and assuring him that he would thereupon withdraw his Action But Socrates return'd him Answer THAT HE WOULD NEVER FORBEAR SPEAKING TRUTH SO LONG AS HE LIVED That he would alwayes use the same Speeches concerning him That this Accusation was not of Force enough to make him refrain from speaking those things which he thought himself before oblieg'd to say Again observe his Resolution It is likely God in his Love to me hath ordain'd that I
Law finished He that would be justified must first be condemned and who would be healed must first be wounded The Law is as the Sword the Gospel as Balm The one Duty the other Love And that which alone is needful to attain unto the highest Discovery is to be humbly subject and constantly obedient to the lowest Appearance of it The faithful Servant becomes a Son by Adoption Wouldst thou know the Word a Reconciler thou must first witness it an Hammer Sword Fire c. The Way to arrive at Evangelical Righteousness is first to perform the Righteousness of the Law By Law I mean not that of Ceremonies or the External Order of the Jews but that Moral Eternal Law which is said to have come by Moses and is accomplisht by Christ. And there is great Hopes that who Conscientiously keeps the Beginning will compass the End Such as have Conquer'd bad Doing if they be faithful in what they have received of God's Light and Spirit it will inable them against bad Saying till at last they overcome evil Thinking too and witness that Scripture fulfilled Judgment the Law is brought forth into Victory the Gospel He that follows me the Light of the World that inlightens all Men coming into the World shall not abide in Darkness but shall have the Light of Life I make not this Distinction of Law and Gospel to distinguish in Kind but Degree and for the sake of the Weak accustomed to it And if the Son make you free then are you free indeed For as it is a Condemner it may be called the Light that brings Death in that it slays by the Brightness of it's coming into the Conscience the transgressing Nature like unto that Expression the Day of the Lord is a Day of Darkness because of the Judgments and Terrors of the Lord for Sin But to the Obedient it is the Light of Life Thus is Christ as the Word-God and Light of the World through every Dispensation ONE in himself though to Mankind he has variously appeared not by Differing Lights but Manifestations only of one and the same Eternal Light of Life and Righteousness CHAP. XVIII The Second Part of the Objection that Christ was not anciently called the Light Answered And the Contrary proved from Scripture and Reason TO the Second Part of the Objection If the Light in every Man were Christ how comes it that the Jews and Greeks never called it so I answer We do not say that the Light in every Man is Christ but of Christ He is that Fulness from whence all receive a Measure of Divine Light and Knowledge but not that every Individual has the whole or compleat Christ in him such an Absurdity never fell from us nor our Doctrine though the Malice of our Adversaries hath charged it upon both But as the External Sun darts its Light upon the Organ of the Eye of the Body by which it conveyes true Discerning to act how in and about Visibles so doth the Internal Sun of Righteousness shine upon the Eye of the Soul giving it the Knowledge of those invisible Things which properly relate to the Nature of the Soul So that we are the less oblieged to give a Reason why others called not the Light in Man Christ since we renounce all Share in such Belief our selves Which is Answer enough to T. H's dis-ingenuous Inference that because G. W. affirmed the Light with which Mankind was inlightned was God therefore sayes T. H. Every Man his whole God in him or to that Purpose p. 5 6. Yet thus far I will tell those Men that Christ was called Light before ever he was in the World though not before he was Christ. I will give him for a Light to lighten the Gentiles c. Now if any will say that this Light was not Christ let them tell us so in plain words But if it will be allowed then T. Hicks had best ask why the Prophet by the Holy Ghost should call Christ Light even as soon if not before he was called Christ and why in that very State in which he was called Christ he should be called Light Certain it is then that by Him the Light we are to understand Christ which is one and the same thing as if he had said I will give Christ for a Light to enlighten the Gentiles or who is the Christ is the Light or the Light is Christ So that it will follow that the Gentiles were inlightened by Christ which is the Whole of what we understand by our Assertion as to the Light in Man Again John expresly calls that Light with which every Man is inlightned the Word and the Word is said to have taken Flesh If then he that took Flesh was Christ and consequently that Body Christ's Body only as none I think will dare deny but Muggleton and his Credulous Followers it will follow That Christ who took or appeared in that prepared Body is the Light with which every Man is inlightned Further Christ himself sayes I am the Light of the World which is as much as if he had said I have inlightned the World therefore the Light which shines in the Hearts of Mankind is Christ though not every particular Illumination the entire Christ for so there would be as many Christs which were Absurd and Blasphemous But Lastly the Apostle himself calls him Christ before his Coming in the Flesh or that Christ was Christ before his Appearance in that Body at Jerusalem which clears that Point in Controversie for the Stress of T. Hicks's Objection as to this Particular lies here Christ as Christ was not before he took Flesh therefore though I should grant might he say and he doth say as much that as the Word-God all are inlightened by him yet sayes he not as he is Christ before that visible Appearance One would think he were a very Socinian by his Arguing not that I write so in Slight Abuse or Reflection but if Christ was not before then the Manhood that was taken in time must be the Christ and what should materially hinder their Conjunction I know not But I would fain know his Reason for it if it be Lawful to expect what I fear he has not to give however if he darest he would give you his Interest in lieu of a Reason for his so holding but that I shall do for him and with Impartial Minds it will be a Reason against him The Dilemma in short is this If he denies Christ to have been Christ before that Coming he thwarts as plain a Text as the Scriptures have and if he should allow of it his whole Fabrick now a Fortification he thinks would fall like a rotten House about his Ears Well but I will tell him and all concern'd for his base Opposition That since Christ as the Word-God hath illuminated all Men antecedent to his Coming in the Flesh as confesses T.H. J.G. J.F. and many more of them that the Apostle says that the Word
that are not written Joh. 20. 30. and Joh. 21. 25. To this I say It s an easie matter for Intruders to ask unlearned and unnecessary Questions whereof this is one of those many other Signs and Things that Jesus did it s said If they should be written every one I suppose that even the World it self could not contain the Books Joh. 20. 25. how then should this Querist be capable to contain them I suppose he doth not think himself able to contain more then the World it self If he saith it is an hiperbolical Expression then is his Question hiperbolical to be sure And if we cannot give him Account of all those Signs and things in particular while we are not sollicitous to know them nor do we think it needful is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching Would such an Argument against the Scriptures being the Rule please him because they contain not all that was done God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for to understand as Mat. 19. 11. to comprehend Job 21 25. Then in that Sence there 's far more written in the Scriptures already then either our Opposer or his Brethren can either comprehend or understand and therefore it s a busie Intrusion and Cavil in them to query for more while they oppose the true Light within and will not believe in it nor depend upon the Immediate Teachings of the Spirit of Truth from whence the holy Scriptures proceeded but dark they are and more grosly dark and confused they are like to be who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth which I desire the Lord to give them a Sight and Sence of unto Repentance rather then they should perish in their perverse Gain-sayings THE Angry Anabaptist Proved BABYLONISH IN Answer to Henry Grigg's Pamphlet stiled The Baptist not Babylonish Wherein Whilst he endeavours to reconcile his Contradictions in his Book Entituled Light from the Sun c. Charged upon him in a Paper Entituled The Babylonish Baptist He is run into more Contradictions Absurdities and false Accusations against the People of God called Quakers and their Principles By G. W. Ex ore tuo te judicabo Printed in the Year 1673. The Heads of the following Treatise I. OF the Light of the Eternal Word in Man and the Anabaptist confounded about it II. The Sufficiency of the Light within to reveal God Christ c. III. The Effect of Christ's Sufferings only known in his Light within IV. The saving Work of the Spirit V. How the Light in Man is a Gift and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined VI. The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished VII The Anabaptist's Imposition about their Shadowy Baptism VIII Their Definition of the true Saviour and his Being IX The Hypostatical Union X. His Charge against the Quakers Principles and Doctrines of the Light within proved impure vile and ignorant and the Spirituality Divinity and Sufficiency of the Light within further asserted XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers XII His groundless Comparison and Distinction between the Light of God in man and the Light of Christ or Gospel further refuted XIII His belying us with denying the Man Christ Jesus to â—…loak his own Absurdity and Ignorance of Christ and his Being XIV That scriptural Distinction between the Eternal Son of God and the Body prepared for him further maintained and the Anabaptist's persecuting Spirit reviling and traducing the Inocent reproved XV. A Warning and Reproof to Hen. Grigg c. XVI The Baptist's nine Questions answered THE Angry Anabaptist Proved BABYLONISH IN Answer to H. G's Pamphlet stiled The Baptist not Babylonish WHereas H. G. pretends he hath set down my Animadversions upon his Contradictions in order exactly after my own Fashion pag. 1. I say this is not true he hath left out the latter part of five of them which it appears did pinch him Therefore I shall represent to the Reader his Contradictions with my Animadversions and the Stress of his Exceptions whereby he would endeavour to make People believe he hath not contradicted himself but that we must refer to the Impartial Readers to judge of in the Light of Truth I. Of the Light of the Eternal Word in Man and the Anabaptist confounded about it HEnry Grigg saith viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light pag. 8. of his Book called Light from the Sun of Righteousness H. G. in Contradiction saith I really believe that the Lord Jesus Christ AS the Eternal Word hath given Light or enlightneth all Men and Women that come into the World p. 8. G. W. his Animadversion The Light or Life of the Eternal Word which is the Light of Men Joh. 1. 4. is spiritual and divine as is that Word and therefore saving to all that truly obey it H. G. replyes It seems to me as if this Man had lost his Common Reason because I deny that the Light which is in all Men is a saving Light and yet say I really believe all have a Light in them from Christ considered as Creator This cannot be a Contradiction unless he can prove there is no Light proceeding from the Eternal Word as Creator but what is saving p. 2. G. W. answereth Whilst he would insinuate that the Light in every Man is created or a Creature he meerly beggs the Question and still remains in his self-Contradiction for he dare not say That AS the Eternal Word Jesus Christ is a Creature Neither is his Light that proceedeth from him as that Word created any more then that Life which was in him which Life was the Light of Men will they say this is either created or natural As the Eternal Word is divine so is the Light or immediate Shining thereof in Man's Conscience H. G. What though it be granted that the Light which all Men that come into the World are lighted which flows from the Eternal Word and so is spiritual must it needs therefore be a saving Light Was not the Law given forth on Mount Sinai a Light of or come from the Eternal Word and doth not Paul say that the Law is spiritual Rom. 7. 14. and yet a Ministration of Death 2 Cor. 3. 7. and that killed and in other places that there was no Justification by it G. W. Answer 1. If it be a spiritual Light in Man proceeding and flowing from the Eternal Word it must therefore be the Eternal Word that immediately shineth in Man's Heart which is not created nor natural for all have not
the Law in the Letter or as outwardly written And if this Immediate Light be not of a saveing Property what Light is And for what end is it given universally to Man-kind That they may be saved or onely to condemn them 2. Christ's enlightning all men as the Eternal Word and that with a spiritual Light flowing from himself as the Eternall Word Enlightening It is not with the Letter which killeth and Cannot give Life but with an Immediate Illumination or Influence of Light from himself which can both kill and make a live it hath both the Law or sentence of Death in it to the transgressor and quickning Vertue and Gospel in it to make alive to God and minister Life and Justification from God to them that truly obey it 3. This immed iate Light or Shining from Jesus Christ as the Eternal Word is neither the Letter of the Law nor created nor yet natural as Anabaptists use to say but as the Eternal Word enlightning man and the Life which was in him being the Light of Men is therefore a Light and Law which can give Life which the Law as in the Letter could not it being the Life it self that was in the Eternal Word H. G. The great Darkness of these Men who cry up Light and Power within this Wile of Satan and Cheat of Anti-Christ p. 31. H. G. Contradiction The Lord Jesus Christ as the Eternal Word enlightneth all Men this Light is the Substance of the Law the Candle of the Lord it doth convince of Sin p. 8. If Heathens follow it they would shine in just living the Work of Faith with Power I do mantain that Faith is required and must be wrought with Power in the Heart p. 15 16. G. W. Animad What horrible Blasphemy is it then to term our crying up the Light and Power of Christ within the Wile of Satan and Cheat of Anti-Christ and how plainly hereby confuted We have Cause to look upon those Heathens that follow the Light or Gift of God within to be more godly and better Christians then many of these Baptists H. G. Rep. Your Lyes and Ignorance I say the Darkness of these Men who cry up Light and Power within is great and I did say in p. 31. I should make appear this Wile of Satan and Cheat of Anti-Christ that is to say the Evil Doctrine and Principles of yours And do I contradict this in affirming there is a Light in all Men called the Candle of the Lord and in owning the Inward Work of Faith with Power upon the Heart c. p. 4. G. W. Answer Hath he not before evidently made their crying up Light and Power within the Character of the great Darkness and this the Wile of Satan and Cheat of Anti-christ You that understand Grammer and common Sence mark the Tenour of his Words and how he shuffles to cover this Blasphemy and Contradiction to his confessing that the Lord Jesus as the Eternal Word enlightneth all Men and this is our Principle though now he placeth the great Darkness Wile of Satan and Cheat of Anti-Christ upon our Doctrine and Principles without Exception concerning the Light within and thus still ensnares himself in his Confusion as also in one while affirming that this Light in Man is the Substance of the Law or first Covenant another while that it is the formed Spirit in Man Zach. 12. 1. which is called the Candle of the Lord as in his 9th pag. of his first Book Where note that by seeking to obscure his gross Contradiction before he is run into another viz. One while calling the Light of the Eternal Word in every Man The Substance of the Law of the first Covenant yea now the Ministration of Death or Letter that killeth from 2 Corrinth 3. 6 7. cited by him another while he calls this Light in every man A Spirit that God hath given or formed in Man you who can distinguish between the Law or Letter of it written in Table of Stone and the Spirit of Man Judge if this Anabaptist be not plainly contradictory to himself herein for is the Spirit of Man and the Law written both one and the same thing And while the Spirit of Man is confest to be the Candle of the Lord it s lighted by his Divine Word or Fire The Lord hath lighted my Candle II. The Sufficiency of the Light within to reveal God Christ c. HEnry Grigg again shuffles and beggs the Question thus viz. Do not you say that this Light which is in every Man that cometh into the World is God is Christ is the Holy Spirit or Blessed Comforter and a Saving Light and that it will convince a Man of every Sin and Transgression and lead into all Truth c. Answ. He here questions the things which in his 18th pag he affirms The Quakers speak of the Light within viz. That it is the Divine Essence the Lord Jesus Christ the holy Spirit c. But I ask him where or in what Book and page do the Quakers speak all this of that Measure or Gift of Light that is in every man he deals disingenuously in not citing our own Books and Pages for these Words that we might consider further thereof seeing the Stress of his Charge lies so much on them which though we assert it to be a divine Light of God and Christ and holy Spirit which are one and omni-present filling Heaven and Earth over all and through all God unlimitted in his Presence which to man is an Enlightning Presence yet God and Christ is not revealed in all for he was in the World and the World was made by him and the World knew him not yet his divine Light or immediate Shining in Man is manifest by measure or Degrees as man is capable to receive it the least degree whereof is saving to them that obey it and tends to direct and draw Man towards God who is the absolute and alone Saviour and he and his Light in men are inseparable whose Salvation is manifest by degrees as his Light or Grace in man's Heart is which hath taught us to wait and to look for that blessed Hope and the glorious apprearing of the great God and our Saviour Jesus Christ. The Measure or Manifestation of this Light and Grace which immediately directs and leads to this Appearance of the great God and our Saviour must needs therefore be saving And because God or his Son in his infinite Fulness and Knowledge as in himself cannot be contained in man in that the Heaven of Heavens cannot contain God it follows not therefore that the Measure and Manifestation of his Light in Man is not convincing sanctifying or saving whilst it is confest to be a Light or Illumination of Jesus Christ as the Eternal Word enlightning all Men and Women If the infinite Fulness or Giver of this Light cannot be contained in Man yet God hath promised to tabernacle with Men and to dwell in them it follows
Sins past and that through Faith in the Name and Blood of Christ which hath a secret Influence upon the Soul and sprinkleth the Conscience from dead Works in order both to Pardon and Justification upon the Act of living and true Faith in Christ yea Christ as the one Offâ—…ing Sacrifice and Propitiation for the Sins of the whole World which puts away Sin consecrates makes true Believers holy and declares God's Coming near to Man in Kindness I say Christ as thus considered hath an inward Influence and Effect upon the believing and penitent Soul to bring it near to God and render it capable of receiving Mercy and Forgiveness and of seeling the Pardon and Peace upon true Conversion from Sin and Evil yea I further testifie that God looks upon and hath a regard to every Appearance and Effect of his Grace and Spirit in the Heart Soul even from the very first Act of Faith springing up and budding of Grace to the highest Growth thereof even from Davids Repentance to his Songs of Deliverance from Niniveh's believing God and repenting to his Peoples walking in Newness of Life from the Prodigal's Return to his Father's House to his abiding therein yea the first Appearance of true Tenderness Remiss and Brokeness of Heart or godly Sorrow for Sin the Lord hath Regard to the Creature for the sake thereof still from the Respect he naturally hath to his Grace and Spirit that works these in Man To this Man will I look saith the Lord that is poor and of a contrite Spirit and trembleth at my Word The Work of Christ or Grace in the Heart from the Beginning to the Accomplishment thereof is acceptable to God because of the Dignity of him that worketh it and not from any Dignity or Worth of the Creatures own but only the Creature is accepted as in Christ we are accepted in the Beloved and it is for Christ's sake that God forgiveth us and not meerly for our own Howbeit it is so far as we are related to Christ and have an Interest in him and his Righteousness by a living Faith that God owns and looks upon us in a Way of Acceptance he respects his own Image in us and doth not justifie acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience as done in his Person for if he did then were all Men justified for whom Christ dyed and that was the whole World all Men in general he tasted Death for every Man yet his Obedience and Sufferings in the Flesh had a good End and Effect be being through all both acceptable and prevailing with God for the good of Mankind we must needs partake of the Benefit and Effects thereof in our Souls so far as they have an Influence upon us by the Life and Power of Christ considering the Travel of his Soul through all his Sufferings which were inward as well as outward his Soul being made an Offering for Sin and his making Intercession â—…or the Transgressors was that Men might be influenced with a real Sence and Sorrow under their own Sin and be made sensible of Christ's Sufferings and Travil of Soul and know the Fellowship thereof and so be made conformable to his Death through the Operation of his Spirit and Life in them as that they may be raised up in the Likeness of Christ's Resurrection in Dominion and Triumph over Sin and Death and not plead Christ's Satisfaction and Righteousness only as in himself in their â—…ead to absolve or justifie the Guilty whom God will not clear nor acquit the Wicked Christ's Righteousness will not excuse any in Unrighteousness for he was a holy Example as well as a Sacrifice and Propitiation and he that saith he hath an Interest in Christ's Rightcousness or that he abideth in Christ ought to walk as he walked Now the Question is not Whether Christ was a most Satisfactory Sacrifice or well-pleasing to the Father for that is undeniable He was the Delight of the Father's Soul who gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour Ephes. 5. 1 2. But In what State and Condition are we acquitted pardoned and justified of God and in what Nature whether as fallen sinful guilty Persons in our selves and that meerly by the Sufferings of Christ in his own Person which were finite without respect to his Work in us Or as Converted Believers Sanctified Obedient new Creatures in Christ accepted and so justified in his own Righteousness as real Partakers thereof The latter is the Justification and Imputation which I plead for and not the former I would not have Men flatter themselves nor one another in Sin and Darkness with Christ having done all paid all satisfied God for all Sins past present and to come and that in their stead nor to think themselves thereby absolved acquitted and justified in their Sins and fallen Estate for such Doctrine hath streâ—…gthned the Hands of many Evil-Doers and made many Hypocrites who are yet to undergoe a Sence of the Judgments and Terrors of the Lord and to know Repentance from deadWorks before they receive Forgiveness of Sins past or Jesus Christ as the Attonement or their Peace for he came in the Likeness of sinful Flesh that he might condemn Sin in the Flesh before Man be justified from it If the Question be What is it that gives us Interest in Christ's Righteousness Or upon which it is imputed or reckoned to us He answers Our Faith Rom. 10. 10. If the Question be What will evidence our Faith to be living and sound Faith He answers Our sincere Obedience to the Law Jam. 2. 24. You see then how that by Works a man is Justified and not by Faith only we are Justified by Works as Evidencing our Faith living by Faith as giving Interest in Christ's Righteousness by Christ's Righteousness as constituting â—…s Righteous c. p. 91. The Reader may see I take the better part of his Confession as well as the worse He hath truly confest here 1st That it is our living and sound Faith that gives us Interest in Christ's Righteousness and upon which it is imputed or reckoned to us 2dly That our sincere Obedience to the Law or Works of Faith doth evidence our Faith to be living and sound from whence it follows that none are Justified but who are in a living and sound Faith in Christ and sincere Obedience to his Law Therefore Justification was not effected or compleated without us by Christ's Sufferings or Death in his Person for he dyed for our Sins but rose again for our Justification which is effected even in bringing forth in us the Answer of a Good Conscience nor art thou either Justified or pronounced Righteous in the Sight of God whoever thou art who art a guilty Person a fallen Creature accused by Moses unsanctified unregenerate Impure see how manifestly the Man hath contradicted himself in these Passages one while in Justifying the guilty or
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
Sacrifice for Sin is not any Matter in Question or Doubâ—… with me but that God obeyed God by way of a rigid or strict Payment made to himself as a Satisfaction to absolute Revenge or vindictive Justice thereby to acquit Man continuing in his Sin and Imperfections This I utterly deny as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men which require Obedience and Faithfulness to God and a walking in his Light on our Parts 3. As also your Continuance in Sin and yet thinking your selves absolved or justified by Christ's Dying for you is contrary to the very Intent of Christ's Dying for all which was that as many as live should not live unto themselves but unto him that dyed and rose again 4. While he shuts out Justification as done or effected by God obeying God as he saith how is the Creature to put this on as a Robe seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness as a Matter of Justification Which while they are not Partakers of nor cloathed with they are cloathed with Sin and Iniquity the Rags of old Adam and self-Righteousness â—…vered with a Covering but not of God's Spirit and how then should they be invested with the best Robe upon these filthy Garments or while unstript of those old Rags Surely they will find it otherwise 5. For they will find that if they appear before the Lord not having on the Wedding-Garment the white Linnen the Righteousness of Saints they will be found speechless and be turned out as unmeet Guests their own Guilt will stop their Mouths that they will not be able to plead and say O God thou hast obeyed thy self in our Nature for us or Christ's Obedience Suffering and Death is imputed to us for our Justification we are very fit Guests only on that Account though we be all our Dayes disobedient polluted and sinful in our best Actions This will be no Plea for you neither will God say then bring forth the best Robe and put upon these mens filthy Rags and polluted Garments but Friend how camest thou hither not having on the Wedding-Garment take this evil Servant and cast him into utter Darkness Devart ye Workers of Iniquity I know you not God will take Vengeance on all them that know him not who obey not the Gospel but obey Unrighteousness and Tribulation and Anguish will be upon their Souls 6. The Prodigal's coming to himself and returning to his Father's House with Regreet and Bewailing himself to his Father saying Father I have sinned against Heaven and in thy Sight I am not worthy to be called thy Son and the Father's meeting him with Compassion and then calling for the best Robe to put upon him and allowing him sumptuous and joyful Entertainment upon his Return and Repentance This makes for our Purpose The Prodigal did not remain in his Extravagancy nor among the Swine from his Father's House confidently telling his Fellows That though I be an Unfaithful and Disobedient Son and thereby am become poor and ragged 't is sufficient that I believe and apply my Father's best Robe and Entertainment that he hath in his House at this Distance and in this my Rebellion Nor did he say to his Father when he met him Father thou hast been faithful and hast perfectly obeyed and fully paid thy self in my stead for me which I must look upon as my Absolution and Acquitment from all thy Anger Frowns and future Punishments though I continue a Disobedient Rebellious Son all my Dayes thy Obeying thy self is my whole Discharge for all my Iniquities past present and to come c. Surely this was not the returning penitent Prodigal 's Song though it be the impenitent Presbyter's but Father I have Sinned c. make me as one of thy hired Servants His inward Remorse and Penitency spake sorth it self as his acceptable Plea and there is Joy in Heaven over one Sinner that repenteth not over impenitent unmortified Hypocrites and Boasters of Christ's Righteousness without them and they living in the World without it or him either I have often granted and confest that neither by the Deeds of the Law nor by mens own Actions are any justified with God But the Man's concluding that our personal Obediences to God's Will and in God's Strength are the Deeds of the Law whether we obey from Faith or without Faith they are the Deeds of the Law and what is the Consequence Therefore not justifying or our Obedience by Faith to the Will of God and that by his own Strength is not concerned in our Justification And both these I must deny as unsound and unscriptural for 1. The Deeds or Works of the Law by which no Flesh shall be justified are not that Obedience of Faith which the Apostles preached which was and is acceptablâ—… to God nor that justifying Faith or Belief in God which is Obedience itself and without which it is impossible to please God or be justified Dare he deny that this believing is Obeying 2. To conclude obeying the Will of God from Faith not to be of a justifying Tendence is repugnant to plain Scripture Jam. 2. 24. And note that if all Works and obeying God even from Faith must be counted the Deeds of the Law by which none be justified then this makes the Apostle James's Testimony void as thwarting Paul's where James said Was not Abraham our Father justified by Works c. And Abraham believed God and it was imputed to him for Righteousness Jam. 2. 21. 23. And was not this Believing of God a real Obeying though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith which justifie in James his Sense and the Works of the Law not of Faith which Paul mentions are two differing States and Things otherwise there would be a Clash between them Again If Abraham's believing God was imputed to him for Righteousness and so the Righteousness of true andliving Faith be imputed to them also who walk in the Steps of the Faith of Abraham who was faithful obedient for any to oppose the Imputation of this Righteousness as to its being within or endeavour to exclude this Righteousness of Christ and Faith from true Believers as only wrought without them and not within them because imputed or reckoned theirs it were as good Doctrine to exclude true Faith and Obedience of it as all wrought without us not within us and yet say t is imputed to us for living Faith which worketh by Love and the Righteousness of it are inseparable But the Man is greatly confounded in a self Contradiction where he grants that Christ's Justifying Righteousness that is Imputed is the same that redeems our lost Souls p. 100. which is true And yet he shuts out not only Believers personal Obedience to the Will of God through Faith and God's own Strength but also Sanctification and
in all c. Rep. God's Truth is concerned in his gracious Promises both absolute and conditional as well as in his conditional Threats And let it be considered 1st That Man's Dying in the Day he so eat was the Fruit of his Fall into a State of Misery in dying from that State of Righteousness and Felicity he was in before and it was the Natural Effect of his Transgression and yet not so as that God was absolutely bound to bring eternal Death on Man in that day no no nor was divine Justice so narrowly tyed up or short sighted as not to reserve a Remedy for God had the Seed of the Woman in his eye and divine Justice doth not require that eternal Death or the second death shall remain upon any but on the finally Impenitent who continue in Sin under the Power of the first Death for all they who return to God and receive Christ the promised Seed he proves to them both a Just God and a Saviour neither Justice nor the Curse of the Law can limit him from shewing Mercy Remission or Salvation to the Creature upon true Repentance and Faith in Christ Jesus who overcomes the World and the evil Nature from whence those cursed Actions have sprung mentioned Deut. 27. 15. to the end of the Chapter And t is true the Jews outward who rejected the Righteousness of Faith that is received in the Spirit when Christ was set forth and fetcht their Righteousness from the Letter of the Law they did strictly and formally bring themselves under the Curse thereof when they continued not in all that was written But there is no Condemnation or Curse to them that are in Christ Jesus my Opposer leaves out what follows viz. that walk not after the Flesh but after the Spirit Rom. 8. 1. Yet what the Law saith it saith to them that are under the Law that every Mouth may be stopt and all the World may become Guilty before God This Law therefore as thus convicting is Spiritual and tends to man's Conversion in that it is to prepare him for Mercy which divine Justice doth not hinder nor detain the World under the Guilt divine Truth being concerned in the gracious Promises which are Yea and Amen in the Promised Seed that ransoms Man slayes the Enmity crucifies the Transgressors or first Birth which must dye upon which the Law and its Sentence of Death must pass and Man that is guilty must feel this in himself before he be delivered into that State wherein there is no Condemnation or be united to the Lord who Kills and makes Alive So that neither Justice nor Truth in the Law are frustrated the Law is not made void through Faith but established in the Spirituality and Purity of it the Righteousness of the Law being fulfilled in them that walk not after the Flesh but after the Spirit And 't is said that the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by the Faith of Jesus Christ unto all and upon all them that believe Rom. 3. Christ came to condemn Sin in the Flesh and is the End of the Law for Righteousness to all them that believe and not for the Continuance of Unrighteousness and where Sin is put an End to by Christ the Curse and Condemnation of necessity ceaseth with it and the Righteousness of Faith takes place in the Soul Obj. Adam hath sinned We are by Nature Children of Wrath in our own Persons We have failed hence God's Wrath is up against us God burning in his Wrath is ready to condemn us to take Vengeance on us to consume us as Fire not to Justifie and acquit from our Ill Deserts c. If Burning ten thousand millions of Years in Hell is not enough to turn away his Wrath c. Rep. Thus he hath defined divine Justice as he thinks which is further spoken to hereafter but upon whom must it be thus satisfied supposeth he S. S. Justice is satisfied upon Transgression p. 103. Rep. Then upon Rebellious Transgressors and not upon Christ who was alwayes Innocent and did the things well pleasing to the Father and therefore divine Justice could never burn nor take such Vengeance on him for Satisfaction and let the Guilty go free for so to do could not be Justice the Satisfaction whereof as it intends the Undergoing the Penalty of the Law due for the Injury done Justice can only require it of the Offender and Guilty for whom the Law was made not of the innocent or Righteous for whom the Law was not made But where then were the Mercy or Forgiveness to the poor Creature that hath sinned if God were so engaged to burn in his Wrath and take the full Vengeance upon lost man S. S. His Truth engageth him to execute his Justice in punishing Sin yea to the full should Mercy offer to pronounce any man absolved his Sin unpunished Truth would stop the Mouth of Mercy and say Hold I have Cursed c. Rep. What strange and lamentable Division would this make in God! and how variable and in Contrariety with himself And how Contrary to the Testimonies of his Faithful Witnesses hath this Man rendered God As if absolute Revenge and Wrath towards all Mankind did bear the sole Sway in him over all both his Love Goodness and Mercy Oh sad Is not his Mercy over all his Works and hath he not Forgiveness in store unto whom it is said who is a God like unto Thee that pardoneth Iniquity and passeth by the Transgression of the Remnant of his Heritage he retaineth not his * Anger forever because he delighteth in Mercy Mica 7. 18. The Lord God merciful and gracious forgiving Iniquity Transgression and Sin Exod. 34. 6 7. So that even in the Law Gods Mercy and Forgiveness as well as his Threats were signified which his Truth must needs be concerned in Is it not evident that God is not engaged under Revenge nor his Mercy and Truth divided or opposite as this Man renders him For both must be received and have their place where Judgment and Mercy meet and men through the Law become dead unto the Law so as to know Christ to live in them and through God's Judgment and Chastisements to find a Ransom and an Attonement and God hath Power to turn away Wrath as he doth upon men's true Repentance Humiliation and Return to him as when the King humbled himself the Wrath of the Lord turned away from him 2 Chron. 12. 12. And also Hezekiah seeing the Wrath of the Lord upon Judah and Jerusalem for their doing Evil in his Sight and turning their Backs c. He said Now is it in mine Heart to make a Covenant with the Lord God of Israel that his fierce Wrath may turn away from us 2 Chron. 29. 8 10. And in the King's Letters be ye not stiff necked but yield your selves unto the Lord