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
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
rasting Death for every Man was not by Way of Revenge or Wrath from the Father nor the Punishment due to the World's Sin for tasting Death is far short of eternally dying The Prophet said Surely he has born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted but he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering however some esteemed him smitten or plagued of God He hath born our Griefs and carried our Sorrows c. Such as suffer with Christ and lie under the Sence of their Burthen do not lay all both the Sorrow and Punishment Oâ—… Sin upon Christ such do not say Christ was sorry or repented for us therefore we need not or Christ was chastised and afflicted in our Person for us therefore we need not be chastised nor afflicted for Sin past Christ made Intercession therefore we need not pray This were not to know the Fellowship of his Sufferings nor to be conformable to his Death nor baptized with his Baptism Besides the Chastisement of our Peace upon him was not Revenge nor burning Wrath from God Chastisement and Vengeance are two things God's Chastisement is in Love not in Revenge it pleased the Lord to bruise him who had done no Violence Isa. 53. by delivering him up to suffer and bear our Sorrows and Griefs AN ACT OF HIS GOOD PLEASURE NOT OF REVENGE OR WRATH how could it be Justice fully to punish the Innocent for the Wicked's Offence Were it not Blasphemy to charge God with such Cruelty and Injâ—…stice Obj. Every known Sin is a wilful Rejection of Infinite Goodness a free Choice of Infinite Displeasure c. It therefore carries Infinite Demerit with it and nothing short of Infinite Punishment or Sufferings of Infinite Wrath can possibly suffice to satisfie for it Rep. Wo unto them that persist in Sin and reject Christ's inherent or inward Righteousness for such a Satisfaction as this of Infinite Punishment c. or that believe their Sins were thus punisht in Christ and thereupon continue in Sin Wo unto you that thus justifie the Wicked condemn the Innocent God's Controversie is against you you are afflicting oppressing and crucifying the Just with your Iniquities treading under Foot the Son of God rejecting the Blood of the Covenant you are Guilty of the Body and Blood of Christ as much as they were that condemned him and said he was Guilty of Death your Doctrine imputes the Sin Guilt and Punishment thereof to Christ you have esteemed him plagued of God but you have pierced him and grieved him by your Iniquity and Hypocrisie Take Heed of wilful sinning and rejecting the Goodness of God lest there remain no more a Sacrifice for you Repent repent repent Return return return to the Lord God before his Wrath sweep you away into Perdition Further he saith None but God's Equal and this is God himself in our Nature that is capable to satisfie God for Sin Christ received the Stroak of God's Justice c. Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ and now it is God himself that satisfies God this is of an absurd and blasphemous Tendence as if God punisht himself or as if God satisfied God with Infinite Punishment or suffering of Infinite Wrath and what is this but to divide God against himself Yet we may find out a better Sense for the Words before that God and Christ were one inseparable in the Suffering Affliction That his Soul bore as the Spirit of God was burthened afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin howbeit this was not of the Nature of strict Payment made to God by himself in Man's stead much less to punish man's Sin in Christ with infinite Wrath. Quest. Can Faith and the Works that follow without the Imputation of Christ's Sufferings satisfie God's Majesty for our Sin Answ. Here he misseth the true State of the Controversie or Question which should rather be Can your Imputation of Christ's Sufferings without true Faith and the Obedience or Works thereof either satisfie God's Majesty for Sin or justifie Men while he implies No he hath given away his Cause by granting That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him By so much was Jesus made the Surety of a better Testament Heb. 7. 22. This is no Proof that your Sins were imputed to him as punish'd in him by the suffering of Infinite Wrath which to affirm renders him no better then a Transgressor guilty of your Sins as your Brother T. D. hath affirmed which is much beneath his being Mediator or the Surety of the new Testament which he was made the Surety of to ensure and make good the Promises and Priviledges thereof to true Believers which are all Yea Amen in him and to enable us to obey and perform those Terms and Conditions of the new Testament or Covenant which concern us for we cannot receive the Promises but in him nor discharge or pay our Duty without him therefore he is the Mediator of the new Covenant he is our high Priest made with the Oath of God and continueth forever and he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them Heb. 7. 24 25 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ and for them only God justifie men and secure them from Condemnation It being against Justice it self to punish those Sins a second time that have been punisht to the full already he saith How then shall God render to every Man according to his Works Indignation and Wrath to them that are contentious obey not the Truth but obey Unrighteousness Will they be able to plead this Doctrine before his Tribunal Lord thou hast punisht our Sins to the full in thy Son Christ It is against Justice it self to punish them a second time for Christ dyed for all Men tasted Death for every Man gave himself a Ransom for all for a Testimony in due Time But if this were a Punishment of their Sins to the full then how could Justice punish them again with Indignation Wrath But Glory Honour Peace to them that do Good to the Jew first and also to the Gentile to them that through Patient continuing in Well-doing seek for Glory and Immortality eternal Life see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to justifie and excuse them in Sin in their Persons or to cloak their doing Evil all their Life long though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their
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
Debtor in Prison if his Debts be all paid by the Surety or to suffeâ—… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance Q. 3. Doth not your Doctrine of such Rigid or Severe Satisfaction oppose Christ's Intercession Howbeit we still confess the Man Christ was greatly acceptable and most eminently satisfactory considered as a Sacrifice of a sweet smelling Savour to God and as the first Fruits Quest. 13. What did the Blood of Christ that was shed bespeak and what is our Sense of Christ's Blood and for what End owned Ans. 1st It did bespeak Remission of Sin past to all that truly repent and believe in him 2dly Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it as through it we receive Redemption even the Forgiveness of Sins 3dly We really own and confess to the Blood of Christ both in the History and in the Mystery as most significant to express his Life which he gave a Ransom and the Value of the one Offering we do in the sight of God confess and own the Blood of Christ both as shed for us and as sprinkling and purging our Consciences from dead Works And this We are come to know by his Light shining in our Hearts which as we walk in the Light we have Fellowship one with another and the Blood of Jesus Christ cleanseth us from all Sin 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling which speaketh better things then that of Abel is an Attainment and Mystery only obtained by true Believers in and through his divine Light and Eternal Spirit by which Christ offered himself without Spot to God and by One Offering God hath perfected sorever them that are sanctified whereof the holy Ghost is a Witness to us Heb. 10. 14 15. For if a Literal Knowledge and Application of the Blood could either Sanctifie or Justifie without having the Conscience sprinkled with it then how could it be as the AntiType answering and ending the Type or Pattern under the Law where all the People were sprinkled with the Blood of the Offerings see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon hâ—…m the Blood of the Bird that was killed Lev. 14. 6 7. but the Blood of Christ which sprinkles and purgeth the Conscience far excels all those under the Law and therefore as it redeems from the vain Conversation 't is called the Pretious Blood of Christ as opposed to and beyond all Corruptible things 1 Pâ—…t 1. 18 19. Thus in the Blood of Christ there is a Mystery and a spiritual Consideration and Application absolutely necessary beyond the Historical Profession and Faith thereof as well as in the Cross c. as Christ said Except ye eat my Flesh and drink my Blood ye have no Life in you Joh. 6. It is the Spirit that quickneth c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering Blessed be the Name of the Lord our God forever who by his divine Light hath opened our Understandings in the Mystery of Christ Jesus and the saving Knowledge of him which is after the Spirit All these Scriptures relating to Christ's Sufferings as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14 15 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus and his Humiliation and deep Suffering under the Weight and Burthen oâ—… Sin and as by the Grace of God he tasted Death for every Man all which fall greatly short of proving our Adversary's â—…harge against him viz. That God poured down his Wrath or Revenge upon his Innocent Son for Satisfaction to divine Justice in Man's stead that had done the Injury I say all the Scriptures alleged by them can never prove this but rather 1. That Christ's Sufferings were of another kind both as he was delivered up by the Father in his Patience to suffer and bear the Burthen Sorrows and inward Griefs by reason of man's Sin for which his Soul also was made an Offering 2. And as the Reproaches Suffering and Death of the Cross that he sustained from the Wicked Murtherers were temporal or had an End and not as infinite Wrath and Revenge from God due to wicked Men. 3. Yet Christ was rendred a Curse and as made to be Sin This he could not properly be a in his own being for Sin and a Curse in this abstract Sense couldnot strictly relate to his pure and sinless being but so made or reputed with respect to his bearing the Reproach and Sin of many the outward Punishment Crucifying Death and Blood-sheding And all that was in him which in any sense might be said to Suffer was offered and given for the Advantage and Good of Mankind and that which he so gave and offered was called his Life Himself a Ransom and all some times in Scripture comprehended and expressed under the Phrase The Blood the pretious Blood of Christ that redeems from the vain Conversation purgeth the Conscience c. and even the outward part of his Suffering most Innocent Example his Cross Death Blood of his Cross his reviving again were so far from yielding either an Indulgence or justification to men as in Sin and Disobedience that they did very eminently preach and openly proclaim to Mankind both the Condemnation of Sin in the Flesh Repentance Mortification Remission and Man's reviving again to real Righteousness and Justification therein and all to be experienced through Faith in the Name and Power of Jesus Christ the Son of the living God in sending of whom the Father's Love was manifest that we might live through him And as Christ's Travil of Soul was inward and so his Suffering inward as well as outward what is more obvious to the spiritual Eye and Mind then that his Travil and Sufferings and his holy Design therein were to have an inward Effect and inwardly to be fulfilled by his Word and Power even in them who receive and believe in the same as that Instance of the holy Evangelist is very plain and pertinent where 't is said They brought unto him many that were possessed with Divels and he Cast out the Spirits with his Word and healed all that were Sick that it might be fulfilled which was spoken by Isaiah the Prophet saying Himself took our Infirmities and bare our Sicknesses see Maâ—… 8. 17. Isaiah 53. 4. And moreover as to Christ's being the Lamb of God that taketh away the Sins of the World This taking away the Sins was not only fulfilled by that general Expiation or purging which he made by Way of Sacrifice but also inwardly by his real Cleansing purging the Conscieâ—…ce and purifying the Soul from the Nature and Being of Sin And God's Reconciling us by the Death of his Son whose putting away Sin is said to be by the Sacrifice of
suffering Times and se 〈◊〉 Inâ—…erest and Gain hath much stopt you (t) You cannot get them rooted out without the Power of God which only is received by believing in his Light within (v) Your House is not yet purged of them however this was an honest Care to endeavour such a purging better then to excommunicate Persons for owning the Light within (w) Which they are very prone to for Advantage (x) Many more Evils you had nâ—…od now to spread before them But S. S. tells us not whether or no he owns those Books called Apocrypka or any of them as any part of his Rule or Canon or whether he is not of the same Opinion with his Masters of the Assembly where in their confession they say that the Books commonly call'd Apocrypha not being of divine Inspiration are no part of the Canon of the Scriptures therefore are of no Authority in the Church of God nor to be any otherwise approved or made use of then other human Writings Thus farr the Assembly but this general Debasement of these Books we cannot own 1 Sam 28. 11. 〈◊〉 This Contra-distinction is his own or Tutor's Inventing * Mark well pag. 93. pag. 94. pag. 95. pag. 96. * Though they seem to render Adam worse then the Devil who is the Author of sin and Immediate Tempter to it to lay more to Adam's Charge then to the Devil or their own corrupt Hearts and vile Affections which constantly attâ—…nd them pag. 98. Luk. 15. 18 19. pag. 99. To his 10. 11th Argum. pag. 89. pag. 130. pag. 100. pag. 100. The Apostles Doctrine our Opposers Inconsistent * Many more Comparisons instances might be produced to 〈◊〉 how inconsisient our Opposers are with the true Apostles and their Doctrine Object pag. 101. pag. 102. Notewhat Doctrine is here Phil. 3 4 5 6 7 8 9. Arg. 12. 13. pag. 103. pag. 103. 104. pag. 104. pag. 106. pag. 102. pag. 104. Truth saith not this to Christ but to the Offenders Deut. 27. A Testimony against S. S's Doctrine Isa. 43. 11 25. pag. 104. pag. 104. pag. 105. As S. S. hath pag. 105. Also his Brother T. Dans. saith Christ was not Innocent but guilty of our Sins when he suffered Synops. p. 36 40. pag. 105. pag. 105. Heb. 12. 24. Chap. 9. 14 15. pag. 106. Christ's tasting Death for every Man could not be the same with the full Punishment that 's due for Sin pag. 106. pag. 107. pag. 108. Is not this like the Language of Hell or theirs saing of Christ will he kil himself And he is guilty of death This is something like his Brother W. Haworth his Affirming That the Father poured out all his Wrath upon his Son Jesus Christ and that this way he Satisfied Vengeance which he cals his Justice in his Epistle to their Quaker Converted answered by John Crook and W. Bayly in their Book Rebellion rebuked but the Adversaries of Truth shall finde there 's wrath yet for them if they repent not pag. 109. pag. 109. pag. 109. pag. 109. pag. 110. pag. 110. Object 〈◊〉 Hebr. 9. 23. The Presbyterians or Predestinarians Gospel anti-scriptural The Conditions and Tendence of the Quakers Gospel Scriptural Presbyter Opinion * What soever makes no Exception of either good or bad Actions of men and this is high Ranterism * Note They place it upon particular Persons rendering God a Respecter of Persons * Whereas he dyed for all men and is a Propitiation for the Sins of the whole World These were of cur Opposers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Order or Rank 1 Cor. 15. 23. Edom relates to the Earthly Birth Gen. 35. 10. Confession of Faith The Hardness and Cruelty of Pharaoh 〈◊〉 appâ—…ared against the Hebrews witness the Murtherous Intentioâ—… of that King who gave Command to kill thâ—… Male-children Exod 1. 16. their great Affliction Bondage v. 11 14. until the Lord heard their Cry aâ—…ter much Forbcarance pag. 115. * Which is our Sense of the Matter in both * Note the Consequences of the Predestinaâ—…ian Opinion against universaâ—… Grace Pag. 116. 1 Sam. 11. 5 15. 12. 9. Psal. 89 These many do slight and refuse and both resist grieve quench the Spirit in its low and tender Appearance to their own Destruction and Misery when the Love and long Suffering of God is turned into Wrath and Indignation against them * How long before their Conformity to Christ were they appointed Was it from all Eternity or rather in their Age and Time Had not this and all other meer Acts and Works of God a beginning in their time and season considered as meer Acts Could this of his appointment then be from eternity and so far a Preappointment meerly respecting particular Persons and with exclusion of all besides from any saving Grace This is still harsh and partial and unequal contrary to God's Wayes although as the general Fore-appointment and Ordination of God concerning the true Believers and obedient is that they shall be saved So this Predestina ion or Fore-appointment includes or reaches all the many holy Brethren in whom Christ is formed Vid. Mass in Lat. Eng. by Ja. Mountain pag. 121 122 123. pag. 69. Pag. 69. Pag. 70. Pag. 70. Indef Seek pag. 71. The Light within the Rule Pag. 74. Vide Gill's Sermen on Eccl. 7. 19 20. in his Essay * Dialoge 1 Cor. 15. 22 23. 2 Cor. 5. 1. 8. Phil. 1. 21. Acts 17. 30 31. Mat. 10. 15. 11. 22 24. 12. 36. Job 21. 30. 2 Pet. 2. 9. 3. 7. Psal. 102. 25. Hebr. 1. 10 11 21. See also 〈◊〉 〈◊〉 Chap. 19. 〈◊〉 * He takes It for Idem the Self same Body but where hath he this â—…ither from the Greek or Latine on the place cited Isa. 3. 9. Luk. 20. 35. * T. D. 〈◊〉 Note Pag. 16. * Note Then not the same gross Bodies but as a pure Extract * Which cannot be This 〈◊〉 Flesh. * Not Why are we not then to have as spiritual a Sense of the Resurrection * Nay they shall have far better * A Glory 〈◊〉 that of 〈◊〉 Earthly Bodies * Not only as spiritually qualified but as a spiritual Body * Which excel all Terrestrial Bodies * Concerning the Judgment of the Wiked * Which is not Carnal but Spiritual * And who must make so vile and like Devils * And who must drag the Devils to Judgment then if they must be so officious for Justice * What sad Work 's here * He thinks of a Good Place for himself however * Rather an empty talk to sell at a dear raâ—… * Presbyters are not wont to be so free * Is it so then God did not decree it as his own meer Wist Pleasure 〈◊〉 personal Election and Reprobation * Was he so Good Doctrine But then he did not decree their Damnation from eternity * True then the true light was freely given to them to shew them the Way out of evil * That was their Fault still and not Gods Decreâ—… * What will become of the Covetous Priests and Presbyters then * And so did many of the Presbyters when parish Priests * An Uncharitable Sentence * The guilty Conscience and dâ—…filed Mind is attended with such Imaginations of Torments which though they are not real but Imaginary yet they produce a real Torment and Horror to some and in these things appears an Image of that future Darkness that the Wicked will have their due Rewards in But these frightfull Stories of T. Vincent's do not fright People out of their Sins nor reach their Consâ—… for that End They must be directed to the LIGHT which discovers Sin and disturbeth Men in their wicked Courses as he corâ—…sesseth To this they must come and bring their Deeds whoever escape Damnation or attain to the blessed Resurrection and future Glory From a true Sence and Knowledge of the Terrors of the Lord men may be perswaded from Evil to Good and their Hearts become broken with a sence of his Goodness therein when meer Dreams and Fancies will not fright them to Heaven nor truly reduce them from any Sin or Evil. * Note 2 Cor. 5.
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
Careful Mariners steering the Course of their Lives by the Direction of that Heavenly Star which in the Gentile-Night rise in their Consciences to guide them unto a Blessed Immortality which will be the Last Point of their Divinity and then we close this Discourse with respect to them CHAP. XIV That the Last Point of Gentile-Divinity to wit Immortality and Eternal Rewards is also very clearly and positively held forth by the Ancient Heathens Six Testimonies from them to prove it Socrates's Great Faith in particular and the Lofty Strain of the Pythagoreans THat the Gentiles believed there was an IMMORTALITY and that all Men should hereafter be Accountable for the Deeds done in the Body a Point but obscurely lay'd down among the Jews themselves be pleased to take these few insuing Authorities as a Proof of what is asserted I. PYTHAGORAS and the Pythagoreans that they all held the Immortality of the Soul Consider his and their Doctrine in the Point First he said That the Soul is Immortal Next That the Soul is Incorruptible it never Dyeth for when it goes out of the Body it goes into the other World THE PURE TO GOD THE IMPURE BOUND BY FURIES IN INDISSOLVABLE CHAINS Here IMMORTALITY and REWARDS are asserted But when a Man who has lived Justly dyeth his Soul ASCENDETH TO THE PURE AETHER or Heaven and lives in the Happy Aevum or Everlasting Age with the Blessed II. HERACLITUS If my Body be over-press'd it must descend to the destinate Place Nevertheless MY SOUL SHALL NOT DESCEND BUT BEING A THING IMMORTAL SHALL FLY UP ON HIGH TO HEAVEN III. EURIPIDES a grave Tragedian whose Work was to undo what Wanton Comedians had done to undo the People speaks thus Who knoweth whether to Dye be not to Live and to Live to Dye Surely he said so not out of any Distrust of Immortality but in Belief of it and that Reward which would attend Good Men. IV. SOCRATES The Body being Compounded is Dissolved by Death The SOUL being Simple PASSETH INTO ANOTHER LIFE INCAPABLE OF CORRUPTION THE SOUL OF THE GOOD AFTER DEATH ARE IN A HAPPY ESTATE UNITED TO GOD IN A BLESSED IN ACCESSIBLE PLACE THE BAD IN CONVENIENT PLACES SUFFER CONDIGN PUNISHMENT This puts the Case of the Sufficiency of the Light to discover Immortality to the very Heathen out of all doubt and not only so but Rewards too since we have them here believing THE RIGHTEOUS SHALL BE SAVED AND THE WICKED DAMNED This made Socrates so chearful at his Death something of which I think fit here to insert Truly did I not believe I should go to the Just God and to Men better then any Living I were inexcusable â—…or contemning Death BUT I AM SURE TO GO TO GOD A VERY GOOD MASTER and hope to meet with Good Men AND AM OF GOOD COURAGE hoping that SOMETHING OF MAN SUBSISTS AFTER DEATH AND THAT IT IS THEN MUCH BETTER WITH THE GOOD THEN WITH THE BAD When he had made an end of Speaking CRITO one of his Followers ask'd him what Directions he would leave concerning his Sons and other Affairs and if they could do any thing that might be acceptable to him I desire no more saith he then what I have often told you If you take Care of Your selves whatsoever you do will be acceptable to me and mine though you promise nothing if you Neglect Your selves and VERTUE you can do nothing acceptable to us THOUGH YOU PROMISE NEVER SO MUCH That answer'd CRITO we shall observe But how wilt thou be Buried As you think good saith he IF YOU CAN CATCH ME and that I give you not the slip Then with a Smile applying himself unto us I cannot perswade CRITO saith he that I am any thing more then the Carkase you will anon behold and therefore he takes this Care â—…or my Enterment It seems that what even now I told him that as soon as I have taken the Poyson I SHALL GO TO THE JOYES OF THE BLESSED hath been to little purpose He was my Bail bound to the Judges â—…or my Appearance you must now be SURETIES to him that I am DEPARTED Let him not say THAT SOCRATES IS CARRIED TO THE CRAVE OR LAID UNDER GROUND for know dear CRITO such a Mistake WERE A WRONG TO MY SOUL be not dejected Tell the World MY BODY ONLY IS BURIED and that after what manner thou pleasest Yet saith SOCRATES I may pray to God and will That my Passage hence may be Happy which I beseech him to grant and in the same instant drank it off easily without any Disturbance This saith Plato was the End of the Best the Wisest and most Just Men. A Story which Cicero professeth he never read without Tears This ends Socrates upon the present Subject and Happy Man was he to make so happy an End as to Dye for the only true God he had great Reason to believe maugre the Envious Uncharitableness of T. H. that he would Reward him when it shall be said to many Bawling pretended Christians Depart from me I know you not for as Men Sow so shall they Reap in the Day of God I need not to tell the World that Plato and other Heathens have written accurately upon that Subject when it is so Notorious Wherefore to close up my Testimonies upon this Head and whole Discourse of Gentile-Divinity I will present the Reader with two short Passages one of the Pythagoreans the other from Virgil thus tranâ—…lated to my hand only a little varied by an Ingenious Author V. Donec long a Dies perfecto temporis Orbe Concretam exemit Labem purumque reliquit Aethereum Sensum atque aur ai simplicis ignem In English thus Till that long Day at last be come about That wasted has all Filth and Foul Desire And leaves the Soul CELESTIAL THROUGHOUT Bathing her Senses in pure liquid Fire To which agrees that Golden Distick of the Pythagoreans as it hath been called VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this purpose Who after Death once reach the Heavenly Plain BECOME LIKE GOD and never Dye again The Greek has it as Immortal Gods Which Hierocles interprets thus Herein shall Good Men resemble the Deity that they shall be Immortal like God himself Thus Reader have I given thee a very true Account of the Gentile-Divinity what was the Faith what the Practice and what the Prophecy and Hope of many Gentiles through this Light Within each of which had numerous Followers Observe They began where Jews and Christians begin that is WITH GOD and they end with what they confess to be theirs namely a State of Immortality in which every one is Rewarded according to their Works Only they are thus far to be Commended before either of them if we consider many of our Times That they were more Certain Plain and True in their Acknowledgment of a Divine Light Law or Principle in
but is falsly deduced as before is proved that Man both did and doth exist when he hath not such a carnal body as he intends although I do own Christ to be the heavenly and spiritual Man glorified and in a more sublime and heavenly Sence his flesh and bone of which the Saints are Members and that the true Christ is not without Blood to communicate which the Spiritual Communicants drink of H. G. also further adds Unless it can be proved that Man can exist and have a Being without Flesh and Bone which I suppose all will conclude is impossible p. 47. To which I say This is not only confuted by what I have said before but also by himself where he confesseth the Coming of the Spirit into his Heart for the binding of the Strong Man Satan p. 16. here he hath found out a Man and that a strong one to too wit Satan whom I suppose he deems not a man made up or consisting of flesh and bones though he be called the strong Man but the Heavenly and Spiritual Man Christ Jesus is stronger then he VII Of the Resurrection AS for his insinuating against us as denying the Resurrection of the Dead or of the Body p. 41 42 43. This Accusation is not only in general Terms but also it is notoriously false as may be evinced not only in many of our Books and Writings but also by our deep Sufferings for Christ so that if in this Life we had Hope only we were of all men most miserable It s true there hath been and is a Controversie between us and many of the Baptists and some others about that or the like unlearn'd Question which they have been busie to obtrude upon us viz. How are the dead raised and with what Body Which we have answered as the Apostle did such Thou Fool that which thou sowest is not quickned except it dye and thou sowest not that body that shall be but bare grain it may chance of Wheat c. but God giveth it a body as it pleaseth him and every Seed his own body or its proper body 1 Cor. 15. 35 36 37 38. c. But to prove the arising of the same Bodies buried in the Graves he perverts and miscites Phil. 3. 21. thus He will change our vile bodies and fashion them like unto his glorious body whereas that Phil. 3. 21. is in the singular vile Body or rather he shall change the body of our Lowness or our suffering body that it may be â—…ashoned like unto his glorious body now the body of their Lowness or Humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehended the whole Suffering Estate of the Church And I do confess that the Resurrection Change and Translation or Transfiguration as some renders it of the Just or Righteous extends not only to a Resurrection from Sin Corruption and Weakness but to an arising out of a Suffering State into Glory And as God knows how to deliver and raise up the Righteous out of Temptations Tryals and Sufferings so he knows how to reserve the Unjust unto Punishment and unto the day of Destruction for both shall rise to their several Ends and Rewards yea the Sea Death Hell and the Grave shall deliver up their dead to be judged c. and he giveth to every Seed his own proper body as he pleaseth and we know that if our earthly house of this Tabernacle be destroyed we have a building given of God that is a House not made with Hands but eternal in the Heavens Flesh and Blood cannot inherit the Kingdom of God 1 Cor. 15. 50. H. G. sayes By Flesh and Blood the Apostle doth intend Corruption p. 44. whereas the Apostle spake of them distinctly viz. flesh and blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption to say that by flesh and blood he doth intend Corruption is no Answer to their Question with what body are the Dead raised c. Which though reproved as foolish yet not so foolish as to ask whether Corruption be raised And more absurd it is to imply that by flesh and blood he doth not intend Body but only Corruption Again H. G. to prove the rising of the same Bodies cites Job 19. 25. In my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold c. p. 44 45. By this his Instance it appears what gross Apprehensions he hath of God while he thinks to see him with his bodily or carnal Eyes which no Being nor Thing is visible or obvious unto but what is of an outward or corporeal Substance or formal limitted matter which an infinite eternal Spirit is not for God who is that Spirit is invisible therefore Jeb did not speak of his bodily Eyes but of his spiritual who afterwards said unto the Lord I have heard of thee by the hearing of the Ear but now mine Eye seeth thee Jo. 42. 5. which cannot be understood of his seeing him with his bodily Eye H. G. pretends to know the State or manner of the Saints being in Glory telling us that all deformity shall be done away p. 44. and that these vile Bodies shall be fashoned like unto Christ's glorious Body How then shall they be these very same earthly and numerical bodies many whereof are not only deformed but greatly defective both as to Infants and Aged that dye as also his confessing to 2 Cor. 5. 1 2. doth appear a Contradiction plain enough to himself if righly considered its probable this Man has as strange Conceits about the Resurrection as Tho. Vincent in his Book of the Coming of Christ to Judgment and the Resurrection but I cannot look upon either him or the Baptists to be such divine Philosophers as either to know or define the manner of the Saints Existance or Beings in Heaven and Glory but rather that they are Imaginary and Intruders therein though it would better become them to acquiese with God s Will and Pleasure concerning such Mysteries as are beyond their Capacities I expect some of them in their busie minds will give me farther Occasion to speak to this weighty Point of the Resurrection though it be a matter I never desired to make publick Controversie of it being beyond human Capacities VIII Of the Word the Light the Sufferings of Christ and his Work within H.G. THere is a great difference between the Essence Body of the Sun and its Beams or Rayes for though the Sun by its Rayes doth give Light to all yet is not the Essence or Body of the Sun in them so in like manner though the Word be the true Light which lighteth every man yet is he not essentially in their Hearts p. 48. 49. Answ. He hath strain'd his Simile too sar and thereby hath denyed the Omni-presence and Infiniteness of God whose Presence filleth Heaven and Earth the Sun and its Rays and Beams are finite and limitable so and in like manner is not God and his Illumination
Time 2. The Appeasement of Wrath and Severity so far as to grant Remission on true Repentance 3. The End of the Law and first Covenant and the Shadows and Curse of it as threatned to impose the Terms of it 4. To introduce the new-Covenaâ—…t Administration Christ being the Mediator of it 5. To shew God's great Condescension to receive poor lost Man again on the Terms of this new Covenant reinforced by the Death of his Son that Man coming into this new Covenant he might experience a real Agreement with God even in the Son of his Love Quest. 3. How far the Light in Man is necessary and answers the Intent and Ends of Christ's Sufferings Answ. It is absolutely necessary to Salvation being that divine Principle of Light within which directly guides all them that obey it into the Way and Dispensation of the new Covenant whereby they secretly experience the real Intent Virtue and Ends of Christ's Sufferings and Blood Quest. 4. Whether the Light of Christ within in each Degree of it be not the New-Covenant Light in Nature and Kind and the certain Guide into this Covenant Answ. It is being it was the Life that was in Christ as the eternal Word that was and is the Light of Men which Life or Light is therefore divine and spiritual as the New-Covenant Dispensation is Quest. 5. Whether the Word within the Law within the Commandment within the Kingdom of God within and the Light within be not one and the same thing and so the Life of the New Covenant Answ. They are The Names Degrees and Manifestations do not alter or vary the divine Nature or Life thereof Quest. 6. The Satisfaction what and in what did it consist Answ. 1. Not rigid Payment from Christ to God 2. Not of the Nature of Payment for all Sins past present and to come as stated by Sin-pleasers 3. Not Christ's undergoing infinite Wrath or Revenge from his Father for these were never exacted nor required of him But the Satisfaction was in Christ as the Son of the Father's Love the Delight of his Soul and as he was a Sacrifice of a sweet smelling Savour to him both the Father and the Son condescended in one and the same Infinite Love for Man's Recovery out of Sin and Death and for his Deliverance from Wrath to come being confessed to be equally kind to Man and equally angry at Man's Sin God so loved the World that he freely sent his only begotten Son c. And in the same Love the Son freely gave his Life yea even himself a Ransom for all for a Testimony in due Time Quest. 7. What is true Justification Answ. It is properly and strictly a making Man Just viz. through the Washing of Regeneration It is also not only God's pardoning Sins past for Christ's sake through Faith in his Name but also God's absolute accepting owning and blessing all them who faithfully obey persevere and walk in the Light and Law of the new Covenant Q. 8. What is the true or real Imputation of Righteousness Answ. It is the same with Justification as it relates to God's reckoning or esteeming that Man Righteous that partakes of the everlasting Righteousness of Christ by a living Faith in him and so the same Righteousness and Holiness of Christ as inwardly revealed and brought forth in the new Creature that is made conformable to his Image and so all the blessed Fruits and Effects of Christ's Power and inward Work of Righteousness as true Faith Love Obedience Sincerity Holiness Integrity of Spirit to God are acceptable to him accounted of and reckoned unto his People for Righteousness and all still for Christ's sake who is the Author and Finisher of true living saving justifying Faith as Abraham believed God and it was reckoned to him for Righteousness We say then that Abraham's Faith was so reckoned or imputed to him It has been by some confest as between God and the Creature That there can be no liking one another without Likeness of Disposition nor doth God receive Man into actual Friendship with himself without being renewed after his Image Quest. 9. Who are the Subjects of everlasting Wrath and Vengeance Answ. Wicked and Rebellious Persons who reject the Love of the Truth tendered to them such as tread under Foot crucifie or contemn the Son of God sleight the Blood of the Covenant and do Despite to the Spirit of Grace Quest. 10. Whether it consists with divine Justice or Truth in God to shew Mercy and to be an absolute Saviour after so much Injury done against him and his Commands by Adam's Fall and the actual Disobedience of his Posterity in the Fall Answ. Yes It is not inconsistent with divine Justice sor God to be the absolute Saviour of all that return to him and believe in him he being a just God and a Saviour besides or without whom there is no Saviour Absolute divine Justice in God doth not limit him nor withold Mercy from the Creature in the first Place nor doth it produce Severity or Revenge until his Goodness be rejected and wholy slighted for he saith plainly I am a just God and Saviour c. I even I for my own sake do pardon Transgression Quest. 11. Whether Divine Justice did properly and strictly require a full Payment and Punishment upon Christ in man's stead for all the Debt contracted and Injury done by fallen Man Answ. No Christ's Sufferings were not of that Nature or Intent but as it was by the Grace of God that he tasted Death for every Man They shewed God's Patience and proclaimed his Mercy in Order to pardon all that return to him from the Evil of their Wayes Quest. 12. Whether God as Rector and Judge could dispense with the Act of Law and not rather with the immediate Object Did he not substitute an Innocent Person to undergo the Punishment or Severity of the Law due to Sin and Sinners Rep. This is objected by some of our Opposers which mâ—…st needs imply a great Dispensation with and Digression from the very Intent of the Law If the severe Punishment of it be removed from the Unrighteous for whom it was made and who have incurred it and fully inflicted upon Jesus Christ the Righteous One that never Sinned Could God thus far dispense with the Intent of the Law and yet not forgive Sin without such a kind of Satisfaction and Payment supposed Oh sad Blasphemy and Inconsistency And seeing it hath been confessed by some of our Eminent Opposers that Satisfaction is not a Scripture-Phrase but a Notion of Law and made agendo patiendo viz. by Christ's Obedience in Doing and Subjection in Suffering the Penaltey which the Law should have inflicted upon Offenders I propose these three Questions to our Opposers Q. 1. Were it Reasonable or true to say the Creditor has forgiven both the Debt and Injury if it be all paid and fully punished in the Surety Q. 2. Were it Justice in the Creditor to detain the
serve the Lord your God that the Fierceness of his Wrath may turn away from you 2 Chro. 30. 6 8. The King did not conclude that the Curses pronounced before in Deut. 27. against Offenders did obliege God to perpetual Revenge or not to turn away his fierce Wrath if the People turned from their Iniquities And said the Lord unto his Church that was to be gathered of the Gentiles In a little Wrath I hid my Face from thee for a Moment but with Everlasting Loving Kindness will I have Mercy on thee saith the Lord thy Redeemer Isa. 54. 8. And concerning Israel whose Heart was not right with God neither were they stedfast in his Covenant 't is written But he being full of Compassion forgave their Iniquity and destroyed them not Yea many a time turned he his Anger away and did not stir up all his Wrath for he remembred that they were but Flesh c. Psal. 78. 37 38. Yea in the midst of Judgment and in Wrath he hath remembred Mercy Righteousness and Equity are the Stablishment of his Throne Mercy and Truth go before his Face Psal. 89. 14. See how well consistent his Mercy and Truth are also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4. Therefore neither his Justice Law nor Truth could intend or be any Limitation or Tye to his Power or Soveraignity not to turn away his Wrath or shew Mercy to them that turn away from Evil and Mercy rejoyceth against Judgment or Condemnation Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy yea 't is most evident to the spiritual Travellers that though God hide his Face and send forth his Terrors because of Mens Iniquities and Sins he hath Power to turn away his Wrath extend Pardon and shew the Light of his Countenance as he really doth when Men turn from Iniquity and depart from Evil and with broken Hearts submit themselves to his Power who keepeth Covenant and Mercy toward them that love him and them that keep his Commandments Dan. 9. And for any to deny him this Power and Soveraignity in himself to shew Mercy and Forgiveness is 1st To deny the true God to be God 2dly To deny his Love and Goodness 3dly To deny his Omnipotency Infiniteness and Perfection 4thly To render God less gracious and kind then his Son 5thly To debase God's Power Glory and Soveraignity below the Prerogative of Earthly Princes which is best shewn in mitigating rather then in exacting the Rigor of Laws in Acts of Pardon or Grace rather then the Severity of Revenge upon the Subjects 6thly To conclude That God cannot forgive Sin or Debt but must have full Payment or use the utmost Revenge or Rigor for Satisfaction whether on the Debtor or Surety is contrary to Christ's Similitude of the Kingdom of Heaven as likened unto a King that had Compassion on his Servant when he 〈◊〉 down and worshipped him and forgave him all his Debt oâ—… ten thousand Talents and blasphemously renders God like the same Servant in his Want of Patience towards his fellow Servant taking him by the Throat and casting him into Prison for his hundred Pence so that the Lord was wrath with this unmerciful Servant and delivered him to the Tormentors c. See Mat. 18. 7thly To represent God thus Cruel and Revengeful either to Man or to Christ in his stead as that he cannot otherwise pardon Sins past before Conviction without such a rigid Satisfaction or Payment is to deny him to be a Just God and a Saviour when besides him there is no Saviour or as if to be a Saviour were inconsistent with his being a just God contrary to his own plain Testimony See Isa. 45. 14 15. Chap. 43. 10 11 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3 4 5. Jud. 25. And thus saith the Lord God unto the Seed of Jacob I even I am the Lord and beside me there is no Saviour I even I am he that blotteth out thy Transgressions for MINE OWN'SAKE and will not remember thy Sins Now our Opposer having justified the Wicked and rendred God cruel we must now take a View of his condemning the Just One for whose Digâ—…ity I thus appear on the behalf of God and the Son of his Love The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them Let us now take notice what Honour he hath ascribed unto the Son of God and what Entertainment he allows him while to justifie the condemnable he condemns him as with Wrath Vergeance which some call Justice vindictive whereby he reckons the Sins of the World were punisht in 〈◊〉 He alledgeth Rom. 8. 32. He that spared not his own Son but delivered him up for us all What made God's Justâ—…ce lay on so Did Christ ever by Sin provoke to this Will God punish where there is no Sin This is an ocular Demonstration Rep. God spared not his own Son from what he was to do and suffer but delivered him up for us all yet not to his own Revenge or burning Wrath incurred by Sin but to be a Sacrifice for Sinners It could not be that Christ should be the Subject of the Wrath that is due to Sin he being the Mediator between God and Man that had sinned No more could the Act of those wicked Hands Murtherers that crucified him be counted an Act of Gods Justice laying on so as fully punishing the Sin of the World in the Son of his Love for this is contrary to his Mediatorship and to his being a Sacrifice of a sweet smelling Savour to God both for a Pacification and putting away Sin It behoves a Mediator and Advocate to be a Man of Interest and Favour with the King and not an Object of his Hatred else he could not prevail for others if himself were so out of Favour S. S. The Faith of a Believer that is justified can here see Justice punishing his Transgression and that he is not justified without full Satisfaction to Justice God hath punished then the Sins of all that are justified in Jesus Christ. Rep. See here how the Man hath condemned the Just that never sinned unto the Punishment due to Sin See how he has thundred it out against Jesus Christ the burning Wrath and Hell-Fire incurred by Sinners must now be Christ's Punishment Oh wonderful Justice there was never such divine Justice known or heard of from just Men or justified Persons How God ever could be thus angry with his ever Beloved Innocent Son whom he both freely gave and upheld in his Love through all his Sufferings for God was in Christ reconciling the World to himself bearing forbearing and as sympathizing with him in Spirit in his Sufferings wherein Christ as Man was accepted a most acceptable Sacrifice howbeit his bearing the Sin of many