in himself by the same eternal Spirit by which the Saints were both Washed Cleansed Sanctified and Justified 1 Cor. 6. 11. Through the same eternal Spirit the same Power the same Righteousness the same Holiness the same Faith the same Love the same Patience c. that was in Christ do they partake of who truly follow him and walk in his steps having his Life manifest in them and received the Spirit of the Son which receives of his things and giveth unto them who walk after the Spirit not after the Flesh But Quest. What can we give to God for our Souls proportionable to so Great a Loss to so great Sufferings Sanctification and Holiness or a little Faith and the Works that follow This is likely to do Answ. A groundless Question in the first place no man can redeem his Brother nor give to God a Ransom for him for the Redemption of the Soul is pretious and so pretious as that which cannot be procured without a Price of Infinite Value Christ gave himself a Ransom for all 't is Christ himself that ransoms saves and redeems the Soul to God and that through Sanctification or washing of Regeneration and Christ is made unto us who believe in him both Righteousness Sanctification and Redemption however this man undervalues Saâ—…ctification and a little Faith and though it be the Gift oâ—… God to us and not ours to him and the Saints Victory we have not given to God the Ransom nor the Price he Loved us first and therefore we Love and believe in him and in this was manifested the Love of God towards us because he sent his only begotten Son into the World that we might Live through him 1 Joh. 4. Again though the Phrase Merit of Christ's Blood and Sufferings be not a Scripture Phrase yet the Worth and Value thereof with respect to man's Salvation we never disesteemed since we knew the true and spiritual Application Virtue and Effects of his Blood c. through his Light and Spirit to the purging our Consciences cleansing and justifying which yet is an inward Experience not shut out nor put afar off by the true Church whom God hath purchased with his own Blood not redeemed with corruptible thing but with the pretious Blood of Christ which therefore is incorruptible Act. 20. 28. 1 Pet. 1. 17 18. cited by S. S. But then he egregiously mistakes in saying viz. Let us then with Paul abhor all Sanctification in us all Holiness all Works of Faith whatever is wrought by us in Comparison of what we spie by Faith in Christ. Answ. A very gross Mistake and Perversion an Abuse of Paul and of those Hearers to whom S. S. preaches such impious Doctrine It was not Sanctification or Holiness within nor yet the Works or Obedience of Faith that Paul either abhorred or rejected for the Excellency of the Knowledge of Christ or that he might win Christ but it was his former Confidence in the Flesh his own self-Righteousness which was of the Law and all those things that had been deemed as Gain to him that he counted Loss for Christ and for whom he suffered the Loss of all those things and counted them but as Dung that he might win Christ which he could not so account of all Sanctification or Holiness wrought by Christ within nor of the Works of Faith Can it be any less then Blasphemy as in this man's Sense thus to present and read Paul viz. I abhor all Sanctification within all Holiness and Works of Faith and I count them but all Loss for the Excellency of the Knowledge of Christ Jesus and have suffered the Loss of all my inward Holiness Sanctification and Works of Faith and do count them but Dung that I may win Christ c. How unlike Paul odious and gross were it thus to pervert his Words as to say Let us with Paul abhor all Sanctification in us c. neither doth Paul make any such Difference or Repugnancy between Christ's inward Work of Sanctification and the Excellency of his Knowledge nor between being in the Faith or Obedience thereof and being in Christ and his Righteousness but really desired that he might be found in Christ not having said he mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Phil. 3. 9. so far was he from either putting the Righteousness of Faith afar off or abhorring Sanctification within that he desired to have it and be possessed with it as one found in Christ. For that only doth God justifie us which doth suffice to turn away his Wrath from us and satisfie his Justice for our Transgression but Christ's Sufferings only c. Answ. I deny his minor as it depends on the Word only for then why are not all Men in the World justified for whom Christ suffered and dyed which was for all Men he tasted Death for every Man for the Sins of the whole World And yet he that believeth not on the Son hath not Life but the Wrath of God abides upon him therefore without Faith Repentance and Conversion which are Effects of Christ's inherent Righteousness and Work the Wrath is not turned away nor are Men justified Obj. Let us then place no Confidence in Sanctification Holiness Faith and the Works that follow as if these laying aside Christ's Death on the Cross could turn away God's Wrath c. Rep. Herein he varies from his Argument before which was that Christ's Sufferings only can turn away Wrath justifie c. Note It is not Sanctification Holiness Faith c. only can do it without Christ's Death or laying it aside But while here he implies that Sanctification Holiness Faith c. with respect to Christ's Death can turn away Wrath he hath contradicted his own Argument before of Christ's Sufferings only which also cannot be slited nor his Death made void where true Faith Sanctification in him are enjoyed for therein Christ himself is enjoyed and we dare not preach nor own such Doctrine as to abhor all Sanctification in us nor the having no Confidence in Faith and Sanctification which are wrought in the Soul by Christ Jesus CHAP. IV. Of Satisfaction some serious Considerations farther opening the Doctrine and Sence of our Opposers Obj. GOd will not Justifie us without full Satisfaction to his Justice for our Sin Rep. And what Kind of Satisfaction is it he thinks this Justice requires We confess a Satisfaction or answering his Good Pleasure in and by Christ Jesus but about the Manner of it as supposed and stated we differ See how the man states it He concludes it must be a Punishing our Fall 1st From God's Judgment 2dly God's Truth 3dly God's Will and Purpose Quest. What is his Ground from these see his Answer viz. 1st God hath said in the Day thou eatest thereof thou shalt Dye 2dly Cursed is he that continues not
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
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
p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World quoting 1 Thes. 4. 17. Mark Reader here how plainly he contradicteth his Saying That At Death Sin is forever totally abolished Now it is in the End of the World when Christ cometh Personally as he supposeth to Judgment So by this confused Work one while Sin is Not done away in this Life another while it Is done away At Death another while it Is done away After Death another while it is Not done away Till the last Trump or End of the World whereas there are many Believers and Saints deceased in the mean time and many long since dissolved as to their outward Man what becomes of their Souls between the Time of their Departure and the End of the World for he hath confessed that No Unclean Thing shall enter the Kingdom of God So then if the Saints deceased be not throughly cleansed from Sin before nor Sin to be done away till the Eâ—…d of the World what other Place besides Heaven caâ—… he provide or think of for the Saints deceased How can he avoid the Pope's imagined Purgatory unless he hold the Mortality of the Soul that it dyes or sleeps in the Dust with the Body To his alledging That the Ministry is to continue to the last Trump and to the last Trump will Sin be in the Saints but then in a Moment will the Saints be changed and perfected If he intends that the Saints have their Benefit and part in the Ministry each in their Life time and several Ages how doth this clear his concluding that to the End of the World or last Trump Sin will be in the Saints that then in a Moment they shall be changed for many of the Saints are deceased many Hundreds of Years since which if Sin be in them still they do not particularly partake of the blessed End of Christ's Ministry and Gifts which were for the Perfecting of the Saints till all come into the Unity of the Faith and of the Knowledge of the Son of God unto a Perfect Man c. and yet those deceased Saints are not now under the Ministry of Apostles c. From Ephes. 4. 13. he saith That perfect Man is Christ with all his Members for he consists of many and he is thus to be a perfect Man in the other World not this pag. 46. Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body as to the whole Body to wit till we all come in the Unity of the Faith c. That we henceforth be no more Children tossed to and fro c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines Both their Perfection and Establishment and Growing up in Christ in all things being Effects of his Gifts and Ministry which were experienced and obtained in this Life S. S. The Ministry and Scriptures were perfecting the Saints as long as they live Deut. 17. 19. The King shall read therein all the Dayes of his Life that he may Learn to fear therein the Lord his God If he is to Learn to fear God all the Dayes of his Life c. pag. 65. Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life or Doth that King in the time of the Old Covenant represent the best State of the Saints in the New the King that was forbidden to multiply Wives Horses Silver or Gold to himself Are the best of Saints in the New Covenant in Danger of these things and therefore to be restrained by an outward Law that their Hearts turn not away from the Lord whereas he hath promised I will put my Fear in their Hearts and they shall not depart from me and this is a Condition of his Everlasting Covenant That there is a time of Perfecting Believers or Saints before they are Perfected I confess as while God was Creating the World it was not Created but I differ with him in his counting it God's good Pleasure that Sin should remain in the Saints and that to keep them Humble either till Death till after Death or to the End of the World and it were more absurd to say That Sin will remain even in the Saints deceased till the End of the World to keep them Humble It is true as he saith That whilst a Carpenter is building an House the House is not builded pag. 65. but then if the Carpenter undertakes to build a House and bargains for a Price to build it and then doth not build it or tells a Man whose Money he hath got It is true I took your Money to perfect this Building but I can get but little of it builded you must not expect to have it builded while you live Would not the Man reply then Give me my Money again But Carpenters do not use to cheat men thus They that are Honest do not use to serve People as you pretended Ministers do who say You are sent for Perfecting the Saints and for this take Money and Gifts and Rewards and yet tell them Perfection is NOT attainable in this Life Honest Carpenters would not deal thus with them In Psalm 119. 1 2 3 4. Blessed are the Undefiled in the Way he saith In Point of Justification Believers are in Christ their Head clear as the Moon fair as the Sun In Point of Sanctification through the Renewing and Assisting Grace they do not allow themselves in any known Sin but in God's Fear oppose all pag. 65. He hath said enough to break the Neck of his own Cause 1st Unless to be In Christ Spotless Clear as the Moon and Fair as the Sun be a Spotted or Sinful State 2dly Unless that there must remain some Sins in those that are in Christ which cannot be known to them whereas he that abideth in Christ sinneth not And He hath left us an Example that we should follow his Steps who did not sin And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness or to Sanctifie as he confesseth pag. 89. Upon Titus 3. 5. 7. But if to evade this he renders Justification in their sense of Imâ—…utation then it is to reckon them Spotless Clear as the Moon Fair as the Sun who are yet Spotted Corrupted and Defiled with Sin But if in the Fear of the Lord true Believers through Renewing and Assisting Grace do not allow themselves in any known Sin but in God's Fear oppose all then if a Discovery of all Sin by the Light be attainable to them not only to Oppose but to Overcome all Sin through assisting Grace is attainable in this Life for Resist the Devil and he will flye And we can do all things through Christ that strengthneth us knowing our Faith in him which is the Victory and also obtaineth actual Dominion over Sin Whereas Psal. 119. 3. They also do no Iniquity
l. 30. read Jews viz. p. 112. l. 23. for suffer'd read suffer p 115. l. 17 for Inâ—…ner read Jenner page 116. l. 11. for Saving One read saving one line 16. for Product read produc'd p. 1â—…7 l. 11. for better as read better at line 25. read true Light p 119. l 27. dele Omnious p. 122. l. 37. r. Aggravation 〈◊〉 126. l. 1 for Siâ—… read Sigh p. 28. read CHAP XXVI p. 131. l. 4. for Inability to see the read 〈◊〉 to see the. p. 136. l. 26. r. Scriptures p. 136. l. 34. for were 〈◊〉 waâ—… p. 137. l. 6. for Good read Goad l. 29 read such a thing p. 138. l. 27. for more read mâ—…er l. 39. Margeâ—…t for on read one pâ—…ge 140 l. 29. for He that flyes read They â—…at flye p. 148. l 〈◊〉 for 〈◊〉 read perâ—…eived p. 149. l. 24. read in his Works p. 54. l 34 afâ—…er Mâ—…unt deâ—… and put a before was p. 156. l. 30. r. but as the THE CHRISTIAN QUAKER AND HIS Divine Testimony VINDICATED Against the Adversaries of the True LIGHT BEING THE Second Part Containing A more particular Answer to the Baptists and others Arguments Exceptions Errors and Falasies herein specified By a Servant and Follower of Jesus Christ through Persecutions and Reproaches G. Whitehead The vile Person will speak Villany and his Heart will work Iniquity to practice Hypocrisie and to utter Error against the Lord Isa. 32. 6. Printed in the Year 1673. To the Unprejudiced READER IF it had not been the Lord who was on our side when Men rose up against us Now may we with Israel say then they had swallowed us up quick when their Wrath was kindled against us Had our Separation and Testimony been of Men or by Man's Will we haâ—… fallen long since as many of our Adversaries have falsly prophesied we had not been sustained through our many Tryals nor born up above the Floods of Enmity if the Lord hâ—…d not been with us but he who hath gathered and chosen us to witnesâ—… forth his Name and Truth in the Power and Spirit of it hâ—…th preserved and given us Strength to persevere therein blessed be his Name for ever And this I with my Brethren must give Testimony of that as God hath in these last Dayes been pleased to visit us by his Eternal Power and in his Love and Kindness to open the Eyes of our Understanding to see his Goodness both to our own particulars and to Man-kind in General in extending Saving Grace or Light to all So it is by his Power that he hath raised up and set forth Witnesses of the same the Sence we have of the Love of God and his Glorious Light revealed induceth and moveth us even in the Spirit of the Gospel to call others out of Darkness and to direct their Minds to the Appearance of the true Light in their Hearts and Consciences in what degree soever it sheweth it self which God in his Goodness hath universally afforded for Good to Mankind that they might both know him and their Duty to him God did stretch forth his Hand and reach unto us by his Power for this very end to gather us unto his divine Light or Shining in our Hearts that thereby we might receive the Knowledge of his Glory in the Face of Christ Jesus as his former Witnesses did And although we must still confess to the Love and Good-Will of God to Man in affording Divine Light universally throughout all Ages yet Transgression and Darkness hath been such in the Earth that hath in many Ages much vailed and obscured the Light that the Knowledge and Manifestation thereof hath beâ—… much wanting even because of Man's Transgrâ—…ssion and I 〈◊〉 Wherefore Light being now sprung up anâ—… Truth arisen out of Darkness and Obscurity we must faithfully testifie thereof aâ—…d own the least degrees and lowest Dispensations of divine Light 〈◊〉 Man as his Duty to observe and not to slight nor despiseâ—… 〈◊〉 any for we know that as Light hath risen and shined out of Obscurity and Truth hath risen up out of the Earth it hath been from a less Appearance and Degree to a greater 〈◊〉 â—…rom that Degree of shining in a dark Place unto the perfect Day And as all the Promises of God are yea and Amen in Christ so all his Glorious Dispensations and Promises do center in a Divine and Unchangeable Principle of Life and Light 〈◊〉 gradually discovered to and in Man Therefore the 〈◊〉 Appearance or Manifestation in any while 't is of the same Principle cannot be extinguished nor lessened by the greater in others in that the highest Attainments of Divine Knowledge were alwayes gradually obtained by the Holy Men of God Moreover This we assert that God that made Man for his own Glory whose Mcrcies are over all his Works and who willeth not the Death of Sinners but rather that they should return and live He hath not only throughout all Ages universally afforded an Unchangeable Principle of Divine Light which he hath placed in man to direct him his Way out of Darkness and Sin but also he signally visits him at times with Living Appearances Motions and Opperations of his Light and Spirit to his Reproof and Conviction thereby often warning and calling Man out of Iniquity as the Spirit of God did strive with the old World that had corrupted us Way before him and was destroyed by the Flood for its Flood of Iniquity and he gave his good Spirit unto the Rebellious Jews which they grieved and vexed until he became their Enemy and fought against them He by his Lightnings enlightened the World and the Earth trembled and sâ—…ke and upon whom doth not his Light arise although they that rebel against the Light know not the Wayes of it because they abide not in the Pathes thereof yea he that causeth his Sun to arise â—…n the Evil and on the Good and sendeth his Rain on the Just and the Unjust he hath not left himself without sufficient Witness in the Earth both inward outward as namely his Divine Immediate Light in man appearing to the Soul his Works of Creation which are obvious to the Light and Universally declaring his Wisdom Power and Greatness to be inwardly 〈◊〉 and â—…nderstood as his Inward Light opens Man's Understanding and the Eyes thereof Howbeit Man having transgressed this Divine Principle and his Mind being alienated from it and blinded by the God of this World God having Bowels of Pitty still remaining he hath been pleased so far to commiserate poor lost Man as to afford and extend those pretious Promises as the more eminently to declare shew forth and renew his Love Light and Power for man's Recovery out of his Lost and Dark Estate As that the Seed of the Woman should bruise the Serpents Head and this did Christ in general and doth in particular by the Power of the Father which can no wayes lessen nor detract from his Light within nor be any Inconsistency with
Heaven I say yes and these three are one and is not Christ the Saviour that Word which is one of the three which are but one divine Being Thing or Substance though revealed under several Considerations and Diversities of Manifestations and Degrees of Discoveries yet all one divine Life and Being as God is the Word the Life the Light and so is Christ and the holy Spirit is Life to the Righteous and so is Christ the Way the Truth and the Life In him was Life and the Life the Light of Men the Life affordeth Light to all and the Light Life to all that obey it and in it follow Christ such receive the Light of Life and come to walk in the Light of the Living as the Light of Life is received unto Justification and Peace the holy Spirit is received in that glorious Ministration as Comforter after a State of Desolation and Sorrow of whom Christ said He shall receive of mine and shew it unto you Joh. 16. 13. H. G. Did the true Saviour die on the Cross or not Answ. Yes as concerning the Flesh but not as concerning the Spirit or most noble Principle by which he was impowred to his Work of Salvation H. G. I affirm once again That neither the Comforter viz. the holy Spirit nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour and Mediator which dyed on the Cross c. pag. 7. Answ. This is a meer impertinent Shuffle to prove the holy Spirit could not be the Saviour he now tells us that neither the holy Spirit nor the Deity distinct from his human Nature as he calls it could be the Saviour that dyed who of us ever affirmed that his Deity or holy Spirit dyed But seeing the holy Spirit or Deity dyed not with the Flesh of Christ that was crucified then the whole Saviour did not dye but what he calls the human Nature But if we take his Words according to his Doctrine before for Proof that the holy Spirit or Comforter cannot save or be the Saviour only thus viz. Neither the Comforter the holy Spirit nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour This were all one as to tell us that God cannot be the Saviour or that God cannot save if the holy Spirit or Deity be God he should rather have said that the Manhood could not save without the holy Spirit divine Power or Deity which alone is sufficient and only that which is felt and experienced in Man to effect his Salvation and Deliverance from the Power of Sin and Satan Ye are my Witnesses saith the Lord and my Servants whom I have chosen that ye may know and believe me and understand that I am he before me there was no God formed neither shall there be after me I even I am the Lord and beside me there is no Saviour Isa. 43. 10 11. There is no God else beside me a Just God and a Saviour Chap. 45. 21. And we both labour and suffer Reproach because we trust in the living God who is the Saviour of all men specially of those that believe 1 Tim. 4. 10. And how is God especially known to be the Saviour but in saing man from Sin Unrighteousness and all Guile I will mention the loving Kindness of the Lord c. For he said Surely they are my People Children that will not lye so he was their Saviour Isa. 63. 7 8. Now consider whether it be not grosly erroneous to suppose the holy Spirit oâ—… Deity cannot save or is so deficient distinct or in it self whereas though God was manifest in Flesh God was in Christ reconciling the World to himself the Divinity and human or earthly Nature were alwayes distinct and is not God omnipotent To the only wise God our Saviour be Glory and Majesty Dominion and Power now and ever Amen V. How the Light in Man is a Gift and H. G' s distinction between the Meritorious and instrumental Cause of Salvation examined H. G. ARt thou not able to distinguish between the Giver and the Gift between the Fountain and the Stream p. 7. Answ. Yes I do distinguish between the Giver and the Gift between the Fountain and the Stream between the Fulness and the receiving thereof Grace for Grace buâ—… while the Distinction between God and the Gift of his Spirit or between Christ and his Light within seems to be no more then between the Fountain and the Stream how grosly erroneous is it to conclude either that the Spirit cannot be Saviour or that the Light of Christ is not saving For that 's all one as to say that either the Stream is not the same Water with the Fountain or that the Stream cannot wash because not the Fountain or Fulness who in his right Wits will believe this H. G. But again it appears thou distinguishest not between the meritorious Cause of man's Salvation and the Instrumental the killing of the Sacrifice and the sprinkling of the Blood c. p. 7. 8. Answ. Where doth the Scripture make this Distinction or say that the killing of the Sacrifice which he must mean of Christ is the meritorious Cause of man's Salvation Such like blind distinctions are fit to darken Knowledge and blind Peoples Minds and how gross and unchristian is it to place such a Merit or Worth upon that murtherous Act of killing the Sacrifice if he mean Christ as his Discourse implies For though Christ Jesus by that inherent Holiness and original Righteousness and Grace of God in him offered and gave himself up to suffer and tasted Death for every Man yet the crucifying and killing him according to the Flesh was an Act of Murtherers and Persecutors who by wicked Hand put him to death so that the Dignity and Worth was in Christ and on his Part through all his Sufferings and not in the Act of killing him by wicked Hands nor on their Parts howbeit the Sufferings and Death of Christ were of great value with the Father and his Power did appear through all to the bruising the Serpents Head And if it be the Work of the Spirit to sanctifie and renew us is not this a saving Work And doth not this bring us to receive the Attonement and to enjoy Peace Who follow and obey this Spirit for a Reconciliation through the Death of Christ and being saved by his Life and so the Work of Christ in saving and redecming man from Iniquity and in making Attonement Peace and Union between God and Man however these be directly pointed at made way for by the Suffering and Death of Christ yet they were inwardly revealed effected and fulfilled by the Spirit or Life of Christ where the Word of Reconciliation is received in the Heart For Christ's Appearance and Suffering in the Flesh did really and directly point at those spiritual Ends which are for man's Eternal Advantage to be fulfilled by his Appearance in Spirit VI.
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
or without but is the eternal Godhead pag. 99. Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on but while he denies it either to be within or Essential he denies our Participation of the divine Nature which is essential to God himself or of Christ who is God's Righteousness who was delivered up for us all and with whom the Father will give us all things Is He then Incommunicable or not to be given whenas they that are Christ's have put on Christ Is not He the best Robe And is not He then within us And He that obeyed and suffered for us who wrought Righteousness Greater then the Act of Obedience Is not the Worker above and Greater then the Work But while this Opposer endeavours to exclude or shut Christ and his Righteousness or the Robe which the Saints put on all out of his Members and counts Christs Obedience unto Death without them this Robe and not a Robe within them because a Robe put on as he argues we are to understand that by Put on he must â—…ean Christ's Obedience without unto Death is imputed 〈◊〉 reckoned theirs when there is nothing of it in them either of the Nature Spirit Virtue or Effects of it unto the Crucifying of the Old Man or mortifying of Sin or else own that Men are not accounted Righteous nor Justified only by Christ's Dying or Obedience without them but through the Operation of his Spirit within them who dyed for our Sins but was raised for our Justification and then only they that dye and live with him are accounted Righteous and blessed with God being Partakers of the Heart-purifying Faith and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them which is Divine and Increated But he tells us of a four fold Righteousness 1st The sincere Obedience of an upright man 2dly The perfect but loosable Righteousness of the first man in Innocency 3dly The perfect but confirmed Obedience of blessed Angels 4thly The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ this last the best Robe the Righteousness of God himself p. 99. Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God himself his own Nature and Image And is not this in the renewed Man 1st Was not this in Man while in Innocency in the Image of God though he then not Immoveably Confirmed in it however accepted while he stood in it 2dly Doth not the fincere Obedience of an upright Man in Christ flow from his Inward Participation of the Divine Nature and Image in him and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs 3dly Are not the blessed Angels accepted in their Obedience to God which from a Sence of his divine power they are exercised in Still the everlasting Righteousness is but one and the Life and Excellency thereof is infinite both in Christ and in his Members who are of his Flesh and of his Bone as he that sanctifieth and they that are sanctified are all of one and Christ is the First and the Last and in all things must have the Preheminence 4thly The man mistakes if he suppose that we plead either the Righteousness of a Creature or man 's own Righteousness which he himself is inabled to perform as the Cause of Our Justification for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will He is the Ground and Cause of our Justification and in him who is the Beloved are we accepted not meerly for our Works or Obedience but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight That God bestows Righteousness on a returning Pâ—…odigal as the best Robe is true but to exclude this Righteousness or best Robe that God bestows as not to be within but only without because to be put on is not true for if the Mind Heart or Soul within be not cloathed therewith how is it put on or how should good or acceptable Fruits be brought forth to God if not from an inward and Everlasting Righteousness And though Man doth not partake thereof from the beginning of Life Can this Man think that Christ's Death or Obedience without doth Justifie Men or make them be deem'd Righteous from the beginning of Life to the End howbeit when Men are converted and become the Righteousness of God in Christ and come to Live and Dye or end their Dayes in him they are accepted and blessed yea blessed are the Dead which dye in the Lord for their Works follow them Mark the Perfect Man and behold the Upright for the End of that man is Peace But all this Man's Imputation of a Righteousness and best Robe which he sayes is a Righteousness wrought without us there being none wrought within us so God c. p. 99. depends upon his Doctrine for Sin and Imperfection term of Life which he his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes but Imperfection even in Christ's Work or Righteousness wrought in his People which therefore he disclaims from being concerned in our Justification but sayes we are Justified by that Righteousness which Christ wrought without us though he cannot deny but that Christ wrought the Righteousness of the Law without us and conformed to the Law in the Dayes of His Flesh which I suppose will not be deemed our Justification But if I ask By and to Whom was this Obedience Righteousness or Satisfaction made without us to be Imputed unto us as ours or men thereby Justified while Unjust Imperfect and Sinful without the Robe of Righteousness in themselves or rather accounted Just from the beginning of Life to the End whether all or some of these for whom Christ dyed he tells us not You may take this for his Answer viz. God in our Nature obeyed God and this is Righteousness of Infinite Value the very best Robe p. 99. Rep. 1. Is this the Compensation Payment and Satisfaction in our stead to vindictive Justice so much pleaded by our Opposers Were it good Doctrine to say either that God obeyed and satisfied his own Revenge by obeying himself as if he were divided and at Variance with himself or that he was revenged on himself considered as Christ in our Nature or Flesh I cannot own this Doctrine that such a rigid Payment and Satisfaction could be required in the Nature of the great Propitiation and Sacrifice for Sin but a Pacification or Attonement and a Condescension to Forgiveness of Sin past to be receiv'd on true Faith and Repentance 2. That Christ in the Flesh did by his divine Power perfectly obey the Father agendo patiendo i. e. by doing and suffering and therein was an acceptable and satisfactory
Iniquities But be not deceived God will not be mocked such as you sow such shall you reap Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull Quoting Divin of Christ pag. 62. And then cryes Such Blasphemy is this Man not affraid to utter the Lord Convince and Humble him To thee S. S. I say Thou hast wronged me those are none of my Words the Lord humble thee for thy belying me thiâ—… is not the first time If thou or any Reader do but moderately view my Book and Page quoted by thee it will plainly appear that to say Satisfaction is not needfull are none oâ—… my Words for t is very plain that I have not denyed that Satisfaction that was in Christ but have objected aga nst the manner of their stating it and sinful tendence of their Notion about it as 1st Against their making Satisfaction the Effect of God's full Revenge or the Execution of Vindictive Justice as their Phrase is on his Innocent Son thereby to clear the Guilty 2dly I have distinguished between God's Chastisement and Revenge 3dly That the Intent and End of God's Peoples undergoing his Chastisements or Correction according to Jer. 10. 24. Heb. 12. 9 10 11. And their partaking of the Fellowship of Christ's Sufferings is that they might be Partakers of his Holiness live and reign with him 4thly I have plainly told my Opposers That if Man continue in Rebellion against Christ rejecting his Love and Grace his Sufferings and Satisfaction will not free them from the Severity of God nor from the Execution of his Judgment which is committed tâ—… Christ c. Divin of Christ p. 62 63. The Truth of what I have written in the said Book in the Plaineness and Simplicity of it stands over the Subtility of my Opposers and remains unanswered and instead of an honest or moderate Answer this Man does but pervert curtaile tautologize nibble and pick at my Words and abuse me He doth not so much as seriously take notice of the stress of my Objections but over and over imposeth his Opinion and brings a very unfit Instance for God's judging it meet to punish all Sin or that all our Sin is punished in his Son without Cruelty c. where he saith If God doth damn the Impenitent if he damns the fallen Angels he is cruel We say No he is Just But is this and his punishing your Sins in his Son to the full a fit Parallel Let the unprejudiced Reader judge And then he grosly imposeth and begs the Question again viz. And for that person who is God to suffer a temporal Death though in his human Nature only this is of infinite Value an infinite Abasement a stroke of Infinite Wrath for had not God's Wrath against Sin been Infinite he would not thus have struck a Person of infinite Worth and Dearness to him interposing as a Surety between him and us miserable Sinners for â—…od in our Nature to suffer what he did this is more then for Men or Devils to suffer God's Eternal Wrath or Revenge this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell Rep. This strange Language against God and Christ I shall need to â—…ay little about let them that know the holy Scriptures see how unlike them it is only I may query and demand of him 1st Where do the Scriptures say That God suffered a Temporal Death as a Stroak of Infinite Wrath 2dly That in Infinite Wrath he struck a Person of Infinite Worth and Dearness to him 3dly That this Wrath more clearly shines in the Infinitude of it in thus smiting the Brightness of his own Glory c. then in the Eternal Damnation of Men and Devils c. If I should conclude this both Blasphemous and Unscriptural Language that thus sets God at variance with himself or as smiting and punishing himself c. S. S. perhaps would be ready to cry out Oh Blasphemy and charge it upon me though it be his own the very Tendence Nature of his own Doctrine The Matter is fully answered and refuted before Again Where do the Scriptures say that God punished the Surety Christ for our Sins and for a time poured forth his Wrath upon him for our Iniquities p. 108. I am sure the Scripture he cites sayes the contrary of him Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth Could he then pour forth his Wrath upon him for your Iniquities Oh! be ashamed of such Doctrine Could either the Chastisement of our Peace on him his bearing the Sin of many or carrying our Griefs be the Father's pouring forth Infinite Wrath upon him That it is for Christ's sake that God doth pardon upon Repentance is very true 't is well he Grants this upon Repentance and it is for Christ's sake for all the Good that is revealed or wrought in us that is acceptable to God as true Faith Repentance Obedience real Righteousness c. is all of Christ and brought forth by him in that Soul that is pardoned and Justified in him or accepted in the Beloved But how God's Forgiveness of the â—…ebt or Pardon of the Offences agrees with the Surety's full Payment and Suffering the Punishment Wrath deserved I leave to the understanding Readeâ—… to judge Or how Christ should make Intercession for them that come unto God by him if all their Debt were payed and Punishment undergone appears not especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all because of the Surety's Infinite Dignity and when if the Payment and Satisfaction of Law were thus strictly and severely made neither Law nor Justice could admit that the Debtor should lye in Prison as many do under Satan's Chains of Darkness lyable to Wrath and Vengeance but he should be both discharged and delivered ipso facto But we see it otherwise Many are yet in the Prison-House in Satan's Chains who yet may be loosed and Christ ever lives to make Intercession for them that come unto God by him The Man mends not the matter in what follows Obj. Christ Having purchased Salvation for us at the Hands of Justice by his Intercession he Obtains the Purchase at the Hands of free Grace and so applies it to us Rep. Oh strange Justice or rather Revenge fully paid satisfied but Grace yet to be so much interceded or solicited to this renders Grace more Severe then the Condemnation of the Law and Inferiour to Revenge And what Division would this make in God and between Christ and Grace it renders him Inferiour to Earthly Princes and his Grace below Common Justice among Men For supposing a Subject had forfeited his Inheritance to his Prince by Rebellion
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
himself his by himself purging our Sins the Will of God sanctifying us through the offering of the Body of Jesus Christ once for all c. as being a Sacrifice of far more Value then those Typical ones under the Law which he fully answered and ended though they were said to make Attonement Reconciliation for Sins of Ignorance that they might be forgiven and the Scape-Goat to bear away the Iniquities and Transgressions of the Children of Israel Lev. 4. 16. 23. And did not the killing and sacrificing of Bulls Goats and Heifers typifie or figure forth the killing and destroying that corrupt beastly Nature and Enmity in man which is for Death and Destruction and which those Beasts were as a lively Embleme of Seeing hereby God was pleased in a Way of Condescension to their low Capacities to shew a Pacification or Expiation to express his Forbearance suspending the severe Execution of the Law and Willingness to pardon Iniquity and to pass by former Transgressions and be reconciled when they afflicted their Souls and offer'd up burnt-Offering in the Day of Attonement as both were required much more hath God declared himself reconciled to us in commending his Love to us in that while we were Enemies Christ dyed and so he hath shewed forth his Kindness and free Love as willing to pass by and pardon the Sins of the World upon true Repentance in his setting forth his Son to be a Propitiation through Faith in his Blood and in his being in Christ reconciling the World unto himself not imputing their Trespasses unto them which was both in his Forbearance commending his Love and Good-Will in his Son unto the World and sending his Son that the World through him might be saved Let it be seriously here minded 1. That those Scriptures relating to Christ's Death Reconciliation Sanctification and putting away Sin as by Way of Sacrifice c. as Joh. 1. 29. Rom. 5. 10. Heb. 10. 10. Chap. 1. 3. Col. 1. 22. which intimate the Work as if universally done yet it is with respect unto the general Favour and Good-Will of God in Christ as by the which Will we Believers are sanctified through the Offering of the Body of Jesus and so we are said to be reconciled in the Body of his Flesh through Death Withall note that it was the manner of the Hebrews Prophets and Apostles to speak many Things in the Spirit of Prophecy as done or past before they were accomplished in the proper Subjects God having an Eye of Pitty and Compassion open to lost Man for his Redemption even before it was fulfilled whereby he saw and lookt beyond the former Transgressions Sins and Infirmities for the Sin of the World is not actually taken away purged out or put away as to its Nature and Be ing nor are Men in a State of Reconciliation or Friendship while actual Sinners and Enemies in their Minds but as they come to be converted and sanctified by the Spirit Therefore God's reconciling the World in and by his Son shews his gracious Will and was intended conditionally to be fulfilled in them viz. Upon Faith and Obedience It was done so as with respect unto Christ as the first Fruits and with an Eye to the Condition before it was actually fulfilled in them and what was outwardly signified as to the Good of Man by Christ's Sufferings and Death in the Flesh as our great Exemplar in his Obedience and Holiness is inwardly to be fulfilled and answered in Spirit as to the Principle End and Design of God therein as for Instance God was in Christ reconciling the World to himself yet the Apostle added We pray you in Christ's stead be you reconciled to God 2 Cor. 5. 19 20. And to the Saints at Colos. You that were sometimes alienated and Enemies in your Minds by Wicked Works yet now hath he reconciled in the Body of his Flesh through Death to present you Holy and Unblameable and Unreproveable in his Sight If ye continue in the Faitle grounded and setled c. Colos. 1. 21 22 23. Mark on this Condition they were reconciled and to be presented to God Not as being Enemies and in wicked Works But as made Friends by Conversion to and continuing in the Faith And God shewing forth Mercy to all and universal Pardon of Sin past in and for the sake of his Son Christ Jesus he being the Propitiation for the Sins of the whole World declares his not imputing their Trespasses unto them according to Severity but his being reconciled to them that they may be reconciled to him Finally Because God was in Christ reconciling the World to himself and because he commended his Love to us while we were Sinners and we reconciled c. by the Death of his Son as our Representative If from hence any infer That their Sin being not imputed therefore they are justified by the Imputation of Christ's Death and Blood though they continue in Sin and Disobedience to him and remain Unsanctified I must deny their Consequence and tell them that there is a two-fold non-Imputation of Sin or under a two-fold consideration Sin is said not to be imputed 1st with respect to God's Forbearance while he suspends Execution and doth not cut off 〈◊〉 in their Sins when yet the Nature and Being of Sin is not destroyed nor purged away expecting their Repentance c. In this Sense David when he said I have sinned Nathan toâ—…d him The Lord hath put away thy Sin Thou shalt not dye 2 Sam. 12. 13. Yet this proves him not then at that time in an absolute and compleat Justified Estate or his Sin blotted out for aâ—…ter this he both implored Mercy intreated Forgiveness and passed through great Judgment Difficulty and Trouble under the Weight and Burthen of his Iniquity 2. A Non Imputation of Sin in a better and higher State as where the Miâ—…d and Spirit is sanctified and cleared and Sin really done away and wholy blotted out where the Lord Imputeth not Iniqâ—…ity but Righteousness as Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord Imputeth not Iniquity and in whose Spirit there is NO GUILE Psa. 32. 1 2. It were unreasonable to think that all to whom Sin is â—…ot imputed iâ—… the first Sense are in a Justified State for then were the whole World Justified for God was in Christ reconciling the World unto himself not imputing their â—…respasses But in the latter Sense they are Justified being Washed Sanctified and Justified in the Name oâ—… the Lord Jeâ—…us and â—…y the Spirit of our God 1 Cor. c. 11. and such as in wâ—…ose Spirit there is no Guile And so no Condemnation to them that are in Christ Jesus who walk not after the Flesh but aâ—…ter the Spirit Rom. 8. 1 2. Therefore Justification And if it be further queried viz. Quest. How doth it consist with God's Justice and Truth which alwaies required perfect Obedience either to
of Condemnation both to Angels and Men to be their Sin in forsaking the Lord and living Ungodly But whereas S. S. renders God's fore-knowledge of all his Works as the Reason or Proof That he from eternity decreed particular Angels and Men for Destruction which appears Contradictory to his Masters of the Assemblies confessing viz. That God hath not decreed any thing because he foresaw it as future Confess Chap. 3 This Proof is as impertinent as the rest of his shallow Arguments for his fore-Knowledge being infinite it is no Proof that he hath absolutely decreed or ordained all things that come to pass because he foresaw all for he hath not ordained that Men should live in Sin though he hath designed their Punishment who do so live yet known unto the Lord are all his Work 's both those of his Creation which he wrought according to his absolute Pleasure both in Heaven and in Earth and in the Sea c. Psal. 135. 6. and Man was not capable of resisting his Maker in forming of him he was as the Clay in his Hand as also the Lord foreknew his work of Sanctification and saving of man from Sin and Death but this is not effected without a Subjection to his Will and a Compliance with his Spirit and Power in his Work within They are not Partakers of Salvation from Sin who wilfully gain-say the Truth resist the holy Ghost and act Despite against the Spirit of Grace But further I find S. S. so uncertain in the Management of his partial Proposition for a personal Election and Reprobation that he is made sometimes to grant and confess to Truth to his own absolute Confutation and the Break neck of his graceless Cause As by his Confessing That God hath no Pleasure in the Death of him that dieth considered barely as his Creature for he is willing to receive to Mercy every returning Sinner yet if a Person perseveres in Wickedness as such God will laugh at his Calamity c. Thus far S. S. From whence it follows 1st That God did not from Eternity decree the Damnation of particular Persons contrary to his declared Pleasure 2dly That persevering in Wickedness is the Cause of Men's Calamity 3dly Aâ—…d their Perversness and Obstinacy in rejecting Wisdom's Reproof and Counsel the Cause that God will laugh at their Calamity and mock when their Fear cometh Now the Doctrine of Election and Reprobation as universally sect 11 and equally laid down in the Scriptures of Truth and as accordingly by us asserted for that there can be no Repugnancy either in God's Actions or in his Will whether secret or revealed as some vainly imagin cannot be inconsistent with God's Prohibitions Eat not of the Tree of Knowledge His conditional Promises If thou dost well shalt thou not be accepted If you Seek the Lord he will be found of you Whosoever believeth shall not perish shall not abide in Darkness His conditional Threats If thy Heart turn away thou shalt Perish If ye for sake him he will for sake you His sending his Son into the World not to Condemn the World He should have added Christ's Dying for all Men tasting death for every Man his giving his Spirit to instruct them His Setting Life and Death before them in the Promises and in the Threats or giving Men up to their Lusts for Sin This cannot be inconsistent with God's Election or Choice of true Believers and Obedient nor with his rejecting the Rebellious unto Reprobation for they evince the Truth thereof But the Presbyters partial Doctrine of Election and Reprobation of particular Persons and certain definite number of Men and Angels and their most grosly Asserting that God from all Eternity did freely and unchangeably ordain whatsoever comes to pass This is both inconsistent with those and such his Prohibitions conditional Promises and Threats His sending his Son not to condemn the World but that the World through him might be saved his dying for all Men his giving his good Spirit to the Disobedient to instruct them his setting Life and Death before them to chuse Life or perish Deut. 30. 15. to the end but Alas if from Eternity God had reprobated them or absolutely ordained and designed their Damnation and Curse how should they Chuse Life or Blessing Or if particularly unchangeably ordained to Life and Salvation from all Eternity Could there be any such Danger of their perishing or that they should thus need to be threatned with Cursing and Perishing if their Heart turned away from the Lord For had they been unchangeably designed of God for the one End whether Life or Death were it not very inconsistent to propose both conditionally to them as namely to exhort them to chuse Life or if they refused to threaten them with perishing c. do not you partial-minded Presbyters and Calvinists by such kind of Preaching and Propositions so contrary to your partial Principle most grosly dissemble with People and mock them contrary to your own Belief whenas Moses the Prophets and Apostles in such like Conditional Promises and Threats believed what they spoak they believed and therefore spoak from the Spirit of God which cannot lie nor dissemble If you say God hath decreed particular Persons Salvation by such Warnings you thereby tell us that he hath decreed it by Threatning them with Damnation and thereby you affix your non-sense incongruous Doctrine upon God rather then you will confess your own nonsensical Contradiction therein which runs thus That God hath from all Eternity unchangeably designed some Persons eternal Salvation and yet that he warns and threatens the same Persons with eternal Damnation or Perdition if they refuse Life or to â—…earken to him and obey him or if their Hearts turn away from him pray mark how inconsistent and contradictory this is like as to say It is unchangeably designed of God that you must live for ever yet take heed you do not dye eternally And to S. S. his adding All these are subservient to the Soveraign Design of God's Decrees The Magnifying his Mercy and Grace in the Salvation of all the Elect his Justice or Wrath in the Reprobates c. pag. 115. Ans. If by the Words All these as we may take him he intends according to the Assembly's Confession That God from all Eternity did most freely and unchangeably ordain whatsoever comes to pass then it may be understood that all these things those Conditions or States both Good and Bad which he mentions before are subservient to the soveraign Design of God's Decrees as he words it But if by all these he intends all these conditional Promises and Threats are so subservient as I think he doth then God's Decrees of Men Salvation or Damnation are also conditional accordingly as first If you seek the Lord he will be found of you and then as all are called to seek the Lord he hath also given Liberty and a Capacity to all to seek him that they may
Command which requireth us to be perfect he saith God commands to offer Isaac he purposeth Isaac shall not be offer'd this shews he doth not efficaciously will every thing he commands p. 64. Rep. First This Instance is not pertinent in this Case it being a peculiar Command and Act to Abraham and not common to the Saints nor relative to those Commands injoyning Holiness of Liâ—…e which they are all concerned in 2dly He is mistaken in saying He purposeth Isaac shall not be offered for the Scripture saith That by Faith Abraham when he was tryed offered up Isaac and he that had received the Promises offered up his only begotten Son Hebr. 11. 17. It is evident that neither God's Command nor Purpose was to kill Isaac but that Abraham's Faith should be tryed in offering him up which by Faith he did in which he said God would provide himself a Lamb for a Burnt Offering Gen. 22. 8. And he accounting that God was able to raise him up even from the Dead from whence also he received him in a Figure Hebr. 〈◊〉 19. But this is no Proof that it is not his Pleasure his Commands requiring perfect Love Obedience sâ—…ould be kept and they that enter into the Covenant of Grace enter into an Agreement with God in Christ which though it remits Sins past yet gives no Liberty to continue in Sin neither is it any Condition of this Covenant that the Being of Sin should remain to keep the Saints humble for by this Covenant God taketh away Sin not only by Remission but by Receiving the Soul into Agreement with himself Jesus Christ is our Surety Mediator and Advocate both in his being a Propitiation or Sacrifice for the Sins of the whole World that upon the Act of Faith in his Blood and believing in his Name Sins past may be remitted as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace or Law thereof which we are under and in fulfilling the Promises thereof to us for without him we can do nothing we can obtain â—…o Pâ—…iviledge but in him in whom the Promises of Cod are all Yea and Amen And seeing God receiveth true Believers in Christ into Agreement with himself Christ being their Surety doth not exempt them from the Payment of what is their due Obedience but inables them thereto for to be in Covenant or Agreement with God is neither consistent with disagreeing with him by Transgression or sinning against him When or where Sin shall be removed after Death he resolves not He tells us not How long a time shall be between Death and the perfect Removal of Sin for a Purgatory he seemeth not in words to own how nearly related soever his Doctrine be to it in his saying It sufficeth me to be assured from God's Word it Sin is not done away in this Life it shall in the next But where and what that God's Word is that so assureth him That Sin is not done away in this Life but in the next he hath not yet demonstrated nor proved nor doth he clear himself of the Pope's Doctrine of a Purgatory but confesseth That no unclean thing shall enter the Kingdom of Heaven since Christ is to present us holy unblamable and unreprovable in his Sight a glorious Church not having Spot or Wrinkle p. 64. Mark here how he hath manifestly contradicted his pleading for the Being of Sin in the Saints and saying It is not done away in this Life and yet the Church must be holy unblâ—…mable and unreprovable in his Sight not having Spot or Wrinkle but then he addeth further as a part of what Christ hath merited touching this Point and in pag. 67. He hath perfected forever them that are sanctified meritoriously To which I say Hath Christ merited or purchased the Church's Beauty and Perfection even perfect Sanctification and yet is it his Father's good Pleasure that the Church shall not receive such Perfection here Or that the Being of Sin shall not be remov'd in this Life Were it not Blasphemy to suppose That Christ hath bought for man that which his Father will not allow him But I must suppose his Sence of Christ's Merit Dignity Righteousness and Obedience as not to be really partaken of and inherited by true Believers in this Life but only in their Sence of Imputation which can be neither real nor true to reckon themselves Holy Unblamable Unreprovable without Spot or Wrinkle while yet spotted with Sin and inherent Corruptions though still I grant that every Degree of Real Righteousness true Faith and Sincerity to God springing up from his own Life in his Children is owned and accounted of in his Sight for the Lord is well-pleased for his own Righteousness sake Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him from the highest Growth and Maturity to the least Appearance breathing and breaking forth thereof in the Soul yea from Israel's Tryumphing and Glorying in the Lord to Niniveh's believing God and repenting and God commands us nothing but what he inableth us to perform although against this S. S. objects that he commands from the Beginning of Life to the End of Life to continue in all things written in the Law to do them but where this is commanded us in Scripture he shews us not We are satisfied that God layeth no more upon man as to doing or performing then he inableth man for his Commands are gradually and orderly imposed to be obeyed according to the Ability that he giveth the Creature he doth not command a Child to do a Man's Work he is no hard Master So in the Covenant of Grace there is a Growth from one Degree of Strength to another 〈◊〉 Faith to Faith from Little Children to Young Men c. and so according to their Growth and Capacity God requires Obedience and doth not impose Impossibilities oâ—… them And if so be that the Power and Glory of God be more manifest in the Second Covenant or in the New Covenant of Grace then in the First Covenant by how much the greater man's Priviledge is in this by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it Therefore S. S. his being assured That Sin is not done away in this Life and his Conâ—…ession That a Believer dyes unto Sin by degrees and so AT his Death the whole of Christ's Merit is immediately applyed whereby Sin is forever totally abolished These are not consistent neither doth he write as a man of Experience of the Work of God what Assurance foever he pretends sor to say That his Sin is not done away in this Life or that it shâ—…ll in the next and yet to say It is totally abolished AT his Death These are as Contradictory as to say That Sâ—…n is done away At Death and yet it is not done away till After Death which is saith he to the last Trump will Sin be in the Saints
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.