though all the Members be living in him and Elected in him yet he without them is no compleat body and so no full Election and therefore as the Election takes in Christ so all the Saints of God and whereas thou sayest all that receive him wherein the Election is in him are Elected this is true if thou understand it of the manifestation of Election to us so our receiving of Christ declares to us that we are Elected and adopted of God but if thou understand it à priori of the cause and ground in God of our Election as if he had therefore Elected us because he foresaw such and such would receive Christ then thy speech savours of an old errour for this builds Election upon the foresight of merits faith and power in man to receive Christ and so it destroyes the grace of God for if Election be by grace meere grace then it is not at all upon forseen faith and works otherwise grace is no more grace read Rom. 11. 5 6 7. And so though we receive Christ because we are Elected in him Eph. 1. 4. Yet we are not therefore Elected because we do receive him all being according to the Lords good pleasure to the praise of the glory of his grace and so as 't is in the outward world there was the image or idea of every thing first mente divina in the divine minde before it came forth in the creature not first in the creature and then in the minde of God that could not be seeing the creature was not so in the spiritual world the Church things were first in God as in their ground not first in the creature and then in God and so the idea of our Election was first laid up in the Lords minde counsell grace and good pleasure not in our acting believing and receiving Christ his beloved for this no man can do till it be given and so this building Election upon our receiving Christ is a building upon the sand upon something no man where it is not not upon the Rock which is the grace and good pleasure of God and so it makes voide the nature of grace and our Election though vain man that would be wise and something cannot receive this Quest 7. What is the Covenant of works and the Covenant of grace and how ye were led out of the first and established in the second Answ The Covenant of works is that which man doth from the letter thereby to get life and the Covenant of grace is that written in the heart where Christ is the Light Life and Law-giver and by him the Law is fullfilled in us who walk no more after the flesh but after the spirit and by his light were we led out of the first and by his life were we established in the second Repl. This being a sober answer I could wish it were written in thine heart and proceeded from the life and power of that Covenant where all is written and sealed within And friend if it did so though the Letter would not be unto thee as the life yet it would never be slighted by thee being a witnesse unto the life Joh. 5. 39. much lesse would so much of the Kingdom be placed in some of the lesser observations of it when the weightier are neglected though none that live in the Kingdom will account any command of God small and much lesse yet wouldest thou make the commands of God of none effect by thy traditions neglecting the Law of faith of meeknesse of love and peace because thy ceremonies and traditions are neglected by others if you ask wherein ask thine own conscience and let that be thy witnesse and testimony in all which thou art found still walking more after the flesh then after the spirit Quest 8. What is the state of sin and wrath which all men are in and under by nature and how ye were led out of this estate Answ The state of sin is a state of condemnation and wrath from God separated in which all are by nature but by that light which is contrary to nature are we led out of this estate for he 's given to be a leader Isai 55. 4. Rep. What can poor fallen Adam or man do till God comes quickens him by a word of promise given in a spirit of power for I find the state of nature is a state of sin deadness darkness as to the things of God and the life of God wherein there 's no power to believe nor light to turn us towards God and in this estate there 's a departing from God still through unbelief and a wandring in the dark after the desires of the flesh and minde and so a separation from God and a coveting to hide our selves from his presence amongst the things that are made because we finde nothing due unto us by reason of sin and nakednesse but condemnation and wrath and so we are by nature children of wrath till the Lord in mercy and great love quicken us and raise us up through the second Adam revealed in us to live in him who is our light and life and so the onely leader of lost man out of the former state of sin and wrath and so he 's given to be a Leader and Commander by being an inward witnesse of love to us and all to free us from the Law of sin death and condemnation Quest 9. Whether any in this life are totally freed from the remnants of sin and darknesse seeing Paul saith now we know but in part and he prayed for an increase of knowledge in the Saints and Peter exhorts to grow in knowledge and Paul complains of a body of sin of a Thorn in the flesh of the lusting of the flesh against the spirit and James said in many things we offend all and John if we say we have no sin we deceive our selves and the truth is not in us Answ In the life wherein thou livest is no redemption from sin for that is it which cannot bear good fruit Repl. To which I say I know that in me that is in my flesh dwells no good thing for the flesh is flesh still and sinfull still and cannot bring forth the fruit of God which springs from a new birth but in the life of Christ in me or that life which springs from the new birth there is redemption from sin and this is that which brings forth in me fruit to God Answ Further to the death of the Crosse must thou subject and obedient be else not know that life and birth which is free from sin Repl. What I am I am through the grace of God and this grace abounding towards me has brought over my flesh that Crosse whereby I am in measure Crucified and so have tasted and known that birth which is free from sin Answ The life of the new man who witnesses is free from sin Rom. 6. 6 7. and 18. 22. Repl. All the freedom from sin which this
part till that which is perfect is come 1 Cor. 13. 9 10. and what is that but the excellent way and spirit of love charity which he speaks of all along in that Chapter which is called perfect love 1 Joh. 4. 12. when this rules the heart then that which is perfect is come that is that is come which do's more perfect us in the sight of man and our experiences then all our Prophesies tongues and knowledge which we had before which are all to vanish away 1 Cor. 13. 8 10. and so charity is the most excellent way this weans us from our childishnesse peevishnesse and frowardnesse one towards another and declares us to be much in the state of our man-hood perfection in loving one another as Christ speaks Joh. 13. 34 35. Nay charity do's to the world more witnesse our perfection than our faith and hope 1 Cor. 13. 13. now remains these 3. sayes the Apostle faith hope and charity and the greatest of these is charity Nay in this we may see the very face of God and therefore it s a seeing face to face 1 Cor. 13. 12. this is the Apostles scope in that Chapter to set charity up in the top of all as that which to us and men does more witnesse our perfection than any other grace and yet before the Lord 't is not our charity but our faith justifies and so upon another account as faith gives a taste of love and grace in God towards us and so begets this charity in us or causes it to send forth the smell therefore in our conversations so faith is the foundation of grace as being the root of all our charity and therefore where charity do's not spring and grow there 's no faith but where faith is there charity springs up therefore faith works by love but now when all is done and charity is called the most excellent way and that which is perfect yet this charity is still growing and increasing it self in the Saints till the whole body and eve-very Member there of be together with the head Christ in the glory of the Father Eph. 4. 14 15 16. Col. 2. 19. and so Saints must still be adding to brotherly kindnesse charity and above all things put on charity let this grow and abound in ye more and more this charity reaches farther than the brother-hood not to one party but to all even to a blessing and praying for our very enemies and whether this sweet flower grow up and flourish in thy generation let thine own conscience and let the light in all be judge Answ Further Prophesie must cease Repl. So must faith to when we come to see him as he is and yet in this life knowledge Prophesie faith and hope must in no case be despised Answ Further when he 's come who finishes transgression puts an end to sin makes reconciliation for iniquity brings in everlasting righteousnesse and anoints the most holy Dan. 9. 24. The same seals up the Vision and Prophesie and is the end of Vision and Prophesie Repl. He even he to the praise of the glory of his grace who has conquered the power of the Dragon for me put an end to his reign in me made reconciliation for mine iniquities brought his everlasting righteousnesse to be my cloathing anointed and set up the most holy in me he is the end of the Prophesie or Vision of these things to me and through his appearing in me according to my anointing with his spirit the Vision of him which I had by Prophesie is sealed up and yet I am not to despise Prophesie or further teaching upon the account of the spirit and Gospel 1 Thess 5. 19 20. As if I had presently all faith and knowledge and charity which is the dream of some to whom I commend these Scriptures 1 Cor. 14. 22. Ephes 4. 12 13. Hebr. 10. 25 26. Answ Further Paul wrote to some who knew perfectly 1 Thess 5. 1. Repl. What did they know perfectly but that the day of the Lord so comes as a Thief in the night What day the day when those who sleep in Jesus God will bring with him and those who are alive and remain untill that notable day of the Lords coming shall be caught up together with them in the clouds to meet the Lord in the air and so shall be ever with the Lord this is a day they had no need to be instructed in for they knew it perfectly or were fully perswaded of it in their own spirits read the former chapter the beginning of this together and thou who despisest the letter or truth of this day shalt know one day though thou know it not now the terrour of the Lord against the world on that day Answ Further a growing in knowledge that we owne and an encreasing for to this end were the ministers of Christ sent forth to convince of sin and that such as were convinced might grow till they came to be perfect men Eph. 4. 8 to 13. Repl. Here thou seemest to yield unto the truth but still thine own heart deceives thee with the fond imagination of a perfect man though Paul plainly speaks of a growing afterward in this Chapter even after the new man is born or the perfect nature of a man-childe is come and else where he confesses he has not already attained but is still pressing towards it Psal 3. 12. to 16. Where is then thy proportion in knowledge Had the Saints of God at Ephesus that were in Christ Jesus Ephes 1. 1. need of a further spirit of wisdom and revelation that the eyes of their understanding being opened they might have a clearer sight and sense of the hope of their calling and of their riches and of the exceeding greatnesse of Gods power to them who did believe already art thou so full that thou hast no need of a spirit of prayer to be poured out unto the Lord for an encrease of these things in thy self Did David cry out Lord teach me give me understanding open mine eyes and the Church Cant. 1. 7. Tell me O thou whom my Soulloves where thou feedest and hast thou no need of the Lords counsell and teaching Why hast Satan filled thine heart with fully Thou hast not lied unto men but unto God in saying the night is all gone and this knowledge is full Answ Further Paul in the time of his warfare cried out of a body of sin and of a Thorn in the flesh this was the time of his warfare when he witnessed no peace to the earth but a sword then who shall deliver me sayes he Repl. I know thou canst not chuse but see that Paul speaks in that 7. to the Rom. of a warfare within in his own spirit with Satan and flesh within not of a warfare without with Satan and flesh in the world so doest thou cover the truth which Paul there witnesses he cryes out I am carnall I do that which I
so that all light it seemes is not the same though it come from the same root 't is not the same to us in it self 't is one and the same but to us 't is called natural spiritual reason grace and so there is the natural man and the spiritual man and each one of these have their light and that is the same to it self and in it self but in the natural man 't is but reason 't is but gathering and discerning of things by discourse and arguments from things that are made and so the natural man seeks after God in this Creation Rom. 1. 19. 20. and this light of the natural man is far below the light that is in the spiritual man even as far as the light and life that is in beasts is below the light and life that is in men and so the natural man receives not the things of the spirit neither can he know them for they are beyond his principle of light but the spiritual man discerneth all thingh 1 Cor. 2. 14 15. And yet the naturall man has a light too I call him the natural man because he 's first and to us more manifest as the Apostle sayes that which is first is naturall afterwards that which is spiritual this first man according to his principle has a light and life and that flows from the root Christ in him which he sees not for the head of every man is Christ and in him all live and move and have their being and this light or Christ shines in the darknesse but the darknesse knows it not and so man has skill and understanding in things of nature and as far as this creation teaches him and this is his light and the root which is Christ he sees not and so is still in darknesse as to Christ the hidden things of God now all this light or reason sets man in a sphere above beasts which are therefore called irrational man rational and this light through low and faint yet teaches man to feel and groap after a God and to worship yet still 't is to the unknown God it shines and glimmers in the darknesse of the first man fallen and as it came from God so it returns to God feels after him in this and that without and wearies it self about the knowledge of good and evill and many times puts some faint desires in man after God enough to bear witnesse of it self unto man and to leave him inexcusable but this light is but an imperfect weak faint light as I may so call it not that any thing is so to God but to us 't is so as vailed by our fleshly minde thoughts longings so it grows weaker and weary and in the end goes out and we see it no more and so man in the first state has need of a new birth a new man that is spirit and power from God a new fountain to break up in him or rather to have that awakened which before lay dead left us in darknes man has need of this as we see in the case of Paul and our own experiences this is he whom we are to wait for the coming of Christ the new man to visit us with light and salvation and when Christ and grace and love from the father springs up in us and shews it self to be our light and guide then the true light is come it was but flesh before but reason and nature and law now 't is the truth and it brings grace and truth to us and now God is come Christ is come they were there before but now we are awakened and we see them to be there and this coming of Christ in power as to Paul is the coming of light and life indeed unto our Souls before this was revealed in Paul he knew something indeed of the Law and the Tree of knowledge of good and evil but he knew nothing of the Gospel of the Tree of life of the truth as 't is in Jesus and of his own wicked false heart but when Christ was revealed then he leaves off flesh and bloud and consults with Christ alone and he makes all things manifest and shews him what to do and thus you see a vast difference between the light that is in the first man and the light that is in the second man I mean the light that is in us whilest we are in the state of nature and the light that is in us when we come to be in the state of grace in the first 't is but reason and it tends to the building up of man and self because 't is weak and knows not the Lord in truth nor the way to him and 't is onely sufficient to witnesse there is a God and so to condemne us because we run into sin but 't is not sufficient by the highest improvement of it to bring us acquainted with Christ and salvation by him as we see in the case of Paul but as for the light which springs up in us in us through a manifestation or revelation of Christ in to our Souls this shews us the father in love and brings us reconciled and leads us to feed and live upon him for evermore and so is a bringing of us out of darknesse into his marvellous light Answ Thou sayest Christ is natural to none Repl. If thou mean that he 's not in nature as a spark under the ashes so 't is false but if thou mean that the natural man knows him not so 't is true Further Thou sayest Christ is not in their conscience but is a witnesse against all natural inclinations and works acted in the corrupt nature Repl. Here thou contradicts thy self for if Christ witnesse against natural works where do's he witnesse but in the conscience and what is the conscience but a certain witnesse within according unto the spark of Christ that is in the conscience or knowledge unto the evil or good we do and so conscience do's either excuse us or accuse us according unto our works and is not this all the light of Christ that is in the Gentiles Rom. 2. 14 15. therefore why doest thou say that Christ is not in the Gentiles conscience according to some measure of light and if he be there in light then this light is in the conscience Answ Further who are of Christ partake of the Divine nature where he 's law and life to them Repl. This is true And those thou sayest have no Letter being brought into that nature But why then doest thou so much trouble the world with the Letter when it seems to favour thy ceremonies traditions and observationss if they who partake of Christ have no use nor need of Letter Answ Thou sayest Christ is but one who is the light of the world and lighteth every man who cometh into the world Jew and Gentile and in them both this light is but one Repl. And so is thy talk still but one one in darknesse and comes