Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	sin_n	transgression_n	5,988	5	10.4357	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77832	A vindication of the book called, Some Gospel-truths opened; according to the Scriptures, and the opposition made against it by Edward Borrough, a professed Quaker, (but proved an enemie to the truth) examined and confuted by the word of God. And also, the things that were then laid down, and declared to the world by me, are a second-time born witness to, according to truth: with the answer of Edward Burrough to the quæries then laid down in my book reproved. And also, a plain answer to his quæries, given in simplicitie of soul; and is now also presented to the world, or who else may read, or hear them; to the end (if God will) that truth may be discovered thereby. / by John Bunyan ...	Bunyan, John, 1628-1688.; Burrough, Edward, 1634-1662.; Bunyan, John, 1628-1688. Some gospel-truths opened according to the Scriptures.	1657 (1657)	Wing B5606; ESTC R170889	81,202	76

saying that I am confounded in my discourse and so leavs me confuting none of my words by holy Scripture but falls a railing because I reckon Pharisees and Quakers together Onely thus much he saith That I make it a light thing to be convinced by the law and then brings in that Scripture This is the condemnation that light is come into the world and men love darkness rather than light cunningly corrupting of it and would fain have you understand it as spoken of the law when the Son of Mary speaks it of himself which was not the law but the Saviour And that he might the better go away undiscerned he saith and the law is light therefore the light is the law saith he But I perceive that he doth not yet understand the difference between the light of the law and the light of the Gospel but would fain make the law and Christ one Saviour the one being but only a condemning light and nothing else the other a saving comfortable light And whereas thou sayest I make it a light thing to be convinced by the law I answer the law is good if a man use it lawfully and I honour it in its place yet if they make a Saviour of it they make an Idol of it and wrest it out of its proper place Also if they think that it is Christ they are much deceived But farther he put me to prove any such distinction in Scripture as that there is any thing made mention of therein that doth convince of sin besides the Spirit of Christ which thing I have already answered where I sayd the Scripture saith By the law is the knowledge of sin Rom. 3.20 and again doth not even nature it self teach you that it is a shame for a man to wear long hair 2 Cor. 11.14 and also conscience which are neither of them the Spirit of Christ but much inferiour to the same yet this also convinceth of sin Joh. 8.9 But to the other thing which is the answer that I give in my book to this objection But I am not onely convinced of my sins may some say but have also some power against my sins so that I do in some measure abstain from the sins forbidden in the law And because I say this thou maiest have and do as thou thinkest perfectly too as thou thinks mark that as those fond Hypocrites called Quakers think that they also do and yet be but a natural man Here my Adversary is very much offended and calls me Perverter of the right way of the Lord and saith Shew me any natural man in the Scripture that hath done it Whereas had he been but willing to have laid down the Scripture I brought to prove it hee needed not to have looked for a second answer But because he would have it again I will therefore shew you that natural men meerly by nature may be convinced and abstain from those things forbidden in the Law and think they do it perfectly nay they do the things contained in the law For saith the Apostle Rom. 2.14 When the Gentiles which have not the law do by nature mark do by nature the things contained in the law these the Gentiles having not the law are a law to themselvs Mark the Gentiles do by nature the things contained in or held forth or made mention of by the law the light also that they have it is themselves being a law to themselves that is their consciences being of themselves bearing them witnesse and their thoughts the mean while accusing or else excusing one another though they cannot be saved thereby ver 15. Again when Paul was a natural man and a persecuter of Jesus Christ hee saith of himself that then he was touching the righteousnesse of the law blamelesse Phil. 3.6 And whereas thou saiest thou hadst rather chuse to bee one of those who abstain from those things forbidden in the law and to have power over sin than to live in the transgression of the law this is fair spoken and it doth shew that thou art under the convictions of the law and if it bee no worse I fear thy state the lesse though it be bad enough yet this I say if thy soul be not saved freely by the blood of that man who was crucified on mount Calvary and by his merits alone done by himself in his own person thou notwithstanding wilt fall short of eternal life For by the works of the law shall no flesh living be justified Rom. 3.20 though by it bee the knowledge of sin and a command to abstain from the same And thus have I spoken to thy 21. page But farther thou saiest that thou fearest I worship the name Mary because I mention her name so much Answ If thou hadst said I worship her Son thou hadst said truly I hope But is not thy spight more against her Son There are more offended as this besides the Quakers then her I doubt it is for neither thou nor thy companions can endure that one should say he is still the same that was born of Mary flesh and bones a very man now absent from his people though in them in his Spirit Again thou saiest I said That as he is God Christ lightnetb every man that coms into the world which thing again I say What then Then say you I will mind you of one Scripture which you your self have quoted which saith The Law is light Prov. 4.23 Therefore saiest thou The light is the Law Give me leave here to t●ke thy words in twain First if when thou saiest then the law is light thou mean the light of the law is the light of the law and no more thou saiest right But if thou mean the light of the law is the light of the Gospel or the Spirit of Christ I must needs reprove thee For I tell thee again the law is not of faith the law makes nothing perfect Hebrews 7. ver 19. The law is but a weak and unprofitable thing as to justification Hebrews 7. ver 17. though as I said before it is good if it be used lawfully which is not to seek or look for justification thereby nor yet to say it is the Spirit of Christ Then farther thou art offended because I said When the Spirit of Christ convinceth it convinceth of more sins than the sins against the law Friend will the law shew a man that his righteousnesse is sinne and dung No. For though the law will shew a man that his failing in the acts of righteousnesse is sinne yet I question whether the law will shew that a man 's own righteousnesse is sinne For there is in Scripture saith it doth or can Secondly shew mee if thou canst that the sinne of unbeliefe is spoken against in all the Ten Commandements or that called the Morall law But now the Spirit of Christ convinceth of unbelief that is it sheweth that if men do not believe that they have redemption by the obedience of that

if thou do This is a delusion and a dangerous doctrine For a Spirit hath not flesh and bones and so hath the man Christ Jesus Now it may be you think farther that the Church with the Spirit of Christ is the man Christ Jesus which is also a damnable heresie Therefore speak plainly Doest thou believe that the man Christ Jesus is ascended from his person in his person and again dost thou believ that he which ascended from his Disciples did bring in everlasting salvation for them in that his body which ascended from them An answer to this might give great Satisfaction to soules if also it might be made in words easily to be understood Again Thou art also offended with the second deceit which I lay down in my Epistle which is say I for the Devill to bid soules follow that light which they brought into the world wi●h them telling them that that will lead them to the Kingdom Now thou seemest gravelled because I said Which they brought into the World with them If thou art offended at that shew me when and at what time every soule receivs a light from Christ after it comes into the world Now this I say That every man hath not the spirit of Christ within him J●d 17. And that there is nothing that can shew the soule the things of Christ savingly but the spirit of Christ 1. Cor. 2.11 Then will not you your selfe confesse that he is deluded that is perswaded to follow that light that cannot reveale Christ unto him But I must minde you of one filthy errour also which thou laiest down in page 10. Corrupting the Scripture to make it good but in vain where thou sayest That light which every man is lightened withall will lead unto the kingdome of peace and righteousnesse And then thou addest for saith Christ I am the light of the World he that followeth me shall not abide in darknesse or walke in darknesse Pray marke First thou callest it the light of Christ wherewith he hath lightned every one And here thou comest a step higher and callest it Christ himself and then corruptest that Scripture where the Son of Mary saith I am the light of the World c. Here thou wouldest very willingly have roome to broach thy folly but it may not be for though Christ be the light of the world yet he is not in every one in the world But secondly I pray where was Christ when he spake those words was he I say within his Disciples or without them when he said I am the light of the World He was without them and walked up and down in the world with them from place to place a very man Therefore he did not mean at that time any light within but himselfe who was without And indeed they who will follow Christ aright must follow him without to the Crosse without for justification on mount Calvary without that is they must seek for Justification by his obedience without To the grave without and to his asscention and intercession in heaven without and this must be done through the operation of his owne holy Spirit that he hath promised shall shew these things unto them being given within them for that purpose John 16.14 Now the Spirit of Christ that leads also But whither It leads to Christ without which said being without I am the light of the World he that followeth me shall not abide in darknesse but shall have the light of life Deny this that Christ was without when he spake those words I am the light of the World If you can But to come more close to the thing That light wherewith Christ as he is God hath lightened every one that cometh into the World is the soule of man which is the life of the body and yet it selfe is but a creature and made by the Creator of all things Isa 57.16 And is not the spirit as some do think it is This creature hath one faculty of its owne nature called Conscience which hath its place in the soule where it is as a Judge to discerne of things good or bad and judge them accordingly as the Apostle saith speaking of the heathens Their Conscience either accusing or else excusing one another Romans 2.14 This Conscience is that in which is the Law of Nature 1 Corinth 11.14 which is able to teach the Gentiles that sin against the Law is sin against God And yet it is called but even Nature it selfe as he saith there Doth not even Nature it self teach you c. Now this Conscience this Nature it selfe because it can controule and chide them for sin who give ear unto it therefore must it be Idolized and made a God of O wonderfull that men should make a God and a Christ of their Consciences because they can convince of sin But thou goest ramping on and saiest there is nothing but the light of Christ that will convince of sin and thou biddest me minde that Now doest thou mean the Spirit of Christ doest thou say that that which thou callest the light of Christ is the Spirit of Christ If so then there is conscience which is not the Spirit of Christ but a poore dunghill creature in comparison of the Spirit of Christ yet will convince of sin as is cleare from that 8. of John where the woman is mentioned who was taken in adultery by the Pharises or others who when they had brought her to Christ and began to accuse her Christ said He that is without sin among you let him cast a stone at her And what then When they heard that they were convicted by their own consciences Mark hee doth not say by the light of Christ in their consciences as some would have it be No but by their own consciences they were convinced and went out one by one And were they all served so Yea from the eldest even to the last for they all had consciences though not the Spirit of Christ So that friend here is something beside the Spirit of Christ that can and doth convince of sin even a man 's own conscience the law of nature nay nature it self which no man will say is as good as the Spirit of Christ except they are guided by a deluding spirit Again thou saiest He that convince●h of sins against the Law leads up to the fulfilling of the Law Friend thy conscience convinceth of sins against the Law follow thy conscience it may lead thee under the curse of the Law through its weaknesse but it can never deliver thee from the curse of the Law by its power For if righteousnesse come by the obedience to the Law or by thy conscience either then Christ is dead in vain Gal. 2.21 Again thou saiest That I and my generation would leap over the Law Answ For Justification we look beyond it to the Son of Mary yet we know that the Law is good if it be used lawfully but if it be used unlawfully as those do use it

able to shew their lost state because of sins against the Law but also to lead them to the right Saviour and plant them into him which all other things are not able to do And thus much in answer to thy scolding against my Epistle the truth of which I blesse God through the strength of Christ I could be willing to seal with my blood And now friend in love to thy soule I say have a care of thy selfe that thou do not satisfie thy selfe with any thing untill thou seest by the operation of the Spirit of Christ which thou must have given thee from heaven as being without it before conversion that the blood of that man Christ Jesus that was crucified on mount Calvary did at that same time when it was there shed wash thee from all thy sins and be not so stout and so sterne against the truth because it suits not with thy beguiled conscience Beare with me in patience and seriously enquire into the truth of things according to the Scriptures For they are they that testifie of Christ how salvation doth come by him In thy entering upon my Book the first thing I find thee wrangle with is First by corrupting my words and then by calling me lyer Thou corruptest my words saying That I said The blood of Christ was shed before the ●world began Whereas I said that in the account of God marke in the accoun of God the blood of Christ was shed before the world began Friend art thou not able to distinguish betwixt a thing being done in God's account or according to his fore-knowledge and a thing that is reaslly and actually don Surely it was either thy folly to speake evill of the things thou knowest not or else thy madnesse doth much appear in that though thou understandest these things yet for to wrangle by corrupting my sayings here as also in other places as will afterwards appear This is in page 11. of thine page 3. of my book Then thou goest on pag. 12. and quotest the place where I say p. 37. How horribly are those deceived who look on Jesus but thou leavest out those words the Son of Mary to be but a type which thing you say you know none that do And again thou saiest that I say he is of something afterwards to be revealed My words thou corruptest thou wouldst fain gather thus much out of my words by corrupting them Here my words are corrupted That though I denied Christ Jesus the Son of Mary to be a type yet I my self say He was a type of somthing afterward to be revealed Which thing as there in my book so here again I do most positively deny and I quote the same words again for a second confirmation of the same saying as then I did How horribly are those deceived who look on Jesus the Son of Mary to be but a shadow or type of something that was afterwards to be revealed Whereas the Scriptures most lively hold him forth to be the Christ of God and not a type or shadow of a spirit or body afterwards to be revealed but himself was the very substance of all things that did any way hold forth or type out Christ to come And when he was indeed come then was an end put to the Law for righteousnesse or just●fication to every one that believeth Rom. ●0 4 And therefore friend though thou hast or wouldest corrupt my words yet have a care of corrupting Christs words least thou doest even heap up wrath against the day of wrath and revelation of the righteous judgment of God And whereas thou saiest Thou deniest not but Jesus is the substance Answ I doubt thou do'st not speak thine heart plainly but hidest thy self with so saying as with an apron if we enquire into what it is to hold forth Jesus the son of Mary to be the substance Therefore he that holds forth Jesus the Son of Mary to be indeed the substance and not a type holds forth and believs that that Jesus that was born of the Virgin Mary did in his own body of flesh fulfil the Law and impute the righteousnesse of his obedience unto them that he accomplished then without them and that his blood that was shed without on the Crosse doth and hath washed away all sin past present and to come from him that believeth this as it is written For what the Law could not do in that it was weak through the flesh that is through our flesh God sending his own Son in the likenesse of si●ful flesh and for sin condemned sin in the flesh That is he was condemned in the flesh that he took on him of the Virgin Ma y Rom. 8.3 And again hee bore our sins in his own body on the tree which was the Crosse on mount Calvary Jesus also saith the Apostle that he might sanctifie the people with his own blood suffered Where Not in any believer but without the gate of Jerusalem Heb. 13.12 How say you do you really believe that at that time when Jesus did hang on the Crosse without Jerusalems gate even at that time he did give the justice of God a full and compleat satisfaction for all the sins of all believers that have been formerly or are now or hereafter shall be Or do you look upon Jesus at that time to be but a shadow or type of somewhat that was afterwards to be done within Answer plainly yea or no that the simple may understand you Now I come to answer thy Querie laid down page 12 in these words Did Christ Jesus put an end to the Law for them who live yet in the transgression of the Law Or doth he justifie that which the Law condemneth Indeed a right answer to this will be great satisfaction to some though I think some trouble to others And therefore in answer to thy question I shall lay down these following things First Christ Jesus did put an end to the Law for righteousnesse for all that the Father hath given him as it is written The bodie of Jesus was offered once for all for all that shall be saved for he shall not be offered a second time No but once for all Heb. 10.10 Once in the end of the world hath he appeared to put away sin by the sacrifice of himself and he hath done it once by himself for all Heb 9.26 Otherwise he must have often suffered since the world began But that must not be for he dieth no more Rom. 6.9 But say you Did he put an end to the Law for them who still live in transgression 2. Answ There are many poor souls that are given unto Christ who yet live in their sins But Christ did at that time when he hanged on the Crosse give a full and compleat satisfaction for them In due time Christ died for the ungodly For scarcely for a righteous man will one die but peradventure for a good man some one would even dare to die I but God

the ministration of condemnation 2 Cor. 3. That is the proper work of the Moral Law or Ten commandements is to condemne if it be not obeied and yet not to blesse until it be every jot fulfilled wh ch is impossible to be done by any man for justification in that exact and severe way which the Law calls for which makes the Apostle say as many as are of the works of the Law are under the curse Mark he doth not say as many as are of the works of sin are under the curse though that be true but as many as are of the works of the Law a●e under the curse for it is written Cursed is every one that continueth not in all things that are written in the book of the Law to do them But that no man is justified by the deeds of the Law it is evident For the just shall live by faith Gal. 3.10 11. If it be meant of the Ceremonial Law as I am most inclinable to believe because he saith it was our Schoolmaster he doth not say it is but it was our Schoolmaster to bring us to Christ being a Tutor or Governour holding forth Christ to come by its types and significations untill the time appointed of the Father which appointed time and so that Law was to have an end when God sent forth his Son made of a woman Jesus the Son of Mary who was made under the Law to redeem those that were under the Law Now the Ceremonial Law did bring or lead to Christ these two waies First In that it did continue in full force until he did come into the world and had done that which was by it held out for him to do Secondly in that the several types and shadows as thc blood of Bulls and Lambs with diverse other services did lead to or hold forth Christ that was to come but the Moral Law or Ten Commandements is so far from leading us to Christ by our following it that it doth even lead those that are led by it under the curse Not because the Law hath an evil end in it but because of our weaknesse and inability to do it therefore it is forced as it is just to passe a sentence of condemnation on every one that in every particular fulfills it not In the next place thou art offended because I said It is not of works least any man should boast as those fond hypccrites called Quakers would do Thou art offended it seemes because I call you boasters You need not for I do not know your fellows for boasting under heaven In that you Pharisees like do crye up your selves to be the men and condemne all others when you are the men that are the greatest enemies to the Christ of GOD without who is the Saviour of any man under heaven And in that you pretend you are perfect when you are the notablest lyars and corrupters of the sayings of the peopl of God yea and of the Scriptures also that ever I came neer in all the daies of my life And I doubt not but before I have done with you I shall make it appear to them that read or hear my lines aright Thy Quaerie in page 13. runs thus Will that Faith which is without works justifie I answ No Neither will those workes which are without faith sanctifie What then Is it faith and workes together that doth justifie No it is onely faith in the blood of the man Christ that did hang on the Crosse on mount Calvary that doth justifie in the sight of God and the soule and it is the fruits of faith good workes which do justifie in the sight of men So that when it is said wee are justified by workes It is not meant that workes will justifie in the sight of God No but shew me or shew men thy faith or justifie thy faith to be true and right before men by thy workes Shew men thy faith by thy workes it is in the sight of men So that wee conclude a man is justified by faith without the workes of the Law in the sight of God and so his owne soule also and his faith is justified or made manifest to be indeed that which is right both to believers and to the world by it's works Though I must confesse that both Paul and Peter and the rest of the Saints may sometimes be deceived in the truth of the faith of others by their workes Again in page 17. thou seemest to be offended because I say Living by faith is to apply the Lord Jesus Christ his benefits as birth righteousnesse death blood resurrection ascention and intercession together with the glorious benefits of his second coming to me as mine and for me c. Friend methinks thou shouldest find no fault with this but that the man Christ Jesus the son of Ma y is not very pleasant to thee because thou hast swallowed down secretly another doctrine but friend I speak of applying these things and thou speakest of talking of them I know that there are many who talke of Christ that will fall short of heaven and glory But tell me what saiest thou to him tha● doth apply all these things to his soul is there not enough in them to justifie him that doth really and truly in the power of the Spirit believe this to be true which I have said Or doest thou deny it and preach another Gospell And whereas thou sayest The word of the Gospell saith not who shall ascend to fetch Christ from above for salvation Though there is never a scripture that saith these words word for word Yet the Scripture saith The word is mghthee even in thy mouth and in thy heart But marke it is the word of faith not the man Christ Jesus but faith which layeth hold on him Rom. 10.8 9. Read the 9. verse which is this Tbat if thou shalt confesse with thy mouth the Lord Jesus who was borne of the Virgin Mat 1.21 And sha●t believe in thine heart that God raised him from the dead thou shalt be saved These great and precious Scriptures with which by corrupting of them the Quakers have beguiled many have this meaning That if thou shalt confesse with thy mouth the Lord Jesus that is in profession and practise own him and believ him to be the Anointed Saviour And shalt believe in thine heart there is the word of faith if thou shalt believe in thine heart that God raised him from the dead thou shalt he saved for with the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation But what should men believe with the heart Namely this that God raised him that is Christ from the dead ver 10. And therefore I wonder thou shouldest so scold as thou doest against the truth If this be not truth blame the Scripture which do testifie of these things for truth For I am ruled and would be ruled by them thtough the Spirit But farther thou art offended

was very God and very man and not a Spirit onely for handle me saith he a Spirit hath not flesh and bones as yee see me have Luk. 24. Now this same Jesus that was very God and very man so born of Mary saith I go and prepare a place for you and I the very same as also Act. 1.10 11. will come again and take you to my self that where I am there ye might be also Joh. 14.1 2 3. Here I might spend many words but it needs not the whole current of Scriptures do confirm this thing and therefore I shall forbear and content my self with this Hee that will bee filthie let him bee filthie for the day is at hand The 3. Charge is also against me saying I said there was nothing in me nor any man to be taken notice of Though in some sence I do not deny these words yet I know and am sure that directly in this form of words I did never lay them down but I passe that Now in this sence I do not deny them There was nothing in me as I was in my unregenerate estate nor in any man else in the same estate that is worthie to be taken notice of for justification First because every unregenerate man is without Christ before he be converted Eph. 2.12 Wherefore remember that yee being Gentiles in the flesh unconverted that at that time yee were without Christ Now a man that is without Christ and hath not his Spirit in him as some yea most men are Jude 19. What is there in that man that is worth the taking notice of to justifie him Also converted Paul saith I know that in mee that is in my flesh dwelleth no good thing Rom. 7.18 As for others that are charged with things because their names are not also mentioned I shall passe them by onely thus much I shall say further to the last charge That there is nothing in any man by nature before he be converted that is worth the taking notice of as to seek justification thereby And that that light which every man hath being at the best but Conscience Nature or the Law let a man take notice of it follow it obey it never so much it is not able to justifie the soul for if righteousnesse come by the Law then Christ is dead in vain And as I said before every man hath not Christ to take notice of though every man hath conscience or the light of nature in him which is also able to convince of sins against the law of God yet is not able to deliver from that curse pronounced by the Lord against them that disobey the law Nay the law it self is not able to save them that do follow it being too weak for such a thing And indeed God did not give it to that end that Saints should have life by it No compare Gal. 3.21 with Rom. 5 20. you may clearly see why God gave the law namely that sins or offences might abound But how By discovering sin by its workings Now then you that follow the Law and seek life by it this is all you are like to have of it First you shall see your transgression against it made known to you by it Romans 3. ver 20. and an horrible curse pronounced against you because you cannot give a compleat continual obedience to every tittle of it And now friend to thee who hast taken in hand to answer my Quaeries laid down in the end of my book I say thou hast onely wrangled and quarrelled at them but hast not given one plain and right answer to any one of them Therefore I shal leave them stil to be answered by you or others of your spirit You shall finde them at the end of this discourse And I beseech you to answer them in all plainnesse of heart and with as moderate a spirit as you may It is like there may be some addition to them but as I have dealt plainly and sincerely with yours so do you deal uprightly and plainly with mine for the satisfaction of those who shall read them And here I shall draw towards a conclusion onely speak some words to those who unawares to themselves may be carried away with the doctrines of the Quakers And I shall be briefe in speaking to it The way that I shall take shall be very plain to be understood for I shall not lay down any doubtful sentence in my speech to them nor others And first I shall shew you that the doctrine of the Quakers is an errour and how 2. Who they are that are carried away with it and why 3. The way Satan takes to make this delusion or filthie doctrine to take place in the soul That the doctrine of the Quakers is false or an errour I shall shew first by discovering the doctrine it self Now the Doctrine of the Quakers is plainly this Namely that every man that comes into the world hath the Spirit of Christ in him Now that this is an errour is clear because the word of God saith plainly That some are sensual having not the Spirit Jude 19. And again Tbe unregenerate man in the time of his unregenerate state is without Christ Eph. 2.12 2. He that will but observe the motions of that light which every man hath within him say they so as to obey and close in with it to follow it shall undoubtedly be saved from the wrath to com Now this is clearly a grosse errour for first If all men have not Christ as they have not then is it not an errour to presse men to seek for life by following that which is not able to give life Yet this they do who labour to perswade men yea the souls of men that it is no lesse then the very Spirit of Christ in every man that doth convince of si● when the Scriptures say plainly the Law Rom 3.20 Conscience Rom 2.15 and Nature it self Rom. 2.14 1 Cor. 11.14 will and doth convince of sin yet none of these is the Spirit of Christ And the great argument that they bring to prove that it is the spirit of Christ is because the Spirit doth also convince of sin Now what a poor argument is this to say That because the Spirit of Christ doth convince of sin therefore whatsoever doth convince of sin must needs be the Spirit of Christ As much as to say because the Saints are called the light of the world Joh. 8.12 Mat. 5.14 therefore the Saints are the Saviour of the world seeing Christ also doth call himself the light of the world Or because the Moon hath or is light therefore the Moon is the Sun This is but sophistical arguing and doth beget most damnable errours and heresies in the world but this is the way that they take to intangle poor souls with their sad and erroneous doctrine see page 22. of his book line 12. and 13. They say that it must be Christ within them that must within them work out

and thou shalt live The Spirit saith that Christ Jesus came into the world to save those that by transgession had broken the law For for this cause saith the Spirit he Jesus the son of Mary the man Christ between God and us 1 Tim. 2.5 is the Mediator of the New Testament For what That by means of death for the redemption of the trangressions that were under the first testament they which are called might receive the promise of eternal inheritance Heb. 9.15 Now I would not be mistaken I do not say that the Spirit of Christ doth give the least liberty to sin God forbid But it's convictions are of a more saving and refreshing nature than the convictions of the law and do more constrain the soul to holiness then that The Law saying Work for life the Spirit saying Now to him that worketh not for life but believeth on him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 as thus If I should owe to two Creditors ten thousand talents the one should say unto me thou owest me five thousand talents pay that thou owest the other shoul say thou owest me five thousand talents and I frankly and freely forgive thee all Now these expressions are contrary one to another Even so is the end of the convictions of the Law not according to the end of the convictions of the Spirit of Christ the one saying Pay me that thou owest the other saying Thou art frankly and freely forgiven all The next thing thou utterest is where I say Those that are alive unto sins have not the Spirit of Christ But sayest thou It is given to every man Mark thou saiest It is given to every man The Apostle saith Some are sensual having not the Spirit Jude 19. Who must we now believe the Apostle or you Certainly your doctrine is not according to truth but a lie as is clear in that you will affirme that which the Apostle doth deny Then thou saiest I bring other vain arguments to prove that every one hath not the Spirit of Christ This one is enough to prove it that the Apostle saith Some men have it not But that which thou callest vain I am sure neither thou nor any of thy fellows are able to answer One is to this purpose The Divels are so convinced of sin that they did fear the torment that was to come upon them for their sins and did fear also that the Son of man was come to torment them for their sins and yet the Divels have not the Spirit of Christ So that it is evident that we may be convinced of sin and yet not by the Spirit of Christ A second argument which thou callest vain is this Man in his coming into the world hath this Conscience given him which doth convince of sin Joh. 8.9 yet man in his coming into the world or as he cometh into the world hath not the Spirit of Christ given him for that must be received ordinarily afterward by the preaching of the Word which is preached by the Ministers and servants of Jesus Christ Act. 10.44 While Peter yet spake to the people the holy Spirit fell on all them that heard the Word But farther thou saiest Untill I prove the light of Christ contrary to the spirit of Christ thou wilt say that every man hath that which is one in union and like the spirit of Christ even as good as the spirit of Christ in its measure Answer Friend I have proved already that every man hath not the Spirit of Christ though they have that which thou doest call the Spirit of Christ which is conscience and nature it selfe And this I say again th●t thou hast laied open thy weakness very much to say that every man hath that which is as good as the Spirit of Christ Friend seeing the Scriptures say some have not the spirit of Christ how durst thou so blaspheme as to say then it is as good as the spirit of Christ in its measure Was there ever such a deale of ignorance discovered at one time by a man as to say that every man hath the Spirit or that which is as good as the Spirit though the Spirit saith plainly that some have not the Spirit as I have proved plainly Jude 19. Friend what is there besides the Spirit that is as good as the Spirit Be silent and say no more so least thou do through ignorance or presumption set up thy coscience or nature as high and as good as the Spirit of Christ when indeed they are not worthy to be compared with it being weak and not able to do that which is and hath ben done by the Spirit of Christ Then thou art offended because I said the Devill doth deceive poor souls by bidding them listen within and see if there be not that which doth convince of sin Friend All men have not the Spirit though they have that conscience that doth convince of sin John 8.9 Now seeing all men have not the spirit is it not a great deceit of the Devill to perswade poor soules that because they are convinced for sin by their owne consciences therefore they have the Spirit of Christ Surely it is from the devill First because he would make thee believe that Conscience which is but a creature is the Spirit of Christ by whome the world was made Again because the Soule being perswaded that it hath the spirit when it hath it not as all men naturally are without it Eph. 3.13 If it kept off from s●eking and begging for it being allready perswaded falsely that it hath it And whereas thou saist the voice of the Gospell is to bid listen within the heart as Paul preacheth I deny that Paul biddeth listen within But the Scripture that you would faine make shelter for your errour is this where he saith The word is nigh thee even in thy mouth and in thy heart That is the Word of Faith which wee preach Now friend Faith is that which layeth hold of or beleeveth the Gospel And that this is the meaning read the next verse That saith he If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that GOD hath raised him from the dead thou shalt be saved So that it is cleer that the Word of faith is to believe assuredly from the very heart that God hath raised up Jesus from the dead out of the grave into which he was laid by Joseph And that he was raised again for my justification Rom. 5 25. as it is written· 1. Cor. 15. Moreover Brethren saith he I declared unto you the Gospell which I preached unto you at the first which also you have received and wherein you stand by which also you are saved if you keep in memory or assuredly believe what I preached unto you unlesse you have believed in vain But what was that Gospel you preached Why saith he ver ● I delivered unto you first of all that which