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 tâ—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 wiâ—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 Jâ—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 convinceâ—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 â—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 justâ—fication to every one that believeth Rom. â—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 siâ—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
Lamb of God that takes away the sins of the world by his blood on the Crosse who is now also at his Fathers right hand making intercession for all those that do come to the Father by him but they that are not for the truth will advance any thing but the truth And as for that which thou callest the second clause which is The Law sayest thou must be obeied I answer Christ Jesus hath done that in his own person and justified me thereby and for my part I will not labour now to fulfil the Law for justification least I should undervalue the merits of the man Christ Jesus and what he hath done without me and yet will I labour to fulfil if it were possible ten thousand Laws if there were so many and O! let it be out of love to my sweet Lord Jesus 2 Cor 5.14 for the love of Christ constrains me and thus much to thy 16 page In the next place Thou art offended with this because I say though Christ doth give a light to every one that coms into the world yet it doth not therefore follow that this conscience or light is the Spirit of Christ or the work of grace wrought in the heart of any beâ—iever This I shall pass also as having spoken to it already only mind thee of thy weakness in that thou shouldest mâ—ke this conscience that Christ hath given to every man to be the same with the Spirit of Christ And thou sayest further that the light that Christ hath lightened every one with is the same in narure with the Spirit of Christ O wonderful that a man should be so foolish and so much besides the truth as to compare that nature or conscience that is given to every man equall to the Spirit of Christ Nay thou sayest that it is one with it in nature Did'st thou not blush when thou laydest it down If thou did'st not thou mightest have done with shame enough As I said before because thy conscience will convince thee of sin therefore thou wilt call it Christ or as good as Christ What! because the Law will convince of sin therefore the Law must be called Christ What ignorance is this Nay nature it self that must have the preheminency even as high as Christ Jesus because it can tell a man that it is a shame for him to wear long hair Then thou askest me can there be a surer thing for the Creature to walk by than by the light of Christ which thou confessest every one hath that cometh into the world Answer Friend to the law and to the testimony sai h the Scriptures for they testify of Christ And if thou or any else shall leave the Scriptures to follow the convictions of their own conscience ye are not like to know Christ Jesus the Lord for they may be defiled And again it is through the promises laid down in the Scriptures that we may partake of the divine nature 2 Pet. 1.4 and not by our following of the law or conscience Gal. 3.1 2 3 4. But again where I say Heathens Turks Jews Atheists c. have that which doth convince of sin and yet are so far from having the Spirit of Christ in them that they delight to do iniquity and to serve their lust Upon this thou movest this Quaery Do they or I or any other serve sin and lust because Christ hath not given us light or because we hate this light Answ This I do really confefs that every Heathen Turk or Jew in this world hath a conscience within them that doth convince of sin for the Gentiles which have not the law that is not the law in tables of stone or written as we have these do by nature the things conteined in the law these having not the law are a law unto themselvs which shew the work of the law written in their hearts their consciences also bearing them witness c. And all men and women shall be left without excuse even by the convictions of their own consciences or the law But now that these things are the Spirit of Christ that I deny For conscience is but a creature a faculty of the soul of man which God hath made Neither is the law the Spirit of Châ—ist for the law is not of faith They that are of the works of the law are under the curse but they that have the Spirit of Christ they are the children of God and under grace and delivered from the curse as it is written Gal. 3. As many as are of the works of the law are under the curse But what is it to be of the works of the law or under the law Answ Why to seek to be justified by their obedience to the law Israel which followed after the law of righteousness Mark They that follow afâ—er righteousness do not attain to the law of righteousness if they seek it not by faith but as it were by the works of the law But Christ hath delivered uâ— from the curse of the law Rom. 9.30.31 being in our nature made a curse for us Gal. 3.10 11 12 13. But whereas thou sayest this conscience or law which you would fain have called the Spirit of Christ works in all men either to justifie or condemne I do plainly deny that either conscience or the law can justifie though they can condemne Mark the law is called the ministration of condemnation but not of life The Gospel is called the ministration of life but not of condemnation 2 Cor. 3.9 the law was given that sin might be discovered The Gospel was sent that sin might be taken away The law worketh wrath but the Gospel is a Gospel of peace Rom 10. The law makes nothing perfect Heb. 7.19 but Christ justifieth from all those things from which we could not be justified by the law of Moses Act. 13.39 And whereas thou askest me whether any thing doth convince of sin contrary to or besides the Spirit of Christ I answer there is conscience and the law yea and nature it self that doth convince of sin as before I have proved at large Yet neither is conscience the law or nature it self the Spirit of Christ no but are much inferiour to it as being things of no glory in respect of it And again that somthing doth convince of sin besides the Spirit of Christ it is evident for the law saith 2 Cor. 3.10 Cursed is every one that continueth not in all things that are written in it to do them But the Spirit convinceth men of their unbelief together with other sins Now mark the law also convinceth to work for life the Spirit convinceth to believe for life the law saith he that doth not fulfil me shal be damned The Spirit saith he that believeth in Christ shal be saved Now observe the terms of the law and of the Gospel are different one from another as to justification If men seek for life by the law then the law saith fulfil me perfectly
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 siâ— 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
commendeth his love to us-wards in that while we were yet sinners Christ died for us While we were yet sinners yet ungodly Rom. 5.6 7 8. Nay he did not onely die for those who still live in sin but he also makes intercession now at the throne of his Fathers grace for them And he made intercession for the transgressors Isa 53.12 He hath ascended on high he hath led captivity captive and received gifts for men For what men Even for the rebellious also Psal 68.18 To what end That the Lord God might dwell amongst them And whereas thou askest Doth he justifie that which the Law condemneth before the work of the Law be finished I answer That at that very time when Jesus Christ did hang on the Crosse on mount Calvary was buried rose again from the dead and ascended above the clouds from his Disciples at that very time was all the law fulfilled for righteousnesse He is the end of the Law mark he is the end of the Law for righteousnesse But if there were any thing yet to be done for justification which was not then done there could not be an end put to the Law for righteousnesse for every one that believeth But in that there is an end put to the Law for righteousnesse by Jesus for all the elect of God Christ having once fulfilled it for them It is manifest that there was not anything then left undone by Christ at that time which was afterward to be done by his owne Spirit in his Children for justification onely believe what the man Christ at that time did do and be saved Acts 13. from ver 29. to ver 39. And whereas thou asketh whether Christ did justifie that which the Law condemneth I answer Fourthly That though Christ Jesus did not justifie sins or ungodlynesse yet he justifieth the ungodly Now to him that worketh is the reward given or reckoned not of grace but of debt But to him that worketh not but believed on him that justifieth the Ungodly marke the ungodly his faith is counted for righteousnesse He is he that justifieth having finished the righteousness of the Law in his own person for them My own arme brought Salvation saith he But how Even by his bleeding on the Crosse You have redemtion through his bloud· Eph. 1.7 which was shed without the gate Heb. 13.12 I and through the Law condemneth a sinner yet let but that sinner believ in Christ in what he haâ—h done in his own person and he shall be justified from all things from which he could not be justified by the Law of Moses Acts. 13.39 And whereas thou askest me the meaning of that Scripture Not one tittle of the Law shall fai e till all be fulfilled I answer That the Law hath already been fulfilled for justification for every one that believe h And a believer is to do nothing for justification onely believe and be saved though that Law be a rule for every one that believeth to walke by but not for justification But if you do not put a diffeâ—ence between justification wrought by the man Christ without and sâ—nctification wrought by the Spirit of Christ within teaching believers their dutie to their GOD for his love in giving Christ You are not able to divide the Word aright but contrarywise you corrupt the Word of God and cast stumbling blockes before the people And will certainly one day most deeply smart for your folly except you repent Here is a plain answer that may satisfie the simple The Lord God grant that they may lay it to heart effectually Now this I say further that if God inable any to receive this Doctrine aright namely what I said even now it will more engage the soule to God then all the threatnings thunder-claps and curses that come from the Law it selfe And a soule will do more for God seeing it selfe redeemed by the blood of the Lambe the son of Mary John 1.29 then if hee had all the conditions of the Law to fulfill and might be sure to have heaven for the fulfilling of them Now as to the assurance thou speakest of at the end of thy question I know in the first place that though believers themselvs do sin yet they have an Advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 2. And though the doctrine of the Gospel be to abstain from all appearance of evil yet our Lord Jesus Christ is so pitiful as not altogether to deprive his children of an assurance of their salvation * For the proofe of this read the good love of God to David Peter others which did most wofully sin again after they were converted though somtimes through weakness they do transgresse And whereas you would lay an assurance on our obedience to the Law I say our assurance comes through our believing and our obedience to the Law is a fruit of our believing for every one that hath this hope that he is one of the children or sons of God by faith in Jesus 1 Joh. 3.3 purifieth himself as he is pure Holinesse of life if it be right flows from an assurance of our being justified by Christs death on the Crosse on mount Calvary as it is written again that he might sanctifie his people with his own blood he suffered without the gate But again pa e 12. thou seemest offended because I say They are deeeived who think to obtain salvation by following the Law which they call Christ though falsly Why shouldst thou be offended at this when the Scripture saith plainly That by the works of the Law shall no flesh living be justified in his sight for by the Law is the knowledge of sin Rom 3.20 But this is thy frothie argument The Law convinceth and is our Schoolmaster to bring us to Christ therefore the Law is not taken away saiest thou Friend what is this to the purpose Must wee seek fot Justification by the works of the Law because the Law convinceth you may as well say we must seek for justification from our consciences because they do convince Now where the Scripure saith the Law was our Schoolmaster to bring us to Christ do you think it means we must be first fitted by purification of our selvs by or according to the Law before we can be saved by Christ from the curse of the Law If you sâ—y yea Then doth not this fâ—llow that Christ Jesus did not come to save sinners but to save the righteous and if so then you must say that Christ Peter Paul and all the servants of the Lord are liers who have testified that Christ died not for the godly but for the ungodly and sinners But where the Scripture saith The Law was our Schoolmaster to bring us to Christ I ask again is it the Ceremonial Law or the Moral Law that is meant in this place If you say the Moral or the Ten Commandements I answer That doth not lead to life and so not to Christ but is properly
then call it Nature it self for all have not the spirit But another great argument thou bringest in page 15 is The light of Christ doth convince of sin Now do you call conscience the light of Christ that will convince of sin Joh. 8.9 And they being convinced by their own consciences c. If thou doest call the Law the light of Christ that also will convince of or make known sin For by the Law is the knowledge of sin Rom. 3.20 If thou doâ—st call even Nature it self the light of Christ That also doth shew that sins are a shame even those sins which some leap over 1 Cor. 11.14 and Ruffian-like they will wear long hair which nature it self forbiddeth and is commended for the same by the Apostle The Spirit of Christ also will convince of sin What because these several things will convince of â—in therefore will they needs be the Spirit of Christ Or do they altogether make but one Spirit of Christ Doest thou professe thy self to walk in the light and art noâ— able to know these things Or if thou doest know them art thou so unfaithful as not to tell poor people of them who are some of them at their wits end by reason they are not inlightned into these things Another of thy arguments is They saw the eternal power and Godhead by that which was made manifest of God in them Answ The Scriptures say not so word for word but thus Because that which might be known of God was manifested in them But how For hee hath shewed it unto them But how Why the invisible things of him from the creation of the world are clearly seen being understood by the things that are made which words in thy charge against me thou didst leave out But mark The invisible things of God from the creation of the world are clearly seen being understood by the things that are made But how then doth it say that the knowledge of God is manifest in them Why because God hath shewed it unto them by the things that are made even by the creation of the world So that this Scripture holdeth forth thus much that the invisible things of God as his Power Holinesse and common goodnesse to the sons of men are clearly seen being understood by the things that are made But how feeble an argument is this to prove such a doctrine as this That every one hath the Spirit when this light discovers God onely by his works in the world Friend if they that know God because he doth shew himself to them by his works iâ— the world have the Spirit of Christ then the same argument will serv to speak thus much that the Divels themselvs have the Spirit of Christ which would be wonderfull blasphemie once to affirm And Friend the very Divels both for the knowledge of sin and also for the knowledge of God's eternal power and Godhead have more experience then all the unregenerate men in the world and yet have not the least spark of the Spirit of Christ in them Other lame arguments thou tumblest over like a blind man in a thicket of bushes which I passe by But one thing more thou hast and that is this Thou askest me Whether I do know this light which God and Christ hath given to every man First I deny that Christ as he is Mediatour hath given to every man his Spirit Rom. â— 14 1 Cor. 11.14 And secondly I deny that Christ as he is God hath given to every one his Spirit but this I say as I have often said it is Conscience or Nature it self that every one hath take it in either of these Scripture terms as I have proved at lâ—rge And whereas thou askest me Whether that light which Christ as he is God hath lightned every one with that comes into the world be sufficient in it self for life and salvation I answer plainly No for then Christ Jesus needed not to have come into the world to die for sinners for every one had that light before Christ did come into the world And secondly I answer it is not able for then it would have been a needlesse thing for Christ to tell his Disciples of sending them his Spirit to lead them into all truth They might have said Why doest thou talk of sending us thy Spirit who have that that can do the deed already if that could have done it 3. Because the Scripture saith Some are sensual having not the Spirit Now a man cannot lay hold on Christ nor believe in him savingly without the Spirit because faith is the work of the Spirit And 4ly Because then it had been in vain for the Lord to have given the Scriptures to teach men out of either concerning himself or themselvs Why Because without it they had a sufficient light to guide them that thing must not be so And whereas thou askest whether the fault be then in God or in that thou callest his light or in the Creature I answer What if God willing to shew his wrath and to make his power known indured with much patience the vessels of wrath fitted to destruction and that he might make known the riches of his glory on the vessels of mercy which he had afore before the world was Eph. 1.4 ordained unto glory And secondly O vain man what is that to thee if God should make some vessels to dishonour hath not the Potter power over the clay of the same lump to do therewith as he please Rom. 9. from ver 16. to ver 22. And where I say Christ as he is God hath lightened every one that cometh into the world To it thou givest a glavering answer but having touched on this before I passe it by To the next thing where I say Men's neglecting this light or law will be sure to damne them though their obedience to the Law will not save them Here thou saiest I have confessed truth and I know it is true by experience and thou commentest on those things laid down by me thus Then surely saiest thou it is good not to neglect it that is not to neglect following the Law To which I answer As their obedience to the Law will not save them so their neglect of obedience to the Law will be sure to damne them these things thou canst not deny But is this all the wit thou hast Because the neglect of the Law will be sure to damne them therefore wouldst thou put poor souls to follow that which will not save them O wonderful ignorance Nay but thou shouldest have said Then surely the best course is for a poor soul in this case to flie to the Lord Christ even the man Christ Jesus who was slain on mount Calvary for the sins of poor sinners And the rather because he did so willingly of his own accord lay down his life for them Me thinks I say thou shouldest rather have said Then let us follow the Son of Mary the man Christ Jesus the
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 thâ—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 sâ—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 â— I delivered unto you first of all that which
who seek to be justified by their obedience to it it is made an Idol of and a Saviour though it were given to no such purpose For if there had been a Law given which could have given life verily righteousnesse should have come by thy obedience to the Law Gal. 3.21 Now at thy conclusions somtimes thou doest utter thy self in this wise Learn what this means Answ Indeed thy words are dark and enough to deceive the hearts of the simple but blessed be God he hath given me to understand that thou doest all along in the drist of thy discourse disown Christ without by pretending to a Christ within whereas hadst thou indeed the Spirit of Christ within thee It would be thy great businesse to extoll and magnifie the Son of Mary the Christ of God without thee because it is the nature of the same spirit so to do even to glorifie Christ without who went away from his Disciples into heaven Luke 24.50 51. to prepare a place for them Then thou further saiest with a kinde of disdaining spirit Many things more thou passest by in my book as being not pertinent to the thing in hand But I believe they are so pertinent that neither thou nor thy friends or fellows are able to contradict without blaspheming in the view of all them that have eyes to see for if they could it should have been don by thee And whereas thou saiest Fools must be medling Answer It must needs be that the Saints of God should be call'd fools by the enemies of the man Christ Jesus without because that the doctrine of the man Christ Jesus crucified without for the sins of poor sinners is also held to be fooilshness by them although it be the wisdom and also the power of God unto every one that believeth 1 Cor. 1.23 24. And further thou sayest that the Pope can speak as much of Christ without as I. Answer Friend doest thou put no difference betwixt the speaking of Christ without and believing in Christ without I tell thee though there may be many that can speak of the Christ of God without yet there are but very few that can or do believe indeed in him without by the mighty operation of his holy spirit within Nay you your selves do testify this who deny that the salvation of sinners was compleatly wrought out by that one offering of Jesus Christ without upon the Crosse on mount Calvary and that he is ascended from his Disciples above the clouds touching his bodily presence as in 1 Cor. 5.6 compared with Acts. 1.9 10 11. Then again thou saist I do ask my selfe a question and do also answer it my selfe deceitfully The question is Do not the Scriptures make mention of a Christ within And thou saist I answer it deceitfully my selfe But I answer again that I am not ashamed of that answer I then gave because I know it is truth and whereas thou saiest it is deceitfull and yet canst not find fault with any point thereof it confirmes me that had there been falsity in it such an enemy to the truth as thou art wouâ—dst have taken that advantage as to have discovered it that thereby thou mightest have rendered the truth the more odious The answer I shall leave to the Christian Reader which is so indeed yet am confirmed my selfe concerning it and shall give thee an answer to thy question which is Doth not the Scripture say or witnesse that all that have not Christ within are Reprobates Answer Yes the Scripture saith so and it is true they that have not the spirit of Christ in them are reprobates But there are some that are reprobates that you will confesse Then by your own argument you must grant that some have not the Spirit of Christ in them Pray take notice they that have not the spirit of Christ in them are reprobates There are some who are reprobates therefore there are some who are sensual having not the spirit of Christ in them see thy folly how it is made manifest Jud. v. 19. The next thing thou art offended withall is because I say the Devill deceives poore soules by perswad ng them to follow the light within which all men have Answer Friend I say again and again That there is nothing lesse then the Spirit of Christ that can give a soule a sight of justification by the blood of the man Christ Jesus without by following of it Now as thou saiest thy selfe some are reprobates and have not the spirit of Christ Then is it any heresie to say that it is of the Divel to perswade a soule to follow that light which is no better then conscience or Nature it selfe which are not able to lead to Christ his things being foolishnesse to it Rom. 2.14 or is conscience which every one is lightened withall the Spirit of Christ give an answer in sincerity Then thou sayest that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man I Answer My whole designe in my book is and was these following things First to shew soules where salvation is to be had Namely in Christ without 2. To shew souls how they should lay hold of this salvation Namely by the operation of the spirit of Christ which must be given within And 3ly To forwarne poor soules that they should not deceive themselves neither by conscience nor the Law which are both inferiour and much below the Spirit of Christ even as much as he that buildeth the house hath more honour then the house Heb. 3. And 4. to shew how poore soules should know whether they had the Spirit of Christ or not within them or whether the spirit of the Divell had exalted himselfe above the Spirit of Christ by transforming himselfe into an Angell of light Farther thou thinkest I contradict my selfe because I admonish poor souls to beg of God to convince them by his holy Spirit and thou saiest This is my confusion When alas confusion is of and from thy selfe who wouldest make a defiled conscience the Law and the Spirit of Christ to be all one as I shall further clear to the reader by and by But I tell thee friend there are many who have not the Spirit of Christ and yet are convinced of sin by their owne consciences John 8.9 He doth not say by the light of Christ in their Consciences that is a saying of your owne without warrant from the Word of God but by their owne Consciences Mark that Now I knowing that a man may be convinced and yet not by the Spirit of Christ for he may be without that but by nature itselfe 1 Cor. 11.14 I do admonish every foule if they love themselves to beg of God for Jesus Christ his sake that he would not onely let them he convinced by these poor low empty beggerly things their consciences in respect of the spirit of Christ but that he would convince them by that spirit of his effectually which is not onely