Man in his own Image in the Image of God created he him From whence I draw this Argument That if Man was made in God's Image then because God is Light Adam must necessarily have had of the Divine Light in him and have been the Image of that Light so long as he walkt and remain'd in It Since no man walks in the Light but he becomes the Child of Light And as the Apostle Paul expresseth it of such as were converted to that Light they had once erred from Ye were Darkness but now are ye Light in the Lord That is Through Obedience to the Light of the Lord. For any man then to say Adam had not Light were to suppose his Innocent State to be that of Darkness and instead of and being God's Image who is and ever was and alwayes will be Light he would have been wholy ignorant of him in whose Image he is said to have been created II. This Moses directed the Children of Israel to when he in God's stead recommended and earnestly pressed the keeping of the Commandment and Word in the Heart as we read in Deuteronomy For this Commandment which I Command thee this day is not hidden from thee neither is it far off It is not in Heaven that thou shouldst say Who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is It beyond the Sea that thou shouldst say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the Word is very nigh unto thee in thy Mouth and in thy Heart that thou mayst do it See I have set before thee this day Life and Good and Death and Evil. From whence I cannot but observe these Three Things 1. That the Commandment and the Word are so called by way of Excellency and Preheminence to all written Commandments or Words 2. That this Commandment or Word is Nigh even in the Heart of Man it self none need plead Distance or Ignorance 3. That the Setting Life and Good Death and Evil was and could only be in the Light within since without the Light how could they have Seen it Set before them And that it was in their Hearts the Lord so set those States before them the Verse immediately follows that wherein the Word is by Moses argumentatively prov'd as well as affirm'd to be in the Heart of Man Now I hope it shall not be injuriously done of me and I know who will bear me out if I say This Commandment is that which David spoke of when he said The Commandment of the Lord is pure Inlightning the Eyes and this Holy Word the same with that Word which he said was a Lamp unto his Feet and a Light unto his Path and not an other Word then what Paul call'd the Word of Faith which he preach't by which the Just live consequently a Saving Commandment Word or Light it was and is to such as Believe and Obey it III. The next Scripture I will urge shall be this For thou art my Lamp O Lord for the Lord will Lighten my Darkness Now if God was the Light and Lamp of that Day to such as regarded the Light cerainly then they had a Light and such an one as was Saving too unless we should Blasphemously Deny God to be either a Light or a Saving One who is most certainly both IV. Wicked Men were not without Light to Condemn them as Good Men ever had Light to Preserve them They are of those that Rebel against the Light they know not the Wayes thereof nor abide in the Paths thereof said Job In which Passage it is very obvious that Wicked Men have Light otherwise it would have been utterly Impossible for them to have Rebell'd against it Nay against THE LIGHT implying that it is the same Light in Nature with that which Righteous Men are guided by answerable to another Emphatical Passage in the same Book of Job Is there any Number of his Army and UPON WHOM DOTH NOT HIS LIGHT ARISE Certainly this Universality strongly pleads on the behalf of our Belief of the Light And if our Adversary would but venture to let it come close to his Conscience I cannot be so Uncharitable as to think he should not make some Acknowledgment to its Universality antecedent to the Coming of Christ. I omit to say much of its Efficaciousness at that time though one would think that Light alwayes gives to Discern a Good Way from a Bad one referring it to another place Only I shall observe how that Job expresly tells us and that when he was in his deep Troubles of Spirit O that I were as in Months past in the Dayes when God preserved me when his Candle shined upon my Head and when by his Light I walked through Darkness where it is most apparent that Job attributes his Salvation from the Darkness which stands both for Sin and Affliction unto the Light wherewith God had Inlightned him And certainly It had been utterly Impossible for those weighty things that are deliver'd in that Book of Job as well from others as from Job to have been known had not they been Inlightned and received very great Discoveries from that Light and Candle of the Lord in their Hearts For in all the whole Book I find not one Verse expresly cited out of any other Writings but what purely proceeded from Immediate Impulse and Inspiration of the Almighty which sayes the same Book gives Men Understanding V. To this Doctrine David was no Stranger who so very often commemorates the Light and the Divine Excellencies of it some few places I shall mention of those many that I might offer The Lord is my Light and my Salvation whom shall I fear the Lord is the Strength of my Life of whom shall I be afraid This weighty Passage of the Prophet is a lively Testimony to the True Light wherein David confessed what John call'd his Evangelical Message viz. That God is Light Next that not only God is Light but which doubtless was most of all to his Comfort HIS LIGHT The Lord is MY Light and MY Salvation As much as if he had said Because the Lord is become my Light I have known him to be my Salvation or him by whom my Salvation hath been wrought In short thus That God is My Salvation as he is My Light or as I have Obey'd the Lord My Light I have witnessed Salvation O! that such Professors of Religion in whom there is any Moderation would but be pleas'd to weigh What was David ' s Light What his Salvation and Who must needs have been his Rule at that time of the World of which he further speaks God is the Lord who hath shewed us Light Thy Word is a Lamp unto my Feet and a Light unto my Pathes I have not departed from thy Judgments for thou hast taught me This made him far
make thee Ruler over many things Enter thou into the Joy of thy Lord. Then he which had received One Talent came and said Lord I knew thee that thou art an hard Man Reaping where thou hast not sown and Gathering where thou hast not strawed and I was afraid and went and hid thy Talent in the Earth Lo there thou hast that which is thine His Lord answer'd and said unto him Thou Wicked and Slothful Servant thou knewest that I Reap where I sowed not and Gather where I have not strawed Thou oughtest therefore to have put my Money to the Exchangers and then at my Coming I should have received mine Own with Usury Take therefore the Talent from him and give it unto him which has Ten Talents For unto every one that hath shall be given and he shall have Abundance but from him that has not shall be taken away even that which he hath And cast ye the Unprofitable Servant into utter Darkness there shall be Weeping and Gnashing of Teeth when the Son of Man shall come in his Glory and all the Holy Angels with Him then shall He sit upon the Throne of his Glory and before Him shall be gather'd all Nations and He shall separate them one from another as a Shepherd divideth his Sheep from the Goats and He shall set the Sheep on his Right Hand but the Goats on the Left Serious Reader I have the rather repeated the Scripture at large because of that great Strength it carries methinks to the Conviction at least Confusion of that Narrow Spirit which confines the infinite Goodness of God and renders him whilst he is an Universal Creator but a particular Benefactor shutting up his Gifts within the straight compass of a FEW representing him thereby as partial as some Parents who they know not for what beside their own unequal Wills do frequently bestow their Favour indeed the whole of their Affection upon an Elected Dareling to the manifest though causeless Neglect of the rest But to speak the Truth of the matter the Over-fondness some bear to their own Opinions joyn'd with the Envy raised towards those who conform not to them has so emptied them of all natural Affection that looking upon God in that condition they dare to think him as unnatural as themselves For my part I have not a great while believ'd but that it rather rise from an Unwillingness in some that Dissenters from them should be saved thereby endeavouring a Compliance upon Necessity then that God had not been propitious unto all his Creatures For who sees not who can or will see that God is this Soveraign Lord that he made Mankind to be his Servants that these Three are representative of the whole and to the End they might not be Unprofitable Ones that he gave them Talents to improve against his Return that is against the Day of Recompence for which they are accountable that who improve their Talents may be rewarded and they who make no improvement of their Talents may be punisht with Eternal Separation from the Presence of God and all his Holy Angels I will conclude with these Five Observations 1. That God though it be his Soveraign Prerogative what he will give has given a Talent out of his Celestial Treasury unto every Man and Woman 2. That this Talent is in it self Sufficient but as the best Corn so this Talent put up into a Napkin must needs be Unprofitable yet that the Fault is in the Party Neglecting or Hiding of it not in it self 3. That those who improve not their Talent are most apt to charge God with Reaping where he Sows not as do those Professors we have to do with who make God to require an Account of all and yet deny in order to rendring up this Account with Joy that he has given all a Talent Sufficient thereunto 4. That the Eternal Estate of Men and Women as Sheep and Goats purely depends upon their Improving or not Improving of that Heavenly Talent wherewith God has indu'd them Lastly Neither is there any Shelter for these Parsimonious Men or their Hide-bound Faith under the Inequality of the Number of the Talents for it is not how many Talents are given but what Improvement is made of what is given Wherefore greater is his Reward who makes one Talent Three then his who of Ten advances but to Fifteen since the one makes but Half whilst the other makes Treble Improvement Blessed therefore are you all and will you assuredly be in the Day of the Lord's Recompence who disregarding the Vanities Pleasures Cares and Fleshly Religions of the World diligently mind your own Talent and are in the Pure Wisdom and Holy Counsel of the Lord making your daily Improvement of the same laying up Treasure in the High and Heavenly Place that is Durable and Everlasting V. This reasonable Truth is yet further manifest from the weighty Words of our Lord Jesus Christ For every one that doth Evil hateth the Light neither comes to the Light lest his Deeds should be reproved To which I would add that of the Apostle Whatsoever is reproved is made manifest by the Light Certainly then unless Men will be so Unjust to God as to think contrary to Scripture and Reason He should let Millions of Men and Scores of Generations live in Sin without a Light to shew it them or a Law to limit them it must be yielded that they had Light and Law in their Hearts and Consciences by which they were Convicted of Sin and such as obey'd it led to work Righteousness since their Refusing to bring their Deeds to the Light was not an Act of Ignorance but Design because they knew their Deeds would be Condemn'd and they for them which loudly asserts that they both had a Light and knew they had it though they Rebell'd against it And if I should grant that whatever was reproveable was not made manifest unto them yet this will no wayes hinder the Capacity of the Light to do it 'T is evident That some things which the Gentiles did were reprov'd therefore they had the Light And if they had it not in all the Extent of its Revelation the Light was no more to be blamed then that Guide whose Passengers therefore could not arrive at their Journey 's End because they never would begin at least proceed Had the Heathens been Faithful to what they had of God in themselves and not been blinded by the Vain Idolatries and Superstitious Traditions of their Fathers they had more fully known and learn'd the Mind and Will of their Creator which some of those Gentiles notwithstanding did as will yet further appear VI. Thus the Apostle Paul teaches us to believe in that remarkable Passage of his in the first Chapter to the Romans For I am not Asham'd of the Gospel of Christ For it is the Power of God unto Salvation to every one that believeth to the Jew first and also to the Greek For therein is
Mankind What more excellent Judgment can be given then that men quit their Contentions about Notions and Opinions and betake themselves to the Practice of that which God hath already shewn unto them as spake both the Prophet Micah 6. 8. and the Apostle Paul Rom. 1. 19. And if any thing be revealed to one more then another let the rest judge in the Spirit or be silent till God manifest more to them in order to Right Judgment 'T is good to try all things but we must have something to try them by and what ought that to be but the Spirit that searcheth the Anointing that teaches all things which is Truth it self Here Mankind will live in Love having at least Natural Affections now lost by the Bâ—…rbarity of some of their cruel Religions and a Judgment oâ—… things will be made not from the Rash Partial Short sighted a d Froward Mind of man but that eternal Light and Spirit that never erred which however disgustful to some Protestants in this Age was no False Doctrine in the Account of John Philpot and Bp. Latimer two great Founders of the Reformation The first in his Answer to the Bishop of Chichester reproving his Confidence about true Faith in Christ saying These Hereticks take upon them to be sure of all things they stand in Let him doubt saith John Philpot of his Faith that listeth God give me alwayes to believe that I am sure of true Faith and Favour in Christ. The second in his Answer to a Knight objecting the Uncertainty of Man in what he calls Truth thus recorded by J. Fox Your Friends deny not but that certain Truths are communicated to us according to Capacity But as to my Presumption and Arrogancy either I am certain or uncertain that it is Truth that I preach if it be Truth why may not I say so if I be uncertain why dare I be so bold as to preach it And if your Friends be Preachers themselves after their Sermon I pray you ask them Whether they be certain and sure they preach the Truth or no and send me word what they say that I may learn to speak after them If they say they be sure you know what follows if they say they be unsure when shall you be sure that have so doubtful and unsure Teachers Let not Protestants for Shame judge us for owning a Doctrine that is confessed to and confirmed by some of the Worthiest of their own Ancestors viz. That an Infallible Judgment in things necessary to Salvation is both possible and requisite and that God communicates it by his Spirit to the Souls of men The Conclusion TO Conclude Immanuel a word suited not only to that Appearance but whole Dispensation imports God nigh to or with men The Tabernacle of God is with men he will dwell in them and walk in them they shall be all taught of me and in Righteousness shall they be established And this admits not of any Book or literal Rule or Judge to come between that in-dwelling Light Life and Wisdom of God and the Soul as its Rule of Faith and Life And because it is the unutterable Goodness of God to People in these latter Dayes as the Sum of Scripture-Prophecy thus to make known himself we are incessant in our Cries unto them that they would turn in their Minds now abroad and taking up their Rest in the Externals of Religion that they may hear his Heavenly Voice and Knocks and let him in and be taught of him to know and do his Will that they may come to be experienced and expert in the School of Christ For never Man spoak and taught as he livingly speaks and teaches in the Consciences of those who diligently hear him and are willing to be taught of him the Knowledge of his Wayes The Priest was Outward but he is now Inward the Law Outward but it is now Inward And he is no more a Jew that is one outward nor that Circumcision which is outward in the Flesh but he is a Jew who is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God Which is so far from lessening the Scriptures of Truth that unless this be man's Rule and Judge in the reading and believing of them he can never either understand them or keep the things therein contain'd aright And indeed as before I have expressed I cannot but say That Man whilst unregenerated setting his Wit and Wisdom to fathom and comprehend the Intention of the Holy Ghost in many of those Writings hath occasioned that Confusion Darkness and perplext Controversie that now so lamentably pesters the World In which State for all the External Imitations of the Ancients in some temporary and visible Parts of Worship I am to tell such from the Spirit of the Lord God of all Truth they will never be accepted The utmost of that literal Knowledge historical Faith and outward Religion is at best but the Old Heavens that are to be wrapped up as a Scroul the Old Wine and Bottle that belong not to the Kingdom and Man's holding true Words in an unregenerated and unrighteous Nature where he may cry Lord Lord but shalâ—… never enter into the Rest that is Eternal For under such a Faith and Religion Envy Wrath Malice Persecution Pride Passion Worldly-Mindedness c. may and do live yea and are cloaked as with a secure Cover from the Stroak of God's Spirit insomuch as when any are moved of the Lord to decry such fair and hypocritical Shews of Religion they are reputed Rash and Censorious and presently a Plea must he made on this wise Do not we follow the Commands of the Scripture Did not such and such do so and so Never regarding from what Grounds the Performance springs whether it be according to the Rule of the NEW or OLD Creature buâ—… abuse and vilifie us for making such Distinctions as if the Prayers Preachings Singings outward Baptizings and Suppings c. of Men in their own Spirits Strength and Will were required and accepted of God for Evangelical Worship Thick Darkness and dangerous Presumption Thus are Men out of the Way concerning both Faith and Practice and the true Rule and Judge of them They make the former to lie in an Assent of the Understanding to such Propositions and in the performing of some visible Parts of Religion in their own Spirits and Wills which is far from the Immanuel-State And the latter to be the Scriptures which is but an Account of those Things which others were ruled to and directed in by the Holy Spirit before they were ever recorded or made Scripture and not another Rule or Judge can so regulate For as the Faith and Experience so the Rule and Judge of that Faith and that Experience must be one God by his Spirit begets Faith God by his Spirit rules Faith and governs the Life of his Children for
that are not written Joh. 20. 30. and Joh. 21. 25. To this I say It s an easie matter for Intruders to ask unlearned and unnecessary Questions whereof this is one of those many other Signs and Things that Jesus did it s said If they should be written every one I suppose that even the World it self could not contain the Books Joh. 20. 25. how then should this Querist be capable to contain them I suppose he doth not think himself able to contain more then the World it self If he saith it is an hiperbolical Expression then is his Question hiperbolical to be sure And if we cannot give him Account of all those Signs and things in particular while we are not sollicitous to know them nor do we think it needful is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching Would such an Argument against the Scriptures being the Rule please him because they contain not all that was done God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for to understand as Mat. 19. 11. to comprehend Job 21 25. Then in that Sence there 's far more written in the Scriptures already then either our Opposer or his Brethren can either comprehend or understand and therefore it s a busie Intrusion and Cavil in them to query for more while they oppose the true Light within and will not believe in it nor depend upon the Immediate Teachings of the Spirit of Truth from whence the holy Scriptures proceeded but dark they are and more grosly dark and confused they are like to be who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth which I desire the Lord to give them a Sight and Sence of unto Repentance rather then they should perish in their perverse Gain-sayings THE Angry Anabaptist Proved BABYLONISH IN Answer to Henry Grigg's Pamphlet stiled The Baptist not Babylonish Wherein Whilst he endeavours to reconcile his Contradictions in his Book Entituled Light from the Sun c. Charged upon him in a Paper Entituled The Babylonish Baptist He is run into more Contradictions Absurdities and false Accusations against the People of God called Quakers and their Principles By G. W. Ex ore tuo te judicabo Printed in the Year 1673. The Heads of the following Treatise I. OF the Light of the Eternal Word in Man and the Anabaptist confounded about it II. The Sufficiency of the Light within to reveal God Christ c. III. The Effect of Christ's Sufferings only known in his Light within IV. The saving Work of the Spirit V. How the Light in Man is a Gift and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined VI. The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished VII The Anabaptist's Imposition about their Shadowy Baptism VIII Their Definition of the true Saviour and his Being IX The Hypostatical Union X. His Charge against the Quakers Principles and Doctrines of the Light within proved impure vile and ignorant and the Spirituality Divinity and Sufficiency of the Light within further asserted XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers XII His groundless Comparison and Distinction between the Light of God in man and the Light of Christ or Gospel further refuted XIII His belying us with denying the Man Christ Jesus to â—…loak his own Absurdity and Ignorance of Christ and his Being XIV That scriptural Distinction between the Eternal Son of God and the Body prepared for him further maintained and the Anabaptist's persecuting Spirit reviling and traducing the Inocent reproved XV. A Warning and Reproof to Hen. Grigg c. XVI The Baptist's nine Questions answered THE Angry Anabaptist Proved BABYLONISH IN Answer to H. G's Pamphlet stiled The Baptist not Babylonish WHereas H. G. pretends he hath set down my Animadversions upon his Contradictions in order exactly after my own Fashion pag. 1. I say this is not true he hath left out the latter part of five of them which it appears did pinch him Therefore I shall represent to the Reader his Contradictions with my Animadversions and the Stress of his Exceptions whereby he would endeavour to make People believe he hath not contradicted himself but that we must refer to the Impartial Readers to judge of in the Light of Truth I. Of the Light of the Eternal Word in Man and the Anabaptist confounded about it HEnry Grigg saith viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light pag. 8. of his Book called Light from the Sun of Righteousness H. G. in Contradiction saith I really believe that the Lord Jesus Christ AS the Eternal Word hath given Light or enlightneth all Men and Women that come into the World p. 8. G. W. his Animadversion The Light or Life of the Eternal Word which is the Light of Men Joh. 1. 4. is spiritual and divine as is that Word and therefore saving to all that truly obey it H. G. replyes It seems to me as if this Man had lost his Common Reason because I deny that the Light which is in all Men is a saving Light and yet say I really believe all have a Light in them from Christ considered as Creator This cannot be a Contradiction unless he can prove there is no Light proceeding from the Eternal Word as Creator but what is saving p. 2. G. W. answereth Whilst he would insinuate that the Light in every Man is created or a Creature he meerly beggs the Question and still remains in his self-Contradiction for he dare not say That AS the Eternal Word Jesus Christ is a Creature Neither is his Light that proceedeth from him as that Word created any more then that Life which was in him which Life was the Light of Men will they say this is either created or natural As the Eternal Word is divine so is the Light or immediate Shining thereof in Man's Conscience H. G. What though it be granted that the Light which all Men that come into the World are lighted which flows from the Eternal Word and so is spiritual must it needs therefore be a saving Light Was not the Law given forth on Mount Sinai a Light of or come from the Eternal Word and doth not Paul say that the Law is spiritual Rom. 7. 14. and yet a Ministration of Death 2 Cor. 3. 7. and that killed and in other places that there was no Justification by it G. W. Answer 1. If it be a spiritual Light in Man proceeding and flowing from the Eternal Word it must therefore be the Eternal Word that immediately shineth in Man's Heart which is not created nor natural for all have not
the Law in the Letter or as outwardly written And if this Immediate Light be not of a saveing Property what Light is And for what end is it given universally to Man-kind That they may be saved or onely to condemn them 2. Christ's enlightning all men as the Eternal Word and that with a spiritual Light flowing from himself as the Eternall Word Enlightening It is not with the Letter which killeth and Cannot give Life but with an Immediate Illumination or Influence of Light from himself which can both kill and make a live it hath both the Law or sentence of Death in it to the transgressor and quickning Vertue and Gospel in it to make alive to God and minister Life and Justification from God to them that truly obey it 3. This immed iate Light or Shining from Jesus Christ as the Eternal Word is neither the Letter of the Law nor created nor yet natural as Anabaptists use to say but as the Eternal Word enlightning man and the Life which was in him being the Light of Men is therefore a Light and Law which can give Life which the Law as in the Letter could not it being the Life it self that was in the Eternal Word H. G. The great Darkness of these Men who cry up Light and Power within this Wile of Satan and Cheat of Anti-Christ p. 31. H. G. Contradiction The Lord Jesus Christ as the Eternal Word enlightneth all Men this Light is the Substance of the Law the Candle of the Lord it doth convince of Sin p. 8. If Heathens follow it they would shine in just living the Work of Faith with Power I do mantain that Faith is required and must be wrought with Power in the Heart p. 15 16. G. W. Animad What horrible Blasphemy is it then to term our crying up the Light and Power of Christ within the Wile of Satan and Cheat of Anti-Christ and how plainly hereby confuted We have Cause to look upon those Heathens that follow the Light or Gift of God within to be more godly and better Christians then many of these Baptists H. G. Rep. Your Lyes and Ignorance I say the Darkness of these Men who cry up Light and Power within is great and I did say in p. 31. I should make appear this Wile of Satan and Cheat of Anti-Christ that is to say the Evil Doctrine and Principles of yours And do I contradict this in affirming there is a Light in all Men called the Candle of the Lord and in owning the Inward Work of Faith with Power upon the Heart c. p. 4. G. W. Answer Hath he not before evidently made their crying up Light and Power within the Character of the great Darkness and this the Wile of Satan and Cheat of Anti-christ You that understand Grammer and common Sence mark the Tenour of his Words and how he shuffles to cover this Blasphemy and Contradiction to his confessing that the Lord Jesus as the Eternal Word enlightneth all Men and this is our Principle though now he placeth the great Darkness Wile of Satan and Cheat of Anti-Christ upon our Doctrine and Principles without Exception concerning the Light within and thus still ensnares himself in his Confusion as also in one while affirming that this Light in Man is the Substance of the Law or first Covenant another while that it is the formed Spirit in Man Zach. 12. 1. which is called the Candle of the Lord as in his 9th pag. of his first Book Where note that by seeking to obscure his gross Contradiction before he is run into another viz. One while calling the Light of the Eternal Word in every Man The Substance of the Law of the first Covenant yea now the Ministration of Death or Letter that killeth from 2 Corrinth 3. 6 7. cited by him another while he calls this Light in every man A Spirit that God hath given or formed in Man you who can distinguish between the Law or Letter of it written in Table of Stone and the Spirit of Man Judge if this Anabaptist be not plainly contradictory to himself herein for is the Spirit of Man and the Law written both one and the same thing And while the Spirit of Man is confest to be the Candle of the Lord it s lighted by his Divine Word or Fire The Lord hath lighted my Candle II. The Sufficiency of the Light within to reveal God Christ c. HEnry Grigg again shuffles and beggs the Question thus viz. Do not you say that this Light which is in every Man that cometh into the World is God is Christ is the Holy Spirit or Blessed Comforter and a Saving Light and that it will convince a Man of every Sin and Transgression and lead into all Truth c. Answ. He here questions the things which in his 18th pag he affirms The Quakers speak of the Light within viz. That it is the Divine Essence the Lord Jesus Christ the holy Spirit c. But I ask him where or in what Book and page do the Quakers speak all this of that Measure or Gift of Light that is in every man he deals disingenuously in not citing our own Books and Pages for these Words that we might consider further thereof seeing the Stress of his Charge lies so much on them which though we assert it to be a divine Light of God and Christ and holy Spirit which are one and omni-present filling Heaven and Earth over all and through all God unlimitted in his Presence which to man is an Enlightning Presence yet God and Christ is not revealed in all for he was in the World and the World was made by him and the World knew him not yet his divine Light or immediate Shining in Man is manifest by measure or Degrees as man is capable to receive it the least degree whereof is saving to them that obey it and tends to direct and draw Man towards God who is the absolute and alone Saviour and he and his Light in men are inseparable whose Salvation is manifest by degrees as his Light or Grace in man's Heart is which hath taught us to wait and to look for that blessed Hope and the glorious apprearing of the great God and our Saviour Jesus Christ. The Measure or Manifestation of this Light and Grace which immediately directs and leads to this Appearance of the great God and our Saviour must needs therefore be saving And because God or his Son in his infinite Fulness and Knowledge as in himself cannot be contained in man in that the Heaven of Heavens cannot contain God it follows not therefore that the Measure and Manifestation of his Light in Man is not convincing sanctifying or saving whilst it is confest to be a Light or Illumination of Jesus Christ as the Eternal Word enlightning all Men and Women If the infinite Fulness or Giver of this Light cannot be contained in Man yet God hath promised to tabernacle with Men and to dwell in them it follows
Sins past and that through Faith in the Name and Blood of Christ which hath a secret Influence upon the Soul and sprinkleth the Conscience from dead Works in order both to Pardon and Justification upon the Act of living and true Faith in Christ yea Christ as the one Offâ—…ing Sacrifice and Propitiation for the Sins of the whole World which puts away Sin consecrates makes true Believers holy and declares God's Coming near to Man in Kindness I say Christ as thus considered hath an inward Influence and Effect upon the believing and penitent Soul to bring it near to God and render it capable of receiving Mercy and Forgiveness and of seeling the Pardon and Peace upon true Conversion from Sin and Evil yea I further testifie that God looks upon and hath a regard to every Appearance and Effect of his Grace and Spirit in the Heart Soul even from the very first Act of Faith springing up and budding of Grace to the highest Growth thereof even from Davids Repentance to his Songs of Deliverance from Niniveh's believing God and repenting to his Peoples walking in Newness of Life from the Prodigal's Return to his Father's House to his abiding therein yea the first Appearance of true Tenderness Remiss and Brokeness of Heart or godly Sorrow for Sin the Lord hath Regard to the Creature for the sake thereof still from the Respect he naturally hath to his Grace and Spirit that works these in Man To this Man will I look saith the Lord that is poor and of a contrite Spirit and trembleth at my Word The Work of Christ or Grace in the Heart from the Beginning to the Accomplishment thereof is acceptable to God because of the Dignity of him that worketh it and not from any Dignity or Worth of the Creatures own but only the Creature is accepted as in Christ we are accepted in the Beloved and it is for Christ's sake that God forgiveth us and not meerly for our own Howbeit it is so far as we are related to Christ and have an Interest in him and his Righteousness by a living Faith that God owns and looks upon us in a Way of Acceptance he respects his own Image in us and doth not justifie acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience as done in his Person for if he did then were all Men justified for whom Christ dyed and that was the whole World all Men in general he tasted Death for every Man yet his Obedience and Sufferings in the Flesh had a good End and Effect be being through all both acceptable and prevailing with God for the good of Mankind we must needs partake of the Benefit and Effects thereof in our Souls so far as they have an Influence upon us by the Life and Power of Christ considering the Travel of his Soul through all his Sufferings which were inward as well as outward his Soul being made an Offering for Sin and his making Intercession â—…or the Transgressors was that Men might be influenced with a real Sence and Sorrow under their own Sin and be made sensible of Christ's Sufferings and Travil of Soul and know the Fellowship thereof and so be made conformable to his Death through the Operation of his Spirit and Life in them as that they may be raised up in the Likeness of Christ's Resurrection in Dominion and Triumph over Sin and Death and not plead Christ's Satisfaction and Righteousness only as in himself in their â—…ead to absolve or justifie the Guilty whom God will not clear nor acquit the Wicked Christ's Righteousness will not excuse any in Unrighteousness for he was a holy Example as well as a Sacrifice and Propitiation and he that saith he hath an Interest in Christ's Rightcousness or that he abideth in Christ ought to walk as he walked Now the Question is not Whether Christ was a most Satisfactory Sacrifice or well-pleasing to the Father for that is undeniable He was the Delight of the Father's Soul who gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour Ephes. 5. 1 2. But In what State and Condition are we acquitted pardoned and justified of God and in what Nature whether as fallen sinful guilty Persons in our selves and that meerly by the Sufferings of Christ in his own Person which were finite without respect to his Work in us Or as Converted Believers Sanctified Obedient new Creatures in Christ accepted and so justified in his own Righteousness as real Partakers thereof The latter is the Justification and Imputation which I plead for and not the former I would not have Men flatter themselves nor one another in Sin and Darkness with Christ having done all paid all satisfied God for all Sins past present and to come and that in their stead nor to think themselves thereby absolved acquitted and justified in their Sins and fallen Estate for such Doctrine hath streâ—…gthned the Hands of many Evil-Doers and made many Hypocrites who are yet to undergoe a Sence of the Judgments and Terrors of the Lord and to know Repentance from deadWorks before they receive Forgiveness of Sins past or Jesus Christ as the Attonement or their Peace for he came in the Likeness of sinful Flesh that he might condemn Sin in the Flesh before Man be justified from it If the Question be What is it that gives us Interest in Christ's Righteousness Or upon which it is imputed or reckoned to us He answers Our Faith Rom. 10. 10. If the Question be What will evidence our Faith to be living and sound Faith He answers Our sincere Obedience to the Law Jam. 2. 24. You see then how that by Works a man is Justified and not by Faith only we are Justified by Works as Evidencing our Faith living by Faith as giving Interest in Christ's Righteousness by Christ's Righteousness as constituting â—…s Righteous c. p. 91. The Reader may see I take the better part of his Confession as well as the worse He hath truly confest here 1st That it is our living and sound Faith that gives us Interest in Christ's Righteousness and upon which it is imputed or reckoned to us 2dly That our sincere Obedience to the Law or Works of Faith doth evidence our Faith to be living and sound from whence it follows that none are Justified but who are in a living and sound Faith in Christ and sincere Obedience to his Law Therefore Justification was not effected or compleated without us by Christ's Sufferings or Death in his Person for he dyed for our Sins but rose again for our Justification which is effected even in bringing forth in us the Answer of a Good Conscience nor art thou either Justified or pronounced Righteous in the Sight of God whoever thou art who art a guilty Person a fallen Creature accused by Moses unsanctified unregenerate Impure see how manifestly the Man hath contradicted himself in these Passages one while in Justifying the guilty or
tender Mercy can and doth afford Remission upon true Repentance and his Justice can pronounce him â—…nocent that is purged from the Nature Root of Sin washed from Iniquity Have Mercy upon me O God according to thy loving Kindness according to the multitude of thy tender Mercy blot out my Transgressions wash me throughly from mine Iniquity c. Psa 51. 1 2. They whose Transgressions are thus blotted ouâ—… who come thus to be washed and saved through the Washing of Regeneration such come thus to be justified by his Grace can be pronounced Innocent as being washed and sanctified and such have the Demand of a good Conscience And though Pardon and Justification look not back at the unconverted State with Severity but with Remission upon Conversion yet they require what God's Covenant doth afterward to the End of our Dayes that is not to live in Sin but in Christ's Righteousness The Grace or Favour of God teacheth us that denying Ungodliness and wordly Lusts that we should live godly and soberly in this present World Tit. 2. 12. To be invested with Christ's Everlasting Righteousness p. 93. is the very Thing I plead for and if in Reality the Man stood to this the Controversie would soon have an End And he further assents to Truth viz. If this Righteousness be not put on by Faith we are not invested with any Thing for which God should declare or pronounce us Righteous From whence observe That we must be invested with Christ's Everlasting Righteousness if God pronounce us Righteous Take Justification and Imputation in this Sense and then we differ not in this Matter but how well this agrees with imputing and reckoning Guilty Condemned Fallen Creature JUST or INNOCENT only on the Account of Christ's Sufferings and Death while such condemned Creatures are invested with Sin and Guilt and not with Christ's Everlasting Righteousness Will his telling us of Christ's Death imputed p. 97. make up the Matter 'T is true Christ is our Surety and that of the new Testament or Covenant 1st For that without him we can pay no Debt nor truly obey or fulfil the Terms thereof on our Parts but in and through him that strengthneth us 2dly Of the New Testament also in fulfilling the Promises belonging thereto for all the Promises of God are Yea and Amen in him David describes the Blessedness of the Man to whom God imputes Righteousness without Works saying Blessed is he whose Iniquity is forgiven But then S. S. is not pleased to take notice of but overlooks the following Words viz. Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is NO GUILE See Psal. 32. 1 2. If it were only a Man thus qualified that the Imputation of Christ's Righteousness and Justification were pleaded for we should not have this Controversie but should agree That the Man in whose Spirit is NO GUILE is blessed He is the Man whom God pronounceth Just and Innocent his Transgression is forgiven his Sin is covered And though it is said God imputes Righteousness to him without Works yet 't is to be understood it is not without a sincere Obedience because that in his Spirit there is no Guile and then without what Works 1. Not without the Work of living Faith 2. Not without yielding true Subjection or Obedience unto God in his spiritual Requirings or Law of Faith for Abraham did not only believe God but by Faith yielded â—…o obey him Without what Works then but the Work of the Law of Works as wrought by the Flesh or stâ—…nly Jew by which no Flesh shall be justified I mentioned Câ—…rcumcision and others that were Types or Signs wherein the Righteousness of Faith doth not consist see Divin of Christ p. 64 65. in which this Point is opened and cleared But to this S. S. objects viz. He errs calling the Ceremonial Law a Law of Works in giving this the Lord gave a Law of Grace to his People p. 94. Rep. If the Ceremonial Law be not a Law of Works but a Law of Grace he should have been so Ingenuous as to have told us what the Law of Works is which the Apostle distinguisheth from the Law of Faith Rom. 3. 27. as he dâ—…th between justifying Faith and the Deeds of the Law as wrought and boasted in by the literal Jews And whether the Law of Works be some Law inferiour to that of Circumcision other Types But to shew S. S. his Error in denying the Ceremonial Law as he calls it to be the Law of Works let him consider that after the Apostle excludes Boasting not by the Law of Works and concludes a Man is justified by Faith without the Deeds of the Law he saith Is Hâ—… the God of the Jews only Is He not also of the Gentiles and that it is by Faith that God justifies both the Circumcision and the Uncircumciâ—…on and that Faith was reckoned to Abraham â—…or Righteousness not in Circumcision but in 〈◊〉 and that he received the Sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised that he might be the Father of all them that beâ—…ieve though they be not Circumcised c. See Rom. 3. 28 29. and Ch. 4. 10 11. Gal. 2. 16. and 3. 2 5. and 4. 10. And â—…urther If ye be circumcised Christ shall profit you nothing ch 5 2. From all which 't is plain 't is no Error to say the Law of Works as opposed to the Law of Faith is that enjoyning Circumcision and other Signs and Shadows these the Works which are not imputed unto Justification nay I shall further grant that all Man's Works or working whatsoever before a living Faith are neither available nor accountable unto his Justification with God and on the other Hand that a true and sanctifying Faith and believing in God from a Sence of his living Word or holy Command in the Heart is accounted for Righteousness to him that so believeâ—…h before he hath performed his actual Obedience even while in the Faith he is passively waiting upon God as being ceased to do Evil that he may receive Strength to act Good even while he is so believing and waiting and breathing to the Lord and saying draw me and I will come after thee lead me and I will follow give me Strength and I will walk in thy Wayes come let us walk in the Light of the Lord c. knowing that it is the Power of God that begets living Faith and thereby changes and sanctifieth the Mind unto a living and sincere Obedience and this Faith is the Giâ—…t of God a Fruit of his own Spirit and therefore accounted of by him and reckoned unto us I would not make the Scriptures speak that God imputes Works wrought by us without Works by us as S. S. falsly accuseth me p. 94. But rather that God imputes his own Works in us without any self-Works wrought by us and accepts us in the
Lord and because thereof to be written in the Earth therefore it follows that if People abide with the Lord he will both abide with them and their Names shall not be blotted out of the Book of Life nor shall they be written in the Earth And this also evinceth that they are not by Name as particular Persons either absolutely elected to Salvation nor reprobated to Damnation but on Condition of abiding with or forsaking the Lord. Arg. 4. All that are chosen do infallibly believe in time and partake of Christ's Righteousness Acts 13. 48. As many as were ordeined to Eternal Life believed Rom. 11 7. The Elect have obtained it therefore some particular Persons were elecâ—…ed for if all were Elected all would infallibly believe c. Answ. This is also a very frivolous dull and impertinent Argument and wholy misseth the State of his Proposition and the Controversies between us In the first place he begs the Question while he intends it to particular Persons as eyed and absolutely designed particularly from all Eternity to Salvation c. whenas the Question is not Whether those that are chosen through Sanctification do infallibly believe nor Whether Election which iâ—… in the Seed doth not in due time extend to particular Persons For those Persons or People who are true Believers are come into the Elect Seed being ingrafted into the trâ—…e Root are in the Election which obtains the Inheritance And as true Belief Faith and Obedience are the Terms upon which Life Eternal is promised and received so on the same Conditions Life is freely teâ—…dered in the Son of God to all Man-Kind yea to the whole World God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Liâ—…e for God sent not his Son into the World to condemn the World but that the World through him might be saved Joh. 3. 16 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their Destruction for it cannot be consistent with him to have so decreed Damnation from all Eternity â—…or those he â—…roffereth in time to save by his Son upon Believing Obeying and therefore as to that of Acts 13. 48. some have it thus And they believed even as many as were ordeined or fitted for Eternal Life which may not oppose Christ's Testimony before Whosoever believeth on the Son shall have Eternal Life which is promised not as meerly respecting particular Persons but that Condition on which 't is universally tendered as namely to be accepted in a living Faith and sincere Obedience But some more Ingenuous and as much learned as this Man affirm that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Acts 13. 48. ordeined signifies well appointed set in good Order prepared or disposed So as many whose Hearts were prepared or well-disposed viz. in a Willingness of mind and right Order of Spirit having true Desires sor eternal Life believed as the good Ground or honest Heart that received the good Seed so as it took Root And as when Lydia heard the Aâ—…ostles God opened her Heart that she attended unto the things which were spoken of Paul Acts 16. 14. And as Barnabas exhorted the People that with Purpose of Heart they would cleave unto the Lord Acts 11. 23. Here was a true Preparation in them both for Believing and Eternal Life And further from that of Acts 13. 46. it is evident that both the Word of the Lord was preached and Life Eternal tendered to those Jews who rejected it or put the Word of God from them and judged themselves unworthy of Everlasting Life Wherefore surely God did not from all Eternity either absolutely design them as particular Persons to Damnation or to pass them by for that End for he did not pass them by without taking notice of them but gave them notice of the Way of Life and Salvation tendring it to them by his Spirit in his Messengers which had been a Contradiction to himself if he had from Eternity absolutely decreed the contrary But the envious Jews opposing and rejecting the Word of God judged themselves unworthy of Everlasting Life wherein they rejected their Hope which was of the Lord therefore their Destruction was of themselves whereupon Paul and Barnabas said Lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee for a Light of the Gentiles that thou shouldst be for Salvation unto the Ends of the Earth and thereupon the Gentiles were glad c. vers 47. So that here was universal Grace and Salvation preached and tendered to all as that which God had foretold and promised who did not exclude any from the Benefit thereof nor was any hindred from Life and Salvation but who excluded themselves being such as judged themselves unworthy of Everlasting Life Arg. 5. Jacob was a particular Person and loved before he sect 4 had done any Good according to God's Purpose of Election Answ. He hath herein wrested the Scripture for it doth not say that Jacob was then loved and Esau hated before they had done Good or Evil as he renders the Words for then it may be asked what he hated Esau for before he had done Good or Evil Did he hate him for nothing Surely no but what was said before they were born or had done Good or Evil was by Way of Prophecy The Elder shall serve the Younger what is this to their Eternal States Jacob had no need of Esau's Service in Hell And then to the following Words as it is written Jacob have I loved but Esau have I hated where was it written and how doth it relate to Jacob and Esau Doth it relate to them meerly as particular Persons under such a Limitation of Election and Reprobation from Eternity or rather to their Posterities as under such different Qualifications of Love and Hatred Could God absolutely determine to hate any particular Persons meerly as Persons without respect to either the good or evil Qualifications or Works as before they had done Good or Evil This were blasphemously to render him in Enmity against his own Works as if he had made Man or forced him into the World unavoidably to destroy aâ—…d damn him to all Eternity whereas the Mercies of God are over all his Works a great and principal Part whereof is Mankind And as for that which is written oâ—… his loving Jacob and hating Esau it is in Malchie 1. Their Posterities were called by their Names that People of the Edomites who succeded Esau who was called Edom * both in Name and Nature Gen. 36. 19. whom Men should call the Border of Wiâ—…kedness which could not be till they were wicked and haâ—… acted Wickedness These were they against whom because of tâ—…eir Wickedness God had and against such stâ—…ll 〈◊〉 Indignation forever and hereupon his Decree is abâ—…olute against the
Wicked who are Rebellious against him and reject his Grace by rebelling against his gracious Light and Spirit in them And also it was said unto Esau as 〈◊〉 the Wicked of his Posterity or the earthly Edonites and carnal envious Persecutors Shall I not saith the Lord even destroy the wise Men out of Edom and the Understanding out of the Mount of Esau Obed. 8. That every one of the Mount of Esau may be cut off ver 9. For the Violâ—…ce against thy Brother Jacob Shame shall cover thee and thou shalt be cut off forever ver 10. Thou shouldst not have looked on the Day of thy Brother c. neither shouldst thou have spoken proudly in the Day of Distress See ver 12 13 14. to the End Are not here plain Causes shâ—…wn why God hated Esau Arg. 6. God knows his Elect from others and this not only after but before they are called 2 Tim. 2. 19. The Foundation of God standeth sure The Lord knoweth who are his Joh. 13. 18. I know whom I have chosen Joh. 10. 14. I am the good Shepherd I know my Sheep ver 16. Other Sheep I have that are not of this Fold them also I must bring and they shall hear my Voice Therefore are they particular Persons These and not others that the Lord hath chosen Joh. 6. 37. All that the Father giveth me shall come to me Answ. This Argument signifies nothing at all sor his Purpose nor would it help him one whit if it were all granted for who questions God's Omnisciency God knows all alike considered meerly as Persons but in a near peculiar Relation to himself he knows his Elect he knows who are his Christ knows them both Men and Women whom he hath chosen out of the World and he saith I am the good Shepherd and know my Sheep and am known of mine Joh. 10. 16. But these latter Words and I am known of mine S. S. is pleased to leave out and quietly to pass by for that Christ is known of his Elect his Sheep but surely he could not be known of them before they were born or had a Being and as for those other Sheep which are not of this Fold which Christ foretold the Gathering or bringing home of they were such as had a Remainder of Innocency in whom Jacob was not wholy destroyed through Rebellion and Wickedness but such as had been seeking Rest where they could not find it but when the Truth and Way of Life came to be manifest to them they were ready to receive and comply with it and hear the good Shepherd's Voice and obey him There were such lost Sheep both among Jews and Gentiles who when the good Shepherd appeared were so well disposed as willing and ready to come to him receive and follow him and obey his Voice which were distinguished from the Murtherers of the Just one in themselves who were Wolves and Persecutors of Christ his Witnesses as he the good Shepherd was distinguished from the Hireling that fleeth Joh. 10. 13 14. And they that come to Christ out of a true Hunger and Desire after him as the Bread of Life are those whom the Father hath given to him who come to him in that which is given to him of which he looseth nothing but will raise it up at the last Day Joh. 6. 37 39. And they whom the Father giveth to the Son are given in a true Desire Willingness and Love in themselves to the Truth to follow obey Christ the Father's Drawings not being resisted by them but having an Influence and Prevalency with them and upon their Spirits for that End as he said Every man that hath heard and learned of the Father cometh unto me Joh. 6. 45. so the Father's Teaching or Instruction was the Way of his drawing to the Son and this was not a Forceing them whether they will'd or nill'd to the Son but a gentle Perswading them to hear and learn of God in his Light that thereby they might come and in a sence of his Love therein be given to the Son Arg. 7. This appears from the very Nature of Election for sect 5 where all are taken or all are left there can be no Election Answ. Election rightly considered and truly stated according to Scripture I never questioned the Nature of which as is by this Opposer implied here is a being chosen out of or from imong and so the Elect or true Believers are chosen out of the World from among Men chosen out of Kindreds Nations and People as the Royal Offspring and Priesthood of Christ But what proves this of a Personal Election and Reprobation particularly decreed and designed from all Eternity But still the quite contrary far from the Nature of Election or chusing a Church or People out of the World or from among Men and that through the Sanctification of the Spirit and Belief of that Truth it follows that they were first in the World in the Unbelief and scattered among Men and People before this Act of Election or chusing out was fulfilled in them He hath chosen us that we should be Holy and wâ—…thout Blame that we might partake of Salvation by Jesus Christ Ephes. 14. 1 Thes. 5. 9. and those thus choâ—…en for this end were the Saints the Faithful in Christ Jesus Ephes. 1. 1. who first trusted in Christ ver 12. who alter they believed were sealed with the holy Spirit of Promise ver 13. their Faith was in the Lord Jesus and Love unto all Saiâ—…ts ver 15. who believed according to the working of his mighty Power ver 19. Aâ—…d that thâ—… Estaâ—…e might be attained Faith is offered to all the Power of Believing is given in the free Grace and Giâ—…t of God's eternal Spirit and universal Light of his Son It beiâ—…g the World's Sin that they do not believe in Christ of which the Spirit reproves them sor which they would not be chargeable or reproved if he had not afforded them Light and Power sufficient â—…or them to believe and obey Christ. S. S. Jacob have I Loved and Esau have I hated Though these last Worâ—…s were spoken when Esau's Posterity was the Border of Wickedness Mal. 1. yet what ever G. W. saith were they spoken to 〈◊〉 the free Choice that God long before had made os Jacob and his 〈◊〉 pag. 112. Answ. As he intends Jacob after the Flesh and so his Seed who was called by the Name of Israel this is still grounded upon his Mistake and doth not at all make for his Opinion but against him For though I grant a free Love to and Choice of Israel so of the Seed of Jacob as a peculiar People yet this did not secure them as to their eternal States without their Perseverance in the Way of God Neither was the Seed of Jacob as after the Flesh under an absolute Decree of Election to Eternal Life that being known only in the Seed after the Spirit for the contrary was and is manifest
for he Cursed his Day It is evident that Job's Perfection had none of this Extream in it nor did it consist with Sin for it is thus explained He feared God eschewed Evil. And upon his Loss of Goods and Children being told him it s said of him in all this Job sinned not nor Chargâ—…d God Foolishly Chap. 1. 22. and when smitten with sore Boyls and tempted by his Wise it is also said in all this did not Job siâ—… with his Lips Chap. 2. 10. But he Cursed his Day Chap. 3. He was then under an extream Tryal and Grief divers wayes aggravated the most that can be reasonably inferred from thence is that a Perfect or Upright Man that fears God aâ—…d eschews Evil may possibly through great Tryals Temptations or Provocations be drawn into an extream to express his Grief but this only if God suffers Satan so to affict or deeply to try for he could not have so afflicted Job if God had not suffered him in that he saw the Lord had hedged him about From whence observe that what is granted hereupon and what he argues is not in pursuance of the State of the Question as to grant that a Perfect Job may be tempted into some extream Expressions if God Suffer Satan so deeply to afflict him but Whether it be not possible for such a one to be delivered as well from all Failings or Sin as from the Tryal or Temptation For was not Job a Perfect Man both before and after his Deep Affliction and is not his Patience highly commended of who said when I am tried I shall come forth as Gold Now when I affirm that this refined State was attainable in this Life were it not absurd to object that it is not because Job cursed his Day for did Job do so all his Life time or did his Perfection reach no higher His Instance That God took six Dayes to create the World when he could have done it in a Moment is no Proof that he is only a mortifying Sin more and more in this Life and that he will remove its Being in the next pag. 63. Neither do the Scriptures any where say that the Being of Sin yet mortified in part shall remain in the Saints till the next Liâ—…e though we grant God took six Dayes to create the World and rested the seventh and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation the six I ayes Work thereof as also the Seventh Day of Rest are to be experienced in this Life the Work oâ—… Holiness is to be perfected while in the Body and he that believeth enters into his Rest or Sabbath to injoy the holy Day in that inward retired waiting upon the Lord in his own Light wherein Man must not think his own Thoughts nor speak his own Words And as for God's Work it is perfect each Day 's Work was perfect as such the first Day 's Work not mended on the sixth Day and he that hath begun a good Work in the Soul is able to perfect it Whereas S. S. states the Question and Answer thus viz. Quest. But why will he not in this Life viz. remove the Being oâ—… Sin He answers It is his good Pleasure I Reply A damnable Doctrine to affirm that it is God's Good Pleasure that the Being of Sin should remain in his Saints all their Life time or till the next when he hath no Pleasure in Evil therefore doth prohibit all Sin Quest. Can he see the Continuance of Evil good or that his Command should not be kept To this he answers He sees good to suffer Corruptions in par 〈◊〉 in his Saints to keep them humble drive them to his Blood and Righteousness c. Reply Let the soâ—…er Reader mark the Nature and Tendency of this Doâ—…rine First How Impiously he reflects upon God as seeing it Good to suffer Corruptions either but in part mortified or in part unmortified in his Saints in this Life for his Doctrine bears the same Sense on both Hands as that God sees it good to suffer Corruptions if but in part mortified then in part unmortified in his Saints And then 2dly What a great Use and Service doth he place upon the remaining of Corruptions in the Saints as namely to keep them humble exercise and drive them to his Blood and Righteousness which is as good Doctrine as to say There is a Necessity for the Saints to sin that they may be humbled to do Evil that Good may come of it and by this the more they sin the more humble the more Unrighteous or Corrupt the more Partakers of the Blood Righteousness of Christ which are gross Iâ—…consistencies Shall we sin that Grace may abound God forbid Christ's Blood cleanseth us from all Sin as we walk in the Light and his Righteousness admitteth of no Iniquity to continue For us to feel the Remission of Sins past through the Blood and Righteousness of Christ when we are come to the lively Act and Operation of Faith therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious and not to say That God sees good that Corruptions in part should continue in his Saints to keep them humble for this is a manifest pleading for Sin and a Commendation given to it as to those good Effects vainly supposed of Corruptions viz. To keep the Saints humble to drive them to his Blood whereas when they are truly humbled and Partakers of the Blood and Righteousness of Christ and living in the Sence thereof they withstand all Sin and Iniquity and dare not give way thereto that they may be righteous They that will teach men true Humility must not teach them to be Proud that they may be Humble nor tell them that it is God's good Pleasure that the Being of Sin and Corruptions must remain in them all their dayes or till the Life to come to keep them humble neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth But this is something like the Papists high Commendation of Man's Fall where in their Saturday-Mass in the Deacon's Hymn are these words O 〈◊〉 necessarium Adae peccatum quod Christi morte deletum est O felix culpa quae talem ac tantum meruit habere redemptorem O vere 〈◊〉 nox quae sola meruisti scire tempus horam in qua Christ us ab inferis resurrexit i. e. O surely the Sin of Adam was necessary which by Christ's Death was blotted out O blessed Fault that hast deserv'd to have so great and such a Redeemer O truly blessed Night which alone hast deserv'd to know the Time and Hour wherein Christ rose from the Hells Again To prove it God's good Pleasure not to remove the Being of Sin in this Liâ—…e that he sees good to suffer Corruptions c. And in answer to my Objection That his Pleasure is not contrary to his
So that a Sincere Faith in and Obedience to the Light of Christ as it shines in the Heart whereby to give the Living and Experimental Knowledge of the Glory of God unto the Creature is the Way to be Redeemed from Darkness and to be made a Child of Light or that there is Power and Vertue Sufficient in the Light to Ransom the Souls of such as diligently adhere to it from under the Power of Darkness For as the true Knowledge of God is Life Eternal so whatever may be known of God is manifested within which Manifestation cannot properly be without the Light whose peculiar Property it is to Discover Reveal or Manifest the Mind and Will of God to Mankind as saith the Apostle For whatsoever doth make Manifest is Light In him was Life and that Life was the Light of all Men But not therefore the Life of all Men Spiritually and Unitedly considered That was the peculiar Priviledge of those who Believ'd in it and walkt up to it There is a great Difference not in the Principle but in its Appearance to Man as Life and Light Such as believe in it IT What the Word-God who is that true Light as he appears to Discover or Illuminate the Heart and Conscience do really know and enjoy a new Nature Spirit and Life And in that Sense it may be said As the Life became the Light so the Light became the Life again Who so follows me shall not walk in Darkness but have the Light of Life Not that there is a Difference or so much as a Descent in Kind from Life to Light only in Operation with respect to Man For as it is the very Life of the Word in the Word it is the Light of Men and so much it is let them reject the Vertue of it if they will But as it is received and believed in It begets Life Motion Heat and every Divine Qualification suitable to the State of the New Birth And thus the Life of the Word which is in common the Light becomes the Life of every such Particular by communicating to or ingenerating Life in the Soul so that no more he lives but Christ the Word-God whom he hath now put on and who is become his very Life as well as Light that dwelleth in him Let not Men then in their Dark Imaginations with their Rob'd Knowledge from the Letter of the Scriptures themselves contend against the Sufficiency of what they obey not neither have seriously tryed the Power Vertue and Efficacy of it which brings Salvation to as many as are turned to it and abide in it And indeed so express are the Scriptures in Defence of the Sufficiency and Necessity of the Light to Salvation that it seems to have been the great Intendment of our Lord Jesus Christ in delegating his Disciples to preach his Everlasting Gospel viz. That they might open the Eyes of People and turn them from Darkness to the Light and from the Power of Satan unto God that they might receive Remission of Sins and an Inheritance among them that are Sanctified through Faith that is in Me who ME that am both the Light of the World and the Power of God unto Salvation Now certainly the Eyes that were then blind were not the Natural but Spiritual Eyes of Men and such must the Darkness and Light be also blinded by the God of this World who raigned in the Hearts of the Children of Disobedience No Wonder then if the Light was not comprehended of the Darkness and that blind People did not see the Light but it plainly proves That Light there was though not seen Now the Work of the Powerful Ministry of the Apostles was To open the Blind or Dark Eye which the God of the World had blinded and then to turn them from that Darkness to the Light the Darkness was within so must the Light have been since the Illumination was there necessary where the Darkness had been predominant Consequently The Way to be Translated from Satan's Power to God to have Remission of Sins and an Inheritance with them that are Sanctified is to be turned from the Darkness in the Heart unto the Marvelous Light that had long shined uncomprehended to wit the GOSPEL which is called both the Light and Power of God The same Apostle in his Epistle to the Romans is more express concerning the holy Nature and Efficacy of the Light to Salvation when he thus exhorts them The Night is far spent the Day is at hand Let us therefore cast off the Works of Darkness and put on the Armour of Light Let us walk honestly as in the Day not in Rioting and Drunkenness not in Chambring and Wantonness not in Strife and Envy but put ye on the Lord Jesus Christ and make no provision for the Flesh to fulfill the Lusts thereof From whence I shall briefly remark three Things greatly to our Purpose and the Truths Defence in this Matter 1. That there is an absolute Opposition betwixt Light and Darkness as Darkness can only Vail the Light from the Understandings of Men So Light only can Discover and Dispel that Darkness Or thus That the Light Manifests and Condemns the Works of Darkness for what Communion hath Light with Darkness 2. That in the Light there is ARMOUR which being put on is able to Conquer the Darkness and Secure the Soul from the evil of it otherwise it would be very strange that the Apostle should exhort the People to put it on 3. That putting on the Armour of the Light and putting on the Lord Jesus Christ the Light of the World are Synonimous or one and the same thing for it is for one and the same End as may be observed from the Words Let us put on the Armour of Light and walk Honestly as in the Day not in Rioting and Drunkenness not in Chambring and Wantonness not in Strife and Envying But put ye on the Lord Jesus Christ and make no provision for the Flesh to fulfil the Lusts thereof I hope then Neither will it be disallow'd that Christ is that Light with which Men are Inlightned but more of that anon nor is that Light Men are exhorted to Obey a Naked and Insufficient but a Searching Expelling Powerful and Arming Light against Darkness and all its Unfruitful Works and consequently SAVING Thus the Beloved Disciple testifies very emphatically in his first Epistle where he gives us a Relation of the Apostolical Mission This then is the Message which we have heard of him and declare unto you That God is Light and in him is no Darkness at all if we say we have Fellowship with him and walk in Darkness we Lye and do not the Truth But if we walk in the Light as he is in the Light we have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Sin Here is a brief Stating of the whole Great Case of Salvation 1. What God
Wiser then his Teachers in the hidden Life and Mystery of things whereby David had long seen beyond all Types and Shaddows of the good Things to come to the very Substance it self from whence came his excellent Prophecies agreeing with that passage The Path of the Just is as the shining Light that shines more and more unto the perfect Day said the wise Man This strongly implies that David and not he alone but the Just of all Ages were attended with the Discoveries and Leadings of a Divine Light which as obey'd did make Just and alwayes lead in the Way of Salvation unless the Just Way was not the Saving Way and if it was certainly it is still for it is the Lord himself whom in Samuel's History he is recorded also to have called a Lamp as he here doth the Word which Moses said was nigh in the Heart that Men should obey it and do it This was the Word of Reconciliation in every Generation whose Holy Water washed their Consciences from Sin who heard andobey'd it Again that this Light was not confin'd to David or such Good Men take these two Passages Thou givest thy Mouth to Evil and thy Tongue frameth Deceit Thou sittest and speakest against thy Brother thou Slanderest thine own Mothers Son These things hast thou done and I kept Silence thou thoughtest that I was altogether such an one as thy self but I WILL REPROVE THEE AND SET THEM IN ORDER BEFORE THINE EYES saith the Lord Again His Lightnings inlightned the World the Earth saw and trembled In which two places it will appear upon impartial Consideration that God hath inlightned the World and that as Light Difcovering the Works and Workers of Darkness he doth reprove the Inhabitants of the World set their Sins in order before them and cause such Guilty ones to Tremble at his so appearing which is expresly confirmed in that notable passage of the Prophet For Lo He that treadeth the Mountains and cleareth the Wind that makes the Morning Darkness and treadeth upon the High Places of the Earth and DECLARES UNTO MAN WHAT HIS THOUGHTS ARE THE LORD THE GOD OF HOSTS IS HIS NAME This the Psalmist was well acquainted with himself when he uttered these Words Whither shall I go from thy Spirit or whither shall I flee from thy Presence which plainly shows to us that the Spirit of the Lord and his Presence was every-where and that as Light discovering Darkness with respect to Mankind For the Question was not whether God by his Spirit was not every-where for that our Adversaries grant or he could not be God But whether it was possible for David to withdraw himself into any place where his Mind could not be sensible of the Eternal Spirit and Immediate Presence of God who is Light it self either as a Reprover Exhorter or Informer as the foregoing Words intimate O Lord thou hast searched me and known me Thou understandest my Thoughts afar off Thou art acquainted with all my Wayes Which however God might know them it stands firm that David could never have known God so as to see and behold them but from that Light and Spirit of which he sayes in the 7th vers following which I have already cited Whither shall I go from thy Spirit In short it must needs be evident to all unprejudic'd Readers that David had this Light within or Spirit of God present with him as a Reprover Informer or Comforter since it was impossible for him to be any-where without it Which may prove to us that however he lived above a thousand years before the Apostle Paul he very well knew the meaning of that Doctrine he preach'd to the Athenians God is not far away or at a Distance from every one of you Which truly known and experimentally witnessed not only as a Reprover but by an humble and holy reception of him into the Heart as King and Lord is the Glory of the Evangelical Dispensation where God dwells in his People as an Holy Temple and Tabernacles with them This is the blessed Emmanuel-state God with and God in Men. I might here to sub-joyn the Account we have of the great Illumination of Daniel and the Gentiles clear Acknowledgment of the same which they could never have done with that Seriousness and Conviction but from some glimps of the same Divine Light but that I shall pass over with several Passages of other of the lesser Prophets and conclude this Scripture Proof of the Gift of the Light and Spirit antecedent to Christ's coming in the Flesh and from Stephen's Testimony Howbeit the Most High dwelleth not in Temples made with hands as saith the Prophet Heaven is my Throne and Earth is my Footstool what House will you build me saith the Lord or what is the Place of my Rest Hath not my hands made all these things Ye Stiff-necked and Uncircumcised in Hearts and Ears ye do always resist the Holy Ghost as your Fathers did so do ye And lest it should be objected that it was only in Stephen then and the holy Prophets of Old that both they and their Fore-Fathers resisted the Holy Spirit Remember Reader that weighty Passage in Nehemiah Thou gavest also thy Good Spirit to Instruct them and withheldst not thy Manna from their Mouth by which it is most evident that the Light of God's Spirit or the Spirit of God was given as well to the Rebellious as Obedient that it might as well condemn for Sin as lead into all Righteousness And since we are to suppose God's Spirit and the Light thereof to be sufficient to Salvation for God's Gifts are perfect in themselves and are given to accomplish their Ends perfectly from that Sin and Iniquity which the contrary Spirit draws into we may without any offence I hope conclude that during those many Ages before the Coming of Christ in the Flesh he did Illuminate Mankind with a sufficient measure of his Divine Light and Spirit CHAP. IX Another Objection that though the Jews had it it will not follow that the Gentiles were so Illuminated It is Answerd by several Scriptures In this Chapter quoted to prove that they were not exempted But had a measure of Light some Divine Seed sown in their Hearts some Talent given and that it was Sufficient T. Hicks's Challenge to give an Instance of one that by the Light within was Reproved for not believing that Jesus was the Christ is Answer'd Such as believed in the Light and walkt up to it did receive Christ when he came The high Pretenders were they who to Scriptures Opposed and Crucified him The Light from Scripture concluded Universal and Saving Obj. BUt here I expect this Objection having run our Adversaries unavoidably to it Very well Taking it for granted that what you have said in reference to a Saving Light or Spirit universally bestow'd upon the Jews THAT WERE A DISTINCT PEOPLE from the rest of the World under very many peculiar Rights
here inserted testifie X. ANTISTHENES one of Socrates's School expressing himself as it were Clem. Alex. Strom. L. 5 That thou mayst know that there is none like Me in all the Earth saith God Exod. 9. 14. 8. 10. Who in Heaven can be Compared unto the Lord who among the Sons of the Mighty can be Likened unto the Lord Psal. 89. 6. by way of Paraphrase that Prophetick Saying Whom have ye likened me unto saith the Lord thus speaks He is like none because no Man can know him from a Likeness or Image By which we may perceive he did not believe him to be an Image who could not be known by an Image nor any thing that could be seen with Carnal Eyes a Step beyond the Romanists that teach the Knowledge of as they darkly Fancy by Images XI PLATO also Schollar to Socrates and whom the Greeks for his Heavenly Contemplation and Pious Life surnam'd Divine gives us his Faith of God in these words God is FIRST ETERNAL I am the Alpha and the Omega the First the Last Rev. 22. 13. Thou art the Everlasting God Isa. 40 The Way of the Lord is Perfect Psal. 80 30. He is a Rock his Work is Perfect for all his Ways are Judgment A God of Truth and without Iniquity Just Right is he Deutr. 23. 4 For I am the Lord Isa. 45. 5 I Change not Mal. 3. 6. INEFFABLE PERFECT IN HIMSELF that is needing none and ever Perfect that is absolute in all Times and every way perfect that is absolute in every part Divinity Essence Truth Harmony Good Neither do we so name these to distinguish one from the other but rather by them all to understand one He is said to be GOOD because he bestows his Benefits upon all according to their several Capacities and so is the Cause of all Good FAIR because he is in Essence both More Better and Equal TRUTH because he is the Principle of all Truth as the Sun is of all Light Moreover God not having many Parts can neither be locally mov'd nor alter'd by Qualities For if he be alter'd it must be done by himself or some other if by some other that Other must be of greater Power then he if by Himself it must be either to Better or to Worse both which are Absurd From all these it Follows That God is Incorporeal and by all which it is evident how True and how Reasonable and how Firm a Belief Plato had of One Eternal Being and Father of all XII And Lyricus MELANIPPIDES praying saith Clem. Alex. Hear me O Father thou Wonder of Strom. L. 5. Exod. 1. 15 11. Psalm 136. 4 5 6. Men who alwayes Covernest the Living Soul This plainly preaches to us their Belief of One Eternal God XIII PARMENEDES Magnus as saith Plato in Clem. Alex. Sophista writes concerning God on Strom. L. 5. Thy Throne is establisht of Old thou art from Everlasting Psal. 93. 2. Jehovah is Everlasting Isa. 26. 4. this wise He is not Begotten neither is he lyable to any Death like a Chain whose Links are Whole Round and alwayes Firm and Void of a Beginning What was this but the Eternal God by whom all things were made the First and the Last XIV ZENO a Grave and Wise Philosopher who instituted the Way of the Stoicks but not of Vertue both the Cynicks and Stoicks mostly teaching such Doctrine as tended to good Life may well be said to have been the Followers of Socrates the ExcellentMan of his time only they a little differed themselves by some particular Severities too Voluntary which the Mild Serious and Unaffected Piety of Socrates gave them no Encouragement to though none of them trod in a more Self-denying Path then History tells us he walkt in This Zeno and his Disciples were Vigorous â—…sserters of One Infinite and Eternal God as by their Doctrines may appear Zeno tells us That God is an Immortal Being Rational Laert. Perfect or Intellectual in Now to the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever 1 Tim. 1. 17. The Rich and Poor meet together the Lord is the Maker of them all Pro. 22. 2. Come now let us Reason together saith the Lord Isa. 1. 18. Be ye Holy for I the Lord your God am Holy Levit. 11. 44. One God and Father of all of whom are all things Ephes. 4. 6. 1 Cor. 8. 16. Who is a God like Aristot. de Xen. unto thee Exod. 15. 4. The Almighty is Excellent in Power Job 37. 23. And his Kingdom rules over all Psal. 103. 19. Beatitude void of all Evil provident over the World and things in the World Not of Humane Form MAKER OF ALL AS IT WERE FATHER OF ALL. Again God and the Power of God is such as that it governs but is not governed It governeth all things so that if there were any thing more Excellent He could not possibly be God This was Zeno's Faith of God which I cannot believe that Tho. Hicks himself has so far abandon'd all Reason as to censure for False or Idolatrous that he Taught It as well as Thought It. Let us hear some of his Followers XV. CHRYSIPPUS also avers as his Belief of a Laert. de Ira Dei c. 10. God that the World was made by him consequently he believed there was one For if Lord thou art God which hast made Heaven and Earth and all that in them is Acts 4. 24. God that made the World Psal. 90. 2. All Nations are unto God but as a Drop to the Bucket and the Dust to the Ballance Isa. 40. 11 15. saith he there be any thing which can procrâ—…ate such Beings as Man indued with Reason is unable to produce that doubtless must needs be Stronger and Greater and Wiser then Man but a Man cannot make the Celestial things therefore that which made them transcended Man in Art Counsel Prudence and Power And what can that be but GOD Thus far Chrysippus the Stoick in reference to God But again XVI ANTIPATER a Famous Serious and Accute Stoick in his Discourse of God and the World declares Plut. himself to us after this manner Plat. phaed. God is a Spirit John Antip. de Mund. l. 7. 4. 24. In whom are hid all the Treasures of Wisdom Knowledg Col. 2..8 Of the Incorruptible God Rom. 1. 23. The Lord is Good to all and his tender Mercies are over all his Works Psal. 85. 9. God is not far away from every one of us Acts 17. 27. We understand by that which we call God A SPIRIT full of INTELLIGENCE or WISDOM a Living Nature or DIVINE SUBSTANCE Blessed and INCORRUPTIBLE doing good to Mankind PRESENT THROUGH THE WHOLE WORLD receiving several Denominations from the DIVERSITY OF HIS APPEARANCES and the various Operations and Effects of his Divine Power shewn therein Which kind of Evangelical Definition may very rightly induce us to
should Dye in the most convenient Age and by the Gentlest Means for if I dye by Sentence I am allowed the Benefit of the most easie kind of Death I shall give my Friends the least Trouble Further If when I give an Account of my Actions towards God and Men the Judges think fit to condemn me I will rather chuse to Dye then to beg of them a Life worse then Death Yet that I dye unjustly it will not trouble me it is not a Reproach to me but to those who condemned me I am much satisfied with the Example of Palamedes who suffered Death in the like manner He is much more commended then Ulysses the Procurer of his Death I know both future and past Times will witness I NEVER HURT OR INJUR'D ANY but on the contrary have Advantag'd all that conversed with me to my utmost Ability communicating what Good I could gratis and not for Gain I think it most Unbeseeming a Philosopher to Sell his Advice and extreamly contrary to my Practice sor ever since by God's Command I first enter'd into Philosophy I was never known to take any thing but keep my Exercises in publick for every one to hear that will I neither Lock the Door when I Teach nor go abroad to the Multitude and exact Money of the Hearers as some heretosore have done and some in our times yet do Was not Socrates then beyond the Priests of our Day I mean as well some Creeping Non Conformists as any other who make a Trade of it and indeed it is their best The Righteousness of this Heathen condemns their Mercenary Practice who pretend to be Christian-Ministers and giveth Proof of an higher State then they have yet attained VII ANTISTHENES Institutor of the Cynicks as they were called and Scholar to Socrates taught That Vertue was the truest Nobility that PIETY WAS ALONE NEEDFULL TO LASTING HAPPINESS That true Vertue stood not in Saying but Doing that which was Good Not in much Learning or many Words but upright Actions In short that the Principle of Vertue is sufficient to what Wisdom is needful and that all other things ought to have reference thereto That PIETY IS THE BEST ARMOUR and Vertuous Persons are alwayes Friends That Vertue is an Armour none can either pierce or take from Good Men. He prefers a Just Man before his Neighbour and good Women's Souls the same Priviledge to Vertue with Men's He accounted Pleasures one of the greatest Mischiefs in the World and being ask'd what LEARNING was best he answer'd That which Unlearns Men Evil for those saith he who would Live forever must have a Care that their Lives be Holy and Just in this World IX From DIOGENES his constant Scholar and Friend take this one very true and notable Saying Of Spiritual Exercitation Laertius makes him speak to this purpose in his Account of his Doctrine That where Men's Souls are deeply and frequently employ'd in that Spiritual Retirement and waiting for Divine Strength and are often exercised in Meditation upon the Eternal Mind HOLY REVELATIONS OR ILLUMINATIONS WILL OCCUR WHICH ENLIGHTEN THE SOUL AND ENABLE IT THE BETTER TO LIVE AND ACT VERTUOUSLY X. Nay so greatly were the Piety and Wisdom of XENOCRATES reverenc'd at Athens about Four Hundred Years besore Swear not at all was spoken by our Lord Jesus that the Judges of that Place would not offer to put Xenocrates upon his Oath in an high Matter of Evidence in case he would have Sworn because they thought it an Affront to his Integrity that his bare Word should not be prefer'd before all the Oaths of other Men Dispensing says Valerius Maximus with that to him they would not have Excused in one another Which is no small Proof that the LIGHT among the Heathens impeacht Oaths in Evidence of Imperfection as being but only Supplemental or in the Place of Remedies against want of Honesty and obviously esteem'd it an higher and more noble State to arrive at the Integrity which needs not the extraordinary and a frighting Obligation of an Oath where meer Fear of the Curse intail'd upon Perjury and not an innate Faithfulness most commonly extorts true Evidence which is a sufficient Answer to T. H. how and by what LIGHT we could have aim'd at that Perfection or have known that Doctrine had not the Scriptures been XI The Chief Good therefore said ZENO is to square our Lives according to the Knowledge given us from the Eternal Being when the Soul entring into the Path of Vertue walketh by the Steps and Guidance of right Reason and followeth God Which brings to my Remembrance these Stoical Maxims deliver'd by Laertius Cicero Quintilian c. and collected by T. S. for us charg'd upon Zeno and his Disciples some of which I had formerly an Occasion to mention in another Discourse They are these A Wise Man is void of Passion Remember T. H. and J. B. unless you will renounce Patience because an Heathen preferrs it A Wise Man is Sincere A Wise Man is Divine for he hath God with himself but a Wicked Man is an Atheist The Wicked are contrary to the Good God he is Good so against God A Wise Man is Religious he is Humble He only is a Priest He only is a Prophet He Loves and Honours his Parents A Wise Man only is Free. A Wise Man is void of Sin Upon which I query whether this amounts not to as much as what the Scriptures teach and these here inserted tell you That the Fear of the Lord is the Beginning of Wisdom and to depart from Iniquity a Good Understanding But further to the same Purpose A Wise Man is Innocent A Wise Man is Free Wicked Men are Slaves Again A Wise Man is only Perfect for he wanteth no Vertue a Wicked Man is Imperfect for he hath no Vertue Whereby it is evident that the Wisdom they meant was Vertue in Opposition to Vice which they esteemed Folly as doth the Scripture frequently as much as to say those who are thus Good are only Wise. Again A Wise Man never Lyeth A Wise Man is Peaceable Meek Modest Diligent Vertuous Constant and only is Incitable to Vertue Fools are not Where it is obvious that by Fools they meant Wicked and Indocible People who are Stiff-necked Rebelling against God not delighting to retain God in their Knowledge XII PLATO thus To be like God is to be HOLY JUST and WISE which is the End of Man's being born and should be of his studying Philosophy that Vertue and Honesty are all one as saith Clemens Alexandrinus out of him This Reader was the Doctrine this the Study and which is best of all this was the Practice of many of the Vertuous Heathens who became a Law unto themselves bounding their Appetites whether Corporal or Mental within the approved Limits of an Inward Holy Guide like
was Christ or Christ was before he came in the Flesh for Christ was in the Wilderness a Rock to Israel unless Christ and the Word are two distinct Beings or that there be two distinct Christs Christ was that Light with which Mankind was illuminated or that Light Mankind was inlightned with was the very Christ and consequently the Light has been called both expresly and implicitly Christ before that visible Appearance at Jerusalem Nor is the Allegation of that Scripture pertinent to the Matter in hand viz. Which none of the Princes of this World knew c. brought by T. H. for that was spoken in reference to the Wisdom which had been hid and not the meer Manhood of Christ But suppose it had deeply concern'd it we have this to say that such as rejected much more those that crucified him in his outward Appearance had first despised and slain him within They were of those who Rebel against the Light and Love not the Wayes thereof And I affirm against all Opposers that it was by that Sight the Light within gave to Simeon Peter Nathanael and all others who believed in him that they Confessed him and Suffered for him such as had not so Out-sinned their Day Defiled their Conscience Clouded their Understandings and Hardned their Hearts as others by Wicked Works had done but through the Light of the Lord had in good measure kept their Consciences void of Offence they received and imbraced him The Light knew its own The Lesser led to the Greater and the Greater Light as naturally attracted the Lesser as we may see Fire do every day To conclude this Particular let me add that they were not the Princes of this World that put him outwardly to Death for it came by the Envious Accusations and most Inveterate Suggestions of the Jews a Broken Conquered People to Pilate but Governour of a Province therefore since I believe what the Apostle saith to be true I have rather Reason to infer that it was meant of Christ Mystically then of that Visible Body However it be that part of our Adversaries Objection about the Light 's not being call'd Christ antecedent to his Coming in the Flesh can be of no Weight to the Matter under Debate since we have so evidently made the Contrary appear CHAP. XIX The Third Part of the Objection If Christ was enjoyed under the Law as he was if the Light be Christ why was he Typified Is proved of no Force The Type and Anti-type in some Respects may be at one and the same time this is proved by 〈◊〉 of Scripture Our Adversaries Oppostion and Cavil Weak and Insuccessful THe Third Part of the Objection and what seems at first sight to carry something of moment against us is this If the Light Within be Christ and the Jews and Gentiles had it from the beginning of the World how can Christ be said to be typified out as not come and Prophesied of to come when by your own Principle he has been alwayes come I answer This part of the Objection is in some respect built upon the same Mistake as was the second namely that the Light within is intirely Christ concerning which I have plainly and truly exprest my self before I will therefore faithfully state the Question for them thus Well but still you say Christ inlightned Jews and Gentiles before that visible Coming if so then was he come by your own Principle whilst his very Coming was typified out and Prophesied of Doth not this seem a Contradiction But to this I say that the supposed Contradiction ariseth from the Mistake of the Dispensations for it takes for granted that there was no Difference in the Degree of Illumination before and at the Coming of Christ after that visible Manner into the World which all must needs confess For as I would be understood when I call the Light before and after Christ's Coming in the Flesh Light to mean but one and the self-same Light in Nature So let none apprehend that we make not a Difference by the Acknowledgment of a more eminent Manifestation of the same Light What follows then Why thus much most clearly That under the Enjoyment of the Lesser Manifestation of Light suited to the then Childish State of the Jews God was pleased to allure them after an Expectation of at least a Belief in higher things by Types and Prophecyes of that far more Excellent and Exceeding Glorious Dispensation of the Light and Love of God in after Ages The End of God's giving the Israelites that outward Prophet and Leader Moses was to bring to the Inward which though they through Carnality and Weakness were not then sensible of him so as to stay their Minds upon him yet Moses prophesied of him and all the External Dealings have been with respect to bring to the Seed within which is able to bruise the Serpent's Head and did so in some measure through all Ages So that in good Reason and Truth may we assert Christ the Light was the Rock that follow'd Israel in the Wilderness who is the Rock of Ages and Foundation of all Generations who ever enlightned all Mankind the same yesterday to day and forever yet a greater Manifestation of that Divine Light might be typically preacht forth under the Enjoyment of the Lesser And that we herein are not without the Suffrage of the Scriptures to our Defence I would fain know of T. Hicks or who else that is concerned against us If notwithstanding all those outward Washings of those Times God did not frequently press the very Substance it self namely a Clean Heart and a New Spirit accounting all short thereof but as the Cutting off a Dog's Neck And whether Christ himself did not with his own Hands give the Bread and the Wine to his Disciples and yet bid them do it till he came Whence it is easie to observe that unless Tho. Hicks and the rest of those Contenders say with the Papists The Bread and Wine are very Christ and so make Christ giving Christ thereby destroying the Nature of a Sacrament and instead of doing it till he come that he should come when-ever they do receive it which Ignorance I will not suppose him or them guilty of I say unless then that they were of one Mind with the Romanists in the Matter of the Supper it must be granted to us that Christ present gave them a Figure of Christ to come therefore to figure out Christ to come destroyes not Christ's being come especially with our most necessary Distinction of the lesser Manifestation from the greater which nevertheless divides not the Light but that remains in it self one Pure Eternal Being of Light and Sun of Righteousness through every Dispensation This that Passage I have already observed from the Apostle Paul in Answer to the second part of the Objection plainly clears to us For if Christ typified out was their Rock or the Rock of that Age even when the Brazen Serpent the Type was
their Weakness that he might both keep them from gadding after the Pompous Invention and Idolatrous Worship of other Nations and point out unto them under their great Carnality that more Hidden Glory and Spiritual Dispensation which should-afterwards be revealed to wit The Compleat Redemption of the Soul and Raign of the Holy Seed from the Child born and the Son given to the Wonderful Counsellor the Mighty God the Everlasting Father and Prince of Peace of the Increase of whose Government there shall be no End So that then we ought and we do by absolute Force of Truth conclude 1. That the Seed which Seed is Christ was in all Ages with Abraham with the Israelites with the Prophets Therefore he was as well before he came in that prepared Body as then and since 2. Yet it is confest That He was not so clearly revealed perfectly brought forth and generally known before his so Coming as then and since but more darkly figured out by Types and Shaddowy Services which though they Cleans'd not Sav'd not Redeem'd not yet did show forth a more Hidden and Spiritual Substance that was able to Cleanse Save and Redeem and did all that received it and were truly subject to it 3. That it therefore is not at all Absurd that the more Excellent Manifestation of Truth should he Typified and Prophesied of under the Enjoyment of the Lesser since the Reason of the Thing and the Testimonies of the Scripture are so express for it which ends our Answer to this Particular CHAP. XX. The Fourth Part of the Objection stated and considered Christ's Death and Sufferings confessed to and respected they were beneficial The Light of Christ within is the Efficient Cause to Salvation HAving thus considered the Third Part of this great Objection I am now come to what chiefly stumbles People with respect to the Light within at least as I apprehend and that is this Fourth and Last Particular viz. But if the Light in every Man be Christ how doth it bear our Sins and are our Iniquities laid upon it and how can we be said to be Justified Redeemed or Saved by its Blood since all these things are spoken by the Holy Pen-men of the Man Christ or Jesus born at Nazareth Surely you wholy invalidate his Life Death Resurrection Ascension and Mediation by this Belief in the Light This I take to be the very Stress of the Matter collected out of the most Forceable Writings of our Adversaries To which I Answer and let him that reads understand It must be considered in this Last Part of the Objection how those Questions can be applicable to the Light and yet be reconciliable with those Scriptures that seem to attribute all to his Bodily Sufferings I hope to make appear that as we exalt the First so we dare not by any means to slight the Last The Light or rather He that is Light in Man for I have alwayes desired so to be understood Light being a Metaphor or word taken from the outward Day and chiefly so term'd because of Man's Darkness which is thereby discovered hath been as a Lamb slain since the Foundation of the World that is the World had not been long created before the good Order of it and every thing therein being envied by the Fallen Angels that Spirit of Iniquity betrayed Man of his Innocency and Sin by Disobedience prevailing the Light or Principle of Life under whose Holy Leadings Man was placed became Resisted Grieved and as it were Slain which word Slain is also Metaphorical that is to say the Innocent Pure Life was as Wounded unto Death through Man's Disobedience and Lamb-like Image in which Adam was created by him through Rebellion lost Thus that Holy Principle which God placed in the Heart of Adam in which was true Light Life and Power bore the Sin was prest under it as a Cart under Sheaves grieved exceedingly and as it were quencht with Iniquity This hath been the Condition of that Precious and Elect Seed Spirit Light Life Truth or whatever Name equivalent any may please to give it ever since that first Rebellion to this very Day And as in Wicked Men God's Holy Light and Spirit or that Principle which is so called hath been deeply Wounded yea as one Slain so in Good Men that have had a Sence of the World's Abomination hath it also born many Burdens and Weights for the Light and Life is One in All. And those who have been reformed by it and joyned to it have been as One Spirit and have not been without their Share of their Lord 's heavy Sufferings from the Ungodly World which was as well a filling up of Christ's Sufferings that were before his Outward Coming as what to this Generation are behind And as at any time Disobedient Men have harkened to the still Voice of the WORD that Messenger of God in their Hearts to be affected and convinced by it as it brings Reproof for Sin which is but a Fatherly Chastizement â—…o upon true Brokenness of Soul and Contrition of Spirit that very same Principle and Word of Life in Man has mediated and attoned and God has been propitious lifting up the Light of his Countenance and replenishing such humble 〈◊〉 with Divine Consolations So that still the same Christ Word-God who has enlightned all Men by Sin is grieved bearing the Iniquities of such as so sin and reject his Benefits but as any hear his Knocks and let him in he first Wounds and then Heals afterwards he attones mediates and re-instates in the holy Image Behold this is the State of Restitution And this in some Measure was witnessed by the Holy Patriarchs Prophets and Servants of God in old time to whom Christ was substantially the same Saviour and Seed bruising the Serpent's Head that he is now to us what Difference sâ—…ever there may be in Point oâ—… Manifestation But notwithstanding the same Light and Life with that which afterwards clothed it it self with that outward Body did in measure inwardly appear for the Salvation of the Souls of Men yet as have often said never did that Liâ—…â—…eminently put â—…orth it self for that End as in that 〈◊〉 and prepared Body so that what he then suffered and did in that transcendent Manisestation may by way of Eminency assume the whole Work unto it self that he ever did before or might do afterwards For doubtless that very Light Life and Power which dwelt in that Fleshâ—…y Tabernacle eminently was the Convincer Condemner Saviour and Redeemer yet not only as confined to that Body but as revealed in the Hearts of Men as he was in Paul who not consulting with Flesh and Blood against the Lord of Glory willingly receive him in to bind the strong Man spoil his Goods and cast him out that He might Reign And that the Divine Life Light Spirit Nature of Principle which resided in that Body was the efficient Cause of Salvation observe the Title that is given from the great Work he was to
that Illumination God has given me in Moderation the very Truth Weight and Tendency of the Outward Coming of Christ and his deep Sufferings by and for the World And also the Nature of his Inward Coming into the Souls of Men to expel the Darkness that lodgeth there In both which respects I confess him to be the Saviour of the World in general and the Saviour of each Man in particular But that the Benefit accruing to Men from Him as the general Saviour is known and received only where he is witnessed a particular Saviour and that I will abide by For Christ in Man becoming the Hope of Glory and Man's being changed into the same Image from Glory to Glory even as by the Spirit of the Lord is the Salvation and Perfection of every True Christian. CHAP. XXII That Christ is the Light or the Light is Christ. proved from Scripture and so concluded notwithstanding two Objections which are fully answered THat which remains to compleat our Scriptural Discourse of the Light is to pronounce it that which H. H. J. Faldo Tho. Hicks and a Multitude of other Barkers at it despise to call it and don 't a little undervalue both us and It because we do I mean CHRIST Not that the Manifestation of Light in every Conscience is the Intire Christ but that Christ the Word-God is that Light of Righteousness which inlightens all Men for which the Scripture is most express in that so well known but little believed Passage delivered to us by that beloved â—…isciple who best knew what his Lord was and stood in no need of any of their Information how to denominate or rightly character him although they and others implicitely accuse him of Weakness Obscurity nay Error if not Blasphemy too who make it all this and if it were possible more in a poor Quaker for only Believing on pure Gonviction this one weighty Passage THAT WAS THE TRUE LIGHT WHICH INLIGHTENS ALL MANKIND COMING INTO THE WORLD I have so throughly handled this Matter in a late Book intituled the Spirit of Truth Vindicated that I need the less to enlarge at this time to which I refer the Reader for Satisfaction concerning some Objections raised against the place However I will briefly consider it here that our Believing Christ to be an Universal and Sufficient Light and that to be Christ may stand in the View of the World upon so good Foundation as the Testimony of that Divine and well-beloved Apostle Two things are commonly urg'd against our Understanding of the first Nine Verses of John as they respect the Light 1. Some say that the Light here spoken of is not a Super natural and consequently no Saving Light but the Light of common Reason Others call it of Nature decay'd by the Fall and what Conviction ariseth thence is only the Imperfect Remains of that Natural Light which these Men who thus speak grant all to have as well before as after Christ's coming in the Flesh. 2. Others say that this is indeed an Universal and Saving Light but they restrain it to that Visible Appearance and make the ALL to be all those that will believe and the World to be that New Spiritual World Christ came to create by Saving Knowledge which Believers come into I will briefly answer both and therein as well all the pretended Anti-Socinians viz J. Owen R. Baxter T. Danson J. Clapham J. Bunnion S. Eaton J. Grig T. Imner T. Hicks and abundance more who hold the former as those who are reputed Socinians who hold the latter It is agreed by the First in the beginning of this Chapter that Christ's Eternal Divinity is declared by the Evangelist since some of them and particularly J. Owen tells us out of Eusebius that it was written on that very Occasion one Cerinthus then denying any such thing This Word which was with God and was and is God This God the same Person tells us in his first Epistle is Light By Him all things were made among the rest Mankind He then tells us that This Word had Life and from thence descends to inform us what the Word was with respect to Man In Him the Word was Life and the Life the Light of Men as such He was that True Light and not John who only came to bear Witness of that True Light which inlightens all Mankind coming into the World That this Light is Divine and no otherwise Natural then as it is Christ's Nature or Natural to the Word I shall thus prove Man is here supposed to be before he was inlightened therefore what ever was proper and connatural to Man as Man he had before he was inlightened that is he had a reasonable Soul indued with intelligent Faculties and that clothed with a Body fitted with sensible Organs The Latter differ'd him from Inanimate the Former from Irrational Creatures But still the Light with which this Soul is enlightened in reference to God and things appertaining to its Eternal Well being belongs not to Man as Man Surely then this Light must be superadded that is over and above Man's Composition as a meer Understanding Creature and consequently it must descend from above and in this Sense be Supernatural Thus the Word created all things and among them made Man enlightened Man with a Supernatural Light That this Light was not only over and above Man's Nature but is also of a Divine and Saving One in it self 〈◊〉 prove from its being the Life of the Word for if the Life of the Word be the Light of Men here is no such thing as descending to an Effect to prove the Light Divine a that the Life should bring forth a Light and therefore this Light is Divine because the Life of the Word that Product it is so I say without going to an Effect for a Proof of the Light 's Divinity I thus Undeniably prove it from the Life it self for that very Divine LIFE is the LIGHT not that it createth or brings forth a Light as a Cause doth an Effect but is that very Light it self so that unless they will make that Life Natural I mean as they do Created though very improperly for a Divine Life is Natural to Christ they cannot conclude the Light which is not the Product but that very same Life it felf to be a meer Natural Light If then the very LIFE of the Word be the LIGHT of Men unless the LIFE of the Word be NATURAL the LIGHT of Men must be SUPERNATURAL DIVINE and INFINITE as it becomes the LIFE of the WORD which is GOD to be And this roundly checks the dull Ignorance or base Malice of Tho. Hicks who either could not or would not understand G. Whitehead when he said The Light must needs be Divine because the Life from whence it came is so and the Effect is alwayes of the same Nature with the Cause in any other sense then this That because saith Tho. Hicks God is the Cause of Beasts
counts all such Faith and Worship Imagination made of Men or a meer lifeless Imitation He prefers one Sight begotten from a Sence of God's Work in the Heart beyond the longest Prayers in that State He leaves them all walks as a Man alone fearing to offer God a Sacrifice that is not of His own Preparing He charges all other Faiths and Worships with Insufficiency and meer creaturely Power which are not held and performed from an holy Conviction and Preparation by the Angel of God the Light of his Presence in the Heart and Conscience therefore goes he forth in the Strength of his God against the Merchants of Babylon Woes and Plagues are Rightly in his Mouth against those Buyers and Sellers of the Souls of Men He is Jealous for the Name of the Lord And therefore dares not speak Peace unto them neither can be put into their Mouths but testifies against all such Wayes Freely he received freely he gives Thus is this Man Unravel'd Unreligion'd Unbottom'd as to his former State wherein he was Religious upon Letter Form Mens Traditions Education and his own Imagination He is as a Man quite undone that he may be made what he should be Thus is he convinced of Sin and of Righteousness too and the Joy he once had when he girded himself and went whether he would is now turned into Sorrow and his Rejoycing into Hoâ—…ling He has beheld God in the Light and abhors himself in Dust and Ashes Sin that was pleasant once in the Mouth he finds bitter in the Belly and that which the World esteems worthy their Care he flies as a Man would do a Bear robbed of her Whelps Sin is become exceeding Sinful to him insomuch that he cries out who shall deliver him He labours greatly and is very heavy loaden He is not willing to fly in the Winter but is resolved to stand the Tryal For this Man not only brings his former Deeds to the Light and there suffers Judgment to pass upon them but patiently takes part in that Judgment who was so great an Accessory to them Nor doth his Obedience conclude with the Sentence given against past Sins and himself that committed them but most patiently endures the Hand of the Lord till his Indignation be overpast and till that which condemned Sin the Fruit hath destroyed the very Root of it which hath taken so deep hold in his Heart and the same Spirit of Judgment that condemned Sin be brought forth into perfect Victory over the very Nature and Power of Sin This Judgment is found in the Light therefore do the Sons of the Night reject the Knowledge of its Wayes and the Children of the Day joy greatly in its Appearance But neither is this all that makes up that Good Man who obeys the Light For a compleat Son of Light is one that has conquer'd and expel'd the Darkness 'T is true he was once Darkness but now Light in the Lord because he hath been turned from Darkness to the Light and from Satan's Power unto God who is Light it self and with him is his Fellowship continually This is the Man who in the Way of the Light hath met with the Inward Cleansing for having been purged by the Spirit of Judgment and the Spirit of Burning otherwise called the severe Reproofs Stroaks and Terrors of the Light in the Conscience he has ever a Watch set up in his Heart A Thought must not pass which has not the Watch-Word but at every Appearance he cries Stand if a Friend and owned oâ—… the Light who is the great Leader given of God for that Purpose then he lets It pass otherwise he brings It to the Commander of the Conscience who is to sit in Judgment upon It. Thus is Christ the Light King Judge and Lawgiver And by this he grows strong increaseth with the Increases of God Yet he often reads the Scriptures and that with much Delight greatly admiring the exceeding Love of God to former Ages which he himself witnesseth to be true in this and many things are opened to his Refreshment So is the Light the Just Man's Path that in every Age still shined brighter and brighter in which the cleansing Blood of Jesus Christ is felt to cleanse from all Sin Thus doth he bridle his Thoughts so that his Words and Actions offend not Above all he is often retired to the Lord loves Fellowship with him waits for dayly Bread not in his own Words Strivings or Will but emty of Thoughts or the Peace or Comfort that is drawn or imagined from thence he silently waits to feel the Heavenly Substance brought into his Soul by the Immediate Hand of the Lord for it is not fetching in this Thought or remembring the other Passage in Scripture or calling to Mind what has been formerly known but every Immediate Word that proceeds from out of the Mouth of God that can satisfie him In short He that obeyes the Light is thereby taught to deny Ungodliness and Worldly Lusts and to be Sober Righteous Patient Humble Meek Upright Merciful Forbearing Forgiving Peaceable Gentle Self-denying Constant Faithful and Holy because the Lord his God is Holy Thus have I given a brief Account as well what HE is not as what HE is that is Obedient to the Light within which is Christ's Appearance in the Heart whose Holy Blood is felt to Cleanse Attone and Save all those who believe and abide therein CHAP. VI. The Discourse hithertoo 〈◊〉 up and concluded with an Exhortation to all Professors of Religion espâ—…cially our Opposers I Will sum up the whole of this Discourse into these few Heads I. That Salvation is to be saved from Sin first and Wrath consequentially He shall save them from their Sins II. That Christ the Word-God has enlightened all Mankind not only aâ—…ter his Coming in the Flesh but before And that the Light has ever been Sufficient as well as Universal to lead to God all such as have obeyed it as by its Properties and Effects is demonstrated III. That the Difference betwixt the Time of the Law and that of the Gospel as generally distinguisht was in Manifestation not in Nature God might be as much more propitiouâ—… and bouâ—…ti ui to the last Ages be it that they were better able 〈◊〉 receive such extraordinary Discoveries or that it waâ—… the alone good Pleasure of his Soveraign Will as he was to the former Ages yet that he gave them a Sufficiency of the same Divine Light to conduct them through the World to Eternal Blessedness IV. That Jews and Creeks Heathens and Christians agree in this V. That still the Preheminence is given to Christ's Manifestation in Flesh both generally and particularly that being both the Fulness of Time and Fulness of Discovery which put an end to the Types and Figures and Carâ—…al Coâ—…mandements by shewing forth an Abrogation and Consuâ—…tion of them all in the Substance it self In which State they are not needed but in Comparison thereof
received and abode in them would lead them iâ—…to all Truth and that they needed not that any man should teach them To deny this to have been the Saints Teacher is to deny as plain a Proposition as is in the whole Scripture and that one Age of Christianity should have one Rule and another Age another Rule that the Spirit we but the Letter is more then any Man can prove yet did John's so writing invalid the Scripture or vilifie his own Epistle Certainly none will talk so idly How then doth our lifting up the Light and Spirit of Christ which fulfils the Scriptures by bringing such as are led thereby to enjoy the good things therein declared reject and vilifie the Scriptures Does our living up to them by an higher Rule make us to deny and reprobate them Erasmus and Grotius think them then most to be valued when men are Witnesses of them see on 2 Pet. 1. 19 20. I do acknowledge they contain an Account of several heavenly Prophecies godly Reproofs and Instructions that ought to be obeyed Obj If so Then how are they not a Rule of Faith and Life Answ. A Rule and the Rule are not one and the same thing By the Rule of Faith and Life I understand the living spiritual immediate omnipresent discovering ordering Spirit of God And by a Rule some Instrument by and through which this great Rule may convey its Direction Such a subordinate secondary and dâ—…claratory Rule we never said several parts of Scripture were not yet the Reason of our Obedience is not meerly because they are there written that were legal but because they are the eternal Precepts of the Spirit in Mens Consciences there repeated and declared Iâ—… is the Tâ—…stimony of the Spirit that is the true Rule for believing and understanding of any or all the Scripture therefore not the Scripture but the Spirit of Truth must be the Rule for mens believing understanding c. Thus held the Ancients Tâ—…rtullian saith Worldly Wisdom the Lord calls Foolishne ss he hath chosen the soolish things of the World to the confounding of Philosophy for that is the Matter of Worldly Wisdom a divine Interpreter of the divine Nature and Disposings Justin Martyr in Exposit. â—…id The Interpretation of the Scriptures is to be a commodated to the Will of the Doctrine of the Spirit and not to human Reasonings Hieron saith The Scriptures musâ—… be opened with spiritual Exposition Epiphanius saith Only â—…o the Children of the holy Ghost all the Scriptures are plain and cleâ—…r Nor were the most approved Protestants of any sort who have been so reputed in Opposition to Popery of another mind It is the Substance of the sourth Article exhibited against the Lutherans in the Council of Trent as an Erroneous Doctrine they held That to understand the Scripture neither Gâ—…oss nor Comment is necessary but only to have the Spirit of a Sheep of Christ's Pasture Erasmus tells us What Man sets forth by Man's Deâ—…ice may be received by Man's Wit But the thing that is set forth by the Inspiraâ—…ion of the Holy Ghost requireth an Interpreter inspired with the like Spirit and without the Inspiration of it the Secrets of God cannot be known Luther giveth us his Mind thus The Scriptures are not to be understood but by that very Spirit by which they were writ Peter Martyr that famous Italian Protestant teacheth us The Spirit is the Abettor by which we must assure our selves for understanding of the Scriptures that thereby we must discern between Christ's Words and a Strangers quoting Christ's Words My Sheep know my Voice and several other places of Scriptures Again The Spirit of God revâ—…aleth the Truth in the Scriptures H. Bullinger Decad. 4. Serm. 8. Men â—…etch the Understanding of Heavenly Things and Knoâ—…ge of the Holy Ghost from NOWHERE ELSE but from the same Spirit John Bradford answerd to the Arch-Bishop of York thus We know the Scriptures as Christ's Sheep by the same Spirit that wrote and spake them being thereby assured c. Calvin teacheth thus in his Institutes It is necessary the same Spirit that spake by the Mouth of the Prophâ—…ts should pierce into our Hearts to perswade us that they faithfully delivered that which was committed to them of God Beza saith That the Way of understanding Prophecies and referring them to the right Scope must be sought or fetcht from the same Spirit which dictated them to the Prophets themselves and more to that purpose W. Tindal call'd the English Apostle by J. Fox saith It is impossible to understand in the Scriptures more then a Turk for any that hath not the Law of God writ in the Heart to sulfil it Bp. Jewel thus against Harding The Spirit of God is bound neither to Sharpness of Wit nor to Abundance of Learning Flesh and Blood is not able to understand the Holy Will of God without SPECIAL REVELATION Without this SPECIAL HELP and PROMPTING OF GOD's SPIRIT the Scripture is to the Reader be he never so Wisâ—… and well-Learned as the Vision of a sealed Book D. Ames a great Father of the Independents saith upon Bellarmin's wordâ—… The Anointing of the Holy Spirit doth teach the Faithful to understand those things which they received of the Apostles therefore to understand the Scriptures in those things which are necessary to Salvation with more to that purpose Vatablâ—…s on Job 32. 8. with Drusius Clarius and others speak to the same effect G. Crâ—…dock a famous Independent Preacher preacht That the Scripture is a Speechless thing without the Spirit Ch. Goad an eminent Separatist's Works styl'd B. D. of K. Colledge in Cambridge and an Independent Pastor thus taâ—…ght There is no Knowledge of Christ nor of the Scripture but by Revelation D. J. Owen a man of greatest Fame among the present Independents saith The publick authentick and infallible Interpreter of the holy Scripture is HE who is the AUTHOR of them from the BREATHING OF WHOSE SPIRIT IT DERIVETH ALL ITS VERITY PERSPICUITY AND AUTHORITY So that we see upon the Judgment of many considerable Persons the Scripture is no Rule for our believing and understanding of it self therefore not The Rule of Faith and Practice coâ—…cerning the things therein declared I will give a short Instance in Christ's words about Regeneration He taught and strange it was no doubt to wise Nicodemus That unlâ—…ss a Man be born again he cannot see the Kingdom of God This is as plain a Proposition as can be laid down and may be credited Historically But what is that to any â—…s New Birth that they are never like to 〈◊〉 â—…formed of there Nor can that Scripture be my Rule in that Heavenly Travail respecting the many and wonderful Tryals and Exercises that are to be met with in it neither can any other Writing whatever This only is the Office of that Spirit Word immortal by which I am anew
the Lord of Glory for it would have given them a Sence and Knowledge of him there were those that grieved and vext the Holy Spirit within would it therefore be a good Argument to say that his Spirit was no sufficient Rule And to what thou sayst of Jesus Christ as come in the Flesh a Person prophesied of born at Bethlehem p. 11. we never said the Light in every man was Christ under these Considerations though Christ considered as the 〈◊〉 enlightens every man Spiritually and Divinely Both John the Baptist and John the Evangelist gave a higher Proof and Testimony of Christ then this you Baptists give When John Baptist said he is preferred before me for he was before me and John the Evangelist saith In the beginning was the Word c. this was Christ. Sect. VII His Madness and Self-Contradiction about the Light TOuching our obeying the Commands of the living Word in us for this thou accuseth us with a mental and mystical Reservation which thou sayst indeed is no other then a meer mystical Romance p. 10. For which the Lord rebuk ethy Prophaneness and Irreligious romancing against the Word and Light within Also thy Blasphemy is very manifest in accusing what we said of the Light within as to the Miracles Wonders or Works wrought by it to be no more then what the Apostle spake of the man of Sin 2 Thes. 2. 9. and also what may as well prove Mahomet to be the true Christ as the Light in us p. 11 12. Here again thou actest the Part of a Bedlam against the Light in us which else-where thou hast confest to be Christ for that he is the Life and Light of Men and is not this Christ the Messiah They that have believed in his Light within and so truely made Tryal of it do know that wrought by it which never was wrought either by the man of Sin or Mahomet for to believe in this Light is the Way to become Children of it the Way to see Darkness and the Power of it to vanish and so to have Sathan overcome by the Power of Christ received in the Light and this did never the Man of Sin nor Mahomet therefore thy Instance herein is most Blasphemous And if we be accountable for every Dispensation of Light according to its kind and degree p. 13. of what kind is this Dispensation of Light that 's given in common unto Mankind thou hast sufficiently answered to thy own utter Overthrough in pag. 36. viz. T. H. Yet all this is no Disparagement to the Light within to say that God doth make any thing more known of his Will than is or can be known by this meer Light within for 't is but to say that each degree of Light is serviccable to its End Reply Where now Mark that the Difference about the Light that is given in common to all and more peculiarly manifest to some is not in the Nature and Kind of it but in Degree and surely the Degrees of the Light do not alter the Property of it The divine Light is one and the same Throughout all Ages both in the time of the Law Prophets of Christ coming in the flesh which was to exalt his mannifestation in Spirit And now in the fulness of time shining forth in a more glorious and powerful Manifestation the same Light hath shined forth more and more throughout the several dispensations of God which were all for the Exaltation and bringing forth of the Light in its degrees and Manifestations of Glory and Power But what Account wilt thou give to God for thy so much undervaluing that Degree of Light that he hath given unto all Mankind as thou hast done One while in judging it a misguiding Light another while comparing our Tstimony of it to the man of Sin Mahomet c. Another while it is so dis-esteemed by thee as not sufficient to discover or reprove Persecution and killing the Disciples and yet we must be acountable to God for it What mean and confused Thoughts thou hast of it the Impartial Reader may easily judge by the tenor of this thy most contradictory Discourse But they who experienced the Increase of Light in them the Superaddition of divine Revelation p. 12. the shining of the Light more and more unto the perfect Day their being changed from Glory to Glory it was through the diligent Improvement of that Degree of Light that sure Word of Prophesie shining in their hearts and not by opposing and disparaging of it as thou hast done in thy Pride and Darkness which covers thee who art one that stumbles at the Ingrafted Word through thy Disobedience In which thou wouldst have us to believe the Light within to be not sufficient to guide unto Salvation while thou hast not followed it to experience the good End of its Guidance as we have done Thou pretends to know what it cannot do but â—…elst us not what it can do and to what end it will lead if truely obeyed Nor what will become of those that improve it who have not the Scriptures or Historical Relation of Christ as come in the Flesh wherein thou art deficient and difingenuous in all thy Work Sect. VIII Christ as the Rock of Ages and the Intent of his coming in the Flesh not known to Baptists while they oppose his Light within T. H. JEsus Christ was a Person of whom there were many Prophesies which should be fulfilled in him p. 11. If this Light within be the true and only Christ then why was there so many Sacrifices in the time of the Law tipifying Christ to come since Moses and the rest of the Children of Israel had a Light in them If you say the Light within was not the Messiah then you deny your Principle If it were what Significancy could there be in those Types respecting Christ to come p. 12. Answ. Thou thinkst thou hast caught us in a learned Dilemma here but what amounts the tenour of it to but to tell us either that the true Christ was not in being in Moses and Israels time or that he was not in them for if he were thou questionest what Significancy could there be in those Types But here thou art very dark for though Christ's Manifestation did differ both in degree and manner of Appearance and though when in the Fulness of time he came to fulfil the Prophesies and Types of him the Power and Glory of the Father was more fully and eminently and signally manifest in him then in any before and the Light more shone forth exemplarily in him yet it follows not that the true Christ was not in being in Moses and in the Prophets time or that his Light was not in some Degree manifested both before under and since the Law If the true Christ was in being and in any degree manifest his Light needs must but the true Christ was in being from Everlasting and in time universally shining and manifest in some degree
not planted a Light in man that opposeth the Covenant of Grace nor is the Light of Câ—…rist repugnant to 〈◊〉 Christianity neither can the least degree oppâ—…se the greater Thou proceeds thus T. H. How comes it to pass that Jesus Christ as to the great end of coming into the World is so much neglected and the Stress of many men's Hopes laid upon something in themselves Hence the Hope of the Hypocrite is compared to the Spiders Web being spun out of their own Bowels Do you not see this in your selves who are the greatest Admirers of the Light within p. 38. Answ. Still thou runs upon thy gross mistake of the Light within whereby thou falsely reflects upon us for relying on it for First Our Hope and Dependance upon the least degree of the Light of Christ in us which is the divine Life of him as the Eternal Word this can neither oppose nor neglect the great ends of Christ's coming into the World in the Flesh any more then John's bearing witness to the Life of the Word being the Light of men could oppose the Word becoming or taking Flesh. 2ly What were those great ends of Christ's so coming into the World but evidently to shew forth and exalt that divine Light and Salvation in a greater Fulness and Manifestation which in some degree did before universally shine throughout all Ages or otherwayes how could Christ be the Rock of Ages or his Outgoings from of old from everlasting And whence in the dayes of his Flesh shewed he Light through his innocent Life Ministry and Miracles but from that divine Power and Glory of the Father in him for God did work them by him 3ly After it s testified concerning God the Eternal Word that in him or in it was Life and the Life was the Light of men Joh. 1. 4. It s said that the Word was made Flesh and dwelt amongst us or tabernacled in us and we beheld his Glory as of the only begotten of the Father full of Grace and Truth ver 14. and of his Fulness have all we received Grace for Grace ver 16. Now mark this discovery of his Glory Grace and Fulness was a divine discovery being as of the only begotten of the Father of whom John said he that cometh after me is preferred before me for he was before me verse 15. The divine Light of the Word was that by which they had this discovery of Christ which was beyond that of the outward or fleshly Appearance which might be seen with a visible Eye but the other only seen by the Eye invisible and Spiritual So that this coming of Jesus Christ into the World was so far from lessening or destroying his spiritual Light of him as the eternal Word in men that it was to increase the Knowledge of it and in order to bring it forth in its Brightness and Glory for the Revelation of the perfect Day of Salvation And herein he came to render the Appearance and Testimony of his Light within the more valid and effectual men having erred and been estranged from it Now is it consistent with the Hope of the Hypocrite to obey the measure of the Light of Christ within in order to receive more Is it not rather consistent with the Hope of the Hypocrite to hope that their Sins are pardoned and they justified by the Righteousness and Obedience of Christ wholely without them while they are rebelling against sliting and rejecting his Light within them and so living in their Sins and Impurity And this is thy State and Hope as will further appear for who have received Power to become the Sons of God whom the World knoweth not because it knew not him they have that Hope and Expectation of being made like unto Christ through his Appearance and every man that hath this Hope in him purifieth himself even as he is pure 1 Joh. 3. therefore this Hope which they have in them is both living and effectual and to be fore it is not placed upon Darkness but upon the Light For it is the Inlightening of the Eyes of the Understanding whereby a Soul is capable of seeing what is the Hope of his calling and the Power that wrought in Christ when God raised him up from the dead Therefore thou who rejects the Light within thy Eye is blind thy Hope is the Hope of the Hypocrite thou neglects the great ends of Christ's coming into the World which was not only to condemn Sin in the Flesh as his Light within effectually doth but also to shew and increase Light and to manifest the day of God's Salvation by his divine Power in delivering man from Sin and Wrath. Sect. XVII His Slander about the Person Offices Sufferings and Blood of Christ and continued Abuse of the Light within T. H. WHat contemptible Thoughts you have of the Person Offices and Sufferings of Jesus Christ that you account his Blood no more than you do the Blood of a common Thief p. 38. Answ. 'T is no new thing for thee to slander us while by opposing and rejecting the Light within thou art become hardned and seared in Conscience These are such notorious Slanders that thousands can witness against thee therein When did ever any of us express such contemptible Thoughts of Christ his Offices or Sufferings If we had never exprest any such thing how comest thou to judge our Thoughts to be such And where did ever any of us express such an Account of his Blood that was shed as no more then that of a common â—…hief The Lord rebuke thee for this thy abominable Slander as I doubt not but he will T. H. And esteem Justification by that Righteousness which Christ wholy fulfilled in his own Person without us to be a Doctrine of Devils p. 38. Answ. Though these are not our Words we do not own the Doctrine viz. That men are justified wholy without them by what Christ fulfilled in his own Person only for this is not the Language of the Scriptures which thou pretendest to be thy Rule Christ fulfilled the Righteousness of the Law in his Person but here thou makest no Exception but that Justification is by that Righteousness which Christ wholy fulfilled in his own Person without us men will only believe this when they reject the Light within as thou hast taught them But we are not justified by the Righteousness of the Law nor by any Act of Christ meerly as done in his Person but by the Righteousness of Faith in which we are interested in Christ as we are Partakers of living Faith which are inseparable But what is this Justification thou wouldst advance as wholy wrought without thee Is it either in Reallity a making men just or an accepting of them as Just and Righteous who are so in Reallity or is it a reckoning of them so who are actually sinful If the former then 't is not wholy wrought without but the inward Effect of the Blood of Christ in cleansing from Sin is
the Body of Man c. 7. The Resurrection 8. The Light the Sufferings and Work of Christ. 9. The Baptists Ordinances Shadows c. 10. Knowing Christ and his Coming Reign and Deity 11. Their Erroneous and Groundless Distinction between the Light of God and the Light of Christ. 12. Turning to the Light within 13. Christ as at the Right hand of Power 14. Perfection 15. The Light within distinguished from an Historical Knowledge 16. The Baptist's unlearned Question TO THE READER Serious Reader THe implacable Enmity of divers Baptist Teachers against us our present Liberty and Prosperity is very obvious by their several perverse confused Pamphlets although the sad Experience and Fruitlesness of Coertion has not been shewn by their Valour They have Cause rather to be abased and humbled for their timerous obscuring themselves many of them in the late stormy times then now either to boast or thus come croaking out in warm Weather with Blasphemy and Revilings against the Light of Truth or us its Children As also for their many Divisions among themselves contrary to this Man's pretended Order and Communion of him and his Brethren of their baptized Churches as in pag. 53. being divided about Principles and Doctrines as some of their Leaders and Chieftains preaching up a personal Election others general Redemption some for Christ's dying for all others for his dying but for a few some for the Jews Seventh-Day Sabboth others opposing it some holding the Souls mortality with the Body others the Immortality They should have been reconciled among themselves before they had thus appeared in Print against us called Quakers for as yet we have no consistent matter from them to deal withall Lux Exorta Est OR THE LIGHT SPRUNG UP IN THE Despised Quaker With Evident Testimony against the Darkness and Prejudice of the Old Anabaptist I. Concerning the Light within THe Light or Life of the Eternal Word which is the Light of men Joh. 1. 4. is spiritual and divine as is that Word and therefore able to direct man his Way out of Sin and to give him Power against it what Cruelty and Partiallity doth he therefore like the partialminded Electioners reflect upon God in saying that this Light or Illumination of the Eternal Word leaves man like the Priest and Levite in his Blood and Wounds and yet how manifestly is this contradicted in his granting That by this Light Mankind may come to understand there is a God and also their Duty as he is their Creator Now this their Duty is both truely to love obey and sear him as also the man grants the Light to convince them of Sins and teach them to do unto all men as themselves would be done unto and that if the Heathens do follow the Light they are enlightened withal by the glorious Creator they would shine forth in the Principles of Morality and just Living p. 9. Now then it appears that this Light in all men can both teach them their Duty to God and one another so then it would teach them both to begodly and just Then the Question is whether all that are so taught and are such be they called Heathens or others be not in Reality Christians Can a man be godly and not a Christian Surely if the Heathens do mind and follow so much Light as God has given them they shall be saved for is there any more required then what is given Or doth God condemn Men for not improving more then he gives them How can they then be inexcusable or left without Excuse before him Observe again that this Opposer is not only cruel in leaving men in their Blood and Wounds though they follow so much Light as is given them but he is greatly confounded about the Light in all men one while calling it The Substance of the Law of the first Covenant p. 11. another while saith That Law was a more glorious Ministration and did convince of Sin more clearly then this Light p. 10. whereas the inward Convincement or Conviction does not arise from the Law meerly as written without but from the Law or Light as received from God in the Heart another while he calls it the Spirit that God has formed in man Zach. 12. 1. The Candle of the Lord p. 9. Let the ingenuous Reader judge how this man is shattered in these his Contradictions Inconsistencies and Variations and how plainly he hath broke the Neck of his own Cause in confessing that the Lord Jesus as the eternal Word enlightneth all men for Jesus Christ and his Light as the eternal Word is the divine and highest Light II. Concerning Redemption Justification c. HE is very inconsistent in his Saying that Redemption and Justification have been fully compleated and finisht by our Lord Jesus for â—…s once for all and that the Debt is paid and Satisfaction made p. 14. while yet he grants that Ignorance and Unbelief as Chains and Fetters bind many in Satan's Kingdom p. 14. for did you ever know of any so fully in a redeemed and justified Estate while so actually under Satan's Chains and Fetters in his Kingdom Or that any should be thus detained in Prison so long after the Debt is paid and Satisfaction made as he imagines But in this Notion of Satisfaction he appears very short and shallow though it be not a Scripture Phrase as T. Danson grants Synops. p. 19. and though it depends but upon some Notions of Law as Dr. Owen saith Declar. p. 150. Now that all mens Debt should be so strictly payed or such a severe Satisfaction made to vindicate Justice by Christ in their Stead which God never imposed upon the Son of his Love and that for Sins past present and to come as some say how inconsistent is it Besides the gross Liberty this gives to Sin how agrees it with his teaching them to pray Forgive us our Debts Math. 6. 12. for what needed that if they be all fo strictly paid in their Stead Howbeit that Christ in another or more acceptable Sence was a most satisfactory Offering and Sacrifice for Man-kind for a sweet smelling Savour to God Ephes. 5. 2. this we confess and own and that he tasted Death not only for some but for every Man and is a Propitiation for the Sins of the whole World And that Men are not justified nor all their Debt payed in their Stead while they are actually in Chains in Satan's Kingdom see this Man's Concession to his own Confutation touching the Power of true Conversion that is taught by Christ and his Ministers viz. That a man must repent that true Repentance is a through Change of the mind and that it consists in 1 A clear Sight and Sence of Sin 2 Godly Sorrow in the Sence and Burthen of it 3 In utter Abhorrence and forsaking of it And also Faith is required and must be wrought with Power in the Hearts of the Penitent c. p. 15. 16. Mark then here is some Debt for men to pay
those few mentioned namely for Christ saith he sent me not to baptize but to preach the Gospel So he did not thank God for neglecting part of his Commission in baptizing so few but partly to prevent their wrong Use thereof and chiefly because his Commission did not extend to Water-Baptism And as to his Allegation to prove that the Word not is not alwayes used as an absolute Negative p. 27. he cites Joh. 6. 27. Labour not for the Meat that perisheth but for the Meat which endureth c. If the Occasion of these Words be minded not will prove an absolute Negative in this Place Jesus speaking to them that sought after him because they did eat of the Loaves ver 20. and were filled for which end they ought not to have sought after him And admitting his Instance in Adam that he was not deceived namely that he was not first deceived taking in the Word first from the Verse before this is altogether impertinent unto his Purpose about Paul's not being sent to baptize there being no such Discovery that Paul was sent at all to baptize as there was of Adam's Transgression but the contrary in that Paul expresly said Christ fent me not to baptize but to preach the Gospel V. Of the Anionted TO his saying the Word Christ signifies one Anointed accounting it absurd to say the Spirit or Anointing is Christ p. 37. I answer are not the Father the Spirit and the Word one Christ as the Son of God is God's anointed And is it not granted that he was the Son of God by eternal Generation And fo was before he took upon him that Body prepared for him called the Lord 's anointed Psal. 2. 2. which Word Anointed sometimes relates to his being set up or exalted as King yet have I set or anointed Hebr. my King upon Sion the Hill of my Holiness ver 6. As also to his being endued or anointed with Power from on high which Power is that divine Unction and in that Christ is called the Power of God and the Wisdom of God 1 Cor. 1. 24 He may as properly be called the Anointing as where the Spirit of the Lord is there is Liberty now the Lord is that Spirit this Anointing is not an outward Unction nor outwardly received upon the Flesh or Body but being a divine Unction of Glory and Power from above it s inwardly and spiritually received by an immortal Seed and Birth born from above as that which is born of the Spirit is Spirit As for his Term Humane Nature and Glorious Unity between the divine and human Nature p. 36. he talks he knows not what besides Scripture-Language the Word human is not applicable to Christ in Glory by the Scriptures but originally relates to the Earth and so to the Body of man as coming thence But Jesus Christ was the Anointed as he was the Son from the Father's Substance which he was before he came in the Flesh or took upon him that Body that was prepared for him and the Anointed and Saviour by the divine Power given him when in that Body upon Earth though more highly exalted or anointed as ascended far above all Heavens and exalted in the Father's Glory the Anointed and Saviour also as revealed and formed in the Saints Gal. 4. 19. the Anointed as set up from Everlasting the Anointed both in Sufferings and in Glory the Anointed both as he came in Flesh and as coming and revealed in the Spirit in his People and his Name by which Life and Salvation comes and is given is his divine Nature and Power to which his Name relates that is above every other Name One thing this man H. G. and his Brethren stumble at and at which his Soul is wounded as he saith p. 30. is that Christ was never seen with an outward or rather carnal Eye which H. W. is accused of sor saying The Eternal Son of God was never seen with any Carnal Eye to which I say they should have been so ingenuous as to have considered the Intent of these Words and more candidly to have construed them thus Christ as the eternal Word the Lord from Heaven the only begotten of the Father in his spiritual Discovery as the Image of the invisible God and Brightness of his Glory cannot be seen with a carnal Eye Flesh and Blood hath not so revealed him the saving Light of Christ never was nor can be reached with the carnal Eye he that seeth the Son and believeth on him hath everlasting Life Joh. 6. 40. and as saith the Son of God he that seeth me seeth my Father also Joh. 12. 45. and 14. 9. but none can see the Father with a carnal Eye therefore none could ever see the eternal Son with their carnal Eyes in this Sence of seeing which extends to true Knowing Joh. 8. 19. and 14. 7. though many did see the Body or Person of Christ in the Dayes of his Flesh wherein he was crucified and put to Death the Jews â—…nd Persecutors saw him in that Sence with their outward Eyes when they did neither truely see nor know him to their Salvation it being the Spirit that quickneth and such a Sight of Christ as that of his Body or outward man no reasonable man can be so absurd as to say it was not obvious to the Bodily Eyes and as absurd for any to imagine that any of us should intend otherwise Now these Baptists Faith concerning the Son of God according to their carnal Discourse of him may be modelized into this or the like Argument viz. If Jesus Christ the Son of God be also the Son of man glorified on the right Hand of God in Heaven then he consists of human Body of Flesh and Bones as some say or of a body of Flesh Blood and Bones as others say But he is the Son of man glorified c. Ergo he consists of a human Body either of Flesh and Bone or of Flesh Blood and Bones in Heaven Ans. I deny their varied Consequence as inconsequent for Christ was called the Son of man in a higher Sence then this human earthly or carnal Sence which they represent him in in that he himself said no man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven Joh. 3. 13. and what if you shall see the Son of Man ascend up where he was before it is the Spirit that quickneth the Flesh perfitteth nothing Joh. 6. 62 63. who will affim that as he came down from Heaven or as he was before in Heaven he so consisted of a carnal human Body either made up of Flesh and Bone or of Flesh Blood and Bone in their gross and carnal Sence John the Baptist had not such mean Thoughts of Christ as these carnal Baptists have for John said he that cometh from above is above all he that is of the Earth is earthly and speaketh of the Earth he that cometh from Heaven is above
and thus to limit and circumscribe God and his Light or Shining to be so and in like manner as the Sun and its Beams doth maniâ—…est such gross Apprehensions of God as he did before in expecting to see him with bodily Eyes And this relates to the old Heresie of the Anthropomorphites or Monks in the desarts of Aegypt as also to that of the present Mugletonians who imagine God to be a personal or bodily Existence circumscribed as to place denying him to be an infinite Spirit yet thus far I will admit of his Simile by a Reason of the contrary that as the natural created Sun immediately sends forth its Beams or Rayes which are natural and do influence the Earth with the Vertue of the Sun so the eternal increated Spiâ—…itor Word doth shine and shew forth its own immediate increated divine Light and Vertue in the Hearts and Souls of Man-kind as the Sun is natural and created so is its Light or Shining and as God the eternal Word is increated and super-natural so is his immediate Shining or Light in the Hearts and Souls of Man-kind and as a man's Eye is directly set towards the Sun in the least Beam thereof shining through any Crevis into any Dungeon Cell or other oscure place it sees directly to the Sun it self so the Eye of the Soul being directe dtowards God by the least Appearance of his divine and immediate Shining or Illumination therein it hath a Sight of God and the Soul thereby comes to seel of his Vertue and Power in waiting upon him And for this man to conclude that this Light of the eternal Word cannot teach and reveal unto man the Lord Jesus Christ p. 50. is to deny Jesus Christ to be the Word or that true Light that enlightneth every Man whereas his Illumination directs man immediately to himself as its eyed and minded As also he is as narrow shallow and partial in concluding the Light will not reveal unto man his Saviour without the Help of the Scriptures p. 50. this is a strange undervaluing of the Light of Christ what then did the Scriptures proceed from Was it not the Light And what shall become of all those Nations and People that have not the Scriptures if this be true It is none of our Assertion that Christ in his Death and Sufferings was but only a Pattern or Example of that which must be wrought over again in us for though we own him to have left an Example yet he was more then an Example and he did not only end the Types but was a Sacrifice and Offering for Man-kind and opened the new and living Way giving Testimony of God's free Love towards all and making Way for the enforcing of the new Testament or Covenant of Life But yet that either all or any men are cleansed or justified or saved meerly by the outward Sufferings Crucifixion Death or Blood shed of Christ the Scripture proves not but by Christ himself and his Blood Life Spirit and Power nor yet that men are acquitted or saved by their outward Application thereof And this man to his own Confutation confesseth to the Power of Christ s Spirit being risen in us for our Sanctification and Renovation as well as Christ was raised from the dead for our Justification p. 54. then all is not fully doneby his Death without them but both the End and Mystery of the Cross Sufferings and Death of Christ without 〈◊〉 be known and fulfilled within see Philip. 3. 10. although this man seems not willing to hear of Christ's being a Pattern or Example of that which must be wrought over again in us p. 50 yet in Contradiction to this he saith The Lord Jesus Christ hath wrought Redâ—…mption and Salvation for me and revealed this by his Word and Spirit and 〈◊〉 it in me p. 52. it s well that in any Measure he is made to grant to this inward Work of Christ. IX Further about their Ordinances His pleading for their shadowy and carnal Ordinances to continue under this Notion viz. Under his Shadow I have with the Spouse sat down and his Fruit is and hath been sweet unto my tâ—…ste p. 53. This is a very impertinent Instance and altogether improper to reckon Bread Wine and Water-Baptisin that Shadow of the Souls Beloved to wit Christ that the Spouse sat under seeing the Lord himselâ—… saith I will be a Shadow from the Heat and a Refuge from the Storm And we are so far from believing these his carnal Ordinances to be the direct Shadow of the Souls Beloved in that neer Sence that we look upon him he is yet to prove them Appointments Institutions and Ordinances of Christ or of Necessity to continue in the Church notwithstanding his spiritual Coming and Revelation which he hath not much less that they are spiritual or of a Spiritualness as he saith p. 59. and 60. which he hath manifestly contradicted in granting They are but the Sign the Shadow the Shell and Christ the Substance p. 53 54. For my part I don't look upon either John's Baptism or the Supper of Christ and his Disciples at which they had the Passover to be Institutions and Ordinances originally appointed by Christ or enjoyned to all that should succeed in the Gospel and true Church but rather though they were not directly enjoyned by the Law of Moses as we say modo forma yet that they did more naturally relate to that former dispensation of Shadows then to that of the Gospel and new Covenant and that John's Baptism was rather for a Consummation of the Jews divers Sprinklings and Washings under the Law comprehending them in order to end them and Christ's eating of the Passover and drinking with his Disciples Luke 32. to be as a Consummation of the Jews Feasts under the Law viz. that of the Passover and others according to the Relation given at large concerning the Ecclesiastical Rites of the ancienâ—… Hebrews by T. Goodwin in his Antiquities of the â—…ews called Moses and Aaron p. 86 87 88 89 90 91. and 〈◊〉 and Christ saying As often as you do this is not a â—…ommand and This do in Remembrance of me and 〈◊〉 the Lord's Death till he come does limit a time for its Discontinuance for till he come must either respect his next Coming or render not only his coming after he was risen but his spiritual Coming and Revelation in his Saints no Comings which were absurd and Auti-Christian and there was a time to shew forth his Life as well as his Death Hiâ—… saying The Sign and thing signified God hath joyned together p. 54. is again contradicted by his granting a Personmay find a Shell and have no Kernel in it p. 54. To which I add That God hath so joyned the Sign or Shadow and the Substance together as so to continue I deny or that the Scripture any where so saith but as for these Baptists Shells Husks and Shadows they are both dry and empty and the Lord is
if a Heathen that hath not this Law outwardly written should ask the same Question what shall I do to inherit Eternal Life He may truely be answered Obey the Light or Law of thy Maker in thy Heart which tells thee Thou must love and honour him above all and do Injury or Wrong to no Man this do and thou shalt inherit eternal Life for this End the Grace of God is free for thee XII Our Doctrine for turning People to the Light within justified H. G. NOne of the true Gospel-Preachers did ever teach such a Doctrine as this is which the Quakers preach namely bid People turn to the Light within p. 63. 64. H. G. Contra. That God who commanded Light to shine out of Darkness hath shined in our Hearts 2 Cor. 4. Concession Who doth deny that Holy Men did endeavour to turn Men and Women from Darkness to the Light to leave their Sins to turn from all their wicked Abominations and Unfruitful Works of Darkness to God and Christ p. 67. What may be known of God is manifest in Men Rom. 1. pag. 68 69. Anim. If God hath shined in our Hearts and what may be known of God be manifest in Men must they not turn to his Shining and Illumination For God is Light whose inward Light which we testifie to is become the main stumbling Block and Rock of Offence to these dark Opposers And where was the Darkness which holy Men endeavoured to turn others from was it not within And the Light shines in Darkness the Light of God and Christ which their Minds were to be turned unto it was not an outward created or natural Light but inward and Spiritual and so rceived God hath shined in our Hearts see 2 Cor. 4. 6. his Concession to this overturns him And if the Quakers do not prove these very bare Words in Scripture to wit turn to the Light within it doth not therefore follow that they cannot prove the Matter of such a Doctrine as turn to the Light within see Deut 30. 1. 2. both in Tindal's Translation and in the Bible in folio London printed in the Year 1576. Thou shalt turn into thy Heart and shalt return unto the Lord thy God c. As also to the Question wherewith shall a young Man cleanse his Wayes the Answer and Direction is saith H. G. pag. 64. by taking Heed thereto according to thy Word Psalm 119. 9. And did not David hide this Word in his Heart that he might not sin against God And both Moses and the Apostle say the Word is nigh thee in thy Heart Deut. 30. Rom. 10. And did not Jesus say There is yet a little Light in you as some Copies have it Joh. 12. 35. And while you have the Light believe in the Light that you be the Children of the Light ver 36. Many other Instances of this Doctrine might be urged XIII Of Christ as at the Father's right Hand c. I May not well omit one Passage of H.G. which had like to have been buried in the bulk and heap of his Rubbish that is after he denies the Spirit to be Saviour though present to prove the Saviour absent he saith He is ascended into Heaven and hath a real outward Existence at the Father's right Hand p. 46. an outward glorified Existence in the Kingdom of his Father or Glory above p. 47 To which I say The Saviour is not absent from them that are saved for Christ said He that is with you shall be in you His ascending into Heaven yea and far above all Heavens was not that he might remain absent from his Church but rather that being departed from them in his outward Presence or Body he might be the more present with them and in them in the Spirit and Power of the Father And Christ being exalted at the Father's right Hand is no Proof that he is remote separate or absent from his People and Members any more then that the Father's right Hand of Power is absent and remote from them though we see what gross Apprehensions some Men have of God and Christ who thus would exclude limit or circumscribe them yea God and his right Hand of Power only to a Place distant from his People and Children which doth not only strengthen gross Apprehensions in the Ignorant to keep them in Ignorance dark Thoughts and carâ—…al Imaginations concerning God and his right Hand as if he were a Body or Person like themselves but also opposeth his Infiniteness and Omnipresence and so Christ's Divinity whereas the Heaven of Heavens cannot contain him We may in a Sence be said to be absent from the Lord while at home or Strangers in the Body in Comparison of that Enjoyment of him hereafter to be had which yet proves not him nor his right hand absent as circumscribed or only far distant from us his right hand of Power is where he is and Christ inseparably with and in the Father glorified with the Father 's own self even with the same Glory which he had with him before the World began which Glory is divine invisible and incomprehensible and therefore human or Earthly Nature is not capable of that divine Glory and Power wherewith the Son of God was anointed dignified and exalted at God's right hand And David said O thou that savest by thy right hand them which put their Trust in thee and thy right hand hath holden me up Psa. 17. 7. and 18. 35. and 20. 6. and 60. 5. and 63. 8. and 73. 23. So that neither the infinite God nor his Son nor his right hand of Strength can be circumscribed or limitted into a Separation or Remoteness from the Children of Light who are saved by the right hand of God whose Hand and Power is spiritual And if Saul was struck down and blinded by the Light that shone from Heaven above the Brightness of the Son which he calls the heavenly Vision in Acts 26. 13 19. In which Jesus did speak unto him whose Voice the Men with Saul heard not Ch. 22. 9. How much further doth Jesus himself in the Father's Divine Glory transcend this Vision though glorious And how far is his own Being his spiritual and glorious Body beyond the reach of these Men's earnal Thoughts and mean Conceptions as this Man represents Christ at God's right hand in Glory as consisting of Flesh and Bone human Nature outward Existence c. And so to have appeared to Paul at the time of his Conversion p. 46. and which John saw in that Vision p. 56. Rev. 1. 13 14 15. Whereas Paul and John gives no such account of Christ's Appearances to them as that it was in a human Body of Flesh and Bone much less that he consisted meerly of Flesh and Bone but the Cause of the Martyr Stephen his seeing Jesus standing on the right hand of God was his being full of the holy Ghost Acts 7. 55 56. And it is in the same holy Ghost that the truely sanctified and
Spiritually minded come to see the Glory of God and Jesus or the Son oâ—… Man at his right hand XIV Of Perfection H. G. WE do not believe 't is possible to attain to such a Degree of Perfection as to be as pure from Sin as Jesus Christ was p. 62. I know not what such should call one the Name of the Lord for c. p. 63. H. G. Contra. We can experience the Power of Christ's Spirit risen in us for our Sanctification and Renovation p. 54. He doth adopt regenerate make others Children of God by the Effectual Workings of his blessed Spirit in their Hearts by which they are interrested into all the Priviledges Promises and Blessings of the Covenant of Grace p. 91 92. Anim. We believe that the Spirit and Power of Christ working in our Hearts is able to sanctifie throughout and his Blood to cleanse from all Sin and that in Christ who is the Covenant of Grace all the Promises of God are yea and amen and that Covenant is both a Covenant of Forgiveness and therein Sin is taken away as God hath promised Jer. 31. I will cleanse them from all their Iniquity Jer. 33. 8. Ezek. 36. 25. All things are possible with God and we can do all things through Christ that strengthneth us Phil. 4. 13. who commanded Be ye perfect as your Heavenly Father is perfect and its possible through his Power Aid to keep his Commands otherwise for what End are they given out to his Church and People and for what End should they pray to take away all Iniquity On whom we believe he does not impose Impossibilities but to such as dwell in the Love of God his Commands are not grievous but joyous XV. The Light within above an Historical Knowledge WHereas to undervalue the Light within which all Men have H. G. affirms that none can make appear that ever any Heathen Aethiopian Moor or Infidel in any remote Parts that never heard the Scripture c. That ever did attain meerly by that Light within to the Knowledge of one Jesus of Nazareth that was crucified without the Gates of Jerusalem that meerly by the Help and Guidance of that Light within came to find out so much as the Name or historical Knowledge of a cruciefid Jesus p. 70. Answ. 1. As an historical Knowledge and Profession concerning Christ and his Sufferings in the Flesh cannot save you so it s very uncharitable in you Baptists to condemn all Nations that have it not meerly for want of the History or that historical Knowledge 2. Though you have a historical Faith and Profession of Jesus as he came and suffered in the Flesh I deny that this Faith will either save you for they have as much Faith at Rome or that you have from thence any real Knowledge of Christ either as in the Flesh or in the Spirit either as crucified as put to Death or as living and reigning It s still your Mistake to count your dark Opinions and litteral Notions the Light of the Son of God Nay if you have no further Faith and Knowledge of him then what 's meerly historical and litteral If you have not a spiritual and divine Knowledge of Christ as inwardly revealed you 'll dye in your Sin and perish for lack of Knowledge And many of those called Heathens who follow the Help and Guidance of the Light of Christ within shall come from the East and from the West and from the North and from the South nd shall sit down with Abraham Isaac and Jacob in the Kingdom as Children of Faith and Heirs of Promise who have believed God and obeyed his Light in them when you and such like litteral Professors shall be utterly rejected unless you return to Christ's Light within and believe and wait in it to know Christ's inward and spiritual Appearance and Revelation 3. In the Gospel preacht to Abraham in whose Seed all Nations should be blessed It was foreseen that God would justifie the Heathen through Faith and accordingly Christ was absolutely promised and given for a Light to the Gentiles to be God's Salvation to the Ends of the Earth that he might say to the Prisoners go forth and them that are in Darkness shew yourselves Isa. 42. and Ch. 49. Now observe that the Promise of Christ both for a Light to the Gentiles and Salvation to the Ends of the Earth and himself to speak to the Prisoners to go forth c. it s absolute and not restrained or limitted to the spreading of Scripture nor to any such Condition as to be a Light and Salvation or to speak only to such as get the Bible and have the Scriptures or an historical Knowledge and Profession of Jesus Christ but he is given both for a Light to the Heathen and Salvation to the Ends of the Earth and so to call forth the Prisoners where the Scriptures are not he being in himself absolute and perfect and so able to be whatever he is promised of God and this Salvation is absolutely placed upon the Son of God who is given both for a Light a Leader God's Covenant and Salvation and therefore he is to be followed obeyed and depended on for Life and Salvation 4. Moreover It s possible to have both the Sufferings and Glory of Christ revealed by his Light and Spirit without the Scriptures seeing the Spirit of Christ shewed and testified aforehand unto the Prophets of his Sufferings and of the Glory that should follow 1 Pet. 1. 11. to be sure they who first wrote Scripture of these things aforehand had them first discovered or opened unto them by the Spirit 5. And when Nebuchadnezer said Lo I see four Men loose walking in the midst of the Fire and they have no Hurt and the Form of the fourth is like the Son of God Dan. 3. 25. How came this Heathen to have any such Impression or Similitude of the Son of God in his Mind as thus to speak of the Son of God or of the fourth as represented to him like the Son of God And what Scripture could he have for this pray you Or for Nebuchadnezer and Darius to speak so truly and admirably as they did of the Kingdom and Dominion of the most high God Dan. 4. 3. and Chap. 6. 26. Let the narrow-Spirited Litteralists and partial Predestinators who would place all true Knowledge upon the Letter and confine it within the Compass of a few Professors of Scripture consider these things 6. But seeing that Christ dyed for all Men tasted Death for every Man and gave himself a Ransom for all God doth therefore no doubt afford a Way for the universal Conveyance of the Vertue and blessed Effects inwardly of his Death and Blood to Man-kind and that is his divine Light though many have not the outward Description thereof XVI His unlearned Question AS to H. G's Question p. 70. viz. I shall only ask this one Question what things and other Signs were those which Jesus did
Heaven I say yes and these three are one and is not Christ the Saviour that Word which is one of the three which are but one divine Being Thing or Substance though revealed under several Considerations and Diversities of Manifestations and Degrees of Discoveries yet all one divine Life and Being as God is the Word the Life the Light and so is Christ and the holy Spirit is Life to the Righteous and so is Christ the Way the Truth and the Life In him was Life and the Life the Light of Men the Life affordeth Light to all and the Light Life to all that obey it and in it follow Christ such receive the Light of Life and come to walk in the Light of the Living as the Light of Life is received unto Justification and Peace the holy Spirit is received in that glorious Ministration as Comforter after a State of Desolation and Sorrow of whom Christ said He shall receive of mine and shew it unto you Joh. 16. 13. H. G. Did the true Saviour die on the Cross or not Answ. Yes as concerning the Flesh but not as concerning the Spirit or most noble Principle by which he was impowred to his Work of Salvation H. G. I affirm once again That neither the Comforter viz. the holy Spirit nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour and Mediator which dyed on the Cross c. pag. 7. Answ. This is a meer impertinent Shuffle to prove the holy Spirit could not be the Saviour he now tells us that neither the holy Spirit nor the Deity distinct from his human Nature as he calls it could be the Saviour that dyed who of us ever affirmed that his Deity or holy Spirit dyed But seeing the holy Spirit or Deity dyed not with the Flesh of Christ that was crucified then the whole Saviour did not dye but what he calls the human Nature But if we take his Words according to his Doctrine before for Proof that the holy Spirit or Comforter cannot save or be the Saviour only thus viz. Neither the Comforter the holy Spirit nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour This were all one as to tell us that God cannot be the Saviour or that God cannot save if the holy Spirit or Deity be God he should rather have said that the Manhood could not save without the holy Spirit divine Power or Deity which alone is sufficient and only that which is felt and experienced in Man to effect his Salvation and Deliverance from the Power of Sin and Satan Ye are my Witnesses saith the Lord and my Servants whom I have chosen that ye may know and believe me and understand that I am he before me there was no God formed neither shall there be after me I even I am the Lord and beside me there is no Saviour Isa. 43. 10 11. There is no God else beside me a Just God and a Saviour Chap. 45. 21. And we both labour and suffer Reproach because we trust in the living God who is the Saviour of all men specially of those that believe 1 Tim. 4. 10. And how is God especially known to be the Saviour but in saing man from Sin Unrighteousness and all Guile I will mention the loving Kindness of the Lord c. For he said Surely they are my People Children that will not lye so he was their Saviour Isa. 63. 7 8. Now consider whether it be not grosly erroneous to suppose the holy Spirit oâ—… Deity cannot save or is so deficient distinct or in it self whereas though God was manifest in Flesh God was in Christ reconciling the World to himself the Divinity and human or earthly Nature were alwayes distinct and is not God omnipotent To the only wise God our Saviour be Glory and Majesty Dominion and Power now and ever Amen V. How the Light in Man is a Gift and H. G' s distinction between the Meritorious and instrumental Cause of Salvation examined H. G. ARt thou not able to distinguish between the Giver and the Gift between the Fountain and the Stream p. 7. Answ. Yes I do distinguish between the Giver and the Gift between the Fountain and the Stream between the Fulness and the receiving thereof Grace for Grace buâ—… while the Distinction between God and the Gift of his Spirit or between Christ and his Light within seems to be no more then between the Fountain and the Stream how grosly erroneous is it to conclude either that the Spirit cannot be Saviour or that the Light of Christ is not saving For that 's all one as to say that either the Stream is not the same Water with the Fountain or that the Stream cannot wash because not the Fountain or Fulness who in his right Wits will believe this H. G. But again it appears thou distinguishest not between the meritorious Cause of man's Salvation and the Instrumental the killing of the Sacrifice and the sprinkling of the Blood c. p. 7. 8. Answ. Where doth the Scripture make this Distinction or say that the killing of the Sacrifice which he must mean of Christ is the meritorious Cause of man's Salvation Such like blind distinctions are fit to darken Knowledge and blind Peoples Minds and how gross and unchristian is it to place such a Merit or Worth upon that murtherous Act of killing the Sacrifice if he mean Christ as his Discourse implies For though Christ Jesus by that inherent Holiness and original Righteousness and Grace of God in him offered and gave himself up to suffer and tasted Death for every Man yet the crucifying and killing him according to the Flesh was an Act of Murtherers and Persecutors who by wicked Hand put him to death so that the Dignity and Worth was in Christ and on his Part through all his Sufferings and not in the Act of killing him by wicked Hands nor on their Parts howbeit the Sufferings and Death of Christ were of great value with the Father and his Power did appear through all to the bruising the Serpents Head And if it be the Work of the Spirit to sanctifie and renew us is not this a saving Work And doth not this bring us to receive the Attonement and to enjoy Peace Who follow and obey this Spirit for a Reconciliation through the Death of Christ and being saved by his Life and so the Work of Christ in saving and redecming man from Iniquity and in making Attonement Peace and Union between God and Man however these be directly pointed at made way for by the Suffering and Death of Christ yet they were inwardly revealed effected and fulfilled by the Spirit or Life of Christ where the Word of Reconciliation is received in the Heart For Christ's Appearance and Suffering in the Flesh did really and directly point at those spiritual Ends which are for man's Eternal Advantage to be fulfilled by his Appearance in Spirit VI.
The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished H. G. THe Ordinance of the Lord's Supper you call Bread and Wine p. 19. H. G. Contradiction The Sign the Shadow speaking of their Ordinances the Substance being Christ p. 53 54. G. W. his Animadversion Your pretended Lord's Supper then is no more then Bread and Wine the Sign the Shadow and therefore their Continuation of no Necessity in the true Church which hath received Christ the Substance Thus far he cites my Words and leaves out what follows The living Bread who spiritually communicates his Flesh and Blood or Fruit of the heavenly Vine without your Shadows and this is our Lord's Supper that we pertake of and our Baptism is spiritual 1 Cor. 12 13. Ephes. 4. 5. and as in 1 Pet. 3. 21. It s said to the which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anti Type that now saveth us even Baptism agreeth His Contradiction before is between his calling their Bread and Wine the Lord's Supper now remaining in full Force and yet confessing them to be the Sign the Shadow and that the Substance is Christ. If that you call the Lord's Supper be a Shadow as of Christ to come it cannot be that Lord's Supper which remains in full Force where he is come to sup together with them who have received him in as being the Substance which ends the Shadows but H.G. Attempts to reconcile his Contradiction by speaking of sitting down under Christ's Shadow p. 9. When as its very obvious that his Sence of Christ's Shadâ—… here much differs from his Sence of their pretenâ—…ed Supper being a Shadow of Christ the Substance as to come whereas Shadow is metaphorical in the one real in the other for were it good Doctrine to say You must sit down under Christ's Shadow till he come Or that Christ is not come to his Church while she sits down under his Shadow or that your Bread and Wine as a Sign and Shadow of Christ the Substance is that very Shadow of his that the Church is alwayes to sit down under while upon Earth Whereas what he saith of sitting down under his Shadow is taken out of Canticles 2. 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons I sat down under his Shadow with Delight and his Fruit was sweet to my Tast See how plain it is that the Simile here is takeâ—… from sitting down under the Shadow of an Apple-Tree and eating of the Apples Were it good Sence to say I must sit down under the Shadow of an Apple-Tree and eat the Fruit thereof until the Tree come when both Tree and Fruit are then present And so is Christ with his Church when she sits down under his Shadow and pertakes of his living Fruit where then there is no Necessity of your outside Shadows And yet H. G. in contradiction to his confessing their Ordinance to be the Shadow he is still imposing upon his Opposer That the Practice of it is to be kept up in the same manner as Christ the Night before he â—…e was betrayed instituted p. 9. But I ask do you Baptists observe and keep a real Supper in the very same manner that Christ then did with his Disciples Be plain and ingenuous herein have you the Passover at a real Supper And have you the Cup both before and after Supper as Christ and his Disciples had Luke 22. 15 16 17 18 19 20. And was all this either an Institution of Christ or of Necessity to continue in the Church When as what Christ saith of the Passover to wit I will not any more eat thereof until it be fulfilled in the Kingdom of God verse 16. The like he saith of the Cup I will drink no more of the Fruit of the Vine until I drink it new with you in the Kingdom of God Mat. 26. 29. Mark 14. 25. and Luke 22. 16 18. Doth not this shew as much a discontinuance of he Cup as the Passover And there 's no mention of Christ's taking Wine or the Cup after his Resurrection either to continue confirm or re-inforce it as a commemoration of his Death when he sat at Meat with them and took Bread and blessed it and brake and gave them that their Eyes were opened and he was known of them in breaking of Bread after he was â—…isen Luke 24. 30 31. Joâ—… 21. 13. Howbeit H. G. is pleased to cite Acts 2. 42. and Chap. 20. to prove that the Lord's Supper and the Practice of it is to be kept up in the same manner as Christ did the Night before he was betrayed I ask again do you Anabaptists practise it in the same manner And have we not the more Reason to deny your Practice if it be not in the same manner as pretended here Whereas in Acts 2. 42. its said They continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers wherein is no mention either of the Wine the Cup the Supper or Passover also it s then said that all that believed were together and had all things common and sould their Possessions and Goods ver 44 45. Now if what they did must be binding to Posterities because practiced why do not the Baptists imitate those Believers in this of selling their Possessions c But were it not a very preposterous Way of arguing to conclude a continuance of Commands and Duties from Practices And in Acts 20. 7. Upon the first day of the Week the Disciples came together to break Bread and that Paul had broken Bread ver 11. according to Christ's Practice after he was risen And in 1 Cor. 11. Paul gives a Recitation both of the Bread and Cup that Christ gave in the Figure to shew the Lord s Death till he did come as also of the Substance to wit the Body and Blood of Christ which he was a Partaker of in the Mystery but as the Corrinthians were too carnal and Envying and Strife and Divisions were amongst them and some lyable to Idolatry 1 Cor. 3. 1 3. Chap. 10. 14. and 11. 17 18 19. the Apostle said I could not speak unto you as unto spiritual but as unto carnal so as then they had not the clear Sight of Christ as the Substance or Mystery of his Body and Blood and the very Stress Drift and Scope of the Apostles Testimony was to exalt the Substance and Mystery and to bring them into a spiritual Mind and State for which see also 1 Cor. 10. 14 15 16 17. and in 2 Cor. 13. 5. he saith Examine your selves whether ye be in the Faith prove your selves know you not your own selves how that Jesus Christ is in you except ye be Reprobates Now Jesus Christ is confessed to be the Substance when your pretended Lord's Supper is but the Sign the Shadow or the Figure If his saying This is my Body be but a figurative Speech according to the
that Baptism or plunging Men and Women is Gospel Have I said it is of Necessity to Salvation p. 13. Answ. 'T is both dishonest and false in thee to accuse me of an Anti-christian Spirit and belying the Innocent for stating thy own Words and the Consequence thereof from the very Tenour of thy Discourse hast thou not accounted your Water-Baptism or dipping Gospel or at least part of Christ's last Will and Testament and them accursed that bring any other Gospel See thy other Book pages 24 25 26. and have not thy Brethren declared it for the Remission of Sins and the only Way of gathering Churches 1. To teach and then to baptize or dip them See their Confession of Faith Article 11. presented to the King and subscribed by above 40. of them And have not some of thy Brethren affrighted many simple People into Water to be dipt formerly by such Language as dip or damn and what hast thou said less if they be accurst that own it not Some of thy Brethren have positively affimed it necessary to Salvation on that Scripture Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God falsly deeming that outward Water there spoken of H. G. All that are accursed are only those who bring another Gospel besides that which was given sorth by Christ as he is King and Mediator of the new Covenant p. 14. Answ. And your dipping thou reckons to be given forth by Christ thy pretended Proof being Mat. 28. 20. as before mentioned wherefore thy case is against all that own 〈◊〉 or deny to be dipt for our parts we will not be dipt by you H. G. I doubt not but all sincere-minded Protestants are of my Perswasion touching this matter though we may differ about the Form and Subjects of Water-Baptism p. 14. Answ. Here thou insinuatest and flatters the Protestants like a temporizer and decliner of your former Testimony and contrary to thy Brethrens said Confession of Faith which is wholy against that scriptureless thing of sprinkling Infants Article 11. as their Phrase is and have not divers of thy Brethren deem'd it Anti-christian H. G. False it is and a Slander to say that we make it essential and of absolute Necessity to Salvation though we believe it essential to Church Communion p. 14 15. Answ. Is it not essential and of Necessity to Salvation if part of Christ's last Will and Testament as before thou sayst And such to be accurst that oppose it or if the same Baptism of Christ mentioned Mat. 28. and Mark 16. which is annexed to believing in order to Salvation But if not of Necessity to Salvation then not the Baptism into the one Body or Church-Communion and then it s not that one Baptism or Anti-Type which doth save viz. The Baptism into the Name of the Father Son and Holy Spirit for without that Name or Power Men cannot be saved VIII Their Definition of the true Saviour and his Being HEnry Grigg denyes the true Saviour to be the Light and Power I afsirm saith he that Jesus Christ is a Man consisting of Flesh and Bones p. 30 31. human finite weak subject to Passion as we are 94. p. 33. the true Christ consisting of a Body of Flesh and Bone p. 31. 34. H. G. Contrad John declared plainly that Christ was before him being from everlasting before Abraham the Son of God by Eternal Generation truly God David's Lord p. 35. The Lord Jesus the Eternal Word p. 8. The Emanuel p. 32. Christ the Son of the living God p. 33. G.W. Animed Therefore it s both unscriptural and absurd to assert that Jesus Christ consisteth of a human Body of Flesh and Bone or is finite seeing he was before all things and by him all things consist Col. 1. 17. and inconsistant both with the Eternal Glory of the Son of God which he had with the Father before the World began wherein he is glorified and his Body Glorious and Spiritual They should have said that he took upon him that Body prepared for him and not that he Jesus Christ consisteth or is made up of Flesh and Bones but at length they are made to grant to the Deity of Christ more than formerly though to their own Confutation as before And I further add Is there not a plain Contradiction between Jesus Christ consisting of Flesh and Bone human Nature and that the Lord Jesus Christ is the Eternal Word from Everlasting c. Besides after his Resurrection he said a Spirit hath not Flesh as ye see me have Luke 24. 39. now for Jesus Christ to have Flesh and Bone and for him to consist of Flesh and Bone in his Sence are two differing things for to have Flesh and Bones implies a Distinction between him the Son of God as to his Being and the Flesh and Bones which he had but to consist of Flesh and Bones implies he could not have a Being without them but that he is made up meerly of human Flesh and Bones H. G. Doth he not evidently declare to the World that it is a Contradiction and absurd to assert that Jesus Christ is God and Man subsisting in too real distinct Natures because I said he is Man and that the Divinity distinct and apart from the Humanity is not the Christ and yet also said he is God everlasting and the Son of God by Eternal Generation p. 16. Rep. 1. It is remarkable how the Man shuffles evades and useth a Subterfuge besides my Objection which was not at all against Jesus Christ being God and Man take Man as Christ is the heavenly spiritual and glorified Man being ascended up where he was before but it was against his affirming that Jesus Christ consisteth of human Flesh and Bone I distinguishing between consisting and having seeing Christ was srom Everlasting 2. And now also to say he subsists in two Natures divine and human contradicts his saying he consists of Flesh and Bones human Nature for these do not consist of two Natures the human Nature is not two Natures both human and divine as human or earthly Nature cannot be the heavenly also 3. If Christ consisteth or is made up of human Flesh and Bones and be the Christ only as so considered then how is he the Son of God by Eternal Generation even before as well as since he took upon him that Body which was prepared for him or pertook of that which the Children had to wit Flesh and Blood If the Son of God before was he not then Christ before Or was he the Son of God when he was not Christ IX The Hypostatical Union BUt H. G. instead of clearing himself in this matter he sillily yet perversly begs the Question thus Doth he not deny his human Nature and glorious hypostatical Union p. 21. This being consider'd together with his severe Conclusion against us of horrible Heresies Delusions and vile Impostures as in p. 17. shews that he has a design to render
It is a vile and wicked thing to say it is the Lord Jesus Christ the Lamb of God the great Prophet God promised to raise up 2. It is a vile Error to say it is the holy Spirit or blessed Comfortor for that Christ sâ—…ith the World could not receive Answ. H. G. should have been so ingenuous as to have cited the Quakers Books and pages first to prove these to be their Doctrines and Principles and that in their own very Words before he had so severely charged their Doctrines and Principles about the Light of Christ in every man which till he doth I must deny him to be either an impartial or true Stater of our Principles and state them in our own Words as 1st We confess that Jesus Christ as the Eternal Word enlightens every Man with his own divine Light or Life which gradually appears in Man and shews it self by Measure but God gave not the Spirit by Measure unto Jesus Christ the great Prophet therefore we do not call every Appearance of Light the whole Christ And according to H. G's Definition of Jesus Christ as consisting of human Flesh and Bone he is not in any Man but we knowing him after the Spirit and that he is God over all he is spiritually in his Saints in Union with them and known to them and his Presence is unlimitted he was in the World and the World knew him not whose Presence enlightens Man-kind with an immediaâ—…e Light from himself which is able to reveal Christ himself as he is only peculiarly revealed in the Saints who have obeyed his Light 2. The Gift Enjoyment and indwelling of the holy Spirit as Comforter is a peculiar and glorious Manifestation of Life only received by those that obey the Measure of that spiritual and divine Light within which is freely given of God to all wherein they thaâ—… wait upon God obtain more Power and Vertue from him who giveth the holy Spirit to them that truly ask him from a Sence of its Vertue and Light within in which they are only capable of receiving the powrings forth of the holy Spirit and abundant Shedding thereof on them as those that receive the Measure of his Discovery or Appearance in them And though the rebellious World doth not receive or accept of this holy Spirit nor see his Glory as an indwelling Comforter yet some enlightning Appearances and Operations thereof do at times reach the men of the World to their Conviction and Reproof often striving with Man to perswade him out of his Sins and Iniquities And if the holy Spirit be God his Spirit is unlimitable filling Heaven and Earth c. Whether shall I go from thy Spirit or whether shall I flee from thy Presence see Psa. 139. 7 8 9. and his Presence is to Man an enlightning Presence and Thine incorruptible Spirit is in all things therefore thou chasteneth them measurably by putting them in remembrance of the things wherein they have offended that leaving Wickedness they may believe in thee O Lord. 3. H. G. Abominable it is to say 't will cleanse from all Sin and eternally save those that obey it p. 18. Answ. The Life which is the Light of Men is both cleansing saving in the least degree of it to them that obey it and it doth not in the least deny Christ to be the Saviour to say that his Life or Light in Man is saving being divine and that by which the obedient come to know and follow Christ and thereby receive the Light of Life and Power to become the Sons of God and the Kingdom of God which Christ said is within you is compared to a little Leaven a grain of Mustard-Seed which therefore hath a seasoning and growing Vertue in it he said believe in the Light that ye may be the Children of the Light and this Light Men ought to walk in of which it s said as yet ye have a little Light in you as some read it walk while ye have the Light and in walking in the Light the Blood of Jesus Christ is received which cleanseth from all sin 1. Were it not a vile Error for any to affirm that that Life which is the Light of Men is neither Divine nor a Saving Light of Christ or Holy Spirit in any Degree of it 2. And art not thou H. G. vile and wickedly erronious to give out such Language as This Wile of Satan and Cheat of Anti-christ that appears blasphemously to reflect upon the Light and Power within as before in calling it a Wile of Satan and Cheat of Anti-christ to cry up Light and Power within And now to refuse believing in the Light which enlightens every Man that cometh into the World for Life and Salvation p. 19 though it be the Word which is Christ that so enlightneth every Man XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers H. G. GOd forbid that I should ever own their Principle of Light in all that doth so clearly tend to the racing out the grand Fundamentals of the Gospel p. 52. H. G. Contrad Praises and Hallelujah to God for ever who hath given us that Witness in our selves of which thou 〈◊〉 est p. 54 55. which Witness his Sister spake of was the Light which reproves for Sin to own and believe in the Light that enlightneth every Man that cometh into the World p. 8. and 29. G. W. Animad See what a sad pass these men are grown to and what kind of Prayers they offer to God against his own Light and witness within and how contrary to the Gospel Spirit and Light they are H. G. Rep. G. W. belics both me and my Sister in what he saith here for the Witness she spoke of is not the Light which reproves for Sin which is in every one that cometh into the World though I confess she bids me believe in the Light that reprovâ—…s for Sin which lighteth every one that cometh into the World 〈◊〉 contrary-wise she mentioned the Words of the Apostle John 1 Joh. 5. 10. He that believeth hath the Witness in himself p. 19. To this I answer Let all moderate and impartial Readers both thy Sister and others judge whether I have belyed thee or her in this Matter And how quarelsome and peevish thou art could she intend contrary-wise or another of this Witness of God then of that Light which enlightneth every one that cometh into the World Thou shouldst have asked thy Sister if she doth not own the true Light that enlightens every Man and the Witness oâ—… Word which he that believeth hath in himself to be one and the same And hast not thou confest that Christ AS the Eternal Word enlightens every Man which he that believeth hath in himself as having through the Light given received Christ the faithful and true Witness who stands at the door of Man's Heart and knocketh so as in
and your darkness and enmity wherewith its you that are stirring up Smoak and Darkness with prejudice against the Truth the true Light and against us for bearing witness thereto XIV That Scriptural Distinction between the eternal Son of God and the Body Prepared sor him further maintained and the Anabaptist Persâ—…cuting spirit Reviling and Tradâ—…cing the Innocent Reproved AS touching that distinction of the Christ and that Body which was prepared for him which he took up and dwelt in as hinted in a book entitled Some Principles of the Elect People c. p. 116. and 117 which he cites as a proof that the Quakers are found daily denying the man Christ This can be no denying of the Man Christ as in that Body unless either that Body alone was Christ without the Spirit or the names Christ the Anointed or Son of God did originally strickly and solely belong to the meer Flesh or Outside and that the Son of God was not in being before he took upon him that Body which I know none own but such as deny his Divinity and eternal Generation sor that Flesh or Body is sometimes called the Body of Jesus this Temple the Form of a Servant which he took upon him a Body prepared for him and HE Jesus Christ come in the Flesh c. Also in the said Book you are asked what that is which appeared in the Body whether that was not the Christ before it took up the Body after it took up Body and ever p. 117. yet far be it from us to deny Christ being truly Man because we confess his Divinity or to deny him in any of his Appearances either in the Flesh or Spirit for he was truely Christ the Son of God when miraculously conceived and Born of the Virgin Mary and his Name was also called Immanuel God with us now dare you say that all these eminent names and Divine Appellations given to him when in the Flesh did most properly and originally belong to the Flesh or Body and not rather to something more Eminent and Divine therein Again if the Quakers were so notorious gâ—…ilty of horrible Heresies Delusions and vilâ—… impostures as this Opposer saith and that they are found daily in the Sight of all Persons denying the Man Christ Jesus and appearing to all men to be Babylonish rather then H. G. and other Baptists pag. 17 20 21 22. Why then do divers of you Anabaptists and Dippers so fret rage and turmoyle your selves against the Quakers if they be so apparently Erronious and Babylonish in the Sight of all Persons what need is there then of your scribling so many Books and Pamphlets against them in this time of Liberty as if you could not demean your selves quietly unless you see them under Persecution for with that you appear most quieted But still your striving raging and clamouring against us doth imply you have lost ground and you cannot inforce such a belief in people against the Quakers as you would thousands have secretly a Witness for us and a better belief of us then that we are such horrible Hereticks or vile Impostors as daily in the sight of all deny the Man Christ or are Ravening Wolves c. as this old angry Anabaptist would have them believe who also prays in his Conclusion thus viz. The Lord deliver Christ's Poor Lambs from being preyed upon and devoured by ravening Wolves There 's two things to be Considered in this man 's thus praying 1. How This agrees with the Doctrine of personal election from eternity as held by some of his Brethren whether those they all count so unchangeably and particularly elected are or can be in any such danger of being devoured 2. His great Care over these poor Nations in praying the Lord to deliver them from Horrible Heresies and vile Impostures p. 17. as if theâ—…e Anabaptists were so National In their Dipping-Church and Society or as if they were either devout members of the National Church or these poor Nations were mostly Anabaptists or ready to be dipt by them Is it not easie to see these Men's temporizing Hippocritical Insinuations and all in the height of their Envy to persecute and run down the poor despised Quakers if it were possible but the Lord God who hath stood by us in our Tribulations and Sufferings will disappoint their malitious Design and frustrate the Tokens of Lyars and the Pit which they have digged for us they shall fall into themselves As for H. G. his saying He never saw yet any distinct solid Answer given by G. W. to any Book which hath come out against them pag. 2â—… I must leave that to God's Witness to judge of and to those that are free from Prejudice and Partiality against me which I am sure H. G. with some of his Brethren are not who hath little cause to boast of his Answer as any Sollid Piece that so much savours of Envy and Reviling XV. A Warning and Reproof to Hen. Grigg c. Hen. Grigg IT s high time for thee to Repent Lest in thy old Age thou beest cut off in the Guilt of Enmity and Falsehood who hast turned thy back of the Light of Truth in thee which through Judgment would have reformed thee the testimony whereof thou art now turn'd against Repent Repent Lest thy dayes and visitations from God be Extinct in utter darkness and thou have thy Reward therein among Hypocrites and such as contentiously resist the Truth Thou sayest thou art outwardly decayed and the time of thy departure is at hand Light Sun p. 73 74. And concludest Now Reader if thou hast received any spiritual Benefit from what hath thus occasionally been written by a poor Worm Weakling and nothing Creature c. p. 94 95. To all which I say 1st It is high time for thee to be better Prepared for thy Departure by a true and unfeigned repentance of all thy Prejudice and hard Speeches against a People fearing God and their Principle which is on the behalf of the true Light in man 2dly Thou hast entered into a War troublesome and Contest against that which will be too strong for thee and thy Assistant when thou shouldest rather prepare for a Rest. 3dly What thou hast written savours too much of Flesh and fleshly Conceits which are against the Spirit and Light within to afford spiritual Benefâ—…t to the Reader 4thly Occasionally written What occasion to print and publish such a Book so much reflecting thy natural Sister Was a private Letter from her such a great Occasion to print both it and perverse Commentaries upon it against her Didst thou herein do like a natural Brother or didst thou and thy Brethren think this would be a good Expedient to work a Conviction upon her Infamously to notifie her to the World in print for a private Letter wherein was much wholesom Advice to thee Oh shame upon such a Procedure as this of thine against thy Sister 5thly A poor Worm Weakling and nothing Creature What
Dignity of our Lord Jesus More particularly we have made Confession of those reigning Abominations in our own Souls and in the Churches of that light Spirit living short of the true Sight and Sense of God's Majesty in his Churches and among his Saints from whence proceeds that Vanity and Carelesnes which doth so much attend them We have bewailed that wretched worldly Spirit that plucks down the Saints from their Excellency and leaves such Blackness upon them which renders them so uncomely in the Eyes of Men. We have bewailed that Coldness and Deadness that is upon our selves and upon the Churches that Formality in holy Duties that Indifferency and that Laodicean Spirit that is fallen in upon us while we have been crying let him make Speed and hasten his Work that we may see it let the Counsel of the Lord come that we may know it and all this while we have been drawing Iniquity with Cords of Vanity having been in a great Measure as without the Sense of the Work so without the true Travil of Soul which this Work should put us into the Crown is fallen from Sion's Head by Reason of her Iniquity we have been bewailing personal Iniquity Congregational Iniquity National Iniquity Family Iniquity Closet Iniquity we have by Search found poor Sion as it were without Soundness from the Crown of the Head to the Sole of the Foot ful of Bruises and putrified Sores your own poor Souls are in Distress Heaven and Earth seem to frown Oh! come down sit in the Dust and weep bitterly before the Lord for all your Abominations you have but as it were played with God you have not trembled in his Presence you have been wanton before him having been without the Terrour of his Majesty therefore you have confessed and have delighted to word it out with the Lord Oh! how often have you mocked God It appears already how God takes it at your Hands We have begged him to save us yet this once more and truly we tremble the Hope that is in Israâ—…l lies in your putting from you that accursed Thing Oh! now if you would pursue this Worldliness this Coldness and Sloathfulness your personal Neglects your Family Neglects how doth the World as a Canker eat out your Affections to the Lord Jesus eat out your Time your Strength your Zeal while you have been asleep in the Lap of this Daâ—…ilah your Locks have been cut off and you are but as other Men whoever beholds you may say what singular thing do ye Now then lay to Heart these crying Abominations the World is too beautiful this hath bewitched you have fallen before your Enemies this Iniquity hath been apparently written upon your Fore-heads witness your Remissness in Meetings your Neglect or the poor Saints Ministers of Christ whose daily Complaints and Addresses are living Monuments of this reigning Abomination your Cruelty to Servants Children exacting all their Labours but take no Time to counsel them instruct them that are without Christ that miserable Estate wherein they are this hath made Professors Families so dry useless and unprofitable this Sin eats out all of that divine Sweetness of regenerating sanctifying Grace We have mourned in that we have had so great a hand in this Trespass in not bearing so faithful a Testimony against it in our Ministry but slavish Fear of being accounted selfish or the like hath stopt our Mouth until the Mouth of this Iniquity hath almost devoured the poor Churches of Christ That of Sloathfulness and Carelesness another reigning Evil They are Evils rooted deeply in the Heart it is hard to get them out They are Sermon-Proof and Epistle-Proof so strong that they have wrested all Weapons out of the hands of Saints and Ministers that have been formed against them Now we desire we may no longer rest in a Testimony of Words but proceed to take some effectual Course that Sin or Sinners may be purged out of the house of God in order to this we desire the Churches that they would set some day or dayes a part wherein they may bewail the Iniquities and Pollutions oâ—… Zion before the Lord also that the Ministring Brethren would without Respect of Persons bear their constant Testimony warning every one to fâ—…ee from these Abominations Another Evil we had Thought to have spread before you for want of Opportunity we shall now omit yet desire you to lay it to Heart THE Presbyter's Antidote TRYED Or Stephen Scandret with his Antidote against Quakerism Proved a PHYSICIAN of No Value AND The Truth plainly asserted and vindicated in divers Weighty Points against both the Imperfect and corrupt Work of S. S. and his Masters the Assembly of Divines so called who sat at Westminster in the long Parliament's Time and of the general Assembly of the Kirk of Scotland about their Confession of Faith which was first printed at Edenburg and after reprinted at London Anno 1651. G. W. Ye are all Physicians of no Value Job 13. 4. Printed in the Year 1673. THE Presbyter's Antidote TRYED c. CHAP. I. A Comprehensive Account concerning the Rule the Light and Scripture Explaining both â—…ur sense of the terms and S. Scandret's together with the Assemblies Confession about the Scriptures BY the word RULE we understand 1st The Power of Government and Authority to order and rule in the Sense that in the first Creation the greater Light was set to rule the Day Gen. 1. 16. or for the Rule and Order of the Day So in the new Creation the divine Light of Christ the Son of Righteousness doth govern and rule in the Order of his Everlasting Day in the Souls of the Righteous the Path of the Just being this shining Light which shineth more and more until this perfect Day 2ly So this divine Light is truly the only Rule for its being most eminent above all outward Rules and Prescriptions â—…or its Power Glory Virtue Order and Government as Rule of Life in all the Children of Light The only trying and discovering Rule for its manifesting whatsoever things are reproveable Ephes. 5. 13. whether they be Spirits Works or Words and he that doth Truth cometh to the Light that his Deeds may be made maniâ—…est that they are wrought in God Joh. 3. 21. 3dly By only Rule An universal manifest publick Standard â—…or Truth and Righteousness in the Consciences of all People and Nations and against all Sin Wickedness and Unrighteousness and so is the S piritual and Divine Light of the Son of God in whom was Life and the Life was the Light of Men Joh. 1. 4. whose Life is Supernatural Increated and Incorruptible Christ the divine Word being that true Light that inlightens every Man coming into the World vers 9. 4thly Concerning that heavenly Gift or divine Manifestation within which was the Saints Rule of Life the Apostle Paul thus speaketh 2 Cor. 10. 13. But
of Creation thrâ—…gh which his Light gives Men to consider and see God and his eternal Power Rom. 1. and to worship him And this Light and Works are and do preach forth the Power of God and his Wisdom where the Scriptures are not And therefore God affords a Sufficiency even to the Heathens both of Light inward and Evidence outward of his Power c. They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them as his Light within opens their Understandings in them to the Right Use of them Aâ—…d they that have not the Bible have the Book of the Creation to read in and the Light within to open it and to read and understand a Deity and Divine Power through all and over all And they that are born Deaf and Blind shall not be therefore damned God having afforded an invisible sufficient Light to save being obeyed to leave them without excufe being disobeyed And if by the use of Reason the Spirit of God teacheth the Heathen moral Duties as in p. 54. which Duties as he explains are to love and worship God and to love our Neighbours as our selves then have the Heathen First A supernatural and Divine Light to wit that of the Spirit 2dly His Spirit with the Teaching and Reason of it in that degree it is in them is a Rule of Life to them that have not Scriptures who obey it And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion S. S. Most falsly obtruds upon R. Ludgater this Concession viz. That the Will of God as much of it as is revealed by the Light in every man without the help of Scripture is not the only Rule to Heaven p. 23. And this sayes S. S. fetcht out of the very Heart-Blood of Quakery Epist. This is a gross Abuse and Lye for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man and its own Sufficiency to guide the Obedient to Heaven In him was Life the Life was the Light of Men Job 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule Also S. S. hath abused G. W. in several places perverting his Words and setting down words in G. W's Name which he never wrote nor spoak and in particular these words about Christ's Coming viz. He hath tarried above Sixteen Hundred Years p. 86. quoting Divin of Christ p. 49. and then to back this Abuse and to lay Judgment 〈◊〉 G. W. brings those Scriptures 2 Pet. 2. 3 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary â—…nfessing both to Christ's Outward and Inward Coming which â—…is Disciples did not put afar off as you do it being above â—…ixteen Hundred Years since they both waited for and receiv'd â—…is Coming Here is no such Word as that He hath tarried so long we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this as also many more might be instanced where instead of answering he hath wronged and belyed our Words and Books S. S. in p. 32. saith though the Counsels of God's Spirit in Believers Hearts be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures yet are they not to Believers so certainly the Truths of God Answ. What 's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths or that the Spirit of Christ is Insufficient assuredly to manifest his own Counsels to Believers which is contrary to Christ's own Testimony He shall guide you into all Truth He shall abide with you forever and the Sons of God are led by his Spirit and hereby know we that we dwell in him and be in us because he hath given us of his Spirit 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule And as to his pudder he makes about Water-Baptism 't is very confused and silly as at the Dispute not plainly asserting whom he would have the Subjects of it whether Infants or Believers yet brings some of the Anabaptists Arguments though we still suppose he intends Infants but durst not tell us whether it be his Practice now So see what a Laborynth and Loss his Work tends to bring People to neither plainly telling them the Subjects nor showing who are the Ministers of this imposed Water-Baptism whether himself or such as he or who and yet injoyns it as a Means of Sanctification a Means of Salvation which we do not believe As also he explains not his terms of the Lord's Supper what he means by the Lord's Supper whether the Shaddow or the Mystery and what is his own Practice therein whether he ministers Bread and Wine as a Figure or the Substance And whether the Mystery or thing signified be attained by any in this Life This is unanswer'd Nor whether Shaddows be essential to the Gospel Dispensation Concerning Justification He hath in some degree granted to truth that the word Justifie the Scripture sometimes useth it to signifie to make Just by inherent Holiness or to Sanctifie Tit. 3. 5 7. He saved us by the Washing of Regeneration that being justified c. Herein he hath assented more to Truth then many of his â—…rethren but 't is much contradicted again in his handling the matter of Imputation of Adam's Sin to those that are not Partakers of it and so of Christ's Obedience p. 96. As if Adam's Sin and Christ's Righteousness were so imputed to them who partake not of them This we cannot own and hath been often answered in our Books and much we have against this his Sense of Imputation as also against their Opinion about personal Election and Reprobation and the Cruelty Partiality and ill Consequence of the Presbyters Opinion therein And against S. S. his shallow and absurd managing the matter whose manifest Contradictions were long since published which we do not understand that he hath made any Publick Essay to reconcile also his work about the Scriptures Baptism and the Supper are more particularly and fully answered elsewhere which there hath not been for some time an oppoâ—…tunity to publish CHAP. II. About JUSTIFICATION and IMPUTATION S. S's Quest. WHether we are justified by the Righteousness of Christ imputed The Question would better reach the Controversie as thus stated viz. Whether Impure that is unsanctified Persons while 〈◊〉 be justified by the Imputation of Christ's Righteousness Thus I stated the Question at first which S. S. evaded with this viz. Whether Justification be by the Works of the Law 〈◊〉 by the Righteousness of Christ through Faith Noâ—…â—…enying the former and granting the latter this Question will not find out the Controversie but rather Whether Christ's Righteousness be imputed unto Persons in a disobedient unsanctisied or unconverted State Or Whether Christ's Righteousness be imputed of Coâ—… to Persons
remit or pardon Offences past without such a severe Payment and Satisfaction as is implyed because as some say he dispenseth not with the Act of Law If he could so punish his Innocent Son to the full who never offended was not this a Dispensing with the Act of Law when the Law was made for Offenders and added because of Transgression and to punish such for it was not made to punish an Innocent or Righteous Man against whom there is no Law But if to pardon former Transgression upon true Repentance and to save Man from Sin and Wrath be not inconsistent with the infinite Goodness and Mercy of God himself and to be both a just God and a Saviour were not Inconsistent then his divine Justice consisted not in such Severity as to obliege him from shewing Mercy withoâ—…t such a rigid Satisfaction and Payment as that of punishing his Son to the full and pouring out his Wrath upon him for the Sin of Mankind Whereas where Remission of Sin is obtained there is both a Relaxation of the Severity of the Law and a manifest Effect of the Propitiation or sweet smelling Sacrifice of Christ as Mediator and Advocate and not as the Object of Wrath Revenge and full Punishment from God that is due to Sin and that to acquit the Sinners continuing therein And his not sparing his own Son but delivering him up for us all and his being made a Curse for us was neither equivalent to that of Eternal Death Curse and Damnation which Sin and Sinners have deserved nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ though it was for a Relaxation of the Law as to the Bondage thereof and in order to abolish and end the first Covenant and the Curse thereof yet not to pardon or justifie Men in Sin against the second Nor is it any Loosening but a Reinforcing of the Terms thereof for he took away the first that he might establish the second he removed â—…nd ended the Shadows that he might exalt the Substance that was vailed under them he blotted out the Hand-writing of Ordinances nailed it to his Cross that he might reinforce the Law of the new Covenant written in the Heart that we might not be without Law to God but under the Law to Christ He did both fulfil the Law in hs Person and doth fulfil the Righteousness of it in them that walk not after the Flesh but after the Spirit he did not only remove the shadowy Part of the Law and the Curse thereof through his Suffering and Sacrifice but also he actually deliveâ—…s the Soul from the inward Terrors Condemnation and Wrath of the Law upon true Repentance and Contrition of Heart in Remission and Pardon through Faith in his Blood being virtuously felt and efficaciously evidenced by his holy Spirit unto the Soul that hath a Part in Christ as the Propitiation for the Sins of the whole World whose Blood bears Record in the Earth agrees in one with the Spirit sprinkleth the Consciâ—…nce from dead Works speaketh forth Mercy and Forgiveness better things then that of Abel Besides Christ was as well exemplary as propiriatâ—…ry or gracious in his Sufferings which had both a blessed Accepâ—…ance and Effâ—…ct with Gâ—…d and a spiritual Influence upon them that follow him in Spirit further then the Historical Faith and Relation thereof as he said If any Man serve me let him follow me and where I am there shall also my Servant bâ—… Jâ—…h 12. 26. And thus far is his Example spiritually fulfilled in them that follow him as namely Jesus Christ was outwardly câ—…rcumcised baptized crucified put to Death as concerning the Flesh buried quickned raised up by the Power of God c. His Followers or Servants are spiritually circumcised baptized into his Death or crucified with him buried with him by Baptism as Partakers of the Fellowship of his Suffâ—…rings quickned by his Spirit raised up by his Power into the Likeness of his Resurrection and having suffered with him shall reign with him And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction as is by divers asserted 〈◊〉 must tell my Opposers that though the Chastisement of our Peace was upon him and by his Stripes we are said to be healed this is neither of the Nature of Revenge from God Wrath or Punishment to the full that is due for Sin nor doth it exempt or free them who come to be his Followers from being liable at all to God's Chastisement or Correction in their own particulars when there is Cause for it for whom he loves them also he doth correct which is not Revenge as 't is said If my Children forsake my Law and keep not my Commandments then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my loving Kindness will I not utterly take from them c. Psa. 89. 30 31 32 33. This concerned David and his Seed who notwithstanding did so undergoe the Chastisements of the Lord that he went often in a bowed down and mournful State as when he complained My God my God why hast thou forsaken me c. Psa. 22. which were the same Words Christ uâ—…tered in his deep Suffering Mat. 27. 4â—… plainly iâ—…timating how he took upon him the Sufferings and Burâ—…en of his People and his bearing the Sin and 〈◊〉 of many wherein it 's evident that they that â—…ollow Christ through the Work of Regeneration and obtain the new Birth do spiritually pass through the Fellowship of Christ's Sufferings and do partake of their due Shares thereof both for their Remission and to obliege them to follow him in his own Way of Light and Life whereby they who are faithful to him witnes the Blood Coveâ—…ant the Coverant that cleanseth from Sin and an Interest in that everlasting 〈◊〉 This is the Way aâ—…d Passage of the Raâ—…somed oâ—… the Lord who through his Judgment and Chastisâ—…ments have 〈◊〉 a Ransom received the Attonement and an Interest in the Everlasting 〈◊〉 of Liâ—… and Glory Having thuâ—… 〈◊〉 〈◊〉 to the Matter in general I come further to 〈◊〉 〈◊〉 〈◊〉 particular Passages that chiefly concern me to 〈◊〉 S. S. Thâ—… Laâ—…â—…ver aâ—…ows us to sin if at ten Years of Age a Person commits Mâ—…er aâ—…d then lives according to the Law of the Land in evâ—… 〈◊〉 â—…rty Years then arraigned for this the Judge cannot proâ—…ounce him Innocent and so acquit him because the Law did not allow him to commit Murther any Part of his Life p. 93. Answ. A Truth in both 1st The Law never allows us to sin no more doth Grace or the Gospel Shall we sin because we are no more under the Law but under Grace God forbid for how can we that are dead unto Sin live any longer therein 2dly Justice cannot pronounce a Guilty Person Innocent upon the Cessation from the meer Act of Unrighteousness but God's lovinâ—… Kindness and
Iniquities But be not deceived God will not be mocked such as you sow such shall you reap Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull Quoting Divin of Christ pag. 62. And then cryes Such Blasphemy is this Man not affraid to utter the Lord Convince and Humble him To thee S. S. I say Thou hast wronged me those are none of my Words the Lord humble thee for thy belying me thiâ—… is not the first time If thou or any Reader do but moderately view my Book and Page quoted by thee it will plainly appear that to say Satisfaction is not needfull are none oâ—… my Words for t is very plain that I have not denyed that Satisfaction that was in Christ but have objected aga nst the manner of their stating it and sinful tendence of their Notion about it as 1st Against their making Satisfaction the Effect of God's full Revenge or the Execution of Vindictive Justice as their Phrase is on his Innocent Son thereby to clear the Guilty 2dly I have distinguished between God's Chastisement and Revenge 3dly That the Intent and End of God's Peoples undergoing his Chastisements or Correction according to Jer. 10. 24. Heb. 12. 9 10 11. And their partaking of the Fellowship of Christ's Sufferings is that they might be Partakers of his Holiness live and reign with him 4thly I have plainly told my Opposers That if Man continue in Rebellion against Christ rejecting his Love and Grace his Sufferings and Satisfaction will not free them from the Severity of God nor from the Execution of his Judgment which is committed tâ—… Christ c. Divin of Christ p. 62 63. The Truth of what I have written in the said Book in the Plaineness and Simplicity of it stands over the Subtility of my Opposers and remains unanswered and instead of an honest or moderate Answer this Man does but pervert curtaile tautologize nibble and pick at my Words and abuse me He doth not so much as seriously take notice of the stress of my Objections but over and over imposeth his Opinion and brings a very unfit Instance for God's judging it meet to punish all Sin or that all our Sin is punished in his Son without Cruelty c. where he saith If God doth damn the Impenitent if he damns the fallen Angels he is cruel We say No he is Just But is this and his punishing your Sins in his Son to the full a fit Parallel Let the unprejudiced Reader judge And then he grosly imposeth and begs the Question again viz. And for that person who is God to suffer a temporal Death though in his human Nature only this is of infinite Value an infinite Abasement a stroke of Infinite Wrath for had not God's Wrath against Sin been Infinite he would not thus have struck a Person of infinite Worth and Dearness to him interposing as a Surety between him and us miserable Sinners for â—…od in our Nature to suffer what he did this is more then for Men or Devils to suffer God's Eternal Wrath or Revenge this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell Rep. This strange Language against God and Christ I shall need to â—…ay little about let them that know the holy Scriptures see how unlike them it is only I may query and demand of him 1st Where do the Scriptures say That God suffered a Temporal Death as a Stroak of Infinite Wrath 2dly That in Infinite Wrath he struck a Person of Infinite Worth and Dearness to him 3dly That this Wrath more clearly shines in the Infinitude of it in thus smiting the Brightness of his own Glory c. then in the Eternal Damnation of Men and Devils c. If I should conclude this both Blasphemous and Unscriptural Language that thus sets God at variance with himself or as smiting and punishing himself c. S. S. perhaps would be ready to cry out Oh Blasphemy and charge it upon me though it be his own the very Tendence Nature of his own Doctrine The Matter is fully answered and refuted before Again Where do the Scriptures say that God punished the Surety Christ for our Sins and for a time poured forth his Wrath upon him for our Iniquities p. 108. I am sure the Scripture he cites sayes the contrary of him Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth Could he then pour forth his Wrath upon him for your Iniquities Oh! be ashamed of such Doctrine Could either the Chastisement of our Peace on him his bearing the Sin of many or carrying our Griefs be the Father's pouring forth Infinite Wrath upon him That it is for Christ's sake that God doth pardon upon Repentance is very true 't is well he Grants this upon Repentance and it is for Christ's sake for all the Good that is revealed or wrought in us that is acceptable to God as true Faith Repentance Obedience real Righteousness c. is all of Christ and brought forth by him in that Soul that is pardoned and Justified in him or accepted in the Beloved But how God's Forgiveness of the â—…ebt or Pardon of the Offences agrees with the Surety's full Payment and Suffering the Punishment Wrath deserved I leave to the understanding Readeâ—… to judge Or how Christ should make Intercession for them that come unto God by him if all their Debt were payed and Punishment undergone appears not especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all because of the Surety's Infinite Dignity and when if the Payment and Satisfaction of Law were thus strictly and severely made neither Law nor Justice could admit that the Debtor should lye in Prison as many do under Satan's Chains of Darkness lyable to Wrath and Vengeance but he should be both discharged and delivered ipso facto But we see it otherwise Many are yet in the Prison-House in Satan's Chains who yet may be loosed and Christ ever lives to make Intercession for them that come unto God by him The Man mends not the matter in what follows Obj. Christ Having purchased Salvation for us at the Hands of Justice by his Intercession he Obtains the Purchase at the Hands of free Grace and so applies it to us Rep. Oh strange Justice or rather Revenge fully paid satisfied but Grace yet to be so much interceded or solicited to this renders Grace more Severe then the Condemnation of the Law and Inferiour to Revenge And what Division would this make in God and between Christ and Grace it renders him Inferiour to Earthly Princes and his Grace below Common Justice among Men For supposing a Subject had forfeited his Inheritance to his Prince by Rebellion
with Intention to leave them without Recovery which though all in curreth the same End as is supposed to a certain fore designed Number of Persons yet the State of the Case as it reflects upon God is as much opposite and contrary as to say God doth absolutely eternally decree Man's Destruction or did reprobate them from Eternity and then that he purposely passeth by and leaves them to destroy or kill themselves whereas his good Will and Kindness and free Proffers of Grace and Salvation to lost Man admits of neither to wit neither of such Cruelty to nor Carelesness of his Creatures his Mercies are over all his Works and his Grace and Mercy in the first place extending to all And that saying He will have Mercy on whom he will is no Limitation to the first extent of his Grace and good Will But that he will have Mercy both by way of Encrease and Continuance to the Upright-hearted even to them that fear him who Love and obey him but those that are destroyed their Destruction is of themselves as it is written But my People would not hearken unto my Voice Israel would none of me Therefore mark the Cause I gave them over to their own Hearts Lusts Psal. 81. 11. and as S. S. in Contradiction to himself saith Nor doth God consume any Man meerly as his own Workmanship but he adds God endureth with much long Suffering unregenerate men and they fit themselves for Destruction pag. 113. See here how the Man breaks the Neck of his own Cause Is his Opinion of God's Eternally reprobating and ordaining partiticular Persons to Destruction come to this That now while he sheweth long Suffering towards them they fit themselves for Destruction that is they rebel against God resist his Spirit and despise the Riches of his Grace and slight his long Suffering and Patience till they bring swift Destruction upon themselves And this God is not the Cause of He doth not unchangeably ordain whatsoever comes to pass Sin and Rebellion in the Wicked and their Striving against him Isa. 45. 9. are come to pass which he is not the Author of Wo unto him that Strives with his Maker thou hast hid thy Face from us and we are consumed because of our Iniquities which God is neither the Author nor Cause of S. S. God's Election is unchangeable he will certainly bring in never finally reject that Soul he had taken Liking to Nothing sect 7 can fall out not Sin it self causing God to alter his Purpose he foresaw all c. p. 113. Answ. His Election and Purpose thereof where made sure and confirmed by his Spirit in his Sanctified ones who are established in his Grace is unalterable But 1st There are Degrees and Growths in a State of Election before Establishment as those to whom Peter wrote his first Epistle were called Elect according to the fore-Knowledge of God through Sanctification of the Spirit unto Obedience c. 1 Pet. 1. 2. These though Elected so far as they were chosen out of the World through Sanctification and Belief of the Truth yet he both wrote unto them to stir up their pure Minds 2 Pet. 3. 1. and exhorted them to give Diligence to make their Calling and Election sure that they might never fall 2 Pet. 1. 10. But what need of this if they were personally elected from an absolute Purpose of God from Eternity Needed or could they make that more sure which God had made so absolute If so then the Exhortation had more properly run thus viz. Brethren believe that God hath made your personal Election sure from Eternity and then what needed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them who had forsaken the right Way or of such who after they had escaped the Pollutions of the World through the Knowledge of our Lord and Saviour Jesus Christ which sure was saving Grace yet were again entangled therein that their latter End was worse with them then the Beginning 2 Pet. 2. Did not then their Sin their falling from Grace and so their Disobedience hinder their Establishment and Security in a State of Election or keep from that Diligence in the Spirit whereby they should have made their Calling and Election sure 2dly His saying That Sin it self cannot cause God to alter his Purpose is not only a gross Mistake as in this Case but also gives a great Liberty to Hypocrites who believe they are eternally elect Persons to continue in Sin and Presumption But in Reproof to such and Confutation of the Mistake see what the Prophet Jeremiah saith in the 18th Chapter where having first declared the Power God had over them by the Instance of the Potter ver 3 4 5 6. He further shews his Purpose and the Manifestation of his Power both in Judgment and Mercy and the Condition on which his declar'd Thought or Intention may be alter'd as where he saith v. 7. at what Instant I shall speak concerning a Nation concerning a Kingdom to pluck up and to pull down and destroy it v. 8. If that Nation against whom I have pronounced turn from their Evil I will repent of the Evil I thought to do unto them v. 9. And at what Instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant it v. 10. If it do Evil in my Sight that it obey not my Voice then will I repent of the Good wherewith I said I would benefit them See also ver 11 12. to the 18th Object If any should thus object That these conditional Alterations of God's Purposes did but concern their temporal Conditions not their eternal c. Answ. It may be answered That it is a Mistake they concerned both except Men repent they shall perish eternally Their persisting in Evil-doing and Disobedience to the Voice of God iâ—…currs eternal Condemnation as well as temporal Punishments so contrary wise through true Repentance c. both have been escaped by many and Godliness is great Gain which hath the Promise of the Life that now is and of that which is to come 1 Tim. 4. 8. 6. 6. Again my unanswered Objection was and still is Were it not impertinent and vain to warn Men of Destruction sect 8 eternal Death or Perishing if from Eternity they were secured from any such Danger Or on the other Hand in time to set before them Life and Death that they might chuse Life refuse Death c. as Deut. 30. 15 16 17 18 19 20. If God had particularly designed them for Death and Destruction how should they then chuse Life Were not this to mock them with a dissembling Proffer of Life if the contrary be so unalterably designed for them S. S. After his fashion answers God that decrees their Salvation decrees by such Warnings to work in them his Fear and an holy Caution to keep them in his Wayes that they may be saved p. 114. Rep. What Fear A Fear
terms of his Covenant and Promise on his part I Would ask our Opposer who reckons it not a falling from Grace for those he counts Elect Persons as David and his Children with others of his own Opinion now to sall into the Guilt of Adultery and Murther c. whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women so as they turned away his Heart aster other God's 1 Kings 11. Did he stand in the Covenant of Grace or in God's Favour all this time Was not the Lord angrv with him See ver 10 11 12. And surther that of Psal. 89. Concerning David his Seed and Throne it extends further then meerly a literal Relation of him and his Seed according to the Flesh for David is beloved I have sound David my Servant with my holy Oyl have I anointed him ver 20. his Seed also will I make to endure for ever and his Throne as the dayes of Heaven ver 29. his Seed shall endure forever and his Throne as the Sun before me ver 36. Herein David was truly a Type of Christ the Anointed of God to whom these Promises relate which were typified in David as also that saying I will make him my First-bâ—…rn higher tâ—…en the Kings of the Earth ver 27. This is a Mystery beyond a meer Literal Acceptation and I may say in this as the Apostle said in his Instance of Abraham and his Seed That as they that were of Faith were of Abraham and his Children so they that are spiritually anointed of God and his Beloved Children and Faithful Servants are of David's Seed even such who incline their Ear to God and obey his Voyce for it is written Hearken diligently unto me and eat ye that which is Good and let your Soul delight it self in Fatness Incline your Ear and come unto me hear and your Soul shall live and I will make an Everlasting Covenant with you even the sure Mercies of David Isa. 55. 2 3. A POSTSCRIPT about the Will of God Election and Reprobation Concerning the Will of God in its Manifestation both 1st as unresistable â—…dly as resistable sect 1 FIrst On what Considerations it may be said to be unresistable shewing forth the Might of his Power as 1. In bringing forth the Works of Creation Whatsoever he pleased that did he Psal. 135. 6. 2. In fore-ordaining his Son to be set forth in him to tender Grace and Salvation in due time to Mankind Who could hinder his first Ordination though many reject the Tenders 3. In extending his Light and Power universally to the final Conviction of Impenitent Evil-doers for their Rebellion which Light and Power unavoidably at times seizes upon their Consciences reproving and convicting them while they have a Day and though they may shun being reformed thereby yet they cannot alwayes avoid the Torment and Trouble thereof in themselves That God may shew himself clear when he Judgeth 4. In bringing and executing his Judgments and Wrath as he sees Cause upon the Wicked and Rebellious who are finally Impenitent By all which God hath manifested his Power or Soveraignity which on these Considerations hath irresistably shewed it self for the fulfilling his Righteous Will so far as it hath absolutely extended it self from an Intention or Design of God to shew forth his Wisdom Justice and the Greatness or Might of his Power without the Creature Complyance as 1. God's Work of Creation 2. His Fore-ordination to bring forth his Son into the World c. 3. His Power in finally Convicting Rebellious Sinners 4. The Execution of his Judgments upon the Rebellious In all these who shall say to God What doest thou Who shall let what he will do so far as his Will inevitably and unresistably hath acted or doth act in any thing without Man's Complyance as it was in Making Man in Convicting and Condemning the Rebellious and Stubborn But Secondly The Will and Power of God as condescending and reaching gradually to the Creature 's Capacity it is possible â—…or Men to resist the Manifestation thereof to their own Condemnation As the Will of God is manifest in a Way of Friendship and Kindness to Mankind as 1. In a way of Counsel Commands Instructions Invitations Perswasions and gentle Reproofs which have a tendence to draw Men out of Sin and 2. In his Patience and long Suffering towards them waiting to be gratious desiring their Return striving with them by his Spirit Thus his Will is That all should know the Truth and be saved 1 Tim. 2. 4. 2 Pet. 3. 9. But Mens Conversion and Salvation is not wrought without their Subjection Obedience and Complyance with the Spirit and Power of God co-operating by Faith Reprobation What it is A Reproving Disallowing Rejecting sect 2 Reprobate is Wicked Base Dishonest Corrupt so as to be cast out of God s Favour c. And the Cause of Persons being given over to a Reprobate Mind is their Rebellion against Light given them their rejecting the Knowledge of God till their Minds became so reprobate or corrupt as to be void of true Sence and Judgment Rom. 1. As they who wâ—…re called Reprobate Silver or as corrupt drossy false Coyn were rejected of the Lord Jerem. 6. 30. The Word Election explained Election is Choice which respects both sect 3 I. The chusing of some from amongst many as Christ said to his Followers I have chosen you out of the World Joh. 15. 19. II. The Excellency or Choiceness of that which is chosen And this relates First To Christ the Elect Seed of whom it is said Behold my Servant mine Elect in whom my Soul delighteth Isa. 42. 1. And He is also called a chief Corner-Stone Elect Pretious 1 Pet. 2. 6. Secondly To the true Church or Elect People who being chosen through Sanctification of the Spirit and Belief of the Truth are the faithful Followers of Christ these are choice and pretious in God's Sight and therefore are called the Elect of God Holy and Beloved Col. 3. 12. a chosen Generation a Royal Priesthood an Holy Nation a peculiar People c. 1 Pet. 2. 9. They that are with the Lamb are Called Chosen and Faithful Rev. 17. 14. the Pretious Sons of Sion comparable to fine Gold Lam. 4. 2. This God's Election or Choice of his Church or People is gradually manifest and experienced in them as 1st When they have known the Work of God by his Grace begun it them unto their Separation from the World through a Decree of Faith and Sanctification are called Elect that is as chosen out of the World or from among Men being more peculiar to God then others while yet they are not perfectly grown and established in the Truth as Israel of old was Elect and Jerusalem chosen before their Estrangement from God Esa. 44. 1. 1 Kings 11. 13. Paul was a Chosen Vessel when first he had received and obeyed the heavenly Vision and Call Acts 9. 15. and Chap. 26. 19.
was further urged against him And he that abideth in Christ sinneth not doth not commit Sin in whose Spirit is no Guile To this he answer So far as Regenerate and acting from the Regenerate part they do no Iniquity This is such Tautologie or as good sense as to say they do no Iniquity so far as they do no Iniquity whereas the Words are positive and plain They are undefiled in the way they keep his Testimonies they walk in his wayes Whereas he still insers the Saints are not perfectly free from Sin for when Paul did NO Iniquity Sin dwelt in him and yet in that State Paul said The Evil that I do I would not Did he do Evil and yet no Iniquity or was Victory over and Freedom from that Evil not attainable by him in this Life What Evil did he live and dye in or what Sin must remain in him now being deceased till the End of the World S. S. Nor will G. W. say I suppose no Man is Regenerate but who is perfectly free from Sin To this I say according to his own words before As while the Saints are Persecting they are not perfected so there is a Regenerating and a Travailing in Birth before Regenerated and born again Of Rom. 8. 1. he saith This intimates there is Flesh in such though Guilt is Removed Herein is a two-fold Error couched 1st Implying the Guilt removed while the Sin it self remains as if a Man could commit Sin and not be Guilty of it 2dly He confounds Sin and Flesh and renders them Inseparable whereas he grants in the Scripture before there is no Condemnation to them that are in Christ Jesus who walk not aâ—…ter the Flesh but after the Spirit He perverts Job 9. 19. and 1 Jâ—…h 3. saying If I sin as do the wicked with Allowance here he adds WITH ALLOWANCE for it is plain if I Sin then thou markest me whosoever is born of God doth not commit Sin It is not Doth not commit Sin with Allowance as do the Wicked And the Saints on Earth enjoying Communion with God and Saints in Heaven as he saith is not a Communion in Sin neither is the Being of Sin according to the Will of God in Heaven which is prayed for so to be done in Earth If he grant it our Duty to be Perfect or perfectly to obey while he denyes Power or Possession for that End his Work is Weakness it self and inconsistent with it self God is no such Hard Master as to enjoyn Impossibilities upon us or to require Obedience beyond the Power he gives Will he say None are Sanctified that have any Sin in them I say according to his Concession before There is a Time of Sanctifying as well as Perfecting before the Work be effected which ought to be throughout in Body Soul and Spirit If he cleanseth away all Guilt from Believers and the reigning Power of Sin in this Life Why should the Being of Sin remain till the next He hath waâ—…hed us from our Sins in his own Blood before which there is a time of having Sin 1 Joh. 1. 8. yet said he My little Children These Things write I unto you that ye sin not chap. 2. 1. Can the Work of Faith and Grace be sinful He answers Faith it self can be imperfect therefore the Work of Faith Lord I believe help my Unbelief Imperfection is Sin Perfection is Duty p. 67. Rep. By the same Reason Unbelief is Sin but Faith is Duty They ought not thus to be confounded nor Unbelief which is the Creatures Defect imputed to Faith which is the Gift of God a Fruit of his Spirit therefore pure as he confesseth to his own plain Confutation The Work or Thing wrought is alwayes perfect for its Part Nature or Kind the least Draghm of Grace true p. 68. From whence it follows that true Faith is pure in its kind and not sinful nor having Sin mixt with it though it doth grow and encrease Degrees of that which is of a pure or perfect Nature do not alter its Property And the saving Work of the Spirit is carried on by degrees His citing 1 Thes. 3. 10. praying that we might see your Face and perfect that which is lacking in your Faith p. 68. This proves not true Faith to have Sin in it but that in some there might be something lacking in it as to Growth and Increase of Effects and which some read thus FULFILL that which is lacking It is not that we might add more Purity to your Faith but more Joy Comfort Refreshment Edification c. unto you in the Faith for Imperfection where it imports only the Want of full Growth or Maturity of that which in its kind is pure is not Sin and Imperfection and Sin have not the same Signification for Imperfection as it relates to a Thing or Work not fulfilled or finished it implies a Work begun and they who have known the Work of God begun in them and Faith in his Power they dare not plead for Sin nor cast it upon God as his good Pleasure that the Being of Sin should not be removed in this Life but know that the good Pleasure and Will of God is their Sanctification and therefore wait upon him for the perfecting of it His accusing David with having Failings in the End of his Dayes and asserting the Perfection of his War-like Attempts not of his Graces p. 68. This Accusation against David he hath neither proved by Scripture nor shewed what Failings he had in the End of his Dayes nor yet that his Graces were imperfect for God was the Lise and Grace of all his Graces and he said God is my Strength and Power and he maketh my Way perfect 2 Sam. 22. 23. And were not his inward War-like Attempts against his Soul's Enemy both perfect and succesful as well as his outward Did he not confess to the Lord Thou hast also given me the Shield of Salvation and said He is the Tower of Salvation and in his last Words He hath made with me an Everlasting Covenant ordered in all things and sure for this is all my Salvation 〈◊〉 Sam. 23. The Means for a Man to have his Way made perâ—…ect is to know the Lord to be his Strength and Power a strong Tower and Salvation Thus he is known to them that truly wait upon him If in this Life our Work be not to let Sin reign not to obey it in the Lusts thereof p. 68. why should we either commit Sin or the Being of it remain in us when we have received Power so far to subdue it and bring it under And if the Lusts of it be not obeyed but watched against they will be subdued so far as Sin may neither be brought forth nor have a Being If the Operation or working of the Spirit â—…e alwayes perfect he working by infinite Wisdom and Power p. 68. though the saving Work thereof be not presently fulfilled in all those Degrees of Perfection it is to attain unto
good without the Earthly and perishing Organs T. D. 3. Nor were the Promise to Glorifie Abraham's Soul made good without glorifying his Body too for the Happiness of the Soul is not Perfect without the Body its dear and beloved Companion the Soul having a strong Desire * and Inclination to a Re-union to the Body as the Schools not without good Ground determine vid. Calvin Harm Evang. in Mat. 22. 31 32. Luk. 20. 38. Answ. It is evident that this Man doth give this account that the Happiness of the Soul is not perfect without the Body not from any spiritual Sight of the Souls Happiness or Glory for in Page 81. he confesseth that the different Disposal of the Spirits of Man and Beast is not visible to the Eye of Sence and but dimly to the Eye of Reason and Faith although he has taken upon him by Tradition from Calvin c. to assert that the Happiness of the Soul is not perfect without the Body It may be understood that they have neither clear Reason nor perfect Faith for this and to be sure while he and others assert it without either we have no Reason to believe them But to answer him closely Both Calvin T. D. the Schools and divers Anabaptists are mistaken in this very Matter and see not with the Eye of true Faith either that the Happiness of the Soul is not perfect without the Body Or that the Soul hath a strong Desire to a Re-union to the Body â—…hile they intend the Terrestrial Elementary Bodies for this implies the Soul to be in a kind of Purgatory or Disquietness till the supposed Resumption of the Body and their Assertion and Determination herein is Contraty to what the Apostle saith 2 Cor. 5. for we know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens ver 1. for we that are in this Tabernacle do groan being burdened c. ver 4. We are confident I say and willing rather to be absent from the Body and to be present with the Lord ver 8. And said he I am in a Strait betwixt two having a Desire to depart c. Phil. 1. 23. See now the Stress of the Controversie where it lieth and that it is not only between these our Opposers Us but also between them and the Apostle Paul Thus viz. Calvin the Schools 〈◊〉 and Anabaptists determine and conclude That the Happiness of the Soul is not perfect without the Body and that the Soul when separate hath a strong Desire and Inclination to a Re-union to the Body But The Apostle Paul as knowing that when their Earthly House was dissolved they had a far better namely a Building of God Eternal in the Heavens Therefore in the Earthly Tabernacle they groâ—…ned being burdened as willing rather to be absent from the Body By which it appears they expected a more full Fruition or Felicity in the Heavenly Tabernacle then in the Earthly Their Soul did not desire after the Flesh as these Opposers imply neither had they any such Delight therein as fleshly Minds and carnal Contenders have Moreover the Apostle from the Visions and Revelations of the Lord saith I knew a Man in Christ above fourteen Years ago whether IN the Body or OUT of the Body I cannot tell God knows Such an one caught up to the third Heaven caught up into Paradise and heard upspeakable Words c. 2 Cor. 12. From hence consider that being caught up to the 3d Heaven into Paradise he doth not place the Sight and Sence of this Condition upon the Body for that he knew not whether he was In the Body or Out of the Body yet knew that he was a Man in Christ and in the Revelation of the Lord But he did not concern himself about this Earthly Body being so glorified in Heaven or Paradise as these Men do and carnally think who have neither Visions nor Revelations of the Lord concerning any such State but Calvin and the Schoolmens Determination contrary to the Apostles But the presumptuous Confidence of our Opposers appears the more in undertaking to assert or demonstrate the future State of the Soul as not being in perfect Happiness without the Body and as having a strong Desire after it while yet they neither know the State of the Soul nor have had so much as a Vision of the Glory thereof or of the glorified spiritual State of the Saints hereafter for Visions and Revelations they deem to be ceased long since and a Disposal of the Spirits of men after Death is not visible to the Eye of Sence and he saith but dimly to the Eye of Reason and Faith However while these Men cannot but appear themselves so Dim in these Sublime Matters and that while their dim Reason cannot reach them they cannot demonstrate to others either that the Souls of the Just in Heaven are not yet perfectly Happy or that they have such a strong Desire to a Re-union with the Body dissolved the shew themselves imaginary Intruders puft up in their fleshly Minds exercising themselves in things too high for them and it were better for them to sit down in Silence and wait in the Light to have some Sence and Knowledge of the true immortal Life to quicken them to God and not thus to busie themselves with unprofitable Talk brought forth from Imaginations of men and not from any true Sight or Revelation of the Conditions of Saints either here or hereafter His telling of Abraham's Soul living actually is true and as true it is That his Soul is in perfect Felicity and Glory and the more being out of the Earthly Tabernacle But his saying that the Body of Abraham or Bodies of the deceased Believers liveth potentially for this we have his own Traditional Assertion but not any Scripture-Proof or Phrase that suits it nor rational Demonstration for it As to his saying That if any shall say that Christ's Argument and his Application of it proves but the Resurrection of the Good c. I say his Application thereof seems but to extend to the Good as in his saying They whose God God is shall rise yet he hath not proved the Rising of their Earthly Bodies after they are dissolv'd to Dust and reduc'd to their first Elements but that there is a Resurrection of the Good and who of us questions that The Resurrection of the Good or of the Just being Glorious and extending not only to Arising out of the Fall out of Death that came by it out of the Grave of Corruption which hath followed yea out of the Dust of that Earth and out of all Afflictions here but also unto an Inheritance of Eternal Glory hereafter as They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars forever and ever So that they shall be so Celestial and Glorious as that they shall
p. 162. l. 35. r. and assertion p. 177. l 28. f. which r. 〈◊〉 p. 178. l. 27. r. Impatiency in her p. 183. l. 32. dele of p. 189 l. 17. f. remiss r. 〈◊〉 p. 195. l. 25. f. seem r. smell p. 198. l. 37. f. my r. his 40 f them r him p. 200. l. 18. r. but judge p. 202. l. 40. after before Faith add or 〈◊〉 in the State of Unbelief p 213. l. 8. f. God r. Good p. 217. l. 24. f. yet thereto r whereto p. 231. l. 23. f. our r. his p. 233. l. 20. r. as he saith p. 235. in the 〈◊〉 〈◊〉 4. for saying read who said p. 242. l. 28. f. a great 〈◊〉 r. dispensing page 280. l. 28. the full Stop or Breach should be placed after 〈◊〉 p. 288. l. 22. f. it r in p. 290. 〈◊〉 33. after impatiency add in a time of 〈◊〉 p 305. 〈◊〉 2. after incourazement add against us p. 308. l. 〈◊〉 read who knew p. 310. l. 20. read Gell's p. 323. l 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 42. for do read op p. 326. 〈◊〉 37. read Philetus l. 38. read compleated after page 334. for 135 read 335 and so correct them to the end page 341. l. 19 read he being out of his perplexed p. 348. l. 3 for their read the. l. 13 14. read in Union of Spirit and with the Spirits of all just Men within a Paren hesis pag. 354. l. 22. f. the r. they p. 357. l. 〈◊〉 for set read sit p. 363. l. 48. for fiercerly read fiercely There are also divers Faults and 〈◊〉 in Letters and Points of less moment which may be understood by the Sense of the Matter THE END Read Euseb. Evag. Socr. Ruffin Coun. Trent Simps Full. Perr Bak. Dan. Trus. Daval Clark Morl. Milt c. See Book of Mar. Luth. contr Ecc. Zuing. Calv. Beza c. Hayl of Reform Cambd. Life of Q. E. Rush. Hist. Collect. Cambd. Hist Wars of Engl. The King's Return See Annab Decl. As T. Hicks hath done Pag. 66. Pag. 72. Pag. 73. Pag. 2. Pag. 13 14 15 20 25 44 45 49 54 66 76. Jer. 20. 7. Pag. 2. * That is the Cause Pag. 8 9. Rom. 2. John 12. 16. Pag. 14. Ephes. 5. 8. Job 32. 8. John 8. 12. Joh. 12. 36 46. Rom. 1. Ephes. 5. John 1. John 1. 5. Rom. 13. 12 13 14. 2 Cor. 6. 14. 1 John 1. 5 6 7. Rev. 22. 4. 5. Gal. 4. 16. Tit. 2. John 14. 6. John 1. 1 2 3 4 9. 1 Cor. 15. 45 47 1. 24. 1 Joh. 2. 27. 5. 6 7 8. John 6. 51 52 53. Gen. 1. 27. Deut. 30. 11. 12 13 14 15. 2 Sam. 22. 29. Job 24. 13. Job 25. 3. Job 29. 3. Psal. 27. 1. Psal. 118. 27 119. 105 102. Prov. 4. 18. * T. Hicks Psal. 50. 19 20 21. Psal. 94. 4. Amos 4. 13. Psal. 139. 7. Vers. 1 2 3. Acts. 20. 2 Cor. 6. 16. Acts 7. 48. 49. 50 51. Neh. 9. 20. Genes 6. 3. Job 24. 9. 13. * Neither is it our Construction only but the Judgment of Men fam'd in the World for their Exactness in the Original Text or Letter of the Scripture They interpret it to be the Light of the Divine Wisdom the Fountain of Light yea God himself That Rebelling against the Light is against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of Israel alluding to the Psalmist The Lord is my Light and my Salvation Nay to the Light mentioned by the Apostle Paul Ye who were sometimes Darkness are now Light in the Loâ—…d And that very Light which is said to have sprung up to them that sate in Darkness which is the Light of Truth and by our Adversaries allow'd to be the Evangelical and spoke of Christ's Manifestation Also that the Wayes of Light are Light leading to the Light it self which Wicked Men turn from and spurn at That this is the Light which there is none but it rises upon whereby to give them true sight of themselves See Munsterus Vatablus Clarius Castellio on the 17th Verse but especially Drusius and Codurcus who say All Men partake of that Light and that it is sufficient to Manifest and Drive away the Darkness of Error and that it is the Light of Life Nay Codurcus calls it an Evangelical Principle seems to explain his Mind by a Quotation of the Evangelist's words John 19. That was the True Light that inlightneth all Mankind coming into the World Munster Vatabl. Clar. Castel Drus. Codurc Crit. in 24 25. Chap. Ver. 13 3. 〈◊〉 P. 3283. to 3308. Chap. 25. 3. Mat. 13. 1 to 10. Vers. 19. Mat. 25. 14 to 34. John 3. 20. Ephes. 5. 13. Rom. 1. 16 17 18 19 20 21 28. Chap. 2. 8. Rom. 2. 13 14 15 16. Eccles. 12 13 14. Gen. 20. 4. 21. 22. 2 Chron 36. 23. Ezra 1. 2 3 4 5 13. 6. 3 12. Dan. 6. 26 27. Clem. Alex. Strom. L. 5. He stretched-out his Hand over the Sea Isa. 23. 11. Sing Praises unto the Lord to Him that Rideth upon the Heavens of Heavens Psal. 68. 33. For the Lord your God he is God in Heaven above and in the Earth beneath Josh. 2. 11. Rev. 22. 13. God is God of the Living and not of the Dead Mat. 22. 32. Now unto the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever and ever Amen 1 Tim. 1. 17. 1 Tim. 6. 16. Thy Throne O God is forever and ever Psal. 45. 6. Clem. Alex. Strom. L. 5. Clem. Alex. Strom. L. 5. Thou art Glorious in Holiness Exod. 15. 4. God had Glory before the World began John 17. 5. The Lord Searcheth the Heart and Tryeth the Reins Psalm 7. 9. And tell unto Man his Thoughts Amos 4. 13 God is from Everlasting to Everlasting God Psalm 90. 2. Without Beginning of Days or End of Life Heb. 7. 3. * DeLeg 2. I alone am God and besides Me there is not another There is none other but One God 1 Cor. 8. 5. Clem. Alex. Strom. L. 5. No Man has seen God at any time 1 John 4. 12. Heaven is my Throne Acts 7. 49. The Lord's Throne is in Heaven Psalm 11. 4. And hear thou in Heaven thy Dwelling-Place 1 King 8. 30. Jamblich Thou must believe that God is and that he is a Rewarder of them that fear him Hebr. 11. 6. For thine is the Kingdom 1 Chron. 29. 11. Mat. 6. 13. Thou art Lord of Heaven and Earth Acts 17. 24 And the Government shall be upon his Shoulders Isa. 9. 6 Again God is Light and in him is no Darkness at all John 1. 5 I am the Way the Truth and the Life John 14. 6 God is all above all and in all Ephes. 4. 6. Just. Mart. A God nigh at hand Acts 17. 27. Jer 23. 23 One God who is above all through all and in all Ephes. 4. 6 God is Light and upon whom hath not his Light arisen 1 John 1. 5. Job 25.
3 One God and Father of all 1 Cor. 8. 6 Now to the King Eternal Immortal Invisible the Only Wise God be Glory c. 1 Tim. 1. 17. The Heaven of Heavens cannot contain Thee 1 Kings 8. 27. 2 Chron. 6. 18 What House will ye build me Acts 7. 49 God dwells in the Light 1 Tim. 6. 16 To whom will ye liken God what Likeness will ye compare unto Him Isa. 40. 18 25 God is a Spirit John 4. 24. Clem. Alex. Strom. L. 2. Lact. Fals. Rel. 1. 5. Cic. de Nat. Deor. 1. But to us there is but One God the Father of all of whom are all things 1 Cor. 8. 6. Where wast thou when I laid the Foundations of the Earth read on Job 38. 4 And the Earth was without Form read the Chapter in which is declared God's Making and beautifying Heaven and Earth and all Living Creatures therein Gen. 1 2 3 4 5 6 7 8 9 10 11 12. and so to the end Thou Lord madest the Heavens and the Earth and all that in them is Acts 4. 24. August cir Del. 8. Tim. de De Anim. Mund. The Pure in heart shall see God Mat. 5. 8. He dwelleth in Immortality no Mortal Eye can approach or behold him 1 Tim. 1. 16. One Thing have I desired of Thee O Lord to behold the Beauty of the Lord Psalm 27. 4 The Things of God knows no Man but the Spirit of God but God hath Reveal'd them to us by his Spirit 1 Cor. 2. 10 11. 1. 13. Is Christ divided 1 Cor. 1. 13 And I heard a great Voice saying THE TABERNACLE OF GOD IS WITH MEN. He that Overcometh shall Inherit all things I will be his God and he shall be my Son Revel 21. 3 7. Jambl. * Jamblich * De Anim. Mund. In the Beginning was the Word and the Word was with God and the Word was God John 1. 1. The Word is nigh thee in thy Heart and in thy Mouth Rom. 10. 8. I dwell in the High and Holy Place with him also that is of a Contrite and Humble Spirit Isa. 57. 15. Ye are the Temples of God and that the Spirit of God dwells in you 1 Cor. 2 16. Whatever may be known of God is manifested within for God shews it unto them Rom. 1. 19. Valer. Max. 7. 2. Lay up Treasure in Heaven where neither Moth nor Rust can Corrupt nor Thief break through and Steal Mat. 6. 20. This Treasure hath God put into Earthen Vessels 2 Cor. 4. 7. Fear not for the Lord thy God it is that doth go with thee he will not fail thee nor forsake thee Deut. 31. 6. In all their Afflictions he was Afflicted Isa. 63. 9 The Lord is a present Help in the time of Trouble Psal. 46. 1. * Oedip. Tyr. Shall not the Uncircumcision that is by Nature if it fulfil the Law judge thee who by the â—…etter and Circumcision dost transgress the Law For he is not a Jew that is one Outward implying such as keep the Law is one Inward Rom. 2. 27 28. And the Word of God nigh in the Heart shall abide forever Isa. 40. 8. Clem. Alex. Strom. L. 5. Plutarch de Gen. Socr. There is a Spirit in Man but the Inspiration of the Almighty giveth Understanding Job 32 8. 2 Tim. 2. 22 25. For as many as are led by the Spirit of God are the Children of God Rom. 8. 14. * In phaed. God is Light 1 John 1. 5. In thy Light 〈◊〉 we see Light Psalm 36. 10 God is not far from every one of us for in him we live move and have our â—…eing for we are also his Off-sping as certain of your own Poets have said Acts 17. 27 28. One of whom was Arabus whom the Apostle quotes as speaking Truth and imployes it against them to prove a True God and to introduce his Gospel which if it shewed their Apostacy it also implies that there had been Heathens rightly apprehending of God else surely the Apostle would never have cited the Poets Saying for a Confirmation of his own Doctrine * Enead 1. cap. 1. For the Lord God is a Sun a Shield the Lord will give Grace and Glory no good Thing will he withhold from them that trust in him and walk uprightly Psal. 84. 11 12. For God hath shewed it unto them Rom. 1. 19. Clem. Alex. Strom. L. 5. A Manifestation of the Spirit is given unto every one to profit withal 1 Cor. 12. 7. One God and Father of all who is above all and through all The Lord is Good unto all Psal. 145. 9. Leg. Alleg. L. 1. The Things of God knoweth no Man save the Spirit of God 1 Cor. 2. 11. I will put my Law in their Minds and write them in their Inward parts I will be their God and they shall be my People Heb. 8. 10 11. Plut. Dion Prus. Because whatever may be known of God is manifest within for God hath shewed it unto them but because they liked not to retain God in their Knowledge God gave them up to vile Affections Rom. 2. 19 26 28. Dis. lib. 1. cap. 14. O Lord thou hast searched me thou understandest my Thoughts afar off Whither shall I go from thy Spirit Psal. 139. 1 2 7. We have a more Sure Word of Prophesie 2 Pet. 19. The Lord hath shewedun to thee O Man what is Good and what he doth require of thee Micah 6. 8. In him we Live Move and have our Being Acts 17. 28. Such as Men Sow such shall they Reap Gal. 6. 7. That was the true Light which Inlightneth all Mankind John 1. 9. * Senec. Epist. 41. * De Benef. c. 17. * 〈◊〉 〈◊〉 Behold the Tabernacle of God is with Men Rev 21. 3. He that dâ—…clareth 〈◊〉 Man his Thoughts the Lord the God of Hosts is hiâ—… Name Amos 4. 13. Wâ—…ite ye have the Light walk in the Light that you may be the Children of the Light God is Light John 12. 26. 1 John 1. 5. * â—…pist 8. * Epist. 31. * If Angry Tho. Hicks will please to inform himself of the Reasons that induced Justin to turn Christian he will find the Light Within acknowledged to be the Efficient Cause thereof for it was the Principle of God in his Conscience that continually pleaded the Christians Cause within him and who at last overcoming Justin Believes in Christ and Dyes for him too Now what Disgrace is this to the Light Within Liv'd after Christ Ann. 123. 1543. years since Apolog. Liv'd after Christ 190. Admon ad Gent. Strom. L. 5. Clem. Alex. in Admon ad Gent. Liv'd Ann. 195. Liv'd about Ann. 203. Liv'd about Ann. 315. De Cult Ver. Lib. de Ira cap. 2. Liv'd about Ann. 325. Athanas. cont Gent. Liv'd about Ann. 3 80. Liv'd about Ann. 393. Liv'd about the Year of the World 3313. before Christ about 630. years which is 2330. years since Thou therefore which teachest another teachest thou not thy self Rom. 2. 21. Love thy
Neighbour as thy self I am the Lord Levit. 19. 18. Finally Brethren whatsoever things are True whatsoever things are Honest Just Pure Lovely and of Good Report think on these things Phil. 4. 8. Stob. 28. * That 's more then Tho. Hicks seems to do Liv'd at the same time Laert. Lib. 1. c. 3. * Reader this Reflection was not without Light nor this Man void of a very Tender Conscience The Gentiles who had not a Law became a Law unto themselves doing the Things contained in the Law their Consciences bearing Witness and their Thoughts the mean while Accusing or Excusing Rom. 2. 14 15. To Depart from Iniquity is a good Understanding Job 28. 28. And the Hypocrites Hope shall Perish Job 8. 13. Why do you not rather take Wrong 1 Cor. 6. 7. Stob. 28. Reader these weighty Sayings are very Scripture it self and that as well of the New as Old Testament so called especially where Christ saith SWEAR NOT AT ALL though spoke about 700 years before he came into the World * As Tho. Hicks John Bunion J. Grigg and other Railing â—…eparatists do the Quakers * Which T. Hicks can't do neither to his Wife Family at home nor his Friends much less other People abroad Stob. Serm. 80. Jamblich Let us hear the Conclusion of the whole Matter Fear God and keep his Commandments for this is the whole Duty of Man Eccles. 12. 13. Pure Religion and Undefiled is to keep himself Unspotted from the World Jam. 1. 27. In this sense I fear we may say that Thomas Hicks has no Light in him Who when he was Reviled Reviled not again 1 Pet. 2. 23. Laert. Plat. Phaed. The Fear of the Lord is the Beginning of Wisdom Psalm 111. 10. He that will deny himself let him take up his Cross and follow me Luk. 9. 23. Xen. Mem. 3. p. 780. Clem. Alex. Strom. L. 5. Stob. 218. Reader These sententious Expressions to have every one of them a Scripture would be tedious and superfluous for they are almost Word for Word Scripture it self as who knoweth Scripture may plainly see Xen. Mem. 4. p. 803. Id. Mem. 1. 722. 4. 804. Id. Mem. 3. So saith Christ Mat. 7. 2. 62. 7. Ibid. Apolog. Libanius saith Socrates considered The Pure in Heart shall see God Mat. 5. 8. Clem. Alex. Str. 2. 417. Laert. Stob. 46. The Fruit of the Spirit is Peace Gal. 5. 22. Acts 24. 16. But Godliness with Content is great Gain 1 Tim. 6. 6. Stob. 48. Stob. 114. This answers T. Hicks's Challenge about the Light 's showing that State if Christ had not said so Liban Ap p. 644. Nothing they could do was able to draw him out of his Endeavours to detect the loose Comedians that sought therefore his Ruin 1 Pet. 3. 14. * The word Philosophy hath been otherwise appropriated since those days as many other words have been for it then signified a Love of Wisdom given by Pythagoras which Wisdom was the Way of Holy Living not Vain and Untoward Contests about Inpracticable Things Laert. Suid. in vit Antish Ye are an Holy Nation a Royal Priesthood 1 Pet. 2. 9. And you shall be Kings and Raign c. Rev. 1. 6. Blessed are they who hear the Word of God and keep it Luke 11. 28. Where is the Wise where is the Scribe where is the Disputer of this World 1 Cor. 1. 20. Put on the Brest Plate of Righteousness Eph. 6 14. Stob. The Just shall live by Faith Hab. 24. Without Holiness no man shall see the Lord Heb. 12. 14. They that wait upon the Lord shall renew their Strength Isa. 40. 31. The Secrets of the Lord are with them that fear him Psal. 25. 14. Valer. Max. 2. 10. Cic. pro Bal. Laert. Mat. 5. 34. Cic. de Fin. 2. Rom. 2. 14 15. Laert. Ibid. Stob. The Fear of the Lord is the Beginning of Wisdom Job 28. 28. Laert. The Rulers take Counsel together against the Lord Psal. 2. 2. Stob. The Wisdom which is from above is first Pure then Peaceable Jam. 3. 17. Laert. Id. Psal. 111. 9 10. Cic. Parad. Stob. Id. Theatr. cap. 3. 10. Be ye Holy for I the Lord your God am Holy Levit. 11. 44 45. Plut. plac 4. 7. Stob. Phys. Rev. 20. 12 13 14. Chap. 21. 7 8. Plat. phaed. 2 Cor. 5 8. * Ad Amph. Clem. Alex. Strom. l. 3. 2 Cor. 5. 8. Philip. 1. 21. Plat. Phaed. Eccles. 12. 7. Idem The Sheep on the Right Hand and the Goâ—…tes on the Lest Mat. 25. 31 32 33. 1 Cor. 15. 28 29 30 31. Observe Socrates his Distinction betwixt being Dead Departed Acts 7. 60. H. Mor. Des. Phil. Cab. c. 3. Revel Rev. 22. 5. See Const. Orat. in Eus. Isa. 2. 2 3 4 5. Isa. 7. vers 14 15 16 17 18 19 20 21 22 23 24 25. Chap. 9 10. 1 John 4. 5 6. Chap. 11. 6 7 8 9 10 11. Jer. 23. Isa. 1. 12 13 14 15. Ezek. 18. 31 32. Objection Mat. 5. 27. 28. Joh. 8. 56 57 58. Helv. Chron. Rom. 5. 9. Gal. 3. 16. Joh. 14. 17. Hos. 13. 4. Hebr. 10. John 6. 51 52. 53 54 62 63. Rom. 3. 25. Ephes 1. 7. Hebr. 9. 14. Rom. 3 25. Hebr. 10. 5 7. 2 Cor. 3. 18. Joh. 1. 9. Joh. 1. 1 2 3 4 9. See Dial. pag. 3. 4. See Origen Chrysostom Greg Erasm Drus. Zeger Cam. Grot. B. Sand. Dr. Ham. John 〈◊〉 Dial. pag. 2. 〈◊〉 〈◊〉 〈◊〉 5. Rom. 〈◊〉 Jam. 5. 6. 1 John 2. 15. 16. 1. Pet. 1. 18. Ephes. 5. 1 Joh. 1. 5 6. Jam. 3. 1 2 3. T. Jenner T. Tayler J. Faldo T. Hicks H. Grigg c. Mat. 11. 27. 1 Cor. 2. 11. Ephes. 5. 13. Rom. 1. 19. Mic. 5. 8. Jren. l. 2. c. 30. Tertul. con Jud. p. 184. Quakerism a new nickname for old Christianity p. 54. 55. Rom. 2. 14 15. Justin Martyr saith That all are Christians who live with Christ as Abraham and Elias and amongst the Greeks as Sâ—…crates Hâ—…raclitus c. See Scultâ—…tus on him â—…ho also saith That some at this day are of his Judgment who have taught that Melchizedecâ—… Abimelâ—…ch Ruth Rachab the Queen of Sheba Hiram of Tyre Naaman tâ—…e Syrian and the City oâ—… Ninive are in the Catalogue of Christians Eusebius Pamph. in his Ecclesiastical History saith That Abraham and the ancient Fathers were Christians And defines a Christian to be one that by the Knowledge and Doctrine of Christ â—…xcels in Moderation of Mind in Righteousness and Continency of Life and Strength of Vertue Godliness towards one only God see Scultetus on him Clemens Alexandrinus saith The Law of Nature and of Discipline is one And Moses seems to call the Lord the Covenant For he had said before the Covenant was not to be sought in Scripture for that is the Covenant which God the Cause of all setteth whence his Name in Greek is derived And in the Preaching of Peter thou mayest find the Lord called the Word or Reason and the Law See