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
Sincere and Upright accompanied with an earnest reaching after Perfection as Paul did p. 51. Answ. What ever Perfection with respect to a full Apprehension or Knowledge was prest after by Paul as Phil. 3. 12 13. yet this his Perfection granted of Sincerity and Uprightness was sinless it was pure in Nature wherein he was capable of attaining a perfect Growth in spiritual Understanding And this is implyed in his pressing after Perfection while he was perfect as appears in his own Words But if in this Sence sincere and upright Men do earnestly reach after a sinless Perfection and that Paul did so then it is attainable otherwise both Paul and the rest did â—…rnestly strive after an Impossibility and this renders both their Praying Striving and Preaching in valid as yours is who put on People earnestly to reach after Perâ—…ction and yet tell them it is not attainable Upon Mat. 5. 〈◊〉 Be ye perfect as your Heavenly Father is perfect thou presumest We intend not that we should be perfectly powerful wise and good as God is Answ. 1st We do not intend that we should be God but holy just and good men renewed after his own Image which is perfect 2ly Though not so perfectly powerful and wise as God is yet while thou withal excludes being good as God is thou art contradictory in saying the meaning of the Text is Be Merciful as your Heavenly Father is Merciful that is Love your Enemies do good to them that hate you p. 51. these are not intelligibly consistent That we must not be good as God is and yet Merciful as he is that is love our Enemies c. I would know if that Soul is not endued with the Goodness of God that is endued with his Mercy and Love so as to do good to enemies Was it not a plain Caracter of being his Children when they did so love their Enemies and do good to them that did hate them See Math. 5. 44 45. But this perfect Resemblance of the Heavenly Father such Sin-pleasers and pleaders as T. H. will not admit of in this Life who is so far from this Love and Goodness towards Enemies that his Enmity leads him to abuse bespaâ—…ter and defame such of us who never owed him or his Friends ever any ill-will in the World But when doth he expect this divine Resemblance of God or sinless Perfection to be brought forth It doth appear in Answer to the Question stated by him thus viz. Where wouldst thou be perfectly free from Sin if not in this Life His Answer is in Heaven p. 50. Reply He would be perfectly free from Sin in Heaven as he pretends but opposeth Perfection being attainable in this Life accounting that it causeth much Pride Presumption hinders all holy Fear Humility Watchfulness and industrious Endeavours to Persons in a holy Course whereas this all tends to a perfect Life But sufficiently hath he contradicted this his sinful Doctrine against a perfect Freedom where he confesses p. 24 That Christ came to carry on in the World the Design of insinite Grace and Love in being a Saviour of Sâ—…ers from Sin Death and Hell Note here he hath given a deadly Blow to his own Imperfect lame and Sinfull Cause for if Christ came into the World to save Sinners from Sin and to redeem us from all Iniquity then to be so saved is attainable in this Life for Christ is able perfectly to do the Work which he came for that is to save from Sin and to redeem from all Iniquity Again T. H. in his Forgery deals very corruptly according to his â—…onted manner in stating the Christian and the Quaker thus speaking viz. Chr. If thou canst prove a perfect Freedom from Sin 's Inherency c. remember thou must prove it by Scriptures or Instances Qua. I will prove it by both First By Scriptures Phil. 3. 15. Math. 5. 48. Secondly By Instances Many of our Friends do witness it p. 50 51. Reply Herein most falsly and abusively he hath acted the Quakers speaking his own Notorious Forgery as Prooâ—… They have no Reason to chuse him for their mouth for what needed they bring any Instances of themselves for any Proof when they are left to prove Perfection by Scriptures or Instances while the Scriptures plainly prove it And let me tell him it is not our manner of arguing with our Opposers to tell them that many of our Friends do witness Perfection knowing not only that to be the thing which they seek to reproach us by but also that to plead the Verity of Principles from the meer Credit of Persons asserting them to be no prevalent Proof nor Effect any Conviction while the Persons themselves are slited and abused But our Adversary having thus falsly acted the Quaker as before as saying many of our Friends witness Perfection he declines the Scriptures for it and falls upon personal reviling and to express to the World some wrong Expressions and Mistakes of Persons If he rightly state them which I much question because his many notorious Abuses Sect. XXII Tho. Hicks his groundless Calumny and malitious Railing against G. Whitehead NOw we come to his Railing and Slaâ—…der against G. Whitehead viz. That he is guilty of Deceit and Falshood in matter of Fact and that he told him he was a Knave that is he was a false deceitful man p. 53. Answ. Here I shall take leave to answer for my self therefore understand Reader what he pretends as his Reason for this abusive Language to me I find two things he pretends for it First He accuseth me with denying mine Opinions when charged with them 2ly He that shall give a false Relation of what another man asserts and does it wifully is false and Deceitful But thâ—…s he accuseth me and why so But because I acknowledged Explicatioâ—…s to be given to his Propositions yet gives not the least him what tâ—…ose Explications were p. 53. Reply To the first what I did deny I still do deny as none of my Opinions as stated by T. H. in his accusing the Quakers That they deny the Person of Christ his Offices Satiâ—…action and the Râ—…surrection of the Body I do recharge these upon him as his Lyes and Slanders forged and brought forth in Envy and Darkness as I did in the Paper and publick Debate between us and in so doing I do not deny any Opinion or Tenent of mine or my Friends And he dealt most dis-ingenuously in not laying down my own Words to prove that I denyed the Person of Christ or his Offices Satisfaction and the Resurrection But instead thereof was it either ingenuous or honest to bring my â—…dversary T. D. his Pamphlet stiled a Sinopsis which falsly accuseth me with saying there is no Resurrection from the Dead for Proof Most falsly instancing my Answer to W. Burnet in which Answer quite contrary to what I am accused oâ—… I have given a plain Confession to the man Christ his Offices Satisfaction and the Resurrection
the Bodies that have done Good or Evil must receive their Reward accordingly which Proposition is the Antecedent is evident by 2 Cor. 5. 10. and then the Consequence is firm c. Rep. He hath manifestly perverted the Text it doth not say The Bodies must receive their Reward accordingly though in some Sense it may be granted according to their temporal Actions But we must all appear before the Judgment-seat of Christ that every one may receive the Things done IN his Body according to that he hath done whether it be Good or Bad 2 Cor. 5. 10. And but a few words before he saith We are coâ—…fident I say and willing rather to be Absent from the Body and to be Present with the Lord ver 8. Wherefore he knew that they were Capable both of a Being and Reward with the Lord when absent from the Body and that as when in the Body they had found Acceptance with him they received the Deeds done in the Body when out of it to Dye being Gain unto them Every man's Works shall follow him the Nature of them shall remain in him whether it be Good or Evil that he Lives and Dies in The Soul spiritually hath its proper Organ Vessel or Body wherein either the Habit of Good or Evil Holiness or Filthiness cleaves to it and wherein accordingly it retains either Mercy or Wrath Love or Hatred from God when the earthly Mansion or House is destroyed turned to Dust as it was there being a House or Cloathing that cleaves more closely to the Soul then Dust can and it will come to pass that he that will be filthy must be filthy still and he that is Holy let him be Holy still Behold I come quickly and my Reward is with me to give every man according as his Work shall be Rev. 22. 11 12. Rom 2. 6. And therefore Wo will be to their Souls who reward Evil to themselves and whose Souls delight in their Abominations and Tribulation and Anguish upon every Soul of Man that doth Evil of the Jew first and also of the Gentile but Glory Honour and Peace to every man that Worketh Good to the Jew first and also to the Gentile Rom. 2. 8 9 10. But to procced to T. D's further Proof of his Antecedent and Consequent which to Ordinary Readers he saith may seem inconsequent by which then he must be more then an ordinary Writer The Place he cites is Mat. 22. 31 32. T. D. For the surther Proof of Antecedent and Consequent I shall first explain the Terms of Christ's Argument c. The Place is Mat. 22. 31 32. As touching their Resurrection from the Dead have ye not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the Dead but of the Living And it is added Luk. 20. 38. for all live unto him This Passage he thus explains viz. 1. To be a God to Abraham notes a Covenant-Relation Answ. True and then it follows that they who are in this Covenant-Relation are those that live to him whom he is the God of Wheresore Abraham Isaac Jacob and all Partakers of the same Covenant live unto God in Union of Spirit and with the Spirits of all Just Men though in a more full injoyment of Glory hereafter as Abraham c. is not dead because God is his God and he in Possession of Eternal Glory 2. Not the God of the Dead He saith that might be meant either of them who are Dead simply or of them that are so dead as that they shall never return to Life not in the former Sense therefore in the Latter Are we therefore as by this to read the Words thus viz. God is not the God of the Dead that are so Dead as that they shall never return to Life but of the Dead that shall return to Life And then what are those Dead that shall never return to Life Or those Dead that God is not the God of if the Living and Dead must all be applyed to the Outward or Earthly Bodies But had he been sensible of his Sense before that to be a God to Abraham and so of the Living notes a Covenant-Relation and that Christ speaks of such as shall be accounted worthy to obtain that World and the Resurrection Luk. 20. 35. he might have understood that the Dead whom he is not the God of are such as are Strangers to that Covenant-Relation and live not to God however their Souls be Immortal 3. But of the Living that is saith he of them whom God intends to restore to Life or whose Bodies live potentially not only of them whose Souls live actually for all Live to him c. If the Living must intend the terrestrial Bodies of Abraham Isaac and Jacob then that Denomination Living is given to those that are truly Dead as he saith and then I ask if it be good Doctrine or proper to say that all those dissolved Bodies do live unto God Whereas in Christ's words there is no mention of their Elementary Bodies but that the Dead are raised and that he is the God of Abraham Isaac and Jacob and these were they that Lived unto him who were counted worthy to obtain that World and the Resurrection And it is further evident that when the Saducees who said there is no Resurrection Angel nor Spirit asked Christ about the Wife whose of the Seven She should be in the Resurrection their Thoughts were carnal and upon the Carnal or Earthly Bodies which Christ's Answer did not gratifie in his asserting the Resurrection as to the State of the Righteous after this Life He said The Children of this World marry and are given in Marriage But they which shall be counted worthy to obtain that World and the Resurrection from the Dead neither Marry nor are given in Marriage Neither can they dye any more for they are equal unto the Angels and are the Children of God being the Children of the Resurrection Luk. 20. 35 36. 1. Note here first That he speaks of a Resurrection-state in the World to come wherein the Children of God so much excel in their Beings as that they are equal unto the Angels whose Bodies are not such as these Earthly ones of the Children of this World wherein they Marry but in that World they are in another Capacity more Sublime and Spiritual even Equal unto the Angels whereby Christ doth not only assert the Resurrection and an Immortal State but also the Spirituality and Glory thereof far Transcending this earthly State and Body 2. As thus considered it is plainly implied that there are but some that are counted worthy to obtain that World and the Resurrection that is the Children of God who live unto him as Paul saith if by any means I might attain unto the Resurrection of the Dead Phil. 3. 10 11. Now therefore to apply this Resurrection to the
Which truly when I have beheld it Grief has overwhelm'd my Soul and a Pitty for their sakes has risen in my Heart that all those Tryals which rightly understood and improv'd would have turned to great Advantage should be as water spil'd on the Ground Many Instances we have had of this since their Descending the Throne of Power Particularly in the Years 1668 1669. which time there being some respit from any violent Persecution of men upon the account of Conscience What preaching was almost in every Meeting against the Dangerous Errors of the Quakers as they pleas'd to traduce them and how were they slander'd upon Several Stationers Stalls we could scarcely walk the Street but our Ears must be disturb'd with the Cryes of the Antidote against Quakerisme the Synopsis of Quakerisme the Damnable Heresie of the Quakers with the like virulent Expressions bestow'd upon us in their Title-Pages to be-speak their Sale more easie with Persons Inquisitive or prejudic'd Nay whilst they commended the King's Indulgence to their own Parties and publickly render'd him their Acknowledgment of his Clemency they sedulous endeavour'd my Imprisonment in particular and did not stick both to character me the most wretched and enormious of Men for a Book they I may in a manner say extorted from me and at that time too when both my Body was straightly imprison'd and my Life greatly indanger'd and as the Completement of their Wickedness they maintain'd the Justness of my Confinement But to pass over this and observe the Consequence of succeeding Troubles The former Acts receiving New Life from one more sharp and Cruel what could we hope but that this Act executed were enough to make these Professors forever out of Love with Persecution who are yet too warm Abettors of it For though their Vain Boasts of Standing quickly vanisht at the Rattling of a few Musquets and that God by his Almighty Invisible Power upheld us through all those Hardships of Bruises Blood-shed broken Limbs tedious Imprisonments and Great Spoiâ—…ing of our Goods enough to melt the Hearts of Infidels And I cannot say but then they would Nicodemus-like give us their Night-Encouragements some Blessing God that we were set to blunt the Edge of Persecution and so be as a Bulwark for them yet so quickly did their Kindness coole upon a Relaxation of such Procedure against us that their Tenderness seem'd to Dye with the Hardness of our Persecutors For no sooner were we out of Prison but instead of Congratulations we were Saluted or Affronted rather with an Imposture from Lincoln and a Lye from Dover the Former stampt by R. James the Latter by T. Hobbs both Anabaptists as they are commonly call'd to their own Infamy and the great Disgrace of their Profession These Beginnings Reader were followed by the pressing Endeavours of Our Dissenters in general whether by Preaching Disputing Writing or other more secret Traducings both in Cities and Country but more especially in London where the greatness of our Sufferings from the Powers seems out-done by the Malicious Practices of Dissenters Nay so Restless are they in their Attempts against us that they will Disturb themselves rather then let us be Quiet and care not whom they molest if the poor Quakers may but be render'd Odious witness among others a Libel call'd The Spirit of the Quakers Tryed A Letter subscrib'd J. G. and a Dialogue T. H. the two Last of the same Fraternity with those before mention'd Behold what Use these Men make of Tolleration with which since Authority hath oblieg'd them their Gratitude or their Pâ—…licy has turn'd the torrent of their virulent Hammer against us whom they daily wreak under their ungodly Hate as if they were resolv'd to interrupt the King's Indulgence with their Persecution and by a kind of Revenge upon us for our Liberty suffer it to be a time of Calm with none but themselves But what makes the Matter worse some Emulous Spirits among them wisht as I heard for an other Storm that the Quakers might but be shipwrackt by it O strange Impiety that Men should lay our Prosperity so to Heart as therefore to wish our Ruin and rather then not effect it run the Bold Hazard of their Own Unless they resolve to keep their Old Haunt of Creeping into Garrats Cheese-loifts Coale-holes and such like Mice-walkes and using more Equivocation to hide a Meeting then a Romish Priest hath been wont to do to conceal his Function Well may we take up a Lamentation for these things that Men should so fearfully rend Religion from Charity and Faith from the good Works of Patience Mercy and Universal Love as if to Quarrel about Religion were to be Religious and to call Names and Jeer a Mark of Zeal and Witt. To Conclude and sum up what I have said This hath been the Misery of almost every Reformation that its Authors have Degenerated from their first Sense which plac'd Religion in a clean Conscience not in a full Head in Walking with God more then in Talking of Him to Self-Promotion and Persecution of all Dissenters from their Establishment and the Cause of it is briefly this a 〈◊〉 from that Heâ—…venly Illumination in themselves setting up their Own Contrivance before they had pull'd down all Contrivances of Men and their Covetousness to advance their own Inventions and Impatience to see them not assented to â—…ave promoted Crueâ—…ty and with this very Cup have the Nations been Drunk as well Refin'd as more Gross Professors of Religion That God therefore firâ—…t Appeared to and Impower'd and Sent forth Plain Men to declare the Plain Truth to turn Men from that Darkness which cover'd their Hearts notwithstanding their splendid Profession to the Light that hath shined therein uncomprehended which obeyed was sufficient to Salvation that they were first Slandered then Persecuted and that by most Sorts But their Persecution not always continuing from the Powers they have been and now are diligently followed by their old Adversaries the Separatists with their Cryes of Heresie Error Blasphemy and the like if possible to make them a Burden upon Earth witness their many printed Books and Impostures particularly The Spirit of the Quakers Tryed The Letter The Dialogue betwixt a Christian and a Quaker Qu kerism no Christianity and The Controversie Ended unto all which from Beginning to End so far as concerns CHRIST THE TRUE LIGHT ENLIGHTNING ALL MEN THAT EVER CAME AND DO OR SHALL COME INTO THE WORLD WITH A SAVING LIGHT WHAT IS THE GENERAL RULE OF FAITH TO CHRISTIANS I here present the World with our plain full Defence having throughly considerd them with what other Objections I thought to carry any weight against Us Which being our Fundamental Principle if prov'd the common Notion of Satisfaction for Sins past present and to come Justification in the strictest Sense without inherent Righteousness their fearful Tale of Predestination and their Pâ—…eas against Perfection will tumbleto the Ground And I earnestly beseech the Reader in the
and overturn the Gentiles Idolatries by his one most pure and Spiritual Offering and Worship IV. It plainly preaches thus much to us That as Him whose Body the Jews outwardly slew we by Wicked Works have crucified in the Streets of Sodom and Egypt spiritually so called our polluted Hearts and Consciences So unless we come to know the Benefit of the Inward Life answering to and expressed by that Outward Life he gave for the World it will avail little For so it is and very Marvelous in our Eyes that the Life of the Crucified can only save those who may well be reputed the Crucifiers O Mystery And because those that did not actually slay him Outwardly have slain him Inwardly therefore must every such one really know that Life Inwardly raised shed abroad for Sanctification and Redemption O how great was his Love Truly larger then Man's Cruelty who whilst he dyed by Wicked Men he would Dye for them and when dead they could not hinder him from Rising to do them good who had done their worst for his Destruction thereby shewing Mercy to those who shewed they had no Mercy for themselves O Jerusalem Jerusalem how often would I have gathered thee and thou wouldest not c V. That Expression of his is greatly worth our Notice I lay down my Life for the World All he did was for the Good of the World and particularly the Laying down of his Life that he might both express his Love and our Duty Had he not desired Man's Salvation and for that purpose prepared a Body in which to visit him and by his daily Labours among Men to further their Eternal Happiness the Jew had never been able to put him to Death But being come and when come so hardly used herein did he recommend his great Love to us that besides the Inward Weights of Sin he bore with his deep Concernment for Man's Eternal Well-being he chearfully offered up his Bodily Life to recommend and ratifie his Love for the Remission of Sin and give us an Holy Example to follow his Steps But these Words will bear another Sease too as do those he spoak to the Jews Unless ye eat my Flesh and drink my Blood you have no Life in you Where we may plainly see that as the Jews vainly and carnally fancyed he meant his Outward Body only to which they opposed the Impossibility of the thing so Christ declares their Mistake of his Meaning to his Disciples in these few but deep Words The Flesh profiteth nothing it is the Spirit that quickeneth So that the Words are true and weighty in both Senses VI. And we further acknowledge that in that Holy Body the Divine Principle of Light and Life did discover the Depth of Satan's Darkness encounter Hell Death and the Grave every Temptation it was possible for the Serpent with all his Power and Subtilty to beset him with in which Sense he was made like unto us in all things Sin excepted that he might be sensible of our Infirmities the Divine Life travelled and supported under all administring Strength to the outward Man that it might answer the End of its Appointment in the End utterly defeated and forever overcame the Power of the Tempter bruising the Serpents Head in general as Prince of Darkness and God of the World and in a plain Combat giving him that Foyl which in good measure shook his Foundation divided his Kingdom chased away his Lying Oracles and proved a very Fatal Blow to his whole Empire Which holy Conquest obtained by Sweat of Blood and deep'st Agonies with Holy Patience may not unfitly be compared to that of some Worldly Prince maintaining a Righteous Cause against an Usurper of his Territories whom he puts to rout in open Fields by which I understand the General Conquest yet many Towns and Cities and Cittadels remaining strongly guarnison'd by which I understand particular Men and Women enslaved by Sin they are not thereby overcome though the Approach be easier to them and they be truly more endanger'd then before The One Seed who is Christ who is God over all blessed forever having given that Proof of his Everlasting Arm that it has brought a general Salvation by a plain Overthrow of the God of this World the Enemy of his Glory and thereby weakened his Power in himself which is the single Battel fought in Garments rould in Blood between the two Seeds Spirits Natures and Powers God and Mammon Christ and Belial had many Towns Cities and Cittadels to vanquish who lay strongly guarnison'd by this God of the World which Places as I said represent the Souls of particular Men and Women inbondaged by him So that though their Hearts were or are more accessible by that general Victory over the very Spirit of Darkness it self and Light may be more clear d and broken up yet unless those particular Places or Persons are besieged and taken their Goods spoiled and Houses sackt of all the strange Gods so redeemed from under the Yoak of that Pharaonian Task-Master reclaimed renewed sanctified naturalized by way of an Holy Subjection to him who is Lord from Heaven the Right Heir of all things to receive his Mark and bear his Image Those Places or Persons must needs have yet been and be Subjects of the Prince of Darkness the God of this World who reigns and rules in the Hearts of the Children of Disobedience To conclude We though this General Victory was obtained and holy Priviledges therewith and that the Holy Body was not Instrumentally without a Share thereof yet that both the efficient or chiefest Cause was the Divine Light and Life that so clearly discriminated and deeply wounded this Mystery of Iniquity and that none can be thereby benefited but as they come to experience that Holy Seed of Life and Mighty Arm of Power revealed to effect the same Salvation in each Particular Conscience which none can fail of who receive it first as a Light that manifesteth and reproveth every Evil Way and continues to walk up to all its holy Leadings VII But there is yet a further Benefit that accrueth by the Blood of Christ viz. That Christ is a Propitiation and Redemption to such as have Faith in it For though I still place the Stresâ—… of particular Benefit upon the Light Life Spirit revealed witnessed in every Particular yet in that general Appearance there was a general Benefit justly to be attributed unto the Blood of that very Body of Christ to wit that it did propitiate For however it might draw Stupendious Judgments upon the Heads of those who were Authors of that dismal Tragedy and dyed Impenitent yet doubtless it thus far turned to very great Account in that it was a most precious Offering in the Sight of the Lord and drew God's Love the more eminently unto Mankind at least such as should believe in his Name as his solemn Prayer to his Father at his leaving the World given us by his beloved Disciple
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
in Fundamentals Answ. First we thought that Water-Baptism had been a fundamental Point with the Baptists and do they and Presbyterians agree therein 2. Have not the Baptists whom Presbyterians call Anabaptists been accounted Hereticks by the Presbyterians Why do they now joyn against the Quakers so called 3. Dare he say there are no good People among the Quakers that he makes good People's being among Presbyterians a Reason of his joyning with them against us Is it not easy to see a manifest Dissimulation and feigned Confederacy therein among these our Opposers If our Opposer saith we have not inserted his Explications upon his Assertions Answ. That 's his Work he hath Liberty to do it himself But he hath not done it nor vindicated these his Assertions in his Pamphlet Christ's Light within asserted as it is Divine and therefore a sufficient Rule of Life unto Salvation to all that truely obey it and vindicated from Tho. Hicks his dark Exceptions fallasious and impious Arguments consisting of manifest Ignorance Confusion and Ranterism which are here inserted as they were exhibited in a Paper afterwards owned and signed by him HIs harge against G.W. That George Whitehead affirmed that there was that Light in every Man if followed that was sufficient to Salvation T. Hick's Assertions against this 1. In Answer to which it is asserted that the Light in every Man could not understand the Doctrine of Instituted Worship 2. That the Light in every Man could not understand the Doctrine of Jesus Christ concerning his coming to save Sinners 3. The Light in every Man could not bring him to the Understanding how Sin came into the World 4. The Light in every Man cannot acquaint him with the Knowledge of the Doctrine of the Resurrection of the Dead Reply G. Whitehead still affirms that God hath gratiously afforded that Light to every Man which he ought to follow and is sufficient to guide him to Salvation To his four first Assertions I query Is that Life which is the Light of Men John 1. 4. divine in it self the Light of Jesus Christ as the Eternal Word able to apprehend and bring Man clearly to see the Invisible things of God even his Eternal Power and Godhead as confessed from Rom 1. 19 20. And yet is this Light neither able to understand the Worship that 's due to him the Doctrine of Christ Jesus concerning his coming to save Sinners how Sin came into the World nor yet to acquaint Man with the Knowledge of the Resurrection can the Light apprehend or bring men to see God's Eternal Power and yet neither bring them to understand the Cause of Man's Separation and Death from God nor his Duty or Restoration to God again How manifestly in consistent and contradictory are these and how plainly doth he charge men's Ignorance and Defects for want of Obedience upon the Light within And then what is it given for and what can it do But these Assertions are grounded upon his taking it for granted that it is not a Light of Grace but of Nature when that Life which is the Light of Men is granted to be divine in its own being able to discover the Eternal Power and Godhead then which there is not a higher Power but how this divine Light should become Natural as a Creature we are still to enquire as that which neither T. H. â—…or his Brethren have ever yet proved That the Light within every Man could not be a Rule for it must be a Light of Nature or of Grace This Light cannot be understood the Light of Grace because the Scripture doth suppose a time when Men are without it It is said after those Dayes I will put my Laws in their Hearts and they shall know me that must be the Light of Grace Answ. Where doth the Scripture say that the Life of Christ which was with and in the Father which is the Light of men is the Light of Nature and not a Light of Grace The man in taking this for granted most filthily begs the Question and that contrary to his own Concession before neither doth the Scripture suppose a time wherein Men have no Light of Grace in them as he insinuates but a time when they are out of the New-Covenant and Strangers in their Minds to it as not being come into that Agreement with God or Union with his Light which this Covenant doth import And because the State and Tenour of it is both the having God's Laws written in his People's Hearts and Minds their knowing him to be their God and they to be his People and it s a Covenant of Mercy and Forgiveness of Sins past It doth not therefore follow that none of his Law is in them before they come to this Holy Attainment and Blessed Agreement though his Laws are not so universally written or deeply engraven in their Hearts before for it s now granted by divers of our Opposers who are of the more moderate 1. That the pure or holy Law which God placed in man's Hearts before Transgression was never wholy abliterated though much clouded by man's Disobedience 2. Some of these Anabaptists do confess to a Light in man which reproves for Evil and excites to good which they say is the Substance of the morral â—…aw or first Covenant which enjoyns Man truely to love and worship God and to love our Neighbours equally with our selves to do justly c. That this the very Heathens or Gentiles have in them And then I ask if this Law doth not appertain to the New-Covenant as one principle Law thereof also and never intended to be destroyed by Christ but fulfilled and renewed in his Followers who have Union with it as having a more deep impression and being more fully discovered in the Hearts of Men when become Children of this Covenant then before Was not Love the fulfilling of the Law and was not this preached by Christ's Ministers and was not love one to another both the Old and New Commandment yea the Old Commandment renewed and established If not a Light of Grace in every Man then it must be the Light of Nature but the Light in every Man cannot be sufficient to Salvation Acts 11. 18. When they heard these things they held their Peace and glorifyed God saying then hath God also to the Gentiles granted Repentance to Life then they had it not before Answ. His Argument still depends upon his former Fallacy that 't is not a Light of Grace but a Light of Nature that is in every Man as also in putting Repentance for the Light of Grace he puts the Effect for the Cause as if no man had saving Grace or a Light thereof before Repentance or Conversion whereas his Argument doth not at all prove that those Gentiles who received the Word of God had not a Light of Grace but only of Nature in them before Peter preached Jesus Christ to them but rather the contrary that it was a Light of Grace a
Sacrifice for Sin is not any Matter in Question or Doubâ—… with me but that God obeyed God by way of a rigid or strict Payment made to himself as a Satisfaction to absolute Revenge or vindictive Justice thereby to acquit Man continuing in his Sin and Imperfections This I utterly deny as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men which require Obedience and Faithfulness to God and a walking in his Light on our Parts 3. As also your Continuance in Sin and yet thinking your selves absolved or justified by Christ's Dying for you is contrary to the very Intent of Christ's Dying for all which was that as many as live should not live unto themselves but unto him that dyed and rose again 4. While he shuts out Justification as done or effected by God obeying God as he saith how is the Creature to put this on as a Robe seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness as a Matter of Justification Which while they are not Partakers of nor cloathed with they are cloathed with Sin and Iniquity the Rags of old Adam and self-Righteousness â—…vered with a Covering but not of God's Spirit and how then should they be invested with the best Robe upon these filthy Garments or while unstript of those old Rags Surely they will find it otherwise 5. For they will find that if they appear before the Lord not having on the Wedding-Garment the white Linnen the Righteousness of Saints they will be found speechless and be turned out as unmeet Guests their own Guilt will stop their Mouths that they will not be able to plead and say O God thou hast obeyed thy self in our Nature for us or Christ's Obedience Suffering and Death is imputed to us for our Justification we are very fit Guests only on that Account though we be all our Dayes disobedient polluted and sinful in our best Actions This will be no Plea for you neither will God say then bring forth the best Robe and put upon these mens filthy Rags and polluted Garments but Friend how camest thou hither not having on the Wedding-Garment take this evil Servant and cast him into utter Darkness Devart ye Workers of Iniquity I know you not God will take Vengeance on all them that know him not who obey not the Gospel but obey Unrighteousness and Tribulation and Anguish will be upon their Souls 6. The Prodigal's coming to himself and returning to his Father's House with Regreet and Bewailing himself to his Father saying Father I have sinned against Heaven and in thy Sight I am not worthy to be called thy Son and the Father's meeting him with Compassion and then calling for the best Robe to put upon him and allowing him sumptuous and joyful Entertainment upon his Return and Repentance This makes for our Purpose The Prodigal did not remain in his Extravagancy nor among the Swine from his Father's House confidently telling his Fellows That though I be an Unfaithful and Disobedient Son and thereby am become poor and ragged 't is sufficient that I believe and apply my Father's best Robe and Entertainment that he hath in his House at this Distance and in this my Rebellion Nor did he say to his Father when he met him Father thou hast been faithful and hast perfectly obeyed and fully paid thy self in my stead for me which I must look upon as my Absolution and Acquitment from all thy Anger Frowns and future Punishments though I continue a Disobedient Rebellious Son all my Dayes thy Obeying thy self is my whole Discharge for all my Iniquities past present and to come c. Surely this was not the returning penitent Prodigal 's Song though it be the impenitent Presbyter's but Father I have Sinned c. make me as one of thy hired Servants His inward Remorse and Penitency spake sorth it self as his acceptable Plea and there is Joy in Heaven over one Sinner that repenteth not over impenitent unmortified Hypocrites and Boasters of Christ's Righteousness without them and they living in the World without it or him either I have often granted and confest that neither by the Deeds of the Law nor by mens own Actions are any justified with God But the Man's concluding that our personal Obediences to God's Will and in God's Strength are the Deeds of the Law whether we obey from Faith or without Faith they are the Deeds of the Law and what is the Consequence Therefore not justifying or our Obedience by Faith to the Will of God and that by his own Strength is not concerned in our Justification And both these I must deny as unsound and unscriptural for 1. The Deeds or Works of the Law by which no Flesh shall be justified are not that Obedience of Faith which the Apostles preached which was and is acceptablâ—… to God nor that justifying Faith or Belief in God which is Obedience itself and without which it is impossible to please God or be justified Dare he deny that this believing is Obeying 2. To conclude obeying the Will of God from Faith not to be of a justifying Tendence is repugnant to plain Scripture Jam. 2. 24. And note that if all Works and obeying God even from Faith must be counted the Deeds of the Law by which none be justified then this makes the Apostle James's Testimony void as thwarting Paul's where James said Was not Abraham our Father justified by Works c. And Abraham believed God and it was imputed to him for Righteousness Jam. 2. 21. 23. And was not this Believing of God a real Obeying though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith which justifie in James his Sense and the Works of the Law not of Faith which Paul mentions are two differing States and Things otherwise there would be a Clash between them Again If Abraham's believing God was imputed to him for Righteousness and so the Righteousness of true andliving Faith be imputed to them also who walk in the Steps of the Faith of Abraham who was faithful obedient for any to oppose the Imputation of this Righteousness as to its being within or endeavour to exclude this Righteousness of Christ and Faith from true Believers as only wrought without them and not within them because imputed or reckoned theirs it were as good Doctrine to exclude true Faith and Obedience of it as all wrought without us not within us and yet say t is imputed to us for living Faith which worketh by Love and the Righteousness of it are inseparable But the Man is greatly confounded in a self Contradiction where he grants that Christ's Justifying Righteousness that is Imputed is the same that redeems our lost Souls p. 100. which is true And yet he shuts out not only Believers personal Obedience to the Will of God through Faith and God's own Strength but also Sanctification and
serve the Lord your God that the Fierceness of his Wrath may turn away from you 2 Chro. 30. 6 8. The King did not conclude that the Curses pronounced before in Deut. 27. against Offenders did obliege God to perpetual Revenge or not to turn away his fierce Wrath if the People turned from their Iniquities And said the Lord unto his Church that was to be gathered of the Gentiles In a little Wrath I hid my Face from thee for a Moment but with Everlasting Loving Kindness will I have Mercy on thee saith the Lord thy Redeemer Isa. 54. 8. And concerning Israel whose Heart was not right with God neither were they stedfast in his Covenant 't is written But he being full of Compassion forgave their Iniquity and destroyed them not Yea many a time turned he his Anger away and did not stir up all his Wrath for he remembred that they were but Flesh c. Psal. 78. 37 38. Yea in the midst of Judgment and in Wrath he hath remembred Mercy Righteousness and Equity are the Stablishment of his Throne Mercy and Truth go before his Face Psal. 89. 14. See how well consistent his Mercy and Truth are also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4. Therefore neither his Justice Law nor Truth could intend or be any Limitation or Tye to his Power or Soveraignity not to turn away his Wrath or shew Mercy to them that turn away from Evil and Mercy rejoyceth against Judgment or Condemnation Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy yea 't is most evident to the spiritual Travellers that though God hide his Face and send forth his Terrors because of Mens Iniquities and Sins he hath Power to turn away his Wrath extend Pardon and shew the Light of his Countenance as he really doth when Men turn from Iniquity and depart from Evil and with broken Hearts submit themselves to his Power who keepeth Covenant and Mercy toward them that love him and them that keep his Commandments Dan. 9. And for any to deny him this Power and Soveraignity in himself to shew Mercy and Forgiveness is 1st To deny the true God to be God 2dly To deny his Love and Goodness 3dly To deny his Omnipotency Infiniteness and Perfection 4thly To render God less gracious and kind then his Son 5thly To debase God's Power Glory and Soveraignity below the Prerogative of Earthly Princes which is best shewn in mitigating rather then in exacting the Rigor of Laws in Acts of Pardon or Grace rather then the Severity of Revenge upon the Subjects 6thly To conclude That God cannot forgive Sin or Debt but must have full Payment or use the utmost Revenge or Rigor for Satisfaction whether on the Debtor or Surety is contrary to Christ's Similitude of the Kingdom of Heaven as likened unto a King that had Compassion on his Servant when he 〈◊〉 down and worshipped him and forgave him all his Debt oâ—… ten thousand Talents and blasphemously renders God like the same Servant in his Want of Patience towards his fellow Servant taking him by the Throat and casting him into Prison for his hundred Pence so that the Lord was wrath with this unmerciful Servant and delivered him to the Tormentors c. See Mat. 18. 7thly To represent God thus Cruel and Revengeful either to Man or to Christ in his stead as that he cannot otherwise pardon Sins past before Conviction without such a rigid Satisfaction or Payment is to deny him to be a Just God and a Saviour when besides him there is no Saviour or as if to be a Saviour were inconsistent with his being a just God contrary to his own plain Testimony See Isa. 45. 14 15. Chap. 43. 10 11 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3 4 5. Jud. 25. And thus saith the Lord God unto the Seed of Jacob I even I am the Lord and beside me there is no Saviour I even I am he that blotteth out thy Transgressions for MINE OWN'SAKE and will not remember thy Sins Now our Opposer having justified the Wicked and rendred God cruel we must now take a View of his condemning the Just One for whose Digâ—…ity I thus appear on the behalf of God and the Son of his Love The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them Let us now take notice what Honour he hath ascribed unto the Son of God and what Entertainment he allows him while to justifie the condemnable he condemns him as with Wrath Vergeance which some call Justice vindictive whereby he reckons the Sins of the World were punisht in 〈◊〉 He alledgeth Rom. 8. 32. He that spared not his own Son but delivered him up for us all What made God's Justâ—…ce lay on so Did Christ ever by Sin provoke to this Will God punish where there is no Sin This is an ocular Demonstration Rep. God spared not his own Son from what he was to do and suffer but delivered him up for us all yet not to his own Revenge or burning Wrath incurred by Sin but to be a Sacrifice for Sinners It could not be that Christ should be the Subject of the Wrath that is due to Sin he being the Mediator between God and Man that had sinned No more could the Act of those wicked Hands Murtherers that crucified him be counted an Act of Gods Justice laying on so as fully punishing the Sin of the World in the Son of his Love for this is contrary to his Mediatorship and to his being a Sacrifice of a sweet smelling Savour to God both for a Pacification and putting away Sin It behoves a Mediator and Advocate to be a Man of Interest and Favour with the King and not an Object of his Hatred else he could not prevail for others if himself were so out of Favour S. S. The Faith of a Believer that is justified can here see Justice punishing his Transgression and that he is not justified without full Satisfaction to Justice God hath punished then the Sins of all that are justified in Jesus Christ. Rep. See here how the Man hath condemned the Just that never sinned unto the Punishment due to Sin See how he has thundred it out against Jesus Christ the burning Wrath and Hell-Fire incurred by Sinners must now be Christ's Punishment Oh wonderful Justice there was never such divine Justice known or heard of from just Men or justified Persons How God ever could be thus angry with his ever Beloved Innocent Son whom he both freely gave and upheld in his Love through all his Sufferings for God was in Christ reconciling the World to himself bearing forbearing and as sympathizing with him in Spirit in his Sufferings wherein Christ as Man was accepted a most acceptable Sacrifice howbeit his bearing the Sin of many
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
to turn from Sin to God in Christ and to seek after good Scripture Evidence of their Election p. 116. Answ. The Matter would have been more congruous thus for that no fallen Men nor Women are reprobated for Everlasting lasting Destruction until they have first slighted the Kindness of God abused his Grace rebelled against his blessed Light rejected his Knowledge as not liking to retain him in their Knowledge this importunately urgeth all in Compassion to their own Souls to turn from Sin to God in Christ while his Grace and Good Will extends to them and a time of Love is afforded them while he maketh his Sun to rise on the Evil and on the Good and sendeth Rain on the Just and on the Unjust Mat. 5. 45. Now this is Matter of Comfort that God doth shew Love and Kindness towards all and that he universally extends Light and offereth Salvation by his Son who indeed is his shining Sun to the Ends of the Earth and that he willeth not or desireth not the Death of any in their Sins but rather their Return and Repentance that they may live But alas What a maniâ—…est Contradiction is it for the Man one while to conclude that God hath from all Eternity reprobated the greatest Part or Number of â—…allen Men and Women or unchangeably designed their Eternal Damnation poor Encouragement another while to tell of importunately urging all in Compassion to their own immortal Souls to turn from Sin to God in Christ How should they have Compassion to their immortal Souls if God hath no Compassion nor Love towards them Or how should Reprobates turn from Sin if eternally reprobated This were but putting them upon an Impossibility and so a flattering and mocking them with a pretended Kindness never intended for them As the Opinion which I oppose vainly supposeth by such specious Pretences Presbyterian Priests c. have flattered many out of their Money which is like as if a Priest in his preaching to a People should bid them all have Compassion upon their Immortal Souls and turn from Sin and then tell them it is impossible they should ever turn from Sin or be saved God having unalterably designed the Destruction and Damnation of the greatest Part of them what Comfort would this Contradiction and cruel Partiality administer to them I pray you It would be but cold Comfort to tell a great Congregation That God had fore-designâ—…d them all except two or three of them to be damned eternally This is not the Word of Faith nor any preaching in the Faith this is not Yea Amen but a saying and unsaying a pretending to comfort and encourage them all and to discourage and lead mâ—…ny into Despair And how then should they seek Evidence in Scripture for their Election or Salvation The Scriptures of themselves do not evidence to particular Persoâ—…s their Election from Eternity the Seriptures do not tell S. Scandrâ—…t Nat. Barnard c. that they are Elect Persons Bâ—…t to them that believe in Christ and in him have obtained Power over their Corruptions and whose Hearts are truly and spiritually tender towards God his Spirit beareth Witneâ—…s wâ—…th their Spirits and evidenceth to them according to Scripture that they are the Sons of God chosen in Christ Jesus through Sanctification of the Spi it and Belief of the Truth and so are adopted through the Spirit of Adoption to be the Children of God and Coheirs with Christ of Eternal Life and Peace S. S. Is the Judge cruel that hangs up a Murtherer sect 15 Answ. No but neither the Judge nor yet the Law doth ordain or prescribe that this or that Person shall be a Murtherer for the Fact is forbidden and the Punishment is prescribed as is the judgment and Punishment of ungodly Men in general S. S. God doth actually damn none but the finally Impenitent Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion not of God's Decree and this sufficiently conâ—…utes their accusing God with fore-designing or ordaining the Sin or wicked Actions of Men or particular Persons â—…or such and such Wayes and Ends Act. 2. 23. Christ being delivered by the determinate Câ—…unsel and fore-Knowledge of God after you had taken with wicked Hands you havâ—… crucified and slain p. 116. There was a Necessity of his being delivered to suffer as God fore-knew because of the Sins of the World Christ was given up in the Counsel of God on his Part to suffer but their wicked Hands that God permitted to take and murther him were against God and Christ not subject to his Counsel of Love and Mercy but to the Devil and their own wicked Hearts malicious murtherous Spirits and therefore they were by God's Counfel call'd to repent to be converted to turn from their Iniquities Acts 3. 14 15 19 26. But surely God did not call them to reâ—…ent of obeying his holy and just Counsel but of their Iniquities having murthered the Just one Acts 4. 27 28. Against thy â—…oly Child Jesus Herod Pontius Pilate with the Gentiles and the People of Israel gathered themselves together to do whatsoever thine Hand and thy Counsel had determin'd before to be done But see ver 25 26. concerning the Gentilâ—…s Rage and the Kings of the Earth and the Rulers standing up and gathering together against the Lord and against his Christ the Rage and wicked Consultations of whom God was not the Author of for when God by the Mouth of his Servant David asked Why did the Heathen rage ver 25. Would it have been a good Answer for any to have said Lord why dost thou ask Hast not thou â—…ore ordained them to rage imagine vain things Surely no sor thâ—…n he would not ask why but when thereby they had provoked him having rejected his Counsel and Good Will they were given up to work Wickedness and Injustice and so their own Ruin like those who brought Wo upon their Souls for they had rewarded Evil to themselves As God's Counsel fore-saw and perceived as the Jews or People of Israel rejected Christ and would not be gathered by him he said O Jerusalem Jerusalem how oft would I have gathered thy Children even as the Hen gathereth her Chickens under her Wings and you would not he therefore said Ye are the Children of them that murthered the Prophets fill ye up the Measure of your Fathers c. Serpents c. Mat. 23. 31. to the End This was not from an Eternal Decree irrespectively against their Persons but in Judgment and Wrath against them because of their Ungratefulness Envy and Wickedness and so likewise all who receive not the Love of the Truth whereby they might be saved but have Pleasure in their Unrighteousness God gives them up both to strong Delusions and Hardness of Heart for their Iniquity 2 Thes. 2. 10 11. S. S. Is Cod the Author of Sin in determining or fore-ordaining the wicked Actions of these Men It is one thing to decree
that Resurrection Quickening Reviving Changing Translation do not signifie Creation therefore they are not applicable to the Dust of Bodies after Dissolution though both Resurrection and new Creation be to Renewed man Behold I make All things new New Man New Creation New Heavens and New Earth c. but this is a Mystery hid from corrupt Flesh so much contended for by our Present Opposers The rest of his Arguments and Doctrines are mostly very weak and ignorant about this Point yet comprehensively answered in this Book Here follow some Passages out of a Manuscript by W. B. against me with a Reply detecting his Ignorance in consounding the Carnal Body and the Spiritual W. B. INdeed If G. Whitehead hath found out a Body for Christ that is not a Carnal Body which implies only a Fleshly It is such a Body that I never read oâ—… in the Scriptures I would know what in Scripture is called the Body but the Flesh Now take but away the Flesh and where is the Body Aye but saith G. W. It is a spiritual Body as if a Body of Flesh and a Spiritual could not stand together This is his Great mistake The Apostle could have born his Testimony to this Truth that it is the Body of Flesh that shall be raised spiritual 1 Cor. 15. 14 43. It is sown a natural Body 't is raised spiritual here the Apostle still keeps to the Word It c. Answ. The Non-sense and Contradiction that may be gathered from these Passages is that Christ's Body is a Carnal Spiritual Body as if Carnal and Spiritual were both one or that the Spiritual Body that 's raised or given to the Seed is Carnal Let these Passages be kept in Record as the Baptists Doctrine and Testimony whereas the Apostle's own Testimony proves the Contrary and that W. B. has belyed the Apostle For 't is sown a natural Body it is raised a spiritual and there is a Natural Body and there is a Spiritual Body Here the Apostle clearly makes a Distinction and a Difference between the natural Body and the spiritual He doth not say 't is sown a natural Body and raised a natural or Carnal Body also but a spiritual Body as he also distinguisheth between the Bodies Celestial and the Bodies Terrestrial as those of Sun Moon and Stars differ from those of Men Beasts and Fishes Now you would count him a very blind Philosopher that should make no Difference but say they are all one and consistent or that the Bodies of Sun Moon and Stars were all one with those Earthly Bodies of Men and other Creatures and so blind and such Ignorant Divines are these Baptist's He understands not the Difference between the Natural Body and the Spiritual any more then if a Person should be so ignorant as when he sees the Sun or Moon or Stars To ask if these were not Men or Birds or Beasts or Fishes in the Firmament or on the contrary if he should see Men Beasts and Fishes to ask if these are not the Sun Moon and Stars or rather to conclude that they are because he knows not which are Celestial and which Teriestrial no more then this Baptist doth discern between Bodies natural or carnal and Bodies spiritual But how should he do other or see better while his Mind is so much upon Flesh and so little upon Spirit or so much upon Flesh and Blood which cannot inherit the Kingdom of God and so little upon that spiritual Birth or Seed that doth inherit the Kingdom of Glory and Peace And as for the Baptists Argument That the Apostle still keeps to the Word IT as It is sown a natural Body It is raised a spiritual or God giveth it a Body as it pleaseth him and to every Seed his own Body Reply How evident is it that as the Particle It is used as a Relative to both the natural and spiritual Body 't is a mutable It for that there is a natural Body and there is a spiritual Body which therefore are not the self-same the very Parable or Instance of the Wheat and other Grain may confute his Opinion herein For is it the very self-same Grain of Wheat that is in the Eare that was sown in the Ground Let the Husband-Men judge him herein To him we may say as the Apostle did in the same Case to such O Fool thou sowest not that Body that shall be c. 1 Cor. 15. And now the words It 's sown imply a Seed sown in order to a sprouting and bringing forth Increase Upon which it may be queried if that Body of Man to wit that of Flesh Blood and Bones that 's laid in the Grave or drowned in the Sea or devoured by Fire and some by Beast's c. be the Seed that the Apostle intended to which God giveth a Body as it pleaseth him yea or nay If it be answered in the Affirmative then what Body is it that God giveth to it as it pleaseth him If it be answered in the Negative that overthrows the Baptists Doctrine of the same Flesh Blood and Bones c. which W. B. has not distinguished from a spiritual Body THE RESURRECTION Future Glory and Felicity of the SAINTS Further asserted according to the Holy Scriptures Discovering How far short of the true Vision Sight or Revelation thereof our present Opposers are in their gross Thoughts and Traditional Conjectures Being An Examination of Thomas Danson ' s Arguments and Doctrines about the Resurrection Future State and Glory of Believers in his Synopsis THe Resurrection as plentifully asserted in the Scriptures is not in the least question'd by us however we be unjustly censur'd for denying it Therefore there is no necessity of his Argument to evince that which as he saith the Scripture is so plentiful in asserting of nor doth he evince it according to the Scriptures but varies from them as will appear His Argument If the Bodies that have done Good or Evil must receive their Reward accordingly then the same Bodies that dye must rise again But the Antecedent is true therefore the Consequent Answ. This Argument both Antecedent and Consequent appears neither clear nor grounded upon Truth as it placeth an Eternal Reward upon the Body for its temporal Acts in putting the Body on this account for Man that hath acted therein who must receive the things done in the Body 2 Cor. 5. 10. The meer Terrestrial Body being neither the Subject reteining Perpetual Love or Enmity to God nor is it the Original Cause of Good or Evil Actions therefore not the Object of eternal Love or Wrath but Man in his Spiritual Existence or Being as spiritually and suitably organized as it pleaseth God to receive the things done in his Body according to what he hath done whether it be Good or Evil proper and natural to the Image he bears which the Soul carries along with it out of the Earthly Body or House that turns to Dust But see the Proof of his Antecedent That