as it pleaseth God or that shall inherit God's Kingdom Howbeit As to be Quickened implieth a Death first and Resurrection a Fall before and to be Changed that there was either a vile corruptible Suffering or low Estate before So all that come to know Christ in them and the Body dead because of Sin know the Spirit to be Life because of Righteousness And if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Jesus from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you Rom. 8. 10 11 12 13. And this plainly is a quickening unto Righteousness by the Spirit dwelling within which is far from being a Proof of T. H's Opinion though cited by him And as in the first Adam is both the Fall and Death come over all men so in the second Adam who is the Resurrection and the Life all are made alive and that unto Righteousness who first come to see the Body dead because of Sin and the Deeds of the Body mortified Rom. 8. 13. or who come to know Christ and the Power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his Death these attain unto the Resurrection of the Dead Phil. 3. 10 11. Such do not strive for a Notion thereof but to attain to it As to the manner of Existences or Beings of all men in the World to come there is no Necessity for any to be taking thought or busying their Minds about them it being in the Pleasure and Wisdom of God to reserve all to their due and deserved Ends in an immortal Capacity Our present Concernment is so to know and esteem of Christ as that we may be found in him not only mortified to the Corruptions of this World through the Fellowship of his Suffering and Conformity unto his Death But also interessed in that blessed Resurrection which is only attained to in Christ who is the Resurrection and the Life that he may be magnified in our Body whether by Life or Death To what he saith in his 59. pag. about the Bâ—…dy that was dead about that It which is raised about the Soâ—…l and the Seed of God the Matter is answered else where yet First All that know the Body dead because of Sin having mortified the Deeds of the Flesh and being conformable to the Death of Christ as dead with him shall alfo be quickned and raised up by his Spirit that dwells in them which is Life because of Righteousness and such only can speak experimentally of the Seed of God and the Soul 2dly That there is a Seed of God and a Seed of the Serpent in Mankind according to G. F. Junior's relation he further tells you that they that discern the Body of each Seed are not the Fools which are questioning how the dead should be raised and with what Body for they know that all Mankind will be found in one of these two Seeds By which it is plain he doth not exclude men from a future Being or Immortality nor confound them with the very Being of God though it is by his invisible Power that all are upheld in their respective Existences in Immortality whether they be found in the Nature and Image of the good Seed or of the evil T. H. And since he calls them Fools that is the Apostles and all true Christians that say This Body of Flesh and Bones shall arise pag. 59. Rep. He should have produced his plain Scripture for the Apostles so saying where are these Words to be found in all the Scriptures of the new Testament that this Body of Flesh and Bones shall arise again Doth not the Apostle say the contrary Thou sowest not that Body that shall be And Flesh and Blood cannot inherit the Kingdom of God But must we then suppose as some Professors do That these Bodies of Flesh and Bones shall inherit the Kingdom of God without any Blood in them Or that after they are returned to Dust they shall arise again the self same as they are without any new Creation I confess this is such kind of new Philosophy as I have not read of before The man has run himself into such strange Confusion and wholy misses the Sense of the Resurrection and the Life and over looks the true Seed and Root of the Matter while in his vain mind he is imagining muddling and Devil-like disputing about the Body which in Comparison of the immortal Existence and being of Man is but an outside Case earthly Shell or Husk that disolveth Again he saith If this Seed of the Serpent be only Sin and the Seed of Christ only Grace it is only Sin and Grace which shall arise again p. 60. Oh the gross Darkness and Ignorance of this Man He knows not the Seed of the Serpent from whence Sin springs nor the Seed of God from whence Grace and Life flows But falsly supposes that our Principle extinguishes the future distinct beings of Men though it hath been plainly told him that all Mankind will be found in one of these two Seeds As also we testifie from that Sence of Life and Immortality that is brought to Light in us through the Gospel That the Soul whole spiritual Man and spiritual Body shall exist in Immortality yea though our outward Man perish yet the inward Man is renewed day by day and in order to possess an eternal Weight of Glory 2 Cor. 4. This inward Man is neither extinguish'd by the perishing of the outward Man nor thereby deprived of that Advantage which is an eternal Weight of Glory And that God giveth it a Body as it pleaseth him and to every Seed his own Body or his proper Body The Man would know what this It is shewing his Dubiousness of his own Assertion before viz. That it is a mortal Body of Flesh and Bones whether it shall be raised and go to Heaven with any Blood in it he tells us not and that the Body given it is the same for Substance that is as good Sense as to say the Body of Flesh and Bones shall when it is raised have the same Body of Flesh and Bones given to it whereas it is to every Seed his proper Body which is comprehensive both of the Seed of the Righteous and the Seed of the Wicked of the Seed of God and the Seed of the Serpent and so comprehends and takes in the whole Body of Mankind under those two Relations and Natures not to dissolve or extinguish their Rational Intelligible Beings with the perishing and dissolvable Earthly Outside or Case but that all shall be reserved for their due and proper Ends according to the Seed Nature and Image which their Soul carries with it when it parts with the Earthly Cloathing And whereas it is said that It is sown a Natural Body it is raised a Spiritual Body the great Stress is laid on the particle IT which may as well be applyed to Wheat or
Light from Christ Jesus the Way out of the Fall the second Adam receiving the Light they receive Redemption and Sanctification whereby their Spirits Bodies and Souls are sanctified Great Mystery p. 91. Note here still that he plainly distinguisheth between the Soul and him that redeems and sanctifies it so that the Soul or Spirit of Man is neither God nor Christ but as much inferior in Subordination to God and Christ as the Creature Man is to the Creator or that which is saved and redeemed to him that saveth and redeemeth The sum of what 's said amounts to this candid Account about the Soul viz. That the Soul and Spirit of Man is not the very Being of God nor a part of God though the original Life of the Soul which came out from God is immutable and infinite there is a divine and infinite Life in the Soul of Man which we would have you be sensible of This is the Life of Lives the Soul of Souls the Being of Beings by which the Soul of man is made to subsist in its Being and Immortality whether in the Kingdom of Glory or Pit of Darkness although this original or divine Life in the Soul stands clear and free from both the Guilt Torment and Anguish that comes upon every Soul of Man that does Evil. Every Soul must appear before the Lord in its own proper Image and Nature which it hath born been under and received while in the Body having been subject either to the Spirit and Power of God or to the Spirit and Power of the wicked one wherein it s capable of either being a Vessel of Mercy and Love or a Vessel to hold Wrath and Anguish according to what it doth here love and effect and contract to it self whether Good or Evil. Therefore as it s commanded Take heed to thy self and keep thy Soul diligently c. love the Lord thy God with all thy Soul c. and then thou wilt know Christ to be the Salvation of it The Scripture speaks variously of the Soul and as in divers States and Conditions viz. 1. Of the Soul of God which is Immutable 2. Of the Soul of Man and that 1. Of the Righteous which really pertake of the divine Nature 2. Of the Wicked which pertake of the Nature of Enmity And these differ in their Affections the one being to Good and the other to Evil. Mention is made of the Soul as under the Power of Sin Death and the Grave by man's Disobedience and Fall and of the Soul as quickned raised up and delivered or saved by the Power of Christ the living ingrafted Word Sometimes the Soul is mentioned as including the whole man sometimes as distinguished from the Body sometimes it s esteemed as the Life and sometimes the Spirit or Breath of Life and an active Soul inspired and there is a State wherein the Word of the Lord is said to divide asunder betwixt the Soul and Spirit Now if you do not own a divine Seed or unchangeable Principle of Life in the Soul I query of you 1st Do you or did you ever know your own Souls 2ly What the Soul is in it self and distinct from the Body 3ly What and where is that to be known that is to change the Souls and so the whole man's Affections from Evil to Good while man remains in this Life 4ly Do you own the Souls Immortality that it doth not dye with the Body Do not some of you Baptists hold that the Soul dyeth with the Body and sleeps in the dust of the Earth untill both arise together 5ly Whether Man doth not subsist in his spiritual Being and Parts with a spiritual Capacity and spiritual Sences having a Sense of perpetual Gain or Loss when his Earthly Tabernacle is put off 6ly Whether the Spirit of Man doth not return unto God that gave it to receive its Judgment and Reward 7ly Whether Man must not be born again here of an Immortal and Incorruptible Seed in him if ever he enter into God's Kingdâ—…m or enjoy Glory hereafter 8thly Whether it be not more necessary for you to wait in humilily to know this immortal Seed in you and to be born thereof then to puzzle your Brains and to busie your Thoughts either about the Questâ—…on how and with what Body are the Dead raised Or how your Souls shall be invested hereafter If you remain here in the Enmity slighting and contemning the Light within or the immortal Principle or incorruptible Seed within as T. H. doth scoff and ridiculously droll at our Testimony for it you 'll be clothed with perpetual shame and Contempt hereafter God knows how to reserve the Unjust to the Judgement of his great Day to be punished as both Divels fallen Angels and wicked men are reserved You need not question in what Bodies or Vessels for that you shall be vessels fit to hold inevitable Wrath if here in time you repent not But if you repent and return to the Lord God and love and serve him with all your Souls it will be well with you hereafter God will provide well for you And the Glory wherewith his sanctified Ones shall be invested And of that House wherewith Righteous Souls shall be cloathed upon is beyond the reach of humane Capacities Thoughts or Imaginations of men And you who are contending and quarrelling about your carnal Bodies have not had so much as a Vision of the Glory of the Saints hereafter nor of the Gloriousness and Spirituality of their Body who are as the Angels of God in Heaven Sect. XII The Neck of the Baptist's Cause broken by his own Concession to the Light within in which Christ and his Testimonies are effectually received T. H. HOw could you call the Light within Christ if some Scriptures had not mentioned Christ in you that he is the Life and Light of Men Give me an Instance of any Person in the World that never had Acquaintance of the Scriptures that ever called the Light in every Man by this Name If none can be produced then the Scriptures must be your Rule for this p. 22. Answ. Thou hast said enough in not only granting the Light within to be Christ but also in confessing that he is the Life and Light of men which while he is really so to men this is sufficient for them to call him as he is and appears to them Is it not therefore great Ignorance to imply him an insufficient Rule for men to give Testimony of him while he is a sufficient Rule and Light to them for their Supply and Life in him And what if they cannot call him by all those Names by which he is called in Scripture while they feel him in Vertue and Power to be really what he is called according to their Enjoyment of him It s true we having the Knowledge of him as our Life and Light we must needs reverently own and make use of those Testimonies in Scripture which concur with our Knowledge of him
Light of Jesus Christ and secret Power of God that moved in them and opened their Hearts and seriously inclined them to hear the Gospel preached and which Light in them closed with the lively Testimony thereof which did concur with the Light to the opening their Understandings and turning their Minds from Darkness and Sin to the Light shining in their Hearts and when those of the Circumcision heard how well the Gentiles were prepared to receive the Gospel and the Effect of it Act. 10. and 11. Chap. They were then convinced of God's Graciousness to those of the Uncircumcision as well as to themselves their contending with Peter for going unto and eating with men uncircumcised was then stopped when they heard these things they held their Peace and glorified God saying then hath God also to the Gentiles granted Repentance unto Life And its evident that Cornelius and the rest that received the Word as preached had a Work of saving Grace in their Hearts before which prepared them and begot true desires in them after Life and Salvation Also when Barnabas come to Antioch and had seen the Grace of God he was glad and exhorted them all that with Purpose of Heart they would cleave unto the Lord Act. 11. 23. So this Light of the Grace of God both to and in them was great Encouragement to him so to exhort them but if there had been no Saving Grace in their Hearts what Effect could such Exhortation or Preaching have been of unto them If the Light within be sufficient to save Men then it renders Christs Coming and Suffering needless This is a blind Inference still opposing the Light of Christ within yea and all that is of God in Man as Insufficient and so as neither discovering Christ's Coming nor the Effect of his Suffering or as iâ—… Men might be saved by his Coming and Suffering without Respect to his Light within which shews gross Darkness as if there were not a Concurrence between the Light within and the End of Christ's Coming and Suffering and he might as well say that if the Ingrafted Word which is within be able to save the Soul then Christ's Coming and Suffering was needless he should rather have saiâ—… that Christ's Coming and Suffering without was because men were turned from his Light within for if all had walked in his Light within he had not been persecuted and murthered but this man's Argument supposeth Christ's Coming and Suffering to be for the Supply of some great Defect or Insufficiency of his Light within as if man had so well improved it and found it too scanty or Insufficient and therefore by this Christ must suffer and die for his own Light within to supply it whereas Christ dyed for the Ungodly for all men that were dead in Sin who had disobeyed and transgressed his Light within and though there be a Reconciliation by his Death yet the being saved is by his Life whose Life is the Light of men which for men to be turned to in themselves and therein to live to God varies not from the Blessed End of Christs coming and Suffering while he works in man by his Light and Power within both in shewing him Sin saving him from it as he believes in the Light becomes a Child of the Light thereof as Christ exhorted and if we walk in the Light of God the Blood of Jesus Christ his Son cleanseth us from all Sin The Light within cannot be a sufficient Rule because then there would be no certainty of Truth or Error of Sin or Duty for that which one Man maketh Light to Day the same Man will call Darkness to morrow one Man calleth one thing a Sin another calleth it a Duty by this there will be no such thing as Sin but only in the Opinions of Men. Answ. 1. If there can be no Certainty of Truth or Error Sin or Duty by the Light within how is he certain that there is any real Light at all in him 2. His placing such uncertainties and those various and contrary Opinions of men upon the Light within and rendring it an Insufficient Rule either to distinguish between Truth and Error Sin or Duty this is contrary to both Christ's and the Apostles Testimony as namely that it is a manifesting Light both of good and Evil both of those deeds wrought in God and those that are reproved Joh. 3. 20 21. Ephes. 5. 13. wherefore the Light of Christ within is a sufficient Rule 3. And what Proof is it against the Light if one man calls it Light to day and the same call it Darkness to morrow or that one man calleth one thing a Sin another calleth it a Duty doth this therefore prove the Light not a Sufficient Rule Or doth it prove any more then that there are those that put Darkness for Light and Light for Darkness and that call Evil good and good Evil Isa. 5. 20. or those that call that a Sin which others call a Duty If it must â—…om hence be argued therefore that there is no such certain Discovering Light or Rule in man to distinguish these may it not aswell be argued that therefore there is no such thing as Truth or Duty to be distinguished from Error and Sin And doth not this directly lead into Ranterism and finally into Atheism let the Serious Reader judge If the Light within be a sufficient Rule then I have a sufficient Rule within me because you say every Man hath it and I am bound to obey it In Obedience to this Rule I oppose your Errors and in opposing your Errors one of our Lights cannot be a sufficient Rule because such a vast difference between us then one of us hath not a sufficient Rule Answ. However he hereby grants the Light in one of us to be a sufficient Rule pretending that he obeys this Rule and here he hath found another Rule for a Christian besides the Scriptures and then they are not the only or sole Rule of Faith and Practice though its evident he doth not obey the Light within while he represents it so variable and uncertain and the Opposition and difference between us to arise from Light in both whereas the Light is but one and changeth not that divine Principle of Life which is the Light of men is immutably pure and cannot err however the Creature doth therefore it follows that both of us cannot be led by the Light in such direct Opposition for its Darkness that opposeth the Light After his so grosly and impiously slighting and invalidating the Light within he does not at all tell us what good it can do or understand nor what good End or Use God hath given it for to Man-kind nor what shall be the End of them of what Nation soever that walk up to the Light within them nor what Condition or End do the Dictates and Leadings of it tend to this he has not at all resolved but in his Darkness dealt most
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
through the Help of Christ's Power and Work within but to go round again he is sliting that inherent Holiness which is wrought within and accusing his Sister for not having a deep dependency on that Sacrifice of Christ's Crucified Body without p. 14. The Truth on 't is she or they that believe Christ to be risen and know his Power in their Hearts may think it improper to have their Dependancy on that his Body as crucified without but rather on him that lives for ever as knowing the blessed Effects of his Sacrifice to wit the Relief and Redemption which his Flesh and Blood affords His saying The Debt is paid and yet fearing his Sister 's remaining in Prison and Darkness notwithstanding her Teacher near p. 14. proves no more against the Light the inward Teacher then against Christ's Sufferings She may as well say Brother for all thy Dependance upon the crucified Body without thee I fear thou art yet dead in thy Sins and in gross Darkness and thou takest not the Course to convince me nor at all to draw my Heart towards thee and thy Brethren by such sad and wicked Work as thou makest against the Light Concerning his Water-Baptism it s not Reasonable in him either to impose it or judge us Transgressors in not submitting unto it p. 18 27. until he prove his Call or himself or any of his Brethren commissionated from Heaven as John was to administer it for we do not own it to be Christ's Baptism and till they prove themselves so called they should let us alone without it we being content with the one Baptism of the Spirit III. Of the Lord's Supper THe drinking of the Fruit of the Vine in the Fathers Kingdom and the eating of the Living Bread which comes down from Heaven Joh. Chap. 6. Luk. 22. 18 30. Mat. 26. 29. We are come to witness and so to partake of the heavenly Passover and the Communion of the Body and Blood of Christ which wise men can judge of 1 Cor. 10. 15 16. And the Power and Coming of our Lord Jesus Christ we have been Eye Witnesses of so as we cannot dote about Signs and Shadows as you carnal Professors do whose pretended Lords Supper is but Bread and Wine and no more then a Sign Type or Shadow which the clear Light of the Gospel and its Dispensation is beyond and in it there 's no need of those Shadows for a sacred Memorial of Christ's Death for the supposed Use and End thereof is better supplyed by the divine Light and Spirit of the everlasting Gospel which hath not only begotten in us a living Memorial and Sence of the Death of Christ and blessed Effects thereof but hath also brought us to know the Power of his Resurrection and our being risen with him so as we are not only dead with him from the Rudiment of the World and from touching tasting and handling those things that perish with the using after the Commands and Doctrines of Men but also being risen with Christ we are come to set our Affections on things above Where are those his Words written in Scripture viz. That Bread and Wine remain in full Force until Christ's second coming in Person p. 19. where doth the Scriptures call his second Appearance a coming in Person Which was a coming to Salvation Hebr. 9. 28. but this man saith he is not so come the second Time which doth both conclude that all the primitive Believers or Christians who so lookâ—… for his second coming both fell short of Salvation and mist and were dis-appointed of their Hope and Expectation which is a sad Mistake His saying He dare not be wise above what is written p. 29. contradicts his asserting that which derogates from what 's written viz. That Christ's second coming to Salvation is in Person or a personal Coming whereas nigh his Departure he said I am no more in the World Joh. 17. 11. and yet a little while and the World seeth me no more but ye see me Ch. 14. 19. his spiritual Appearance was to be in the World and he universally to be seen in Judgment As for that which Paul received of the Lord 1 Cor. 11. 23. proves not that he received outward Bread and Wine of the Lord to deliver to them till Christ's supposed coming in Person again but he received of the Lord not only the Relation how Christ took Bread and the Cup c. And so of the Administration of the Sign or Shadow but the Communication of the Mystery viz. the Body and Blood of Christ See 1 Cor. 10. And this was that Bread and that Cup spoken of 1 Cor. 11. 28. And he further shews what he received and what he delivered concerning Christ and his comings 1 Cor. 15. 1 2 3 4 5 6 7 8. 2 Cor. 13. 5. As for the Corinthians many of them were carnal and their minds too much in outward Things and Shadows and some lyable to run into Idolatry And the Apostle in some things condiscended to them as Weaklings below the spiritual and manly Understandings wherefore their Practice and Example is not in every thing binding to spiritual men IV. Of Baptism H.G. FRom Math. 28. 19 20. The Baptism here spoken of is that of Water p. 23. to baptize with the holy Spirit is the alone Work of Jesus Christ and it never was in the Power of any Apostle or Disciple to do it p. 24. Answ. This man contrary to his Pretence here makes himself wise above what is written in adding to the Command That it was the Baptism of Water which is not mentioned in the Command but rather it appears to be a spiritual Baptism which the Disciples were impoured to administer in that they were to teach baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name c. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the Authority and Power of Christ and sometimes Christ himself and sometimes Reverence and Worship see T. C's Lexicon The man is very rash in his concluding that it was never in the Power of any Apostle to baptize with the holy Spirit I ask him if the true Ministers were not endued with Power from on high to turn and convert People from Darkness to Light and from Satan's Power unto God And if so what 's this short of the Spirit 's Baptism I pray His meaning from Paul's not being sent by Christ to baptize but to preach the Gospel 1 Cor. 1. is that he gives us to understand that to baptize was not the alone or chief Business he was sent to do p. 27. alone or chief Business is his own Addition to Paul's Words what needed he give them to understand that to baptize was not his alone Business while they knew he was more a Preacher 'T is not to be supposed that the Corinthians should think that Paul was to do nothing else but baptize or plunge them in Water but he himself gives it as the chief Reason why he baptized none but
Man may deny that the self same IT which is sown shall rise as the Apostle did where he answered such Querists as thou art Thou Fool thou sowest not that Body that shall be for which he Instanceth Wheat or other Grain and yet not deny that IT which is raised nor the Resurrection of the dead though that IT which is the natural Body and that IT which is the spiritual Body are not both one and the self same neither are celestial and â—…errestrial Bodies one and the same And what that IT is to which God giveth a Body as it pleaseth him and to every Seed his proper Body And what is that body given to it these Baptists have not yet resolved nor given a sensible Answer to Although Thd. Hicks faith That the Body given to it is the same for Substance the same that was sown viz. the body of Flesh and Boneâ—… In this many of them agree But their Elder Brother Thomas Collier appears of another mind in his Marrow of Christianity where concerning the Resurrection he saith This Truth is by some denyed and by others too carnally looked upon some thinking that our Bodies of Flesh shall be raised in the same Form in which it dyed c. p. 93. And further he saith That the Form in which they shall be raised that is in a Spiritual Form not in a Fleshly for as the Spirit of Christ raiseth us up in the Sâ—…irit while we are here so it shall raise up our Bodies in the Spirit at the Last Day it is Sown a Natural Body it is raised a Spiritual Body c. p. 94. Col. 3. 3. When Christ who is our Life shall apear we shall appear with him in Glory all Flesh shall be swallowed up in Spirit and our Bodies shall be changed and made like his Glorious Body all things that offend shall be done away and we shall be made Eternal one in the Father and in the Son and in the Spirit c. One in Glory this for the Saints is enough to know besides what shall be we do not know it is an Height and Depth a Length and Breadth unsearchable p. 95 Thus far Tho. Collier These passages of his I desire that Henry Grigg Thomas Hicks and William Burnet c. may consider and compare with their own carnal Conceits and Doctrines about the same Flesh and see how Inconsistent they are It s evident that Thomas Collier did aim at more Spirituallity in the Resurrection then these men do he confessing It should be in a Spiritual Form and not in a Fleshly and that it is by some too carnally lookt upon c. And Indeed it is too much Carnality and Grosness of Opinions and Thoughts that darken too many from a spiritual Apprehension and divine Understanding of Things Eternal and States Immortal which are only and truly seen in the Light which is Divine and Revealed by the Eternal Spirit through which â—…nly the things of God are Truly Known THE CONTENTS OF A Bill of Excommunication Exhibited by the Baptists at CHICHESTER Together with a Brief Answer thereunto THe Evils for which the Church of Christ Meeting at Chichester have cast out of her Communion John Richardson Answ. We deny you to be the Church of Christ you do but presume and beg the Matter in Controversie you are in Envy and Darkeness as will further appear from your Blasphemy against the Light for if we say we have Fellowship with God and walk in Darkness we lye and do not the Truth but you pretend your selves to be his Church consequently to have Fellowship with him and yet both walk in Darkness and slight the Light within and dispise Exhortation to harken to it therefore you lye in saying you are the Church of Christ and do not the Truth so that in the Name and Power of the Lord Jesus Christ we deny your pretended Power and Authority of Excommunication and Condemnation First For withdrawing himself from the Church of Christ refusing to come to her Assemblies which practise is sin Answ. You blind and confused Men did you not say just before that your Church had cast him out of her Communion but now you excommunicate him for withdrawing himself from you It seems then he excommunicated himself there was no need of your Excommunication 2dly For siding and taking Part with William Steel in some of these things for which the Church did deal with W. S. Answ. What these things are will further appear hereafter together with these Baptist's Envy and gross Ignorance 3dly For siding owning and mixing with the People called Quakers who are of diabolical heritical Opinions who under Pretence of Preaching up that all Persons should harken to a Light within do say that Light is Christ. Answ. Oh you malicious Blasphemers you dark Cheats and blind Guides is it either diabolical or heretical to preach that all Persons should hearken to a Light within Or that Christ is that true Light that enlighteneth every Man coming into the World For that 's the Quakers Doctrine and that in him was Life and the Life was the Light of Men is it diabolical that they should take heed to this Life or Light which is both supernatural and divine Oh you dark sottish NightDreamers when will you come out of your gross Darkness In which saying of theirs there is these two abominable Lyes first Lye is their saying that Christ is in every Man that cometh into the World whereas the Scriptures say where Christ is in Persons the Body is dead to sin c. there is a People without God and Christ in a reprobate State in a Course of Life unapproved of God though under a Profession as the Church at Corinth was surely then may such be accounted without Christ that are neither under a Profession nor Practice Answ. 1 You might as well deny Christ's Divinity and Deity or his being the Eternal Word as deny him to be that Light that enlightens every Man or his Life to be the Light of Men. 2. Again It s not our Doctrine to say that Christ is so in every Man prevailing or ruling as that the Body is dead to Sin nor is he revealedly or unitedly in every man which the Phraise Christ in you or Christ dwelling in you imports and includes the Saints being in him as he saith I in them and they in me yet in some Sence he is in all and through all or else he could not be God nor Omni-present and some Baptists themselves have confest that Christ in Respect of his divine Nature is every where therefore he must needs be in Man and in Respect to his divine Nature he is God and God is Light and in him is no Darkness at all They that are without God and without Christ and Reprobates c. Ephes. 2. 11 12. 2 Cor. 13. 5. 2 Joh. 9. they are without God and Christ or as being Strangers to both and without
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
disobedient another while only those who have a living and sound Faith and are sincerely obedient who thereby are interested in Christ's Righteousness With this I agree but not with the other which declares the Guilty and Disobedient Just or Innocent p. 91. and what then must the Guilt be charged upon Christ who offered up himself a Lamb without Spot to God and was a sweet smelling Savour to him of whom all our Obedience ought to savour that by him we may Offer up living Sacrifices unto God Both we and our Actions must Savour of his Unction and not of Pollution Sin or Guilt if we be Justified or accepted in the Beloved Whereas he accuseth G. W. with teaching Justification by Faith in Christ and the Works that follow Faith without Christ's Righteousness Imputed p. 91. The End of his Charge is false without Christ's Righteousness imputed are his own Words and Forgery against me and not mine for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin of Christ. first Part and several other Places therein The blessed Man's partaking of Christ's Righteousness through Faith and that Justification is in the Righteousness of Christ by Faith in him and that this true and living Faith and the Righteousness of it is reckoned or imputed to the true Believer yet we do not grant that Sinners or polluted Persons in that State are cloathed with this Righteousness or that it is imputed to them as theirs whilst they are out of it These were my Words which clear me from his Charge although he adds thereto that I say Faith in Christ and Works that follow without any mention of Christ's holy Life and Sufferings p. 92. which is false again and the contrary may be often seen in my said Book Divin of Christ. For 1st Living Faith in Christ cannot be without the Participation of Christ's holy Life Vertue and Effects of his Sufferings and Blood which sprinkleth the Conscience cleanseth from Sin c. 2dly We are by Faith in him spiritually influenced with a Sence of his Sufferings Travil of Soul and Fruit of his Intercession therein I bear in my Body the Dying of the Lord Jesus that the Life also of Jesus may be manifest in my mortal Flesh. 3dly In spiritually eating of his Flesh and drinking of his Blood we receive of his Life in us do come to live to God in his Love and Favour and so we partake of Christ AS the one Offering Sacrifice or Propitiation that makes holy in whom God comes near to us in Mercy and we to him in a holy Life and this is the one Offering by which he hath forever perfected them that are sanctified whereof the Holy Ghost beareth Witness unto us Heb. 10. 15. Object You have not from the Beginning of your Life to the End perfectly obeyed the Law what have you to say why you should not bear the Curse p. 92. Answ. This is an impertinent Objection and unsutable for him that does not believe perfect Obedience to Christ attainable in any Part of our Life either Beginning or latter Endâ—… But God will not bring this Charge against them whose Sins are forgiven and blotted out to be remembred no more in the new Covenant who since they have received Remission and Justification of Life have the Answer and Testimony of a good Consciense to plead which gives Boldness in the Day of Judgment the Heart being sprinkled from an evil Conscience there is a drawing near to God in full Assurance of Faith if our Heart condemn us not then have we Considence towards God Howbeit Upon the Charge before as S. S. his chief Objection depends much of his Work and what he pleads to this as his only Defence is Christ's Holy Life and Sufferings Obedience to the Death c. not Sanctification nor Christ's Righteousness or Life inherent in us or the Answer of a Good Conscience c. And why so why thinks he cannot this acquit us or render us acceptable to God S. S. In justifying God doth judge us by the Law though by the Gospel also To be Righteous in a legal Sense is to be invested with a sinless Righteousness from the Beginning of Life to the End thereof this the Law requires it doth require Perfection not only in the End of our Lives but in the middle also and in the Beginning p. 92 93. But the Breach of this sayes he will be the Accusation or Charge that the Law or Justice will bring against us at the Day of Judgment p. 50. Rep. The Man runs upon a Mistake and thereupon makes his Apologies and Defence for there will be no Occasion for God to bring this Charge against his Elect or those whom he hath justified at the Day of Judgment for 1st Against a Righteous Man there is no Law neither doth the Gospel judge such as Transgressors all their Dayes as is vainly imagined And how should you be justified while you are judged both by Law and Gospel Doth not the Gospel acquit and clear such as in the Faith receive it from the Condemnation of the Law that being justified by Faith they may have Peace with God 2dly They who are pardoned of Sins past and justified by Christ from all those things from which they could not be justified by the Law of Moses are received into a Covenant of â—…ace Mercy Forgiveness Love Peace and Union with God for such is the new Covenant wherein God will remember their Iniquities no more 3dly They who are thus justified and received into Covenant with God have passed from Death to Life from Condemnation to Jâ—…stification through the Law are become dead unto the Law that Christ might live in them and the Life they live is by the Faith of the Son of God which Faith purifies the Heart and the Mystery of it is held in a pure Conscience 4thly The Gospel is preached to them that are dead viz. in Sin That they might be judged as Men in the Flesh but justified after God in the Spirit And God's sending his Son in the Likeness of sinful Flesh was that Sin might be condemned in the Flesh that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit Rom. 8. Therefore Justice will not at the Day of Judgment charge us with Transgression and Imperfection from the beginning of Life to the End They that are come into Covenant with God who therein are in a Justified Condition have this to plead We have known and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him Herein is our Love made Perfect that we may have Boldness in the Day of Judgment because as he is so are we in this World 1 Joh. 4. 16 17. And doth not this perfect Love and Conformity to his Image which gives this Boldness in the day of Judgment spring
from the Life and Work of God in us And is not this our Love or such Conformity inherent in us as we dwell in God and God in us 6thly What the Law saith it is to those that are under the Law but we true Believers are not under the Law but under Grace and 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 But whereas this Opposer's main Charge is You have not from the beginning of life to the end perfectly obeyed the Law or been invested with a sinless Righteousness Perfection c. This is not stated according to his own Doctrine and Principle which concludes that there is no such Perfection attainable in this Life either in the beginning middle or end of Life so that according to his own Doctrine he should have stated it thus and it may justly be charged upon these Sin-Pleasers viz. You have lived in Sin and Disobedience all your Life long and have preached to others that perfect Freedom from Sin and Corruption is not attainable in this Life by any either in the beginning or end of Life but have preached many into more Loosness Liberty of Sinning by telling them that 't is God's good Pleasure not to remove the being of Sin in this Life but to suffer Corruptions to remain in his Saints to keep them humble so no part of your Life is pure or clean but corrupt sinful What have you to plead or say for yoâ—…r selves why Sentence of Damnation â—…hould not pass upon you The Sin-pleasiâ—…g Presbyter plâ—…ads viz. Christ's holy Life and Suffering is our only Defence or Apology against this Charge p. 9â—… Though I am Guilty yet Sâ—…tisfication hath been made for that Guilt because therefore the same Fault cannot bâ—… twice 〈◊〉 after Satisfaction t is as if it never were This is the only way of Defence we have at God's Tribunal p. 90. Christ s Sufferings are they for which God will Justifie us they have fully satisfied Justice for our Sins We may be confident they will secure us from Condemnation it being agaiâ—…st Justice to punish those Sinners a second time that hâ—…ve been punished to the full already p. 106. To all which it may be justly replyed and reflected upon you who are thus pleading and makiâ—…g your Apology in your Siâ—…s unholy Life This will not cover nor excuse you in your Sins if you live and dye in Sin your Mouths will be stopt you will not be able to plead Christ's holy Life and Sufferings to rescâ—… you from Condemnation except you Repent ye shall all likewise perish What Influence or Effect hath Christ s holy Life or Sâ—…fferings upon you only you proâ—…ess and plead them So it may be said Christ was ever Holy but you were never holy Christ was a Sacrifice of a sweet smelling Savour to God which neither your Life nor Actions seem any thing of but contrary wise are a bâ—…d Savour to him Christ was an holy and perfect Example which you never followed noâ—… ever intend to follow so long as you live for you do not believe it is attainable Christ came to condemn Sin in the Flesh which you keep alive and plead for in your Flesh as long as you live Christ also came to fulfil the Righteousness of the Law in us who walk not after the Flesh but after the Spirit but you do not own nor believe its-Fulfilling to be in your Persons but only in Christ's Person Christ's Blood was not only for Râ—…mission of Sins past but is to cleanse from all Sin to purge the Conscience sanctify c. This you reject and in your Sins and defiled Conâ—…iences trample the Blood of the Covenant under Foor and add to the Sufferings of Christ and the Sin of his Persecutors by adding Sin unto Sin and so grieving his Spirit all your dayes and pleading his Holy Life for your Defence therein and so the Guilt of his Blood will be charged upon you in the day of Judgment if you repent not And surther you 〈◊〉 charge divine Justice with punishing your Sins to the â—…ull in Christ or punishing him that was ever Innocâ—… to the full sor your Sins so that you count it against Justice to punish your Sins again iâ—… you though you live and dye in them and yet you think it an excellent piece of Justice to punish the Innocent to the full for the Guilty But your Mistake herein is gâ—…oss as will further appear and you will not be acquitted nor clear'd hereby This will not prove you invested with Christ's everlasting Righteousness nor will this cover your own Filthy Rags or hide your Shame Aâ—…d while you think that you are secured in your Sins from the Stroke of Justice as having been fully executed and that by way of Revenge upon the Innocent Son of God in punishing your Sins to the full upon him I say while vou state this as the Nature of the Satisfaction by Christ's Suffering in your stead the whole World may as well acquit it self from Punishment thereby as you for he dyed for all and is the Propitiation for the Sins of the whole World and therefore if this must be lookt upon as the full Punishment of Sin laid upon Christ and that the Sin cannot be twice punished after such Satisfaction this may make a merry World in Sin once punisht to the full in Christ never to be punished again upon the Offender which the Law directly takes hold of Oh Sinner's soothing Doctrine to make the wicked World rejoyce in a Sinful State and say Oh Admirable Justice that was pleased thus to Revenge thy self upon an Innocent Man that never sinned to punish our Sin to the full upon him O transcendent Mercy that hast found out this expedient that we might be fully acquitted pardoned and discharged from the Penalty that is Just and due to us for all our Sins past present and to come Oh! what Glad Tidings are these to the Hypocrites and Drunkards c. And how merry they are apt to be in their Sins upon their Ministers Proclaiming such an Act of Indemnity of all Offences and Injuries past present and to come not only against their Neighbours but against God himself But if it be objected That without Sound Faith which is a working Faith men have not an Interest in Christ's Obedience Righteousness or Satisfaction nor are we Invested with any thing for which God should pronounce us Righteous c. p. 93. 94. From hence it follows then that if they remain in Unbelief they have no Interest in Christ's Righteousness or Satisfaction and then the Consequence is Christ did not make Satisfaction in our stead nor was punished for the Sin of Unbelief nor for the Effects of Unbelief to acquit us therein for what Sins then was he punished to the full But above all it appears wonderful strange that God could not
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
and after a full Satisfaction and Payment made to the Prince in his stead by a Person of Intrest with him Could it be Just in the Prince to detain his Inheritance from him Or Suppose the Surety hath made full Payment and Satisfaction in the Debtors stead both to what Law and Severity could demand Could the Creditor justly detain the Debtor in Prison for some great and earâ—…est Solicitation to be made by his Surety for him Or were it proper for the Person for whom the Satisfaction is thus made to cry out Good Sr. forgive me my Debts c. if all past present and to come be fully payed by the Surety And yet those Persons that are of this Opinion pray to God to forgive them their Trespasses or Debts as they forgive others c. but is their forgiving of Debts either a Casting the Debtors or their Sureties into Prison till they have payed the uttermost Farthing Surely that is not Forgiveness whereas the Intercession made to God doth acknowledg his Dominion Power and Justice as having been offended and a Subjection due to him and also his Grace as that which Man oweth due Obedieâ—…ce and Respect to Notwithstanding this man who has pleaded such a kind of Satisfaction by Justice or Wrath punishing their Sins in Christ he is not only Rigid or Severe but Partial in his Opinion like a Sect-Maker limiting this Satisfaction and the Extent of saving Grace only to a few and yet that few not allowed the Priviledge to be delivered from the Being of Sin in this Life In his saying That This Satisfaction was designed for all them who through special Grace in time believe these all are delivered here from the Guilt and reigning Power of Sin and so are out of their Fetters and shall hereafter be delivered from the Being of Sin Rep. That Satisfaction that was made and Testimony of God's Love and Mercy that was given by the Sacrifice and Death of Christ and as he is the Propitiation it was for ALL Men by the Grace of God he tasted Death for every Man for the Sins of the whole World he dyed for ALL MEN not only Presbyterians or a few particular Predestinarians but all Men or Mankind in general That as many as live should not live unto themselves but unto him that dyed and rose again 2 Cor. 5. 15. Who his own self bare our Sins in his own Body on the Tree that we being Dead unto Sin should live unto Righteousness 1 Pet. 2. 24. And see verse 21 22 23. It is plain that Christ's Suffering under the Burthen of Sin and Dying for all Men pointed at an other End and had another kind of Embleme in it then Mens living in Sin all their Dayes or their not expecting Freedom from the Being of Sin till after Death this is not to suffer or dye with Christ nor to come to the Blood of Sprinkling which only frees from the Guilt of Sin by sprinkling and purging the Conscience from the Being of it The Ignorance and Absurdity of the contrary Sin-pleasing Doctrine is sufficiently detected before And why Presbyterians Satisfaction of Revengeful Wrath in your stead or the Death of Christ as Satisfaction in your stead to free you from everlasting Burning and forgive your Sins Why for you more then the whole World besides Did not Christ dye for all Men as well as you And yet none are pardoned or in a justified State until they come Christ to ease them and they to have true and living Faith in his Name and Power and so to be led by that eternal Spirit by which he offered up himself a Lamb without Spot to God Obj. Nor can this Writer nominate one of us that encourageth Men to take Liberty of sinning from the Consideration of Christ's Satisfaction the Lord convince and humble Slanderers Rep. What ever you think or pretend your Doctrines are Sin-pleasing and give Liberty therein your disputing for Imperfection and Sin all your Dayes your justifying the Sinner or the Unjust while justly condemned in himself by the Light of Christ your setting sorth Christ as made the Subject oâ—… God's Wrath and Revenge in your stead and saying that divine Justice which you term vindictive or revengeful Wrath was satisfied in your stead by punishing your Sin to the full in Christ and that thereby you are secured from Hell c. though you continue in Sin or uphold the Being of it all your Dayes and deserve to have your Failings and Infirmities cast as Dung into your Faces as is confest and yet you count your selves imputatively Righteous pardoned and justified c. even while you are saying Let us with Paul abhor all Sanctification in us c. S. S. p. 102. Let us place no Confidence in Sanctification c. p. 103. The very Nature and Tendence of these and such Doctrines is Sin-pleasing and soothing and grateful to Hypocrites encouraging them to take Liberty of Sinning all their Life time if they can but be so credulous or self-confident as to believe they are Elect Persons and secured from Damnation on the Account of your Notion of Satisfaction that pretends and imputes Revengeful Wrath and Severity to Christ but Ease to your selves in your Sins But this your empty devised Notion will prove neither your Justification nor Security in the great approaching Day of God which shall declare every man's Work wherein he will judge the Secrets of Men by Christ Jesus according to the Gospel and every Man must give an Account of himself to God and be Rewarded according to the Deeds done in the Body whether they be Good or whether they be Evil AN APPENDIX Wherein The Controversie is summed up and resolved partly by Way of Question and Answer with a plain Intimation of my Sense thereof as relating unto the 2d 3d and 4th Chapters before Quest. 1. WHat was the Nature and Extent of Christ's Sufferings Answ. Not an undergoing infinite Wrath or vindictive Justice so called at the Hands of his Father for that is the just Reward of Rebels against God Christ and free Grace but 1st The Weight and Burthen of Sin and Grief of Soul because thereof as seeing the Punishment and Wrath incurred by the Rebellious 2. The Fury of his Persecutors in his undergoing that cruel Death of the Cross inflicted on his Body by wicked Hands and Murtherers so that his Sufferings were two-fold both inwâ—…ard and outward 3. His real Desire Travil of SouI and good Will through all was for the Benefit and Good of all Mankind even for the whole World for whom he suffered and dyed that all who receive him might be spiritually influenced with his holy Life and partake of his Mind and Will which stood in subjection to the Father Quest. 2. What was the true Signification Intent and Ends of Christ's Sufferings Answ. 1. To evince God's long Suffering towards all men for whom Christ gave himself a Ransom for a Testimony in due
Debtor in Prison if his Debts be all paid by the Surety or to suffeâ—… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance Q. 3. Doth not your Doctrine of such Rigid or Severe Satisfaction oppose Christ's Intercession Howbeit we still confess the Man Christ was greatly acceptable and most eminently satisfactory considered as a Sacrifice of a sweet smelling Savour to God and as the first Fruits Quest. 13. What did the Blood of Christ that was shed bespeak and what is our Sense of Christ's Blood and for what End owned Ans. 1st It did bespeak Remission of Sin past to all that truly repent and believe in him 2dly Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it as through it we receive Redemption even the Forgiveness of Sins 3dly We really own and confess to the Blood of Christ both in the History and in the Mystery as most significant to express his Life which he gave a Ransom and the Value of the one Offering we do in the sight of God confess and own the Blood of Christ both as shed for us and as sprinkling and purging our Consciences from dead Works And this We are come to know by his Light shining in our Hearts which as we walk in the Light we have Fellowship one with another and the Blood of Jesus Christ cleanseth us from all Sin 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling which speaketh better things then that of Abel is an Attainment and Mystery only obtained by true Believers in and through his divine Light and Eternal Spirit by which Christ offered himself without Spot to God and by One Offering God hath perfected sorever them that are sanctified whereof the holy Ghost is a Witness to us Heb. 10. 14 15. For if a Literal Knowledge and Application of the Blood could either Sanctifie or Justifie without having the Conscience sprinkled with it then how could it be as the AntiType answering and ending the Type or Pattern under the Law where all the People were sprinkled with the Blood of the Offerings see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon hâ—…m the Blood of the Bird that was killed Lev. 14. 6 7. but the Blood of Christ which sprinkles and purgeth the Conscience far excels all those under the Law and therefore as it redeems from the vain Conversation 't is called the Pretious Blood of Christ as opposed to and beyond all Corruptible things 1 Pâ—…t 1. 18 19. Thus in the Blood of Christ there is a Mystery and a spiritual Consideration and Application absolutely necessary beyond the Historical Profession and Faith thereof as well as in the Cross c. as Christ said Except ye eat my Flesh and drink my Blood ye have no Life in you Joh. 6. It is the Spirit that quickneth c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering Blessed be the Name of the Lord our God forever who by his divine Light hath opened our Understandings in the Mystery of Christ Jesus and the saving Knowledge of him which is after the Spirit All these Scriptures relating to Christ's Sufferings as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14 15 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus and his Humiliation and deep Suffering under the Weight and Burthen oâ—… Sin and as by the Grace of God he tasted Death for every Man all which fall greatly short of proving our Adversary's â—…harge against him viz. That God poured down his Wrath or Revenge upon his Innocent Son for Satisfaction to divine Justice in Man's stead that had done the Injury I say all the Scriptures alleged by them can never prove this but rather 1. That Christ's Sufferings were of another kind both as he was delivered up by the Father in his Patience to suffer and bear the Burthen Sorrows and inward Griefs by reason of man's Sin for which his Soul also was made an Offering 2. And as the Reproaches Suffering and Death of the Cross that he sustained from the Wicked Murtherers were temporal or had an End and not as infinite Wrath and Revenge from God due to wicked Men. 3. Yet Christ was rendred a Curse and as made to be Sin This he could not properly be a in his own being for Sin and a Curse in this abstract Sense couldnot strictly relate to his pure and sinless being but so made or reputed with respect to his bearing the Reproach and Sin of many the outward Punishment Crucifying Death and Blood-sheding And all that was in him which in any sense might be said to Suffer was offered and given for the Advantage and Good of Mankind and that which he so gave and offered was called his Life Himself a Ransom and all some times in Scripture comprehended and expressed under the Phrase The Blood the pretious Blood of Christ that redeems from the vain Conversation purgeth the Conscience c. and even the outward part of his Suffering most Innocent Example his Cross Death Blood of his Cross his reviving again were so far from yielding either an Indulgence or justification to men as in Sin and Disobedience that they did very eminently preach and openly proclaim to Mankind both the Condemnation of Sin in the Flesh Repentance Mortification Remission and Man's reviving again to real Righteousness and Justification therein and all to be experienced through Faith in the Name and Power of Jesus Christ the Son of the living God in sending of whom the Father's Love was manifest that we might live through him And as Christ's Travil of Soul was inward and so his Suffering inward as well as outward what is more obvious to the spiritual Eye and Mind then that his Travil and Sufferings and his holy Design therein were to have an inward Effect and inwardly to be fulfilled by his Word and Power even in them who receive and believe in the same as that Instance of the holy Evangelist is very plain and pertinent where 't is said They brought unto him many that were possessed with Divels and he Cast out the Spirits with his Word and healed all that were Sick that it might be fulfilled which was spoken by Isaiah the Prophet saying Himself took our Infirmities and bare our Sicknesses see Maâ—… 8. 17. Isaiah 53. 4. And moreover as to Christ's being the Lamb of God that taketh away the Sins of the World This taking away the Sins was not only fulfilled by that general Expiation or purging which he made by Way of Sacrifice but also inwardly by his real Cleansing purging the Conscieâ—…ce and purifying the Soul from the Nature and Being of Sin And God's Reconciling us by the Death of his Son whose putting away Sin is said to be by the Sacrifice of
Seed in any or Christ's Arising who doth appear reveal himself and arise in the Souls that believe in him to raise them also up with him yea and that which the Father hath given him he will loose nothing oâ—… it but raise it up at the last Day And if you do not come to know a Righteous Seed raised up in you and Truth to spring up out of the Earth and to witness Christ to be your Resurrection and Life you remain dead in your Sins and short of the Glory of this Resurrection But in witnessing Christ to be the Resurrection and the Life unto us we do not assert that it is only the Seed or Christ in us that doth arise as is vainly imagined but we are revived and do arise in and with him as those that have believed in his Name as he said I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live and he that liveth and believeth in me shall never dye wherein he doth not take notice of the putting off of the earthly Body or Cloathing as his dying or Death And as in Adam all dye even so in Christ shall all be made alive but every man in his own order Christ the first Fruits afterward they that are Christ's at his Coming and this is not to exempt Man from the Benefit of the Resurrection nor to say That Christ and the Light within is sown Natural Mortal and Corruptible as T. H. most malitiously and falsly accuseth us by way of Question as asserting Blasphemy To which he farther adds that we intend the Resurrection of something past and witness in our selves What is Falsehood and Deceipt if this be not p. 61. And further saith Thus do you undermine the very Foundation of Faith Hope and Holiness of Life like Hymneas and Philotus 2 Tim. 2. 17. who said the Resurrection is past already To which I answer first What we witness in ourselves of the Resurrection it is this Man 's horrible Blasphemy to call it Falsehood and Deceipt for that we do witness to Christ as being the Resurrection and the Life revealed in us so far as we have a living Knowledge of him and Experience of being by him raised up from Sin and Death that came by it in order to attain to a future Glory 2dly 'T is a Gross Slander that we either intend or say like Hymneas and Philotus that the Resurrection is past already for that it is not yet as to Man compleatly we are not yet raised to what we shall be as namely to that Fulness of Glory and absolute Joy and Tryumph which shall be incessantly possest after our Labours and Sufferings are ended and our Earthly House dissolved for the more we are drawn up into absolute Spirituality the more capable we are of that full Fruition of an eternal Weight of Glory in the Heavens in order to which let us be Spiritually minded and walk in Holiness of Life while here in our earthly House As also we cannot hold that the Resurrection is past already while we or any of us are suffering with Christ and travailing in order to attain unto the Resurrection of the Dead that is perfectly to be raised up with Christ who is the Resurrection and Life in some Degree at least of all that truly believe in his Name and Power Neither is this to undermine the Foundation of true Faith Hope or Holiness of Life while we confess Christ to be that Foundation But to argue for Sin and Imperfection term of Life and so to put off being Perfect till in Heaven as this Opposer hath done this is repugnant to the Foundation of living and purifying Faith and Hope and so excludes Holiness of Life howbeit he thinks to arrive at Heaven with the same Carnal Carcass or Corruptible Cask he now beats about with him only he thinks it will be new drest up and polisht after it is turned to Dust But the greatest Miracle is that it must not be Created a new nor a new Created Body and unless we grant him this he reckons our Religion a meer Cheat calculated only to the Service of the Devil and our own Lusts and that it denies any Eternal Advantage and therefore be opposeth the Christian to the Quaker p. 62. And what is the Marrow of his Matter for this severe Conclusion upon us But First he accuseth us of a palpable Denyal of all future and distinct Beings and Existences after Death pag. 62. which is a palpable and notorious Untruth for as we confess to the distinct Beings of Angels in Heaven so we confess the future distinct Beings and Existences of the Saints and Children of the Resurrection that in the World to come they shall be AS the Angels of God yea They which shall be accounted worthy to obtain that World and the Resurrection c. They shall be equal unto the Angels and are the Children of God being the Children of the Resurrection Luk. 20. 36. And what Bodies have these Angels of God Terrestrial or Celestial Carnal or Spiritual let that be considered 2dly The Man 's other Pretence is If the Soul be a Part of God Divine Infinite as before and returns into God being God it cannot miscarry he saith His Abuse concerning this hath been answer'd before both in this Treatise and in my Book of the Nature of Christianity And it was never asserted by us either of the Soul of Man or of the Spirit or Existence of Man or the Creature which may vary in its Affections to Good or Evil according to the Power that acts Man Neither can it be conceived in Reason but Envie that any of us should look upon the Infinite God to be Divisible into so many Parts or Particles as there are Entities or Existences of Men yet that there is an Infinite Life Principle or Seed in the Soul of every Man This we confess as that by which the Soul immortally subsists in its being and therefore this may be counted the Soul or Life of the Soul for without this the Soul of man could not subsist in an Immortal Capacity And this I and divers others can testifie that G. F. did not intend or asscribe either Immutability Infiniteness or Divinity to the meer formed or created Spirit Soul or Being of Man but to the divine immediate Inspiration or Breath of Life flowing from God himself who inspired into him an active Soul and breathed in a living Spirit Wisd. 15. 11. whereby Man became both a living and reasonable Soul indued with Rational Intellectual and Spiritual Parts 3dly I know no other Reason he can pretend for his Charge against us and our Religion as a Cheat and as denying an eternal Advantage but that we do not own his gross and carnal Sense of the Resurrection though it be none of our Phrase to say in these general words That the Body perisheth forever but hereby he plainly implies man's Incapacity of an