transgressed and yet God be righteous seeing there was no term or condition in the Covenant which God made with him looking that way for transgressing and dying were the termes reciprocal but it was of meere grace that the promise was made and was indeed the opening of a dore of hope in a possibility of returning for man which was run away from God This laying the foundation of a better hope by which man might be recovered and encouraged to draw near to God was as far above the reach of the natural man to know or expect as the heavens are above the earth yea as the thoughts of God are above the thoughts of man this Law then is not natural but supernatural not springing up together with man as that of workes but is added through grace Psal 75.3 Ex abundanti and such as this Law is such is the light which accompanies it and the enlargement of the one 2is the enlargement of the other also as will evidently appear by what follows I say this Law of faith or word of promise being extended to all mankinde holding forth a possibility of mans return to God upon terms of faith and repentance implyed in the first promise and testified in the sacrifice of Abel the long suffering and patience of God contributing much this way his goodness and forbearance laying great obligation upon persons these visible things of God holding forth the invisible or secret purposes and Counsels of his heart towards returning sinners and calling and crying out to man upon that account to return to him by repentance from whom by transgression he was departed by which footsteps of God man might trace a possibility of Redemption through beleeving in the promised seed as by the former viz. The visible things of the Creation he might discern the Eternal power and God-head of him by whom he was made and created So that in this also as in the former God hath not left himself without witness even to the natural man but hath given him occasion and opportunity to feel after God as thus considered The print and impressions of mercy being stamp'd upon every out-coming of the Lord which upon the terms of the first Covenant was not discernable speaking nothing but wrath and terrour and trembling according to that of the Apostle Rom. 4.15 The Law worketh wrath c. And that justly upon every transgressour yea for every transgression for it is written Cursed be every one that continueth not in all things written in the Law do them Gal. 3.10 Deut. 27.26 So that God hath left man in great measure without excuse even in this respect also holding forth such discoveries as whereby he might discern a possibility of the recovery of his forfeited estate evidenced and manifested in the patience bounty long-suffering goodness and mercifulness of God toward him a sinner to whom it was at first said In the day thou eatest thereof thou shalt surely dye or dying thou shalt dye instead of which severity Behold goodness and forbearance interposing and leading to repentance Rom. 2.4 And this in relation to man as a man while he is endued with no other light than that which is common to him as such that is the spirit of a man which is the Candle of the Lord by which he may not only see the things of God as his Creatour that is his eternal power and God-head and what hath dependence thereupon in relation to the first Covenant or Law of works But a crevice is opened into the discovery of the Redemption promised as the subject of the second Covenant upon the termes thereof in relation thereunto as to a law of faith evidenced by the promise to as many as the sound thereof ever came Yea all mankinde in the forbearance goodness and long-suffering of God though unto them but as unto natural men and this discovery shining forth through natural appearances Act. 14.17 Rom. 2.4 Yet sufficient to leave himself a witness in man from these discoveries evidencing a reprieve from immediate destruction which the transgressour hath merited and opening a dore of hope for pardon and remission through the riches of the goodness and forbearance of God sufficient to engage the heart of a natural man to seek the Lord and to feel after him if possible he might finde him in this capacity as a Redeemer even as in the former capacity he might discover God as his Creator and Maker And though Mans greater impotency will be found in this than in the former yet is it his duty no less here than there and he no less excusable for not being found exercised in the endeavour after it God having left himself a witnesse in one case as well as in the other though not so the one as the other For in the former not only from without by things seen were the invisible things of God discovered but also by his Law written in the heart of the natural Man was this discovery made of God as his Creator and his subjection to him as such under the terms of that Covenant viz. Do and live But touching this latter Covenant or Law of faith the discovery thereof ariseth from what is without It had never been known nor ever thought of nor ever would it or could it rationally have come into the heart of Man to have conceived such a thing but from the declaration of God in his promise which faith made application of in the first beleevers and from the series of his patience and forbearance continued to the race of man-kinde darkely speaking forth the same thing with a silent yet constant voyce Psal 19.1 Rom. 10.18 sufficient to leave man without excuse and convincing of a possibility of being renewed again through the riches of that goodness which hereby call'd and led unto repentance Rom. 2.4 Nevertheless there was to be another Edition of this Law also as there was of the former of which there hath been mention made before That although God left not himself without witness in those first Beleevers Abel Enoch Noah Abraham Isaak Jacob Moses David Daniel and the rest of whom to tell time would fail who were all enlightned with a light suitable and proportionable to their object there was communicated to them a Spirit of faith whereby they were inabled to behold him who was the object of their faith So Abraham saw the day of Christ with joy John 8.56 and Moses saw him which was invisible Heb. 11.27 Faith saw Christ through sacrifices saw remission of sins in shedding of blood without which there is no remission Heb. 9.22 Yet notwithstanding God having provided some better thing for those which were to come after that they without us should not be made perfect hath in these last dayes spoken to us by his Son revealing the purpose and Counsel of his heart by him bringing Immortality and life to light by the Gospel which before was hid from ages and generations Eph. 3.5 and not so made
in healing miracles and tongues c. and the one might then be where the other was not as hath been proved already In like manner also such is the Dispensation of the holy Spirit at this day as the wind bloweth where it listeth forming the new-birth which is after and according to God by faith in Christ Jesus becoming a Spirit of regeneration and illumination Eph. 1.17 18. Tit. 3.5 opening the blind eyes not only to see Christ as he is held forth in the word but to be beleeved on accepted and received as the Author of eternal salvation to them that obey him Heb. 5.9 but also by the washing of regeneration and renewing of the holy Spirit purging the conscience from dead works Heb. 9.14 giving boldness and access to the throne of grace through the faith of him who is thus become a quickening spirit and principle of life a new and living way to all that receive him and manifest that faith by obedience true and unfained Heb. 10.19 20 21 22. This may be thus evidenced by divine testimony viz. 1. That as the wind bloweth where it listeth so is the birth of the Spirit in those which are regenerate is proved John 3.3 6 8. 2. That they which beleeve in the Lord Jesus are thus dignified and privileged with the estate of sonship as being born of God and from above is witnessed Joh. 1.12 13. Gal. 3.26 3. That this is effected by the washing of regeneration and renewing of the holy Spirit that being justified by his grace we might be made heirs according to the hope of eternal life is likewise born witness unto by the Apostle Titus 3.4 5 6 7. 4. That this was not the work of the spirit in any one particular age only viz. in the Apostles dayes or primitive times as they are called and distinguished by some but as it is said of Christ he is the same yesterday to day and for ever Heb. 13.8 so is it said He is the Author and finisher of faith not only of theirs Heb. 12.2 though the word Ours being inserted in the English reading may seem to carry it that way but he was the Author and finisher of theirs also who are catalogued and Chronicled in the 11. of Heb. who began as low as Abel and so upwards and not of theirs only who thus beleeved receiving the word of promise or rather Christ in the promise from the first giving forth thereof in Gen. 3.15 mixing the Gospel with faith Heb. 4.2 nor of those who in the times of more clear manifestation thereof did know and beleeve Joh. 17.6 7 8. But of their faith also who from thence forth should beleeve on Christ through their word Joh. 17.20 and therefore in the place mentioned Heb. 12.2 Christ is not said to be the Author finisher that is the beginner and ender of our faith nor of your faith nor of their faith but of faith in relation to all times and persons according to the tenour and testimony of that word of truth Act. 13.38 39. By him all that beleeve are justified from all things c. not only the Jew but the Gentile also even all that are a farre off as many as the Lord our God shall call hence the Apostles testify that they had received the same spirit of faith with those who had gone before 2 Cor. 4.13 And as the faith of all true beleevers from Righteous Abel thoroughout the whole cloud of witnesses and thence forward owns it self to Christ as the Author and the Finisher thereof as was said before So likewise it is as necessarily applyed to the spirit whose gift it is and by whom it is wrought 1 Cor. 12.11 among which operations of the spirit Faith is one reckoned among yet diverse from that of miracles And it is called the fruit of the spirit among many other inward qualifications of the renewed and regenerate Man Gal. 5.22 5. To this agree those other testimonies of the holy Scripture wherein the holy spirit is promised not for this or that particular age much less this or that particular person or persons onely but to all the seed not reckoned according to the flesh but according to the faith of beleeving Abraham Rom. 9.8 2.28 29. Gal. 3.7 8 9 14. Gal. 4.27 28. But to speak more particularly The Scriptures bear witness to Christ Jesus that he is the true seed promised in whom all the Nations of the earth should be blessed according to that so often mentioned place Gen. 3.15 as also Gen. 22.28 expounded by the Apostle in Gal. 3.8 of Christ himself as the seed promised a Covenant to the people So is he also the seed to whom the promise is made as appears by the same Testimony Gal. 3.16 Not to seeds as of many but as of one and to thy seed which is Christ who was the seed which was to come to whom the promise was made vers 19. thus is Christ originally both Root and Offspring It is with Christ that the Covenant is made originally Isa 53.10 11. and in him with those that are his to whom he is given for a Covenant as appears Esay 42.1 6 7. Behold my servant whom I uphold mine Elect in whom my soul delighteth I have put my spirit upon him and he shall bring forth judgment to the Gentiles I the Lord have called thee in righteousness and wil hold thy hand and will keep thee and give thee for a Covenant to the peoples for a light of the Gentiles to open the blind eyes c. In this Covenant it is promised that he should have the spirit put upon him Isa 42.1 which also was fulfilled in Luk. 4.18 And as the spirit was by Covenant to be put upon him so was it also to be put upon them which were his as doth appear in the fifty ninth of Esay 21. As for me this is my Covenant with them saith Jehovah my spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith Jehovah from hence forth and for ever Where it is Evident that the gift of the spirit is a Covenant-promise as to Christ in whom all the promises are Yea and Amen so to them which are Christs to him and to his seed and seeds seed according to Joh. 17.20 Not only they which did beleeve but those who through their word should beleeve were the subjects of Christs prayer in the Application and Mediation of the Covenant This is promised also in Ezek. 36.27 And I will put my spirit within you and cause you to walk in my Statutes c. which promise is not limited to Israel or to Abrahams seed according to the letter or Circumcision but to Abrahams seed according to faith If ye be Christs then are you Abrahams seed and heirs according to promise Gal. 3.8 9 29. and as is
balme nor healing medicine in it but pure wrath and pure Justice powred forth in a curse against the transgressor by a just and righteous Law of equity May I not say then yea I doe say it with earning bowels of compassion Tell me ye that desire to be under the Law I mean the light and Law set up in every man doe ye not heare the Law for it is written that Abraham had two Sons the one by a bond maid the other by a free woman I desire the Scripture might be read in its owne words Gal. 4. from the 21. vers to the end of that Chapter and the Allegory thereof given heed unto as holding forth the 2 Covenants under the Persons of Agar and Sarah vers 24. and the 2 seeds under the persons of Ishmael and Isaac who both had but one father Abraham from whose loines they both descended though not so the one as the other for the former was born after the flesh The other was born after the Spirit The first born of these 2. though the son of the bond woman yet had Abraham to his father as truly and really as Isaac had Abrahams prayer touching Ishmael the interpretation of whose name is God shall hear was heard and Ishmael was blessed and made fruitfull and exceedingly multipled begot twelve Princes and became a great nation Gen. 17.20 Gen. 25.12 16. But notwithstanding all his greatnesse and glory and priviledge of being Abrahams Son yet his glory was no glory in comparison of that which excelled as appears Gen. 17.19 21. For it is said But my Covenant will I establish with Isaac I will establish my Covenat with him for an everlasting Covenant and with his seed after him the Son of the bondwoman for all his parentage priviledge and greatnesse though he say we have Abraham to our Father and we are a great people yet out of the house he must goe Cast out the bond woman and her Son * * Gen. 21.10 though it be never so grievious to part with this goodly birth the first-born of our strength yet it must be done the Son of the bond-woman must not abide in the house though he be Abrahams seed as it was witnessed Gen. 21.10 11 12 13. whom God will make a nation because he is his seed However out of the House he must be cast For the servant abideth not in the house for ever but the Sonne abideth ever Joh. 8.35 36. If the Sonne therefore shall make you free then are yee free indeed Agar the first Covenant and Ishmael the seed of Abraham by the first Covenant must be put away as faulty they may not abide in the House no though the first and first-borne For it is written The elder shall serve the younger and he that caught his brother by the heele must have the dominion The application hereof is plaine Neverthelesse for the sakes of some there may be a gathering up the summe of what hath been spoken touching this matter and it is this That although there be a light and law in every man which proceedeth from the Eternall God the Father and Fountaine of lights and spirits which hath the power and dominion over every man while he is under age as a Schoole-master or Tutor to the Edicts precepts and principles whereof he is obliged to yeild obedience under the penalty of Curse and Eternall separation from God which is the Condition of the first Covenant Yet this is not the abiding estate which God hath appoynted to perfect the Heires of salvation but rather in order to the bringing in that better hope viz. the promise by faith of Jesus Christ That it might be given to them that beleeve Gal. 3.22 And after that faith is come they are no longer under a Schoole-master but admitted to the Adoption of sonnes and thenceforth no more servants but sons not now under the Spirit of bondage and feare of being cast out of the house as a servant or sonne of the bondwoman who is not to abide in the house for ever but now as one whom the sonne having made free is free indeed and shall abide for ever Joh. 8.35 Gal. 3.25 Gal. 4.5 Rom. 8.15 The light and law of the naturall man of which every one is partaker and by which they which are obedient thereunto bring forth fruits as unto a first Husband which are legitimate and lawfull and of which wee are apt to say Oh that Ishmael might live in thy sight Neverthelesse this Husband must dye and so must his off-spring too though they seeme never so goodly nor never so glorious whether they be mournings prayings teares fastings humblings abstinencies righteousnesses loving and obeying the light and law which is in every man These must all dye and the glory of them become as the grasse of the feild when the glory of the Lord is revealed bringing in everlasting righteousnesse by the blood of the everlasting Covenant when the Lord shall pronounce against the goodlinesse of all flesh and when the Spirit of the Lord shall blow upon it cause it to wither declaring all flesh to be grasse and all the goodlinesse thereof as the flower of the feild which shall wither and fade away and its beauty shall be blasted Isa 40.4 5 6 7.8 And the Lord alone shall be exalted in that day To him then shall every knee bow and every tongue sweare surely shall one say or surely shall he say of mee In the Lord is all righteousnesse and strength even to him shall men come and all that are incensed against him shall be ashamed In the Lord shall all the seed of Israel be justified and shall glory Isa 45.24 25. Thus shall glorying in the flesh and all boasting be cut off Rom. 3.27 to fulfill that word of the Lord Jer. 9.23 Let not the wise man glory in his wisdome nor the mighty man glory in his might nor the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth mee that I am Jehovah which exerciseth loving kindnesse Which passage of the Prophet Jeremiah is made to Center in Christ who of God is made to his wisdome righteousnesse sanctification and redemption That no flesh should glory in his presence But as it is written Hee that glorieth let him glory in the Lord 1 Cor. 1.29 30 31. This poore and base and contemptible hang'd and crucified Jesus which to the Greekes was foolishnesse and to the Jewes a stumbling blocke but to the Called to them which beleeve both Jewes and Greeks Hee is Christ the power of God and the wisdome of God 1 Cor. 1.18 to 31. This is that other husband to whom the beleeving are married by whom they bring forth fruit to God not in oldnesse of letter but in newnesse of Spirit Rom. 7.4.6 These are they who notwithstanding all their obedience to the law of the first husband wherein they were fruitfull and had whereof to glory as unto and under
up to God before the publication of the positive law wherein as well Cain as Abel offered sacrifice Gen. 4.4 I therefore call their offerings sacrifice because they are so called Heb. 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.18 Abels sacrifice was mingled with faith offered up upon the true Altar witnessed unto by Gods acceptation and by faith he obtained a good report among the Elders Heb. 11.4 with whom he had received the same spirit of faith But with Cain and his sacrifice it was not so nor accepted as such nevertheless it appears to me from hence that there was the power of a Law of faith as of works upon them both and they equally obliged thereby only the one offered a sacrifice as an obedience of faith the other in form without faith and as it were by the works of the Law Rom. 9.32 Nevertheless in obedience to the same law of faith for as much as he offered sacrifice also though not in faith the one had faith in his heart and Christ in his eye as a redeemer and restorer the other was wanting at least in faith which should have seasoned his sacrifice They both had equal obligation from one and the same law of faith which looked at Christ as its object as the law of sacrifice did imply whether propitiatory Heb. 9.22 or gratulatory Levit. 7.12 15. Psal 107.22 Both yeelded obedience to the law of faith in what was outward in the Act only Abel had an eye open to him that was invisible as the object of his faith carrying him above the Act. So that the law of faith doubtless respected all the race and generation of mankinde by way of obligation from the giving of the promise but the children of the promise are counted for the seed like as it is said All are not Israel who are of Israel Rom. 9.6 though all the family of Abraham were greatly privileged Rom. 3.2 and 9.4 and obliged So likewise all the race of mankinde are greatly privileged by virtue of the promise or promised seed in whom all the nations are blessed yet not all Nations but the children of the promise are counted for the seed according to the tenour of that word 1 Tim. 4.10 Who is Saviour of all men especially of them which beleeve A common Salvation is extended to all Men by Jesus Christ Jude 3. and all men are bound to beleeve and repent that they may be saved Act. 17.30 John 3.16 But the special Salvation is to them only who have obtained like precious faith 2 Pet. 1.1 i.e. the faith of Gods elect Tit. 1.1 the faith of the operation of God Col. 2.12 these are they which are reckoned or counted for the seed Gal. 3.7 9 29. these are they to whom the righteousness of God which is by faith of Jesus Christ is manifested unto all and upon all them that beleeve Rom 3.21 22. As the law in the first consideration i. e. of works was Gods first-born and man was fitted for the work thereof while his bow abode in strength God having made him upright Eccles 7.29 So the Law in the second consideration i. e. of faith whose foundation was laid in that blessed word of promise Gen. 3.15 lay in the same womb and bosome of eternity for they were twins And though that stept out first declaring the Majesty of him whose Image it bore yet this caught its Brother by the heel declaring the infiniteness of the Mercy and compassion of him whose Law it was proclaiming the Lord the Lord gracious long-suffering c. No sooner is the Transgression detected but the Redeemer is promised Oh the heighth and depth of the riches of mercy who kissed Justice and overcame it Psal 85. Mercy and Truth met together Righteousness and Peace kissed each other nor doth this latter destroy the former nay it establisheth it Rom. 3.30 31. Like as when the Law of the first Covenant was engraven on tables of stone it did not at all diminish or lesson the glory of that which was written upon the heart nay it did augment the luster thereof and made it more legible so neither doth the Law of faith destroy the Law of works nor make it void nay it doth establish it for as much as it no way dispenseth with its subjects service nor acquits them of their duty save only of the manner and end of the service As it was performed in the oldness of the letter now it must be performed in the newness of the Spirit Rom. 7.6 but it must be obedience still Loving the Lord our God with all the heart with all the minde with all the soul with all the strength and our neighbour as our selves this is not diminished or made void by the Law of faith it only requires Newness of Spirit in lieu of Oldness of letter These two considerations of the Law went hand in hand together all along thorough the old administration From righteous Abel to the end of the Catalogue of all the cloud of witnesses who were subjected to the first dispensation dying in faith saluting though not possessing the promises they seeing him who was invisible their faith did not at all lesson their obedience nay it winged their obedience It was the salt that salted every sacrifice Mark 9.49 For without faith its impossible to please God Heb. 11.4 6. This Law of faith however it ran along as the bloud in the veins and was that which led to God through every service and in every sacrifice was nevertheless veiled under great obscurity and under much darkness The Spirit thereof did testifie of the suffering of Christ and of the glory which was to be revealed but it testified of them as of things a great way off the promises whereof they saluted but possessed not the way into the most holy not being open or made manifest while the first Tabernacle was yet standing Heb. 9.8 This double kinde of sacrificing ran all along thorough out the whole dispensation in as many as retained the Law of sacrifice and cast not off utterly the Knowledge of God which the most part did as the Apostles argument Rom. 1.21 26 28. makes it evident For as much as all along there was a Remnant having an eye upon the promise obtained a good report and the Savour of them in Divine Testimony remains to this day as a Cloud of witnesses This Law of faith as it sprung not with mankind in Nature but was added by occasion of the Transgression for it succeeded that as a plaster doth the wound it was not written in the heart of the natural man as a thing just and equal For God to remake and to redeem faln man into whose heart it could not rationally have entred that there should ever have been a way found out in justice or equity or with a due saving of the truth of him that made the Covenant that man should be put into a capacity or come under a possibility of being preserved having
beleeved entred into rest It follows then that although God hath made of one blood all Nations to dwell on the face of the Earth c. and bounded their habitations Act. 17.26 Yet he hath distinguished the Race and Generations of mankind into two seeds first expressed in Gen. 3.15 in these words Thy seed and her seed Afterwards more amplified and that distinction evidenced not to be different qualities or qualifications in one and the same person as some understand but in distinct persons differently qualified as appears in the persons of Cain and Abel Ishmael and Isaac Esau and Jacob and so all along Wherein though all mankind are of the Race of Adam yet there are but some which are of Abraham and of those all are not the seed which the Lord hath blessed for though all which proceeded from his loins were his children according to the flesh yet the children of the promise are counted for the seed and these also are so the children of Abraham children of Promise children of Faith children that cannot lie as that they were first the children of Adam as Abraham himselfe also was according to that divine testimony 1 Cor. 15.46 47 48 49. That was not first which is spiritual but that naturall and afterward that spirituall The first man is of the earth earthy the second man is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly The former are the children of the first Adam by naturall generation the latter are the children of the second Adam by spirituall regeneration of whom it is thus witnessed Joh. 1.12 13. That to as many as receive him i. e. the Lord Jesus to them he gave the privilege or prerogative to be made the Sons of God even to as many as beleeve in his name who are born not of bloods nor of the will of the flesh nor of the will of man but of God So that it appears As the first stone of the building viz. that living elect precious corner-stone the Lord Jesus himselfe was not borne of the will of the flesh nor of the will of man but of God Luk. 1.34 35. So likewise the living stones of the same spirituall building are borne after the same manner for nature and kind not of the will of man nor of the will of the flesh but from above according to what is testified in John 3.3 by the true and faithfull witnesse himselfe Verily verily I say unto thee except a man be borne again or from above vers 5. or of the spirit vers 6. he cannot see the Kingdome of God Which being regenerate or born from above reverts into the former Joh. 1.12 13 viz. a receiving of and beleeving on Jesus Christ both which put together produce that new birth which is from above viz. when it shall please God the Father by his holy Spirit to make discovery of his love in Christ through or by means of a promise to sinners shall take off the fears and doubts of a Soul causing it to lie down at the foot of that grace thus brooding over it and willingly accepting thereof upon the terms on which it is tendred Surely this amounts unto a begetting again unto a lively hope 1 Pet. 1.3 is a testimony of the great good will of God by which he begetteth by the word of truth a kinde of first fruits to himself Jam. 1.18 especially when this discovery of Gods love shining into the Soul through the face of Christ 2 Cor. 4.6 shall be mixt with faith in them that hear and receive the glad tidings of it Heb. 4.2 Gal. 3.14 The Spirit of God thus revealing Christ to the heart of a Sinner and Gods great love in him preparing the heart to receive him mingling faith with the promise and giving strength to receive the seed of the Word of promise in fulness of time or according to the time of life spiritually so considered brings forth that birth which is after God according to that which is spoken 1 Pet. 1.23 Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever This new birth presupposeth a new Life which holds similitude and proportion with the first Creation when God first made man he breathed into him the breath of lives and he became a living soul setting up in him a light viz. the spirit of a man viz. the Candle of the Lord suitable and proportionable to his capacity as he then stood directing him in all things necessary to be known or done in respect of God or himself according to the law written in his heart So likewise in this new birth or new creation the person receives a new life Ephes 2.5 Even when we were dead in sinnes he hath quickned us c. Evidencing that as he which hath the Son hath life 1 John 5.12 So this life puts forth it self in such discoveries as wherein the new-born Babe in Christ having received through beleeving a witnesse in himself 1 John 5.10 and hath set to his seal that God is true John 3.33 crying to God Abba Father by the Spirit of Adoption received Rom. 8.15 even the spirit of the Son sent forth into his heart Gal. 4.6 and desiring as new-born Babes the sincere milk of the Word the unmix'd milk of that same Word by the incorruptible seed whereof the new Birth was begotten and born 1 Pet. 1.23 That it may grow up in him in all things and this upon the accompt of having tasted that the Lord is gracious 1 Pet. 2.2 By which spiritual growth it appeareth to others as to himself also that he is alive in Christ as in his head and root by faith And that Christ lives in him also by faith Ephes 3.17 and Gal. 2.20 Not onely as an Object to be beleeved on without him as having done all for him Rom. 4.25 and 8.3 1 Cor. 1.30 2 Cor. 5.21 but as inhabiting in him according to that Testimony Gal. 1.16 It pleased God to reveal his Son in me which is more amplified and explained Gal. 2.20 I live yet not I but Christ liveth in me and the life I live in the flesh I live by the faith of the Son of God who loved me and gave himself for me This inhabiting or in-dwelling of Christ in the heart is proper only to beleevers to new-born Babes in Christ unto whom he hath become a quickning Spirit Ephes 2.1 5. and 1 Cor. 15.45 in such he dwels as in his Tabernacle while they are Tabernacling in their house of clay And as its proper to them only which beleeve so it is effected and performed in them by the same Instruments by which its life and being was at first conveyed viz. by the Spirit on Christs part John 14.17 Rom. 8.11 and by that fruit of the Spirit viz. faith on mans part Ephes 3.17 That Christ may dwell
in your hearts by faith so may those Scriptures be understood Col. 1.27 Christ in you the hope of glory and that 2 Cor. 13.5 Know you not that Christ is in you c. He is in the hearts of beleevers by his Spirit and dwells there by faith guiding and leading them directing and assisting them teaching and enabling them to perfect holiness in the fear of God not only becoming a Principle of life or quickning giving existence or being to the new-born but causing them to grow up in him and to perform the actions of spiritual life or of a living new-man Secondly as in the first Man there was not only life but light set up in him so the new-born babe in Christ the new Man is also endowed with light suitable to his life That quickning Spirit which gave him life gave him also light Ephes 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light as is the Man so is his life and his light His birth is from above so is his life his light Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints that he may answer the ends of God in his new Creation As formerly the spirit of a man the Candle of the Lord in man Prov. 20.27 acted its part under the first Covenant so the quickning Spirit of Christ or rather the Lord Jesus Christ that quickning Spirit 1 Cor. 15.45 and 2 Cor. 3.17 is the Sun of righteousness arising with healing in his wings Mal. 4.2 upon them which sate in darkness Isa 60.1 2. and in the region of the shadow of death Luk. 1.78 79. and Mat. 4.16 notwithstanding all their Torch or Candle-light Christ is their spiritual Light This living light or Light of life is it which beams into the souls of the new-born babes those little ones which beleeve in Christ giving them the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 according to that testimony of the holy Spirit Psalm 36.9 With thee is the fountain of life in thy light shall we see light as far surpassing the Candle-light of mans spirit as the administration of the law of faith doth that of works This spiritual light as far excelling the former as the administration of the Covenant to which it relates doth excell that which was in-glorious in comparison thereof 2 Cor. 3.10 As man was not at first made for himself but to serve his Maker and had for that purpose the law of his Creatour written on his heart by which to this day he is accused or excused So neither is the new man or renewed man indued with the principle of life and light according to the image of him that created him for no other purpose but to exist barely and to be no other way serviceable to him that hath quickned and illuminated him But there is a law proper to this state of new life called by the Apostle Rom. 8.2 The Law of the Spirit of life in Christ Jesus to which law subjection is to be yeelded by all that are born of the Spirit or from above Which law as the former viz. of works is written in the hearts of these Heb. 8.10 as that former on the hearts of those with this difference viz. that was written on the heart in Creation this in regeneration that in the first birth this in the new birth On which law of the Spirit of life the renewed principle of light which is in the renewed man acts as the candle in the man did or doth in the former capacity reflecting on it and receiving conviction and direction from that and as far as the new Covenant is above the old so far is this law of faith above that law of works Prov. 6.22 23. And this law of faith Rom. 3.27 or law of the Spirit of life in Christ Jesus Rom. 8.2 or this better Covenant Heb. 8.6 doth excel and far surpass the first Covenant as being founded upon better promises than that was which are expressed most fully in Jeremy 31.33 34. and 32.40 Ezek. 36.25 26 27. and applyed Heb. 8.10 11 12. Wherein God undertakes by Covenant and promiseth to pardon iniquity transgression and sins and to remember them no more also to cleanse from all pollution and all filthiness that is to take away both the guilt and filth of sin to take away the old and give a new heart to take away the heart of stone and give an heart of flesh to put his laws in their inward parts and write it in their hearts to put his spirit within them and cause them to walk in his statutes and to keep his judgements and do them God will not turn from them and they shall not depart from him these are better promises than those upon which the first Covenant was established Heb. 8.6 For there was equitie and justice in that Covenant whose tenour was Do and live And cursed be every one which doth not continue in every thing that is written in the Law to do it Who can say God is unrighteous in taking vengeance upon those who abide not in all things fulfilling that Covenant considering the capacity wherein man stood when this Covenant was made with him at first when God made him upright But now a Person being left to wrestle it out and to toil in the remaining strength of his own spirit to fulfill it how impossible is it for him to attain to the fulfilling thereof not so much in respect of the faultiness or weakness of the law or first Covenant though it pleased the Lord to impute a faultiness thereunto Heb. 8.7 And the Apostle saith that it was weak Rom. 8.3 And if there had been a law given which could have given life verily righteousness had been or come by the law Gal. 3.21 Neither doth this lay an imputation upon the law which the same Apostle testifieth is holy just and good Rom. 7.12 For surely if there be any such person which abideth in all things that are written in the law to do them such an one shall finde the Lord just in his Covenant fulfilling to a title what on his part is promised therein The weakness therefore imputed to the law is not so much in respect of the law as in respect of the subjects thereof who through the weakness of the flesh cannot fulfill it according to Rom. 8.3 For what the law could not do in that it was weak through the flesh c. The law is holy just and good but it can do no more then point out the duty and discover the transgression and pronounce sentence against the transgressor and this it doth not in weakness
thereof who by the Spirit of Wisdome and Revelation in the knowledge of him opens the eyes of the understanding Ephes 1.17 and through the washing of Regeneration and renewing of the holy Spirit Tit. 3.5 abundantly and richly saves them making them to become one Spirit with himself 1 Cor. 6.17 In whom they in their degree and measure behold with open face as in a glass the Glory of the Lord and are changed into the same image from glory to glory as by the Spirit of the Lord or by the Lord the Spirit 2 Cor. 3.17 18. I say in measure according to the proportion he bears in the stature of Christ Eph. 4.13 Thus the Regenerate man doth come to see by the light of the Spirit of the Lord by which he is illuminated that glory of the Lord shining forth of darkness through the face of Christ Jesus which all the candles nor torches of mans spirit in the world could never have discovered nor given him the true and distinct knowledge of whatever hints he otherwise might have had touching a possibility of Remission and Salvation probably and conjecturally from the series of Gods Goodness Patience and forbearance or from the general sound of the Gospel and the glad tidings held forth therein which infinitely transcends the former yet this also whilest it is taken in by the light of a mans spirit though that be the candle of the Lord as hath often been minded it cannot amount to a discovery or right and true discerning of the things of the Spirit of God as contained in and under the new Covenant or law of faith but the Testimony of that Scripture stands as a wall of brass between his candle and it which saith The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned or judged of 1 Cor. 2.14 The reason is because although the candle-light of mans spirit was suited and fitly qualified by the Lord to lead him thorough the first Dispensation that is of works as that which had received its anointing thereunto and adapted to the administration that then was for he was made upright yet when that administration was to cease and to be done away 2 Cor. 3.7 11. and another to be brought in the place and stead thereof wherein all things were to become new a new creation and new creatures 2 Cor. 5.17 governed by a new Covenant or law Heb. 8.6 7 8 9 10 13. and Heb. 10.24 It was necessary that the subjects hereof should be endued with new principles and particularly with a new heart and a new spirit also with another eye and light than which did accompany the former administration for in that former there was light enough in mans own spirit to see to work by as a man may do in the night by a candle but in this there must be to walk by broad day-light Sun-light that they which are made light in the Lord may walk in the light of the Lord Ephes 5.8 Isa 2.5 and that those which are born of the spirit and made alive thereby may also walk in the spirit by which they were quickned and made to live Gal. 5.16 18 25. For which purpose the Covenant now spoken of undertakes not only to new-creature the man in Christ 2 Cor. 5.17 giving him a new heart and a new spirit that is renewing him in the spirit of his mind Eph. 4.23 but also God superadds of his abundant grace in the same Covenant his own Spirit which shall cause the renewed spirit to be improved aright which may appear as to the praise and glory of God that gives it so to the infinite and unutterable consolation of the sons and daughters of God to whom it is given as appears in those precious promises and breasts of consolations whereby the new Covenant is unbosomed particularly Ezekiel 36. 26 27. where besides that the new heart and the new spirit are promised in the twenty six verse it s added And I will put my spirit within you Q. But what to do A. It shall cause you to walk in my waies it shall be both light to shew you how to walk and life to enable you it shall cause you to walk c. Neither of which could be effected by the candle-light so often mentioned before therefore was it of absolute necessity in this case that as there was to be another Law or Covenant divers from the former called a new Covenant in comparison of the old So there must of necessity be another light to accompany it diverse from the former that is as then mans spirit so now the Spirit of the Lord not onely to enlighten but to enliven as to direct and guide so likewise to enable to perform that is to work in us to will and to do of his own good pleasure Phil. 2.23 Object Although it may not be denyed but that the Covenant and tearms thereof are much different from what they were under the Legal administration and that the Mediatour of the new Covenant doth far excel him that executed that Ministery under the old and that the light and glory of the latter doth far surpass that of the former Yet this doth not put out the Candle of the Lord in any man nor render it unnecessary or useless but rather improves it by clearing up its object from the obscurity that it lay under by reason of the veils and shadows which are now done away in Christ whereby the Candle of the Lord burns much brighter and is enabled to all intents and purposes to make discovery of whatsoever is revealed in the Gospel whatsoever is pretended unto as a means of discovery other than this viz. the spirit of a man that is the reason and understanding of a man is unnecessary uncertain and dangerous Answ Though this Objection hath a great appearance of seeming strength and bids defiance to all that hath been spoken hitherto touching the light of the Spirit of God in the new creature calling it unnecessary uncertain and dangerous Yet a few smooth stones taken out of the Brook of the holy Scripture directed by the Lord of the Battle though slung out by a weak despised and contemptible Instrument may stagger and disarm this Objection how disdainfully and Goliah-like soever it utters its self threatning to give the flesh of all that hath been said touching this matter to the fowls of the air and beasts of the field It hath been often said touching the Candle of the Lord in man that it 's a great and a goodly Light and to what hath been spoken this may further be added that it may be said of it as was said of that Champion 1 Sam. 17.4 c. It hath an helmet of brass on its head and is armed with a coat of male weighing five thousand shekels of brass besides its staffe its spear and shield Incomparable in all these and can speak
words like it self so saying it can comprehend all mysteries especially now having the addition of Gospel-discovery yet notwithstanding all this may be said of it and possible much more Yet the testimony of God speaks on this wise That touching him there is no searching of his understanding Isa 40.28 That his understanding is infinite Psalm 147. Object Though a man cannot by searching find out God unto perfection yet he may attain to a competent proportion of the knowledge of him especially in Gospel-discoveries Answ 1. Vain or empty man would be wise though man be born a wild asses colt Job 11.7 What is more incongruous and inconsistent than for a natural Organ to comprehend a supernatural Object The spirit of man may know the things of a man but the things of God knows no man but the Spirit of God 1 Cor. 2.11 The reason is because the things of a man are connatural to the spirit of a man and are objects adequated to his Organ but the things of God are not so Ergo. Object This Scripture speaks only of the deep things of God that the Spirit searcheth them verse 9 10. Such as eye never saw nor ear heard nor ever entred into the heart of man c. Answ Nay for though the Apostle doth cite a passage out of the Prophet Esay where those words are used Esay 64.4 Yet he doth not limit the search of the Spirit unto those things only forasmuch as it is added The Spirit searcheth all things yea the deep things of God not only other things but those also that is the deep things of God which may relate to the seventh verse the wisdom of God in a mystery even the hidden wisdome which God ordained before the world unto our glory which none of the Princes of this world knew c. the hidden mysterie the wisdom of God which none but the Spirit of God could search out according to this Scripture It was beyond the reach of the spirit of man yet this hidden wisdome of God doth the Spirit of God search out Answ 2 The natural man receives not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Hence its evident that there is an impotency and defect in the reason and understanding of the natural man he cannot receive them because he cannot discern them neither can he know them because they are spiritually discerned both his eye and his hand are as it were Planet-struck his understanding and his will are both defective Object This is still spoken of the deep things of God as before which eye hath not seen c. and consequently are not discernable Answ Not so for it is evident they are discernable by others though not by the natural man as appears verse 10 12 15. they are spiritually to be discerned or judged of 2. They are so far discernable by the natural man as that they are rejected by him therefore they are things to be seen yea even by him while he is such only his eye is not adapted to the object he looks upon the things of the Spirit of God without the eye of faith enlightned by the Spirit as its medium by which these things are only dscernable and hence his wrong judgement doth proceed that is he counts them foolishness ver 14. for they are foolishness to him that is to the natural man They are not so secret and unseen but that he can see so much of them as to pass sentence upon them and count them foolishness Object This is true of the natural man that is the carnal or sinful man whose eyes are closed up by infidelity according to that of Mat. 13.15 This Peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed c. But to such as improve the light of their understanding and reason it is not so as Solomon witnesseth Prov. 14.6 A scorner seeketh wisdome and findeth it not but knowledge is ease to him that understandeth Answ It is not to be denyed but that God in justice may and often doth give such up to blindness of mind and hardness of heart who close their own eyes and refuse to entertain the light and make scorn of it Prov. 1.24 33. Yet that this should be the proper signification of that word that is the natural man is not so evident nay the contrary appears Forasmuch if this place viz. 1 Cor. 2.14 be compared with another of the same Apostle viz. 1 Cor. 15.44 45 46. where the same phrase is used it will appear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the natural man is not to be taken for the carnal or sinful man in the sense intended in the objection but for a man in puris naturalibus meerly natural for of him as such an one doth the Apostle speak in the Scripture last mentioned Where the first man Adam is spoken of as of a natural man yea as being made such and in his Creation he was not made a sinful man though he was then made a natural man Object Nor doth it avail ought to say this place speaks of his Body where it is said It is sown a natural body and there is a natural body c. A. If that which follows be considered v. 45. As it is written the first man Adam was made a living soul the last Adam was made a quickning or live-making spirit Whence it appears evidently that not the natural body taking the Body per se or divisim is there intended but the natural man else how could that be which is there said so it is written the first man Adam c. I say how could this be a pertinent quotation and proof to the former if it were not the same in sense with the former And how could it be of force by way of Antithesis or Opposition to the second Adam If it took not in the whole first man and that as he was at first that is at his being made so that is without sin for so was he made Eccles 7.29 upright without crookedness without inventions they came in afterwards Whence it follows that the Pseuchical man that is the natural man yea in his purest naturals as only such and while he is only so cannot receive nor discern the things of the Spirit of God until he is Pneumatized or made a Pneumatical man that is born of the Spirit or from above according to the tenour of those Scriptures John 1.13 and 3.3 6. and 1 Cor. 2.14 Object But the Apostles James and Jude doe render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual not natural whence it may be concluded that by the natural man is not to be understood man as impotent and under an incapacity or defect and privately so but rather positively making himself so and therefore rendred here earthly sensual and devillish James 3.15 and Jude 19. sensual having not
the spirit Answ This doth not in the least invalidate that which hath been spoken touching the Pseuchical or natural man forasmuch as the Scripture-phrase is not another but the same in all four places that is 1 Cor. 2.14 1 Cor. 15.44 46. James 3.15 and Jude 19. only the Translators have varyed the English word in the two latter That which in the former is rendred natural is in the two latter translated sensual for reason best known to themselves hinted at by a Learned man in his Exposition on the Epistle of James but both are the same in the Original and both are opposed to that which is spiritual as in the last of the places aforementioned that is Jude 19. appears sensual not having the spirit So that all being put together they make up but one and the same thing viz. The sensuall man Let him be the Positive Pseuchik he that does not embrace the Wisdome from above James 3.15 but brings in another wisdome which is from beneath or those mockers of the last time Jude 18 19. both these being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensuals not having the Spirit that is opposing the Spirit Or those privative Pseuchik's mentioned 1 Cor. 2.14 which perceive not or receive not the things of the Spirit of God but count them foolishness nor can know them because they are spiritually discerned Both these kinds of persons if there be any diversity of kinde among them and all those testimonies of Scripture put together center in this truth That man that is meer man furnished with all that the first man after his transgression was capable of with all his light of knowledge and reason heightned and improved to the uttermost in that capacity He is not able to discern the things of the Spirit of God till he be born again and receive another eye wherewith to see that is faith and another light that is the Spirit by which to discern the spiritual-things of God or the things of the Spirit of God So true is that testimony Surely man at his best estate is altogether vanity Psal 39.5 not only in respect of outward things but even in his wisdome his very thoughts are vanity Psalm 44.11 yea the wisest of them are so 1 Cor. 3.20 The Lord knoweth the thoughts of the wise that they are vain therefore let no man glory in man but as it is written Jer. 9.23 1 Cor. 1.27 28 29 30.31 He that gloryeth let him glory in the Lord and be content to be a fool that he may be wise 1 Cor. 3.18 For it is written I will destroy the wisdome of the wise bring to nothing the understanding of the prudent 1 Cor. 1.19 and that God effecteth by bringing in that which the wise ones of the world count foolishness viz. Christ crucified who though he be to the Jews a stumbling block and to the Gentiles foolishness yet to them that are called both of the one and of the other that is both Jew and Greek he is the power of God and the wisdome of God 1 Cor. 1.18 31. because the foolishnesse of God is wiser than men and the weaknesse of God is stronger than men And the way of Gods communication hereof to his called ones is no lesse wonderful in it self though as foolish to the wisdome of them which would be wise according to the flesh whose glorying God himself cuts off 1 Cor. 1.29 and addes But of him are ye that is called ones in Christ Jesus who of God is made to us not in us Wisdome and Righteousness and Sanctification and Redemption that according as it is written He that gloryeth let him glory in the Lord How foolish a thing soever this seems to be in its application yet this is true in him and founded upon him as the Covenant and is one of the deep things of the Spirit of God which no natural man can receive till washing of Regeneration and the renewing of the holy Spirit flowing forth out of this blessed Fountain of mercy and grace as in opposition to works of Righteousnesse which is the womb of salvation to the saved ones Tit. 3.4 5 6 7. Obj. This is notwithstanding all that hath been said a most uncertain means of discovery as is cleerly to be evinced by all the pretenders thereto who though they be very many and diverse yet they all discover the great uncertainty hereof by sad and wofull experience Instances whereof may be given in great abundance Answ Though this be too true in some yea in very many yet it doth not make the Faith of God of none effect as if the things were not because so many are mistaken about it For the Scriptures give plentiful testimony to the thing and many have experienced the same viz. That as the Father had his peculiar time of operation by way of eminency though by the Word and Spirit as is testified John 5.17 The Father worketh hitherto c. So the Son had his peculiar time of working to bring life and immortality to light 2 Tim. 1.9 10. Reconciling the world to God though God was in Christ effecting this work 2 Cor. 5.19 and through the eternal Spirit the atonement was made Heb. 9.14 So likewise to the Spirit there is assigned a time of operation to apply whatsoever hath been spoken or done by the Father and Christ in order to the atoning and reconciling to the perfecting and compleating the eternal Inheritance preparing or making meet the heirs of salvation for it and it for them in all things necessary thereunto according to the tenour of the new Covenant Ezek. 36.27 and the Mediation and ministration thereof opening the dark eye of the understanding Ephes 1.18 to see the wonderful things which were hid from ages and generations with Christ in God Eph. 3.9 11. and now by him manifested and revealed 2 Tim. 1.9 10. enclining the will to receive them Phil. 2.13 removing away whatsoever sets and hinders and making the subject and object meet in the center and become a perfect vision and this not with uncertainty but with greatest assurance and certainty as doth evidently and eminently appear to such as to whom it was a seal Eph. 4.30 an earnest also Eph. 1.13 14. and the first fruits Rom. 8.23 and likewise a witness Rom. 8.16 1 Joh. 4.13 1 Cor. 2.12 All which are terms of indubitableness therefore there is such a thing such an administration to be witnessed unto in some whatever mistakes may otherwayes be about it in the misapplication thereof by many Obj. Though this were the dispensation in the times of the Apostles and of the primitive Saints and Churches that they were indued with the Spirit and born witness unto thereby and sealed therewith and that it was to them an earnest and first fruits and so was in them an evidence and certainty Yet it is not safe to conclude from thence that because they once had it therefore persons now have it except they which do now
pretend to it can make it evident and give demonstration thereof as the Apostles and primitive Christians could as is to be demonstrated by many instances in the Scripture by signes and wonders and mighty deeds Answ The Dispensation of the Spirit may be considered in a twofold respect viz. In relation to its Inward Operation or Outward Manifestation Sometimes it is expressed under the similitude of wind or air invisible and unseen and so it is in the work of Regeneration and Renovation John 3.3 Tit. 3.5 And this was personally effected and personally evidenced Rom. 8.16 Rev. 2.17 Sometimes under the similitude of Cloven tongues and fire and visible demonstrations ratifying and confirming the word of Faith according to Mar. 16.20 By tongues prophecies miracles or by signes wonders and mighty deeds and these were Apostolical 2 Cor. 12.12 God bearing witness to the ministration of those first Messengers with signes and wonders and divers miracles and gifts of the Holy Spirit according to his owne will Heb. 2.4 thereby confirming their word Mar. 16.20 convincing the opposers and stopping the mouths of the gainsayers Act. 4.16 This variety of the Spirits operation as thus distinguished into the Internal and External dispensation thereof as it may be clearly evidenced from the Scriptures so may it be of great use to strengthen the weak hands and confirm the feeble knees of such as are made weak and turned out of the way upon the account of this objection or the like The Scriptures do witness that many have been born of the Spirit i. e. have been true beleevers have had their eyes and hearts opened and have been turned to the Lord and yet many of these though they bear witness of the internal and invisible operation of the Spirit as being born from above Joh. 3.3 yet have been destitute of the demonstration of the Spirit in respect of its outward and visible manifestation in Signes and Miracles c. Those twelve Disciples at Ephesus mentioned Act. 19. were Beleevers and were so called vers 2. where the Apostle propounds this Question Have ye received the holy Spirit since ye beleeved Whereby it is evident that he spake of the outward manifestation of the Spirit which they had not so much as heard of and which they afterwards did receive vers 6. when upon the laying on of his hands they received the holy Spirit and spake with tongues and prophesied whence it appears evidently that they were Beleevers i. e. were born of the Spirit for faith is a fruit of the Spirit Gal. 5.22 whereof Christ i. e. the Spirit is both the Author and Finisher Heb. 12.2 not onely in himself as the object but in the Beleever as the subject giving them to beleeve on him Phil. 1.29 And if the faith of these twelve Disciples be questioned what kind of faith it was it will be resolved by the Apostle in his Letter of Confirmation directed to them Ephes 1.13 where he saith In whom ye also trusted after ye heard the word of truth the Gospel of your salvation in whom also after that ye beleeved you were sealed with that holy Spirit of promise Whence it appears plainly that those Ephesians Act. 19. were reall and true Beleevers and did partake of the inward operation of the holy Spirit viz. faith though they had not as yet heard of the outward manifestation thereof in visible gifts A like instance there is of those Grecians of Antioch who upon the Evangelizing of the scattered Disciples a great number beleeving turned to the Lord Act. 11.21 who yet had no visible demonstration of the Spirit but an invisible operation onely So it was with them of Samaria who beleeved upon the Evangelizing of Philip while as yet they were destitute of the visible manifestation of the Spirit Act. 8.12 compared with vers 15 16. At Iconium multitudes both of Jews and Greeks beleeved Act. 14.1 at the speaking and preaching of Paul and Barnabas At Berea also upon the hearing of Paul and Silas together with searching the Scriptures daily many beleeved Act. 17.10 11 12. At Corinth likewise upon Paul's preaching many of the Corinthians hearing beleeved c. At Philippi the Lord opened the heart of Lydia attending to the things spoken by Paul Act. 16.14 These with many more examples there are testifying to and bearing witness of this truth that many persons have beleeved been converted and turned to the Lord i. e. have been born of God Joh. 1.12 13. 1 Joh. 5.1 regenerated or born again or from above or of the Spirit Joh. 3.3 5 6 8. who nevertheless have evidenced no other power or presence of the holy Spirit than what was invisible in and upon their owne hearts but gave no outward visible manifestation thereof by Signes and Miracles at least not until afterwards Whence it follows that notwithstanding the dispensations in the times of the Apostles and primitive Saints and Churches were very eminent for visible and outward manifestations of the Spirit in wonders signes and miracles with gifts of tongues and prophecies yet this was not universal in operation for many were turned to the Lord Act. 11.21 and unto them it was given to beleeve Phil. 1.29 and taken into a state of sonship Joh. 1.12 13. were also regenerated and born from above or of the Spirit Joh. 3.3 8. Some of them not knowing Act. 19.2 Others of them not yet receiving or witnessing any outward appearance or manifestation of the Spirit but onely that inward operation of the Spirit opening and enclining their hearts to embrace the word of faith and to receive the Lord Jesus as tendered therein according to Rom. 10.8 9 10 11. And as some who had the inward operation had not the outward manifestation so some to whom the outward or visible power of the Spirit was communicated were not intrusted with the inward and sanctifying operations thereof as appears Mat. 7.22 23. where it is witnessed that Christ shall say to the workers of miracles Depart c. I know you not and to Judas Iscariot was given power among the rest to cast out devils and work miracles Matth. 10.4 8. to shew the Spirit is not limited but as the wind blowing where it listeth distributing to several persons severally even as he pleaseth 1 Cor. 12.11 in diversity of gifts administrations and operations For as to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another the gifts of healing to another working of miracles c. So it is said to another faith by the same Spirit 1 Cor. 12.9 Which operation of the Spirit is diverse from the former gifts enumerated both before it and after it for although there is required to the working of Miracles a faith suitable thereunto as appears by our Saviours testimony Matt. 17.20 Luk. 17.6 Matt. 21.21 and by the Apostles 1 Cor. 14.2 Yet this Faith is a distinct gift diverse from that whose manifestation was external
shineth in the dark heart of every man is the Vnction of the holy one given of the Father whereby we need not teach one another c. I say how doth it appeare that this is spoken of that little light as being that Vnction when there is not so much as one word mentioning that little light at all in this entire passage of Scripture nor any other that I doe know of If there be any I wish it were produced nor can it satisfie to say its meant so for meanings have received their sentence already in the former branch Nay the contrary is evident that the Apostle is so farre from speaking of the Light in every man and calling it the Vnction of the holy one given of the Father c. That he speakes of that holy Anoynting which they to whom he there writes viz. the little children the young men and the fathers were made partakers of viz whose sins were forgiven for his names sake and who had knowne the Father and overcome the wicked one 1 John 2.12 13. Such as in whom the darknesse was past and the true light now shined vers 8. These were they who had received the Vnction from the holy one and did know all things the anoynting which they having received abideth in them according to that which was promised John 14.16 Even the Spirit of truth who was to abide for ever with them to whom he should be given vers 27. who being come should teach them all things vers 26. To the persons who through beleeving were borne againe not of blood nor of the will of the flesh nor of the will of man but of God who as little children had obtained Remission of sinnes for his names sake as young men had overcome the wicked one as fathers had knowne him from the beginning I say to such as these are and of such as these are this Scripture gives Testimony that they had received the Vnction of the holy one i. e. the Spirit of truth which should lead them into all truth and teach them all things and abide with them for ever according to the promise of Christ John 14.16 17 26. John 16.13 14 15. Which Vnction of the holy one i. e. the Spirit of truth is not a light in every one shining in the darke heart and teaching them all things but is so in such only as doe beleeve for to as many as received him to them he gave the priviledge of Sonneship And because they were Sonnes he sent forth the Spirit of his Sonne into their hearts crying Abba Father Gal. 4.6 Which is not the state or case of every one as is evident for all men have not the faith 2 Thes 3.2 Without which men cannot be the Children of God Gal. 3.7 26 28. nor receive the Vnction of the holy one so as not to need any one to teach them but as the anoynting teacheth them Object The words by thee first repeated as taken out of the booke called Mans returne mention not these words viz. Every one but only the little light which shineth in the darke heart Where the words Every one doe not follow notwithstanding thou doest often mention them as if they were there expressed Answ 1. To speake roundly and plainly to the Principle That which is said of the little light which shines in the dark heart as being the powerfull word of faith or as being the Vnction of the holy one c. is true of it as it is in every one or is not true of it at all in any one according to this Principle which saith The Light is but one in all 2 That Christ is the light which hath enlightned every one that comes into the world Thou that hatest this light thou hast it to this the current of these writings give testimony and in particular this very Author of mans returne hath these words viz. Fox way to the Kingdome Pages 1.6 All you enslaved Captives of Babylon hearken diligently to Jesus Christ the light which lets you see the evill of your hearts to be guided by it c. Mans Returne Page 26. Every one minde your conditions see what guides your mindes for the Kingdome of Christ is within you and that is the light which lets you see the evill of your hearts Page 27. O thou enslaved soule under the power of Babylon in thee come forth minde the light in thee which is the sure word of Prophecy whereunto ye do well to take heed 2 Pet. 1.19 By which severall passages it is evident that the light which enlightneth every one is the little light which shines in the dark heart of every one and is so intended even by this Author as by others and accordingly so applyed and spoken to Object Doth not the Scripture say 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall How then dost thou restraine it to some men as thou hast done Answ It is evident that all have not the Spirit of Christ Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Jude doth testifie of some persons that they are sensuall haveing not the Spirit vers 19. Therefore the Apostle speaking of the manifestation of the Spirit which was given forth in the Church of Corinth in the diversity of its gifts the differences of administration and the diversity of operations To one was given a word of Wisedome to another a word of Knowledge to another faith to another the gifts of healing to another the working of miracles to another Prophecy to another discerning of Spirits to another kindes of tongues to another interpretations of tongues Now all these were divers manifestations of the Spirit in that Church of Corinth diversly distributed and divided to every man severally vers 11. Now all these worketh that one and the selfe same spirit divideing to everyman severally as he will as appeares vers 28 29 30. Now God hath set some in the Church c. Are all Apostles are all Prophets are all Teachers are all Workers of miracles have all Gifts of healing doe all speake with tongues doe all interpret By which it doth appear that the manifestation of the Spirit as it was different so it was differently distributed and is restrained to some Persons v. 30. have all doe all are all c. And the word every man in the 7. verse is explained by the same words every Man in the 11. vers And the end of this distribution of the Spirit or manifestation of the Spirit is given to no man for himselfe but it is to every man to profit withall to edify and build up and doe service in the body as an hand foot or eye or some other member of the body according to the similitude of a body used in that Scripture not that the Spirit or the manifestation of the Spirit is given to every man i. e. to every individuall Person Forasmuch as some men are
sensuall having not the Spirit therefore not the manifestation thereof for there can be no manifestation where the thing it selfe is not But the Spirit himselfe dividing to every man severally as he please gives forth his manifestation to every man for the profit and benefit of others for to that end were those manifestations set in the Church and given to severall Persons of the Church for the use and benefit of the whole and so is this Scripture to be understood i. e the manifestation of the Spirit to whatsoever it be and to whomsover it is given it is given them for edification and profit of others The Spirit it selfe may be given to a Person for himselfe to bear witnesse with him to be his evidence or Testimony in things partaining to himselfe Rom. 8.16.26 and in 1 Cor. 2.12 Now we have received the Spirit which is of God that we might know the things which are freely given to us of God But when God is pleased to give to any Person the manifestation of his Spirit in a word of Wisedome a word of Knowledge in gifts of healing or workes of miracles tongues or Prophesies these and such as these are given for to profit others withall rather then the Persons themselves to whom they are distributed and so it is witnessed in the place before named which discovers the end of the Spirits manifestation viz. to profit withall The Fourth branch of what is asserted touching the little light which shines in the dark heart is next to be considered Fourthly I finde that it is affirmed touching the little light which shines in the dark heart That it is the sure word of Prophesie whereunto ye do well to take heed 2 Pet. 1.19 Reply To make tryall of the truth of what is affirmed it is necessary to examine the Scripture to see whether it intermeddle in this matter which it is brought to bear witnesse unto viz. the little light which shines in the dark heart of every man whether that be the sure word of Prophesie here mentioned the Scripture words are these We have also a sure word of Prophesie whereunto ye doe well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day starr arise in your hearts Knowing this First that no Prophesie of the Scripture is of any private Interpretation For the Prophesie came not in old time by the will of man but holy men of God spake as they were mooved by the holy Spirit In this portion of Scripture it may apparrantly be discerned that the Apostle doth not say of the little light which shines in the dark heart that it 's the sure word of Prophesie For there is no such word in this Text as the little light shineing in the darke heart and therefore so to affirme and to bring this Scripture for proofe is to wrong the Scripture except it can be made forth that it ought to be so understood and that that is the true and proper meaning thereof which neverthelesse would fall under reproofe as centring in a meaning a thing by them so branded with reproach of which mention hath been made before But as it s not exprest in the words of the Apostle so it will be found not to be meant or intended as spoken of the little light shining in mans darke heart a being the sure word of Prophesie in this place mentioned for it 's evident the Apostle speaks of the word of Prophesie contained in the Scriptures as himselfe explaines himselfe as may appear by considering the words and the scope thereof For the Apostle Peter knowing that hee must shortly put of his Tabernacle as our Lord Jesus Christ had shewed him vers 14. endeavors the establishment of the scattered Saints in the doctrine of the power and comeing of our Lord Jesus Christ 15.16 and this he doth by two Arguments One drawne from the testimony of himselfe and others who were eye witnesses of his Majesty when he received from God the Father honour and glory when there came a voice to him from the excellent glory which voice they heard when they were with him on the holy Mount Matth. 17. the 8. first verses to which John might referre John 1.14 The other argument to establish and confirme them in the present truth i. e. the power and comeing of our Lord Jesus was drawne from the Testimony of the Prophets in the holy Scriptures and therefore adds vers 19.20 21. 19. We have also a more sure word of Prophesie whereunto you doe well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starr arise in your hearts 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man So that it is evident that the more sure word of Prophesie which he exhorts them to take heed unto is the prophesie of the Scripture or Scriptures of the Prophets which agree with and confirm this thing which he was an eye and ear witness of and had declared unto them viz. the power and comeing of our Lord Jesus to which agrees that which is testified In 1 Pet. 10 11 12. and more particularly that of Paul who confirmed his doctrine By the like Testimony Acts 26.22.23 witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come From whence it plainly appears that as the Apostle would confirme them in the truth of what he had testified touching the power and comeing of our Lord Jesus by telling them what he and others had both heard and seen when they were with him on the holy mount where they were eye-witnesses of his Majesty and heard the voice which gave testimony from heaven touching him Yet for further confirmation of them in this truth he referrs them to the concurrent testimony of the Prophets and to that more sure word of Prophesie contained in the holy Scriptures with this connexion Also we have also a more sure word of Prophesie besides my Testimony ye have the testimony of the Prophets in the words of their prophesie which he modestly proposeth as of more weight to them then his report might be unto them from what he had either heard or seen And therefore adds not only we have a sure word of Prophesie but a more sure word of Prophesie and strengthens that saying by what followes viz. Knowing that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit which Testimony being founded upon the Scriptures he might in relation to their beliefe thereof call it a more sure word as to them And if it be but remembred that he being an Apostle of the circumcision Gal. 2.7 8 as James also
that ministration yet all that glory and glorying was to vaile it selfe yea to vanish and be done away and rendred Inglorious at the appearing of that which excelled the Mother and Child must be gone Agar and her Sonne must have no tarriance notwithstanding all their pretence of alliance and affinity to Abraham yet these must not abide the Spirit of the Lord must blow upon them and plainly and faithfully is it declared Joh. 3.3 Except a man be borne againe he cannot see the kingdome of God And except that word be fulfilled in him Rom. 7.4 that he become dead to the Law of the first husband and married to that other husband i. e. to him that is raised from the dead he can never bring forth fruit unto God how fruitfull soever he may seeme to be 't is not such fruit as of which it may be said In mee is thy fruit found i. e. fruit unto holinesse the end whereof is everlasting life Rom. 6.22 Let a man follow the dictates of the light and law that is in him with all possible exactnesse that the creature is capable of minding it as his teacher and obeying it as such and arive at a justification in himselfe such an one may have whereof to glory but not before God As is testified in the person of him who said I know nothing by my selfe yet am I not thereby justified but he that judgeth mee is the Lord 1 Cor. 4.4 Forasmuch as not he that commendeth himselfe is approved but whom the Lord commendeth 2 Cor. 10.17 18. Nor he that pronounceth himselfe cleane is therefore so for who can say I have made my heart cleane I am pure from my sinne Pro. 20.9 But the blessednesse is thus described Rom. 4.7 8 Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sinne Hee therefore that glorieth let him glory in the Lord who silencing and stopping the mouth of all flesh cuts off all pretence of boasting and glorying in his presence how goodly soever men may seeme to appeare to themselves and to one another looking for salvation from the light and law within them as it is common to all men or as it is such in every man for so are the termes whereas God hath not anoynted it to that worke nor laid the great weight of eternall salvation upon the shoulders thereof it being too weake for that service* But upon him that is mighty to save who is able to save to the uttermost all them which come unto God by him even by him in whom all the seed of Israel shall be justified and shall glory * Rom. 8.3 Gal. 3.21 Heb. 7.25 It remaines to Consider whether there be not a great mistake in the applying or rather in the misapplying the scriptures which are annexed at the Close of the recited Paragraph as a proofe of it or of some part thereof The words are these viz. Being obedient to the light within That light obeying it is your salvation Minde your teacher within minde the light within Jer. 31.34 Isa 54.13 Joh. 6.46 Joh. 1.2 27. It is to be observed and remembred by the reader that The light within is all along throughout this discourse understood to be the light within every man and woman which cometh into the world of which light in every man it is said There is your Teacher present with you minde your Teacher within minde the light within and then are the Scriptures added which are last above-cited Reply It may not be denyed but that the light and law in every man is a Teacher a Schoole-master to every man it Commands and directs in matters to be done it approves or reproves the deeds done or undone in the flesh according to the dispensation and administration thereof whether it relate to a law written in letters or only on the heart according to Ro. 2.14 such a teacher it is of all mankind for whatsoever the law saith it saith to them that are under the law that every mouth may be stopped all the world may become guilty before God but no mouth is stopped without a law Rom. 5.13 Rom. 4.15 Every one is bound to hearken to this teacher while he is under the tuition thereof and for his contempt is inexcusable being self-convicted or convict in his owne Conscience It is the lot of all the posterity of Adam to be under this tuition and teaching But by the recitall of the Scriptures above-named it is most Evident that both the Teacher and the Schollers therein intended are differenced from these last above-mentioned and may not without great injury to the truth and scope thereof be applyed for a proofe of that for which they are alledged viz. to prove that the light in every man is that teacher those Scriptures intend and are brought to prove it will plainly appeare upon tryall the Scriptures being examined that the schollers are not every man that comes into the world but they are the children of the New Covenant the borne of God Joh. 1.13 or of the Spirit of God Joh. 3.3.6 Nor is the teacher That light which is within every man that cometh into the world but it is the Spirit of truth the Anoynting of the Father that Spirit of promise which Christ would send and which being come would guide the Anoynted ones into all truth as hath been prooved before from Joh. 14.16 17 26. Joh. 16.7 13. The Scriptures before mentioned are these which follow viz. Jerem. 31.34 And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know mee from the least unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinne no more And they shall c. Quest Who are they Ans They with whom the Lord makes the New Covenant Quest Why who are they with whom he makes a new Covenant Ans With the House of Israel and Judah Quest Who are the House of Israel and Judah Ans Not all the seed of Abraham according to the flesh as is testified Rom. 9.6 7 8. For they are not all Israel that are of Israel Neither because they are the seed of Abraham are they all children but the children of the promise are counted for the seed Which promise made by God to Abraham was not made to him as he was the father of the Circumcision only but of the uncircumcision also as is witnessed Rom. 4.13.16 17. As he was Heire of the world and father of many Nations that the promise might be sure to all the seed not according to the flesh but the faith of Abraham as is further testified Gal. 3.7 Know yee therefore that they which are of faith the same are Children of Abraham and are blessed with faithfull Abraham vers 9. For there is neither Jew nor Greeke neither bond nor free neither male nor female for yee
the father and to eternall life for it roles him in garments full of blood it tumbles the transgressor into his grave and roles a stone upon him and seales the stone so farre is it from leading up to God from the fall that it drives the soule from God and keepes him in the fall till the Lord who is the quickning or live-making Spirit say to him while he is in his blood live by opening to him a doore of hope in this valley of Achor Besides what is said in this instance of Paul and that it appeares plainly that the light in him did not discover to him his transgression and lead him out of the fall up to God and unto eternall life notwithstanding hee professeth himselfe to have had a zeale toward God in what he did and that he did not sin against his light in what he did but thought he ought to doe as he was doing while he was opposing and kicking against the Lord. So may it be further discovered touching the light in every man that as it leads not out of the fall up to God and unto eternall life those that love it and obey it as in this instance last mentioned So neither doth it lead into all truth such as love it and obey it as may be discovered in severall instances and examples viz. Who can Impeach that man of Aethiopia the Eunuch of not loving or not obeying the light in him in whom neverthelesse it appeares to be insufficient to open to him the meaning of the Scripture of the Prophet wherein he was reading but understood not of whom the Prophet spake for being asked whether he understood what he was reading he doth not say yea But answereth How can I except some man guide me and discovers plainly he did not understand what he read by the question he propounds when he saith Of whom speaketh the Prophet this of himselfe or of some other man Nor is it sufficient to say the light reveales all truth to them that love and obey it though not all at once but by degrees to them which know little and doe love and obey it they shall know more and so it might have been with this Eunuch the light in him was sufficient to have opened to him this Scripture and all others though Philip had never instructed him This were to Impeach the wisdome of the most high and holy God as if hee had needlesly and causelesly appoynted Philip by the Spirit to goe neare and joyne himselfe to the Eunuchs Chariot And it were to impute folly unto Philip who when in obedience to the Command of the Spirit he was come to the Chariot of the Eunuch did not bid him minde the light within him and informe him of the sufficiency thereof to instruct him and teach him and that he had not need of any man to teach him if he would but love and obey the light which was in him that was sufficient to direct him into all truth and particularly into the understanding of that Scripture of the Prophet Esay which he was then reading but understood not Nay had hee not a faire opportunitie of reprooving him and of calling him an Ignorant man for saying How can I except some man guide mee Might he not have had just occasion to have bid him turne his eyes inward and minde the light within his guide and teacher was within hee had Scripture within But there is not a word of all this proceeds from him but contrariwise as hee by the Command of the Spirit was bid to arise and goe toward the South and particularly was directed to the Eunuchs Chariot to which hee accordingly applyed himselfe so being come thither without any reproofe to the Eunuch or acquainting him with the sufficiency of his teacher the light within him Hee opened his mouth and began at the same Scripture and preacht to him Jesus and accepted from him this Confession I beleeve that Jesus Christ is the Sonne of God Acts 8.26 to 39. A further example there is in the person and case of Cornelius of whom it cannot be said but that hee was in the meeknesse loving and obeying the light and prosecuting the dictates thereof in all simplicity improoveing his measure and talent even to acceptation with God for that hee was one that feared God and wrought righteousnesse as Peter testifies of him Implicitly Acts 10.34 35. And the Spirit of God beares him witnesse that Hee was a devout man and one that feared God with all his house and gave much almes to the people and prayed to God alway or incessantly Was hee one that walked not up to his light loving and obeying it The Lord by his holy Angel doth acquit him of this Charge testifying unto him in these words Cornelius Thy prayers and thine almes are come up for a memoriall before God Nor doth the Lord by his Angel encourage him to goe on in his way hearkening to the light in him and to abide therein loving and obeying it nor doth he call him into silence and command him to cease prayer and to waite in silence expecting his teaching from within but expressely directs him to send for Simon Peter that he might tell him what he ought to doe who accordingly so doth and Peter being come unto him at the speciall instance and direction of the Lord manifesting his pleasure to him in the vision and having received an account from Cornelius his owne mouth of his being sent for who having called together his kinsmen and neare friends said Wee are all heere present before God to heare all things that are Commanded thee of God Then Peter opened his mouth and preached unto them Jesus of Nazareth whom God anoynted with the holy Spirit and power who went about doing good being hee to whom all the Prophets give witnesse that through his Name whosoever beleeveth in him shall receive remission of sinnes And while Peter yet spake or while he was speaking those words the Holy Spirit fell on all them which heard the word and they spake with tongues and magnified God This was not a silent meeting for Peter opened his mouth and spake nor was it a fruitlesse and empty meeting notwithstanding there were words spoken for the Lord bore witnesse thereunto by the gift of the holy Spirit yea though a Christ without them were preached unto them as appeares by Peters Sermon who stileth him Jesus of Nazareth whom God anoynted with the Holy Spirit and power who went about doing good and healing all that were oppressed of the Devill for God was with him even hee whom they slew and hanged on a tree whom God raised up the third day and shewed him openly I say a Christ without them is by the Apostle Peter preached unto them and their faith in him as such is borne witnesse unto by the holy Spirit which is given unto them whence it may without Injury to the truth be offered to the serious and sober minded to Consider
thou must no more goe forth to seeke a righteousnesse but looke in the kingdome of heaven is within Ans The Christ of whom this discourse hath been treating is no other but the same to which the Scripture beares witnesse as hath been testified by many severall passages before recited not here to be repeated viz The Lord 's Christ The anoynted Saviour or Christ the Lord. And it is a truth not to be disdain'd but considered by the sober-minded and received according to the divine Evidence that appeares in it That the Lord Jesus Christ is held forth in the Scriptures under a two-fold dispensation First Either as hee was God the Word made flesh so becoming the Lord's Christ and Tabernacled among men and as such hee was to be beleeved on though hee under that dispensation were without not only before but after his Resurrection That hee was without while in the dayes of his flesh none will deny whether hee be considered before his suffering or after his resurrection 1 Cor. 15.5 6 7. That hee was to be beleeved on while hee was so is prooved from Joh. 14.1 Yee beleeve in God beleeve also in mee Hee that honoureth not the Sonne honoureth not the Father Joh. 5.23 Thus he spake touching himselfe while yet hee was in the flesh and consequently without during which space of time hee fulfilled all Righteousnesse Math. 3.5 And became the end of the Law for righteousnesse to every one that beleeveth Rom. 10.4 His soule being made an offering for sinne according to the Prophesies which went before of him Isa 53.10.12 Hee finished transgression and made an end of sinne Confirmed the Covenant and brought in Everlasting righteousnesse Dan. 9.24 27. By the sacrifice of himselfe which he offered up through the eternall Spirit at once and that once for all Heb. 9.14.26 28. This hee did for his Redeem'd ones without them as is witnessed by many Scriptures Rom. 5.8 While wee were yet sinners Christ dyed for us Rom. 4.25 Who was delivered For our offences and was raised againe For our Justification 1 Cor. 5.7 Was sacrificed For us Gal. 3.13 Was made a Curse For us Eph. 5.2 Given himselfe for us 1 Thes 5.10 Who dyed For us Titus 2 14. Who gave himselfe For us Heb. 9.12 By his owne Blood hee entered in once into the Holy place having obteined eternall Redemption For us 1 Pet. 2.21 24. Christ also suffered for us who his owne selfe bare our sinnes in his owne body on the tree that wee being dead to sinne should live unto Righteousnesse By whose stripes yee are healed 1 John 3.16 Herein perceive wee the love of God because Hee laid downe his life For us All this hee did for his without them not within them as is plaine by this Cloud of witnesses So that to speake of a Christ without and of what he both did and suffered without not in but for his people Even while they were yet sinners is no despicable thing nay it is such a dispensation of Christ as the Scripture gives testimony of and beares witnesse unto The beleife of which is necessary unto salvation and without which there is no peace according to the divine truth of those Scriptures Esay 57.21 There is no peace saith my God to the wicked And Rom. 4.23 24 25. But for us also to whom it shall be imputed if wee beleeve on him that raised up Jesus our Lord from the dead who was delivered for our offences and raised againe for our Justification Rom. 5.1 2. Therefore being Justified by faith wee have peace with God through our Lord Jesus Christ by whom also wee have accesse into this grace wherein wee stand and rejoyce in the hope of the glory of God and hope maketh not ashamed Rom. 5.1 2 8 9 10 11. For when wee were yet without strength in due time Christ dyed for the ungodly Yea while wee were yet sinners Christ dyed for us vers 8. Much more then now being Justified by his blood shall we be saved from wrath through him vers 9. And being reconciled wee shall be saved by his life And hence wee Joy in God through our Lord Jesus Christ by whom wee have now received the Attonement And to this purpose is that prayer of the Apostle Rom. 15.13 Now the God of hope fill you with all Joy and peace in beleeving Nor is this consideration of Christ as the object of faith for justification the antitype of the brazen Serpent lift up upon the pole in the Wildernesse to which the then bitten ones under which the sins-smitten soul the self-condemned sinners were figured and to it must these looke and live Numb 21.8 9. Esay 45.22 John 3 14 15. I say this consideration of Christ is not the whole of what the Scripture testifies concerning him nor may any such use be made hereof as if the magnifiing the grace of God were a covering for sin as the objection intimates Nay nay should we continue in sin because grace hath abounded God forbid Rom. 6.1 There is therefore a further dispensation of Christ viz. in Spirit according to the tenour of that testimony of the Apostle touching the mystery of Godlinesse 1 Tim. 3.16 God manifest in flesh Justified in Spirit and this dispensation of Christ in Spirit the Scriptures likewise beare witnesse unto which is Christs application of that which hee did for his beloved ones in the dayes of his flesh applying that to them by his Spirit by which he dwelleth in them which he wrought for them without them Then he prepared the medicine and since applyes it and gives it operation then he wove the Garment and since cloathes his therewith then he was the bruised and broken Corne now the loafe or staffe of Bread his flesh meate indeed and his blood drinke indeed both eaten and drunken by the beleever As there was a necessitie that the Word should be manifested in the flesh to answer the end of that dispensation 1 Tim. 3.16 viz. to become the end of the Law for righteousnesse to every one that beleeveth Rom. 10.4 That he might Confirme the Covenant viz. finish transgression and bring in everlasting righteousnesse Dan. 9.24 27. By being made of God to the beleeving Wisdome Righteousnesse Sanctification and Redemption 1 Cor. 1.30 So it was necessary that he should be Justified in Spirit in order to the more effectuall application of what he had done to those for whom he did it To whom hee was to be preached and by whom hee was to be beleeved on in the world and received up into Glory According to the testimony of the Holy Spirit by the mouths of men and Angells Luk. 24.51 52. Acts 1.9 10 11. 1 Tim. 3.16 For which purpose hee promised to send the Comforter the Spirit of truth that he might abide with his schollers and followers for ever John 14.16 17 18.26 To teach them all things and to bring all things to their remembrance whatsoever hee had said unto them viz. all
submit to him for life and salvation by which they receive the witnesse in themselves that they are adopted Sons 1. Joh. 5.10 the spirit it self bearing them witness that they are born of God Rom. 8.16 and are the seed whom the Lord hath blessed Esay 61.9 So that Christ is not at a distance not a farre off from such as truely beleeve but is nigh them dwelling in their hearts by faith Eph. 3.17 and by his Spirit Rom. 8.11 and is in them the hope of glory Col. 1.27 whereby they being renewed in the spirit of their minde Ephes 4.23 and being married to this their other husband henceforth they bring forth fruit to God not according to oldnesse of letlet but according to newnesse of spirit Rom. 7.4 6. not taking advantage of the grace of God to dispence with themselves in poynt of obedience toward God but reckoning themselves under deeper obligation that as grace hath abounded toward them so might their obedience towards him that hath manifested that grace unto them as hee who sayd What shall I render to the Lord for all his benefits I will take the Cup of salvation and call upon the name of the Lord Psal 116.12 What were those benefits The Lord hath heard the voyce of my supplication thou hast delivered my soule from death my eyes from teares and my feete from falling I will walke before the Lord in the land of the living Psal 116.1 I will offer to thee the sacrifice of thanksgiving and will call upon the name of the Lord as long as I live Psal 116.17 She loved much because much was forgiven her Luk. 7.47 The life of the New Creature of the renewed man or man in Christ in whom Christ lives by his spirit and dwels by faith is no idle unfruitfull life but as a branch in the Vine and as a part of Gods husbandry he is purged and pruned and caused to bring forth fruit filled with fruits of righteousnesse which are by Jesus Christ unto the praise and glory of God Phil. 1.11 Not living to himelfe It is his meate and drinke to doe the will of his Father He now comes to beare witnesse to the truth of that Scripture which saith In keeping thy Commandements there is great reward Though formerly his soule went forth after the knowledge of Christ sometimes the Excellency of him as he was discovered and revealed in the Scriptures sometimes the necessitie of him as being the way to the Father and the only Name besides which there is no other given among men whereby they can be saved Under which dispensation and in the exercise whereof it was not so much Christ that was the ultimate object of the soules enquiry as it was the Creatures preservation from wrath to come It was not so much for Christ himselfe as for the Creatures owne selfe that the soule was so earnest and ardent in its pursuite after vision and manifestation yet it knew it not nor could it have beleeved that it had been so with it But Judgement breaking forth into victory remooving the Spirit of Feare and giving in stead thereof the Spirit of love and of a sound minde 2 Timothy 1.7 The Grace which was given in Christ Jesus was made manifest and by him brought to light and in his light was the new Creature caused to see light and by it to discerne where it had stucke all this while and how it had mistooke its way and sought its selfe in all its seeking under pretence of following on to know the Lord whom to know is life eternall Then the fire burned and the love was kindled towards him who had shed abroad his love in the heart by the Holy Spirit setting it in an holy flame towards himselfe and his service Henceforth hee became as one made up of strong desires and breakings of heart after doing the will of God Oh that hee were then baptized into the will of him whose he is and whom hee would serve according to the tenour of those Scriptures I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And be not conformed to this world but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God Rom. 12.1 2. 2 Cor. 7.1 1 Pet. 1.14 15 16. As being bought with a price would glorifie God in body and Spirit which are Gods Not now as formerly obeying for life or that he might live but from life or because he is made to live or because he doth live by the power of Christ living in him Gal. 2.20 his whole life is a Thank-offering a sacrifice of praise the end henceforth of all he is and all he does is this that he may live to him who dyed for him and rose again to him who hath loved him and washed him from his sins in his blood Rev. 1.5 to him who hath said to him when he was in his bloods live not expecting a covering of sin that he may live in sin nor the righteousness of another that himselfe may live in unrighteousness but that he might live to God and serve him without feare in righteousness and holiness of truth Luk. 1.74 75. But as really as he doth beleeve that Christ is made of God to him righteousness 1 Cor. 1.30 so verily expecteth he to be made the righteousness of God in him 2 Cor. 5.21 that the righteousness of the Law which could not be fulfilled by him through the weaknes of the flesh might be fulfilled in him by the power of the spirit of life Rom. 8.3 2 4. wherein he is made able and wiling to wait for the hope of righteousness by faith Gal. 5 5 18. expecting to be led and made willing to follow the guidance of the spirit even the spirit of truth by which he lives and moves and exists in Christ who is by his spirit in him the hope of glory Col. 1.27 Object Thou hast heaped up together many of the Saints words whose condition thou never learned of God Tell plainly whether the Christ thou tells of be within or without Answ How farre my soule is made one with what I beare witness unto is knowne unto him from whom nothing is hid to whom I apply for a further measure of the spirit of wisdome and revelation in the knowledge of him whom to know is eternal life remembring what is witnessed Rom. 15.4 being unmooved by the Judgement or censure of mans day and in relation to the objection have spoken in plainness already That the Lord Jesus Christ to whom in this poore stammering way I bear witness is considered both as being without and within the soule Respecting his person or bodily presence his glorious or glorified body so he is considered as being without not within the soule according to the testimony of those Scriptures before-named Joh. 17.24 Father I
though with all possible brevity Reply That the Gospel is the power of God to salvation may not be denyed Rom. 1.16 for it is so to every one that beleeveth and let him be accursed that preacheth any other gospel than that which is so Gal. 1.9 But where the gospel which is the power of God to salvation is preached if it be not mixt with faith in them which hear it it is not the power of God to salvation to such according to the testimony of that Scripture Heb. 4.2 For unto us was the gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard So that the gospel is not the power of God to salvation to any but to such as beleeve it and by faith receive the glad tidings and message thereof and become obedient thereunto Rom. 1.17 For therein is the righteousness of God revealed from faith to faith as it is written The just shal live by faith The gospel which in it self is the power of God to salvation so named already may be prerched not only in word but also in power and in the holy spirit as twice to the Thessalonians 1 Thes 1.5 in demonstration of the spirit and power as to the Corinthians 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be powerfully ratified and confirmed by signs and wonders and mighty deeds yet not powerfull to salvation except received by faith in them that hear it Such a gospel was it to the Thessalonians 1 Thes 1.5 It was brought to them in mighty power and received by them in much assurance as the very word of God to which they yeilded the obedience of faith 1 Thes 2.13 14. As the Romans also did Chap. 15.18 19. Wheresoever the Gospel is preached in Evidence and demonstration of the spirit and received by faith in them that hear it it is the arm and power of God to salvation to such and doth powerfully incline them to yeild obedience in word and deed to whatsoever is therein revealed unto them He that receives the light and is obedient to it receivs the gift of God and shall receive the power the light rejected no power received Reply It hath been said before by this friend to whom I now reply That Christ is the light and That Christ is the gift of God To which may be added that which is testified 1 Cor. 1.18 That Christ is the power of God as it is expressed by the Apostle Now let it be considered what is spoken by the friend in this parcel of words above recited and whether it amount not to a repetition and Tautology of words He that receives the light and is obedient to it receives Christ for Christ is the light receives the gift of God that is Christ for Christ is the gift of God and shall receive the power that is Christ for Christ is the power of God and such as receive Christ and obey him reject not the light nor can be without the power forasmuch as he whom they have received and obeyed is both the light and the power and the gift and is no more than if it had been thus express'd He that receives Christ obeys him receives Christ and shall receive Christ Christ rejected no Christ received Your heart shall fail and your eyes wax dim that look for another way or another Gospel than that which redeems out of sin Reply It hath been said before that Christ is the way Let their heart fail and their eyes wax dim that expect salvation by any other way than by him who is the Way the Truth and the Life Forasmuch as there is no other name given under heaven whereby we can be saved and that Gospel which tenders salvation by Christ to sinners without redemption from sin let it indeed be Anathema from the Lord. For it is witnessed of the true and only Lord Jesus that his name should be called Jesus that is Saviour for that he should redeem his people from their sins Mat. 1.21 and save them to the utmost that come unto God by him everliving to make intercession for them Heb. 7.25 even for them who by him do beleeve in God purifying their souls in obeying the truth through the spirit being born again c. 1 Pet. 1.21 22 23. Which testimony is born up in the hearts of the children of the regeneration who are made the sons of God by faith in Christ Jesus having received the adoption of sons they cry unto him in spirit incessantly night and day that this redemption from the body of sin and death may be compleated in them saying how long Lord holy and true fighting the good fight of faith keeping up the watch and warre of the Lord as knowing that the God of peace will shortly tread Sathan under their feet I say their feet as really within them as he hath troden him under his own feet for them without them And further knowing that they shall assuredly reap in due time if they faint not this being their victory even their faith by which with patience they possess their soul being confident of this one thing that he is faithful who hath called them who will also do it and having begun a good work in them will also perfect it perform or finish it untill the day of Christ having this hope they purify themselves in the power of him who of God is made to them righteousness and sanctification as well as wisdome and redemption The name of Christ is pleasant in the outward sound in as much as thereby men think to have their sins taken away but the Gospel is the power of God that redeems out of sin Reply Who ever names the name of Christ is to depart from iniquity and he who naming the name of Christ how pleasant soever he count that name yet if such an one depart not from iniquity but rowl his sinne under his tongue as a sweet morsel and bless himself in his heart saying I shall have peace though I walk in the Imagination or stubborness of my heart to adde drunkenness to thirst the Lord will not spare him but the anger of the Lord and his jealousie will smoak against that man there 's no such use of the name of Christ as to make it a Cloak for sin for the wrath of God is revealed against all unrighteousness in men Whatsoever and in whomsoever it be and he that regards iniquity in his heart hath a root of gall and wormwood that will eat out all the pleasantness that may seem to be in the name of Christ in the outward sound Deut. 29.18 19 20. Yet for asmuch as there may be some snare and temptation lie upon some souls touching those words before minded and repeated viz. the Gospel is the power of God that redeems out of sin Whence some persons do conclude that they are redeemed out of sin and that the body of sin is destroyed in
this in sundry places Those which have seen the mighty works of God as a Creator upon themselves or others I say the mighty works of God as a Creator these are said to glorifie God in owning and acknowledging him to be the Author thereof confessing him to be the only God or the God of Gods so did that proud King Nebuchadnezzar Dan. 3.28 29. Blessed be the God of c. Because there is no other God that can deliver after this sort Dan. 4.2 3. I thought it good to shew the signes and wonders which the high God hath shewed toward me how great are his signes and how mighty are his wonders vers 34. And I blessed the most high and I praised and honoured him that liveth for ever Now I Nebuchadnezzar praise and extoll and honour the King of heaven all whose works are truth and his wayes judgement and those that walk in pride he is able to abase Thus he glorified God as the most high God Dan. 5.21 ascribing to him the glory due to his name so may and so ought every naturall man to own God as his Creator and to ascribe to him glory and honour The contrary whereof appears in his son Belshazzar Dan. 5.22 And thou his Son hast not humbled thy heart though thou knewest all this and the God in whose hand thy breath is hast thou not glorified whence it is evident that the father did but the Son did not glorifie God i.e. ascribe unto him the greatnesse of his power soveraignty and dominion and extoll and praise him according thereunto as the most High the only God of Gods as they in Rev. 11.13 in that terrible and dreadfull Earthquake who being affrighted gave glory i.e. ascribed glory to the God of heaven In like manner did the Centurion glorifye God in giving testimony to our Lord Jesus at the time of his death Luk. 23.47 when he saw what was done he glorified God saying Certainly this was a righteous man Luk. 7.15 16. and there came a great fear on all and they glorified God saying That a great Prophet is risen up among us So that when in that passage it is said Because when they knew God they glorified him not as God and the inference thereupon viz. those had such a knowledg of God that they might thereby have glorified him as God It is to be remembred what that Such Knowledg was Now what that kind of knowledge of God was which they had is declared that is Such as whereby they saw his eternal power and Godhead and could distinguish between him and any Created being they were not to be instructed that a bird or a beast or a creeping thing or the Image of a man was not the true and living God the Author and fountain of all created beings for they knew full well the contrary they had sufficient demonstration to the contrary both without them and within them Neverthelesse they being so stupidly brutish as contrary to their light and knowledge to bid defiance to the most high God and to cast off the knowledge of him and to erect contrary to truth and reason such beastly and brutish gods which are lies and no gods viz. Birds and beasts and creeping things as they did Rom. 1.23 The righteous Lord as a just recompence of reward gave them up to all uncleanesse blindnesse bruitishnesse a dreadfull reward of so horrible a sinne vers 24.26.28 A fearfull example to all such who having attained to any measure of the knowledge of God though but as a Creator and yet doe not glorifie him as such by ascribing unto him the honour due to his name according to those words of truth 1 Cor. 16.23 24 25 26 27 28 29 30. Jer. 10.7 Rev. 15.4 Who would not fear THEE O King of Nations and glorifie thy name sing unto the Lord all the earth shew forth from day to day his salvation declare his glory among the heathen for great is the Lord ye kinreds of the people give unto the Lord glory and strength the glory due to his Name But for any to know the true God and that there is no other gods but he nor any to be feared served but he and yet to bid defiance to him and that measure of knowledge which they have of him and imbrace other gods whether birds or beasts or creeping things yea though it should be a man or the Son of a man the Image of a man it is an aggravation of sin and 't will be so in the judgement and 't were better such had never known this knowledg but had been made birds or beasts or creeping things or had never seen the light for the untimely birth is more happy than such Whoso is wise and will observe those things even they shall understand the loving kindnesse of the Lord Psal 107. last verse To the Soule-ly Sensual or Natural Man Whether Civil or Profane SOlomon applying his heart to know to search and to seek out wisdome and to know the wickedness of folly even of foolishness and madness Eccles 9.3 centers all in the heart of the Sons of men from whence proceeds evil thoughts Adulteries Fornications Murders Thefts Covetousness Wickedness Deceit Lasciviousness an evil Eye Blasphemy Pride Foolishness all these evil things come from within and defile the man as he that is the truth it self testifies Mar. 7.21 22. But in the beginning it was not so and this testimony the Holy spirit gives by the mouth of him that made this diligent search Ecclesiast 7. ult Lo this â—nly have I found that God made man upright but they have sought out many Inventions As all the Inventions which defile the man proceed from within the man as above so all those defiling Inventions were sought out and fetch'd in by the man whose destruction is of himself for in the beginning God saw every thing that he had made and behold it was very good and Man was made in his own Image In the Image of God created he him Gen. 1.27 God made man upright Nevertheless Man in honour abideth not he is like the beasts that perish His bow abode not in strength he sought out many Inventions Tumbles down from his excellency and is driven out among beasts and made to eat grass as the Ox or husks with the Swine Till the time appointed of the most High be determined and mans understanding be caused to return and the splendor honour and brightness of his kingdome be restored and excellent Majesty added to him by being new created in Christ Jesus and renewed in the spirit of his mind in righteousness and holiness of truth being born again by the spirit or from above without which change passing upon him no man can see or enter into the kingdome of God Nor is this the Condition of some men only but it is the lot and portion of all the Generations of mankind all having sinned and come short of the Glory of God there being none that doth
the branches to be broken Jer. 11.16 because it is not testified of them according to that word Hos 14.8 from me is thy fruit found It 's necessary to consider the foundation whereon we are built there 's no other foundation but the Rock nor no Rock but the Lord Jesus Christ and him laid as a foundation whereon the building must stand that will abide the storm and tempest There are two Common Roots of Mankind The First Adam the Second Adam two Creations two Covenants There must be a breaking off that there may be a grafting in a dying to the spirit that there may be a quickning or live-making by the second Adam not a garnishing the old tomb neither with feathers nor Garlands no nor garments neither but old things must pass away and all things become new not a new name only but a New nature also For except a man be born again he shall never see the kingdome of God much may the natural man do and yet but a Child of the first birth To the latter of these to such as bid defiance to c. To the latter of these to such as bid defiance to the most High God who say to the Almighty depart from us we will not the knowledge of thy wayes Even to these wisedome uttereth her voice in the streets she cryeth in the chiefe place of concourse How long ye scorners will ye delight in scorning and fooles hate knowledg turn ye at my reproof To day while its called to day harden not your hearts but seek the Lord while he may be found for there is a destruction determined from the Lord upon all the proud and profane ones for he will dash them one against another even the Fathers and the Sons together and will neither pity nor spare nor have mercy but destroy Hear ye therefore and give ear be not proud for the Lord hath spoken give glory to the Lord God before he cause darknesse and before your feet stumble upon the dark mountains and while ye look for light he turn it into the shadow of death and make it grosse darkness humble your selves and sit down for your Principalities shall come down even the crown of your glory and although you wipe your mouths and say you have done no wickedness yet the pride rebellion of Haman and Nebuchadnezzar the profaneness of Esau the gluttony drunkenness of Dives and Belshazzar as the iniquity of your heels will compass you about and what will you do in the end thereof when the watcher the Holy one shall say unto you as to him in the vision Hew down the Tree cut off his branches shake off his leaves and scatter his fruit let the beasts get away from under it and the fowls from his branches and let his portion be with the beasts in the grasse of the earth And though you may slight and contemn this as being a sound of words yet when your eyes shall see the fingers upon the plaister of the wall and shall read the writing which you cannot but see and read for the most High hath placed his candle upon a candlestick and not under a bushell and this writing is upon the wall over against the candlestick that thou maist see and shalt not chose but see eye to eye the light that 's in thee reflects upon the law written in thee that law written on the plaisterd wall or table of thy heart returns a reciprocal reflexion Then will thy countenance change and thy thoughts be troubled the joynts of thy loins be unloosed and thy knees smite against each other but if the vision be so terrible what wil the interpretation and the application thereof be unto thee when thou shalt be numbred and weighed found too light the glory of thy Kingdom finished divided from thee Then O thou fool whose shal these things be O therefore that thou wert wise and wouldest consider thy latter end and honour and extoll the most High God whose eternal power and Godhead is manifested in thee and shewne unto thee whose works are truth and his waies judgment and those which walk in pride he is able to abase To the Religious man upon the Terms of the first Covenant Thou art perswaded that thou art passed from death to life by all the Arguments whereby a person may be perswaded thereof Thou art convinced that as absolutely as it 's appointed for man once to dye so certainly necessary it is for a person to be born again of water and of the spirit if ever he expect to see the Kingdome of God and that thou art so born it 's to thee out of doubt being possest with these perswasions or such as these viz. That thou hast had the spirit of bondage to fear and haste abode under that dispensation for a season and this hath been the hour of thy travail through which thou hast been brought forth and hast been made partaker of the new birth the holy spirit testifying as much unto thee by giving thee ability to cry Abba father By this thou knowest thou hast past from death to life because thou lovest the brethren Thou art poor in spirit Thou dost hunger and thirst after righteousness Thou art weary and heavy laden Thou art persecuted for righteousness sake Thou dost mourn Therefore all the conditions of these promises shall be surely made good to thee whatever becomes of others whom thou pitiest and over whom thou mournest to think of their conditions And is it so indeed Art thou O man or woman at rest under all this if so what means those doubts and fears that so often arise within thee and whispers these things to thee What if my mourning should not be mourning aright my poverty of spirit not of a right kind my love to the Brethren but partial and feigned to some not to others scarce to any in a full proportion at least not to all without partiality is not this friend dearer to thee than that couldest thou not dye sooner for this friend than for that if at all for any oh how is thy wine mixt with water and thy silver with dross thy seemingly unfeigned love with respect of persons Sayest thou not sometimes in secret to thy soul O! if I were sure my hungring and thirsting were indeed after righteousness for righteousness sake and that I were indeed heavy laden according to truth then I were sure of satisfaction and were sure of ease but while these are the private reasonings of thy soul and yet thou wouldest seem and appear to be past from death to life death's in the window death 's in the pot thou yet needest the Physician for thou art sick though thou knowest it not But admit thou art able to deduce arguments of life from the actions of a living man Forasmuch as he that worketh righteousnes is righteous and such art thou and the course of thy life doth evidence this to thine own and all mens view walking
in all the ordinances of God without Blame This is a worthy testimony indeed and to be had in great estimation of all that love and fear the Lord. But may there not be a defect here can no man challenge thee for things done as a man Admit they cannot though that be rare no inequality no partiality in word or deed having been found in thee if so thou hast whereof to glory but not before God mightest thou not have done the same things sooner or better with respect to circumstances in relation to matter or manner to person or thing did thy heart never smite thee for defect or excess in relation to these it's with thee to give an answer according to truth now if thy heart condemn thee God is greater than thy heart and though thy heart condemn thee not and that thou hast confidence toward God yet must that confidence be according to God forasmuch as although it be a very comfortable thing and much to be desired to have the testimony of a mans own conscience in the thing he doth yet this being but a single witness though it may serve a man in mans matters in such cases as concern a mans self yet in the matters between a man and his God it 's requisite that to the quietation of his mind and the establishing his rest to the making up a peace in his spirit its necessary that his righteousness which he calls such be born witness to by God otherwise his peace flowing from his righteousness being but singly evidenced may be without joy in the holy spirit As is witnessed 1 Cor. 4.4 For not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 There be some eminent cases which being considered will give thee and me light in this matter Paul was a strickt observer of the Law highly privileged and dignified in walking exact and blameless living in all good conscience having a zeal of God and knew not but that he ought to do what he was doing even then when he was in the height and ruff of his persecution yet this quietness of mind in himself nor his zeal toward God nor his perswasion that he was doing God good service none of these did justifie him before God though they might contribute to a satisfying him in his own mind and a justifying of him in the Court of his own conscience which was at this time un-informed as he testifieth 1 Tim. 1.13 That he obteined mercy because he did it ignorantly in unbeleef That person mentioned in Luk. 18.10 11 12. who in his prayer appealed to God insisting upon his negative and positive righteousness declaring what he was not and what he was that he was righteous and did righteousness he was exercised in relation to God and man a keeper of both tables Yet the passage intimates that God was not like minded touching this boaster or cracker Gods thoughts were not touching him as his own thoughts were touching himself but the contrary for every own that exalteth himself shall be abased and he that humbleth himself shall be exalted Another passage most eminently remarkable is that of Job of whom it 's testified by God himself to the face of the accuser that he was a perfect and an upright man one that feared God and eschewed evill and that there was none like him in the earth Job 1.8 2.3 touching his integrity he makes a Narrative thereof which discovers the most surpassing excellencie appealing to God therein of whom he saith doth not he see my wayes and count all all my steps Job 31.4 6. let me be weighed in an even Ballance and let God know mine integrity if my step have turned out of the way and mine heart walked after mine eyes if any blot have cleaved to my hands if I have eaten my morsels my self alone if I have seen any perish for want of cloathing or any without covering if I covered my transgression as Adam by hiding mine iniquity in my bosome much is there spoken of Jobs integrity by which it's evident he had whereof to glory before men and by his confident appeals to God it is evident he did not doubt to stand also before him in the Judgement He was righteous and did work righteousness and was able to bear it out with confidence against the accusation of his professed adversary and his three friends yet his righteousness doth appear to be but a righteousness of the first Covenant done under the dispensation of the Covenant of works which he as a fearer of God and worker of righteousness might and did perform which answers the Character God gives of him Chap. 1.8 that he was one that feared God and eschewed evil agreeable to that testimony of Peter touching Cornelius in the tenth Act. 31.32 in every nation he which feareth God worketh righteousness is accepted with him And the rather is this considerable because that notwithstanding the testimony which God gave of the perfection and uprightness of Job in the before mentioned scripture and the narrative Job gives of his own integrity as before yet doth the Lord himself reprove him with many repeated arguments for his conviction as also doth Job lay his hand upon his own mouth and passe sentence upon himself which plainly declares his perfection whatever it was in relation to the first Covenant and his uprightness however it might be without blot or blame as in reference to what was outward and that Job might have in respect thereof whereof to glory before men yet in relation to the righteousness of God that which give him boldness there he with the Leper cries I am unclean Job 40.4 Behold I am vile what shall I answer thee I will lay my hand upon my mouth Chap. 42 I have uttered that which I understood not things too wonderful for me which I knew not I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhorre my self and repent in dust and ashes Thou maist have many evidences marks and signes whereon thy confidence may be built and these nevertheless may be return'd upon thee for want of authority to confirm thee in an undoubted perswasion of thy renewed condition Thou maist likewise abound in works of righteousnesse which may have a mighty influence upon thee to further that perswasion and yet reach no further than to set thee up amongst men thou maist be outdone in all thy working and undone in all that 's done for this is most certain man would be at work doing some thing that might render him his owne saviour whereas it 's plainly declared that it 's not in him that willeth nor in him that runneth but in God which sheweth mercy nor by works of righteousnesse which we have done but of his mercy he saveth such as are saved by the washing of regeneration and renewing of the holy spirit which man doth not care for being acquainted withall as long
not only to pacifie but to purifie the conscience and that not in relation to sins past only but also that for time to come thou mightest denying all ungodlinesse live righteously soberly and Godly in this present world which earnest longing of soul was mightily raised up and increased in thee by the delayes which the heavenly Father exercised thee with according to his divine wisedome to commend his love to thee and thereby to let thee know how great a love and what a manner of love it was that should bear withall thy frowardnesse and impatiency and unbeliefe and mistrust and almost despairs giveing thee hints and tasts and opening certain crevises of light makeing darknesse light before thee and crooked things streight susteyning and supporting thee with secret hope founded upon his goodnesse in promiseing and faithfulnesse in performing which thou sometimes beleeved'st though weakly that he would doe and could not chose but doe because he was faithfull in this desart he kept thee the longer to acquaint thee with the disposition of thine owne heart that thou mightest see what was in thee and that he might cause the carkases of the rebells murmurings and unbeliefe to fall and perish in this wildernesse And at length thou knowest how though thou thought'st it long first he caused judgement to break forth into victory by removing all thy doubts fears distrus'ts not all at once nor on a suddaine but by measures and degrees as thou wast capeable of bearing such discoveries revealing him whom thy soule loved and so longed for performing that for thee in an higher more safe more sure way which thou by thine owne works wouldst have affected for thy selfe in thine owne strength and in thy owne way so that the kindnesse and love of God our Saviour thus appearing not by works of righteousnesse which thou hadst done but according to his mercy he hath saved thee by the washing of regeneration and renewing of the holy Spirit the shedding abroad whereof though but in the first fruits were the evidence of thine adoption whereby in some measure thou wert able to cry Abba-Father And could'st tel to others what a wonderful redemption thou hast attained unto through grace whereby thou art redeemed not only from thy vaine conversation wherein in times past thou lived'st but also from all thy selfe righteousnesse wherein thou wast exalting thy naturall man dressing a dead carkasse with raggs of thine owne makeing trimming up the Tomb and garnishing the Sepulcre and bringing thine ointments and spices to odoriferate a dead Jesus whom now thou understandest is risen and hath appeared manifesting himselfe to thee and in thee in a portion and measure by whom thou beleevest in God that raised him from the dead and hath given him glory by whom thou hast received the attonement and obteyned eternal redemption by faith in him And now what workings of heart are upon thee tongue cannot express thy new life and renewed being puts thee now upon enquireing as David after Jonathan what 's to be done to testifie thankfulnesse to him who hath loved thee and washed thee from thy sins in his blood now takeing the Cup of salvation and calling upon the name of the Lord walking before the Lord in the Land of the liveing Now the new song sing praises to our God sing praises c. It 's too wonderfull to say how brim full and runing over thy heart is what would'st thou not be now and doe now for him who hath done so much for thee I want words to expresse Now that which thou wast exercised in at the beginning when thou wast working for life before thou wert unbottom'd laying it as a foundation instead of Christ will become thy soule to be conversant in as a fruite and effect of life and of thy praisefull heart for though they were not fit to be a foundation yet are comely and beautifull being built upon the foundation who so offereth praise glorifieth God now to live holily Godly righteously strictly to walke watchfully and circumspectly humbly to be filled with fruits of righteousnesse which are by Jesus Christ unto the praise and glory of God and all this as a thank-offering performed as a Sacrifice of praise was not this thy frame of Spirit then Sure it was Neverthelesse The enemy of thy salvation Satan that old Draggon the Serpent that lyar and murtherer did he not lye in waite to devour this new born Babe this birth from above tempting thee either to doubt of the truth and reallity of this discovery and manifestation to thy soule perswading thee it was a delusion and that the newes was too good to be true and so possest thee with feare distrust and unbelief under which thou for a season wert distressed till the Son of righteousnesse dispelled this cloud for thee by makeing his day-light shine more bright upon thee But this baite not takeing effect this murthering tempter did insinuate to thee that now the bitternesse of death was past God had made thy mountaine strong so as that thou shouldest never be moved thou wert now called unto liberty and that there was not need of being so strict as thou hadst been thou needest not henceforth be so watchfull nor mournfull nor prayerfull these had their use in their day while thou wert seeking after the enjoyment of God but were now unnecessary and uselesse for thee haveing attained but to live freely and cheerfully in the liberty to which thou wert called to enjoy the fulnesse and fatnesse of the blessing wherewith thou wert betrusted whether it were spirituall or temporall this was to walke worthy the Lord and his high calling and to speake good of his name and of his Salvation and to declare to all that should see or converse with thee that thou wert redeemed indeed and in thee was fulfilled that word Let the heart of them rejoyce which seeke the Lord much more of them which finde the Lord With this sort of temptation thou wert in danger of being taken it had so specious a pretence for God and came so near to that which was acceptable to the flesh that thou listened'st to it and to the reason that seemed to be in it the fruit was goodly to the eye pleasant to look on 't was good for food and to be desired to make one wise for it represented God in another manner of appearance then thou hadst known him it led thee into a more seeming Spirituality of discerning then thou hadst been acquainted with tending to a neglect of thy former so much prized and prospered duties of seeking the face of God in prayer and other exercises under this notion that they were but forms and that bodily exercise peofiteth not and that they were but performances in letter but not in Spirit with many more such like as these till at length thou wast drawn into a disesteeme and disuse of that which once was more deare and precious to thee then thy life and wherein thou enjoyest communion
came to them againe after his death and then the shadow or figure was put away Answ In this case the counsell of the Prophet Esay is applyable To the Law and to the Testimony if they speak not according to this word it is because there is no morning light in them Esay 8.20 1. The Scripture doth not any where declare that the Disciples brake bread in remembrance of Christ between the times of his death and resurrection 2. The Scriptures doe testifie that they did breake bread after his resurrection and ascention and if both these be true then this Author wanted light in the opening this Scripture-passage or the light in him was not sufficient to open this therefore not all Scriptures The former of these two viz. that the Disciples of our Lord did observe the Passeover or Supper in remembrance of Christ till he came to them again after his death that this was true and that the Disciples so did it remaines to be proved where and how it was by them so done during his abode in the grave The latter of them that the Apostles did observe the breaking of bread after the resurrection and assention of Christ is thus witnessed Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers Acts 20 7. 1 Cor. 10.16 1 Cor. 11.23 24. If this were not that breakeing of bread which is by our Lord Jesus appointed and by the Apostle intended 1 Cor. 11. Let it be made appear by the Scriptures of truth by him that can without a meaning and this I doe in an especiall manner commend to the serious consideration of Fr Howgill Or let that meaning and opening of the above named Scriptures if they need any be according to verity and truth and this I commend to Rich Farnworth and both these writers to observe their difference herein touching the opening of Scriptures viz. Chapters or verses The one affirming the sufficiency of the light in every man to open all Scriptures The other saying Thou that tells of opening Chapters or Verses by meanings thou never heard a word of Christ It remaines to consider touching the light in every man Whether it doth or can lead man out of the fall up to God the Father and to eternall life Reply The light in every man considered either apart and singly as the spirit of a man the candle of the Lord or as the Law written on every mans heart for so the law is light Prov. 6.23 as before minded The light and Law as thus considered doth not nor cannot lead a man out of the fall c. First That it doth not This is evident first in the person of Adam In whom the light after his fall was as eminent to say no more as in any other of the children of the transgression Considered as meer subjects of the light common to all or of that light which is in every man that comes into the world of which number he was not the least Yet the light in him though it discovered to him his transgression and wrought in him feare and hideing of himselfe it led him not out of the fall up to God the Father and to eternall life for it is said Gen. 3.8 9 10. And Adam and his wife hid themselves from the presence of the Lord and he said I heard thy voice in the Garden and I was afraid because I was naked and I hid my selfe So true is that word by the law is the knowledge of sin Rom. 3.20 And the law worketh wrath Rom. 4.15 And so farre was the light and law in the first man Adam from leading him out of the fall up to God the Father that it had this effect upon him to drive him from the voice and presence of God and through feare to hide himselfe As this is true of the first man and of the light in him so may it be affirmed of the Generations of mankinde and of the light in them it leads them not up to God out of the fall nor can doe as not being thereunto enabled as may further appeare Those dreadfull examples of Cain and Judas in whom the light and law did shine so eminently to their soules conviction that they saw their sin and owned their guilt the latter proceeding so farre that to conviction he added confession I have sinned in betraying Innocent blood And unto both these added restitution Matth. 27.3 He repented i. e. confessed the sin and restored the Silver That is as I have heard some say shamed the deceit yet did not this light which convinced him lead him out of the fall up to God but the contrary as is evident in that Scripture and in Acts 1.18 19. verses other instances might be given and experience discovers the many selfe convicted ones whose light neverthelesse leads them not out of the fall up to God the father but by the light and law in them are convinced and condemned and driven away from God and made to hide themselves Object These Instances nor any other of the like kinde do not at all weaken the truth touching the nature and power of the light for the defect was not in the light but in the persons not loveing nor obeying the light hence was their condemnation which if they had loved and obeyed it had been their salvation and would have led them up to God the Father and to eternall life The light and law in the first man what ever it was to him before he transgressed how lovely and delightfull soever it was to him then yet after his fall his heart did meditate terror the light and sight of the law was not desirable it was not to be loved but feared it wrought wrath in him I was affraid and hid my selfe did it require obedience after the fall so as to lead up to God for its worke was to poure forth contempt upon the transgressor to execute the just equall and righteous though severe sentence of death haveing no other thing in commission from the law-giver but death to the transgressor In the day thou eatest thereof thou shalt surely dye This decree was peremptory and without condition and the law could propound no dispensation upon terms of loveing or obeying it to encourage the Creature to face about much lesse to lead him up to God and this was the condition of the first man till the seed of the woman Gen. 3.15 As the Serpent was lift up upon the pole of the promise to destroy the destroyer and become a door at which man through faith should enter According to that word I am the doore by me if any man enter he shall be saved John 10.9 Nor was this Adams condition only but it is the state and condition of every man to whom the light and law doth discover sin and slayes the sinner leaves him so till the Lord Jesus the quickning or live-making Spirit doth become a principle of life and light
within him and he become new born John 3.3 till Christ be formed in him Gal. 4.19 and he created a new in Christ Jesus 2 Cor. 5.17 being begotten of his owne good will by the word of truth James 1.18 and so born again of the incorruptible seed by the word of God which liveth and abideth for ever 1 Peter 1.23 24 25. I say till a man be thus new born and new created in Christ Jesus and Christ be formed in him till the law of the Spirit of life in Christ Jesus hath set him free from the law of sin and death he cannot see the Kingdome of God nor by the light and law under the former consideration of which every man is partaker be led up to God out of the fall unto eternall life The Scripture beares Testimony of Paul That in the heat of his zeale he made havoke of the Church Acts 8.3 Chap. 9.1 Chap 22 4 5.19 20. and being exceedingly mad against the Saints shut up many of them in Prison punished them and compelled them to blaspheme and gave voice against them when they were put to death Acts 26.10 11. yet he was in all this zealous toward God instructed according to the perfect manner of the law Acts 22.3 and touching the righteousnesse thereof was blamelesse Phil. 3.6 and thought with himselfe that he ought to doe many things contrary to the name of Jesus of Nazareth Acts 26.9 he was kicking against the pricks and persecutig the Lord Jesus vers 14 15. And knew it not 1 Timothy 1.13 For although he were a Blasphemer a Persecuter and injurious yet obtained he mercy because hee did it ignorantly in unbeliefe Hence it appears that Paul did obey the light that was in him and did prosecute with zealethe dictates thereof and was therein zealon toward God according to that which is said John 16.2 The time cometh that whosoever killeth you will thinke that he doth God service or as they of whom Paul bears record Ro. 10 2. That had a zeal of God but not according to Knowledge Either the light in Paul was not sufficient to lead him out of the fall up to God and to eternall life or else he did disobey and did not follow the light which did lead him That he did not disobey but follow the light which was in him it is evident for then his sin had been against knowledge whereas it is said he did it ignorantly 1 Tim. 1.13 his conscience did not reprove him for the things he did for thus he witnesseth Acts 2.3.1 That he had lived in all good conscience before God untill that day and in the exercise thereof was without blame in himselfe and as touching the law blamelesse before others yet was he neverthelesse a persecuter of the Lord Jesus in his Saints and did not know it which discovers plainly the light in him was either not sufficient to discover to him the error of his way or at least did suspend its act of enlightning him in the knowledge thereof it check'd him not it convinced him not otherwise his sin had not been a sin of ignorance which is want of light but a sin against light and knowledge and consequently against conscience whereas on the contrary he thought he ought to doe many things against Jesus of Nazareth not knowing him to be the Lord and he did what he did in his persecuting and blaspheming without light and his conscience being silent toward him in all this according to that saying of our Lord Luke 23.34 Father forgive them for they know not what they doe For it is to be remembred that there are sins of ignorance as well as sins against light and knowledge the former are not without their guilt and punishment though the latter greatly aggravates both one and the other as is witnessed in those two Servants Luke 12.47 48. nor was it without the singular wisdome and mercy of God who appointed sacrifices to be offered for sins of ignorance Leviticus 4.2.13 27 28. errors in the judgement as well as in the will the head and the heart both sick must be purged Levit. 5.15 17 18 19. Levit. 4.2 13 27 28. But to sin against light and knowledge to be reproved and checked and convinced by the light and yet not to reclaime but to goe forward in the evill is not only transgression and sin but it is sin aggravated it is opposed to sins of ignorance and is called sinning presumptuously or sinning with an high hand and despising the word of the Lord such as so sinned were to bear their iniquity they were to be cut off Numb 15.27 28 30 31. Deutro 29.19 20 21. And to these kinds of sinning hath David relation when he prayes Psal 19.12 13. Who can understand his errors cleanse thou me from secret faults keep back thy Servant also from presumpteous sins and let them not have dominion over me then shall I be upright and innocent from the great transgression To this agrees that saying of the Apostle 1 Cor. 4.3 4. Yea I judge not mine own selfe for I know nothing by my selfe yet am I not hereby justified but he that judgeth me is the Lord. So that hence it will appeare that a person may sin through a want of light or knowledge and such may be great sins viz. Blasphemy Persecution in an high mannner against God and his Saints such as of which Paul was guilty and yet the person committing them by reason of his want of light to detect and discover them may be without conscience of sin as in himself and he in this his estate not sin against light Nay he may doe this in the prosecution of his light such as it is According to those words of our Lord Matth. 36.23 If the light in thee be darknesse c. Luke 11.35 Take heed therefore that the light which is in thee be not darknesse They shall thinke they doe God service haveing a zeale of God but not according to knowledge The light that is in them discovers not unto them that they are in an evill course all this while nor are they convicted of disobedience to the light for then their zeale could not be a zeale of God nor they think they were doing God service and have a quiet conscience therein nor selfe accuseing nor selfe condemning therefore the objection doth not hold good in the terms thereof that the light loved and obeyed will lead up to God the father and to eternall life forasmuch as persons may goe on in a course of sin and therein proceed desperately against the Lord and his anointed ones and yet not know it not have light to discover it nor reprove them for it much lesse to lead them up to God out of the fall and to eternall life And where the light and law in any person discovers to him his sin and makes him know his transgression yet is it not able to lead such a person out of the fall up to God
whether the most High and Holy Lord who doth nothing in vaine would have directed Cornelius to send for Simon Peter to tell him what he ought to doe if the light within had been sufficient to have done it Or that the Lord would have done so much to have Convinced the Apostle of his duty in going to Cornelius when he was sent for if Cornelius had a sufficient instructer already within him to inform and instruct him to lead him up to the light of life or would Peter have Concealed this from his Messengers when they came to him if it had been so Or being come would hee not have shewed him how needlesse a thing it was for him to have sent so farre having a teacher within him sufficient to have instructed him Or at least would hee not have told him that although hee in obedience to the Command of God had sent for him and it was well that hee had obeyed the Lord in so doing Yet now being come Hee must be faithfull and preach to him the everlasting Gospel and must tell him hee was come to direct him to his teacher within him to the light within him which lets him see the evill of his wayes loving it it would be his salvation hating it it would be his eternall Condemnation Whereas this blessed Apostle the Messenger and Minister of the Lord hee preaches to him the Lord Jesus living and dying dead and risen whom the most High and holy God had anoynted to be a Prince and a Saviour and that through his name whosoever beleeveth in him should receive remission of sinnes which Doctrine was Confirmed by the effusion of the holy Spirit which plainely Evidences that it was no Idle nor fruitlesse Doctrine and may have its use to the Conviction of those who are contrary minded in relation to the all and alone sufficiency of the teacher within viz. the light in every man and woman which comes into the world and the onlinesse of that Doctrine of a Christ within whereas the Spirit it selfe is pleased to set his seale of Evidence to the preaching of a Christ without and to confirme the witnesse which was given of him upō the persons of those who received it the whole 10th Chapter of the Acts Conteines this instance as also the second of the Acts from 22. to the end thereof gives the like testimony to the same doctrine of the Lord Jesus as he was Jesus of Nazareth So that it doth Evidently appeare from what hath been hitherto spoken that the light in every man though it be loved and obeyed yet it is not sufficient to discover the mystery of all truth and this appeares from the supply which the Lord hath graciously made to those who have been most faithfull improovers thereof without reproaching or upbraiding them for their not abiding therein or giving them command to abide there to turne in and not to looke out after any other teacher but hath contrariwise provided teachers and sent them such notwithstanding their light within Besides what hath been spoken it may yet further appeare That man cannot thereby be led out of the fall up to God and attaine thereby eternall salvation First For that the law and light pronounceth an Irreversable sentence upon the person that is in the Fall or in the transgression Cursed be every one that continueth not in every thing Secondly If man by loving and obeying the light and law that is in him might attaine salvation then would not all boasting be cut off from the creature contrary to the designe of God Rom. 3.26 27. 1 Cor. 1.29 30 31. Thirdly The great End of God in magnifying the Riches of grace by the blood of Christ would be frustrate and made voyd and of none effect and Christ have dyed in vaine Gal. 2.21 Rom. 3.24 25. Fourthly The preaching of the Gospel by the Apostles and Messengers thereof were an unnecessary and superfluous thing for to what end or purpose should Christ be preached as dead and risen and ascended to be beleeved on for life if the light and law in every man being loved and obeyed could lead up to God and to eternall life Act. 26 16.18 Act. 10.39 42 43. Fifthly The Apostle expressely declares That the law could not effect this thing Rom. 8.3 For what the law could not doe in that it was weak through the flesh God sent his own Son and Gal. 3.21 If there had been a law given which could have given life verily righteousnesse should have been by the Law and Gal. 2.21 If righteousnesse be by the Law then Christ dyed in vaine But Christ dyed not in vaine nor was hee preached in vaine to have both dyed and rose againe according to the Scriptures 1 Cor. 15.2 3 4. nor is that faith vaine which so receiveth and so beleeveth That such might receive the promise of the Spirit through faith Gal. 3.14 And through the Spirit waite for the hope of righteousnesse by faith Gal. 5.5 From whence proceeds that true walking in the Spirit by such as live in the Spirit Gal. 5.18 25. That following of the Spirit by such as are led by the Spirit Rom. 8.4.14 And this is that which God hath anoynted to lead up to him out of the fall and to eternall life according to that testimony 1 Pet. 1.18 19 20 21. Forasmuch as yee were not redeemed with corruptible things but with the precious bloud of Christ who was fore-ordained before the foundation of the world but was manifested in these last times for you who by him doe beleeve in God that raised him from the dead that your faith and hope might be in God Through whom is preached the forgivenesse of sinnes and by him all that beleeve are Justified from all things from which they could not be Justified by the Law of Moses no nor by any workes of righteousnesse which they could performe Tit. 3.5 Eph 2.8 9 10. Salvation is not ascribed to man's loving and obeying the light that is in him but unto a submitting unto the righteousnesse of God viz. Christ Jesus who is the end of the Law for righteousnesse to every one that beleeveth Rom. 10.3 4. Who of God is made unto such Wisdome Righteousnesse Sanctification and Redemption 1 Cor 1.30 Object Thou hast plainly discovered that the Christ in whom thou beleevest is a Christ without thee at a distance and afarre off and the Righteousnesse which thou tells off is the Righteousnesse of another by which thou expectest salvation though thou in the meane time art unrighteous and so thou seekest a Covering but not by the Spirit of the Lord thy Covering is too narrow and thy bed is too short For it is witnessed That Christ is in you except yee be Reprobates and the kingdome of heaven is within and Christ in you the hope of glory and as touching righteousnesse it is said the Righteousnesse of the Law is fulfilled in us which walk not after the flesh but after the Spirit therefore