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
from God the former and maker of them which light they receive together with the principle of their naturall life which light and life as they are both one in the Author and fountain thereof John 1.4 So are they both one in the subject thereof As James Naylor himselfe acknowledgeth in his Answer to certaine Queries in a book called Strength in Weaknesse mentioned before Page 24. line the first Yet this little light in man is so far from being the powerfull word of faith which was in the beginning and by which all things were created I say it is so far from being it That it cannot discover who or what it is that 's spoken of the napkin and the graves cloathes It may see some of the visible things of God and there by somewhat of that which is invisible but him that is invisible they can never see till he manifest himself for no man ever saw him or shall see him since the transgression but as the word made flesh Jo 1.14 manifested in the flesh 1 Tim. 3.16 as revealed in the Sonne John 1.18 and by him manifested unto his Witnesses 1 John 1.2 according to that blessed testimony among others 2 Cor. 4.6 God who commanded light to shine out of darknesse hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus Christ which no man can see but as he receives another life John 3.3 and light for the life and the light are one For this very reason Because I have observed the enemy to hide himselfe in this bush and here to lay his Ambuscado's to take persons at unawares and to cast his net over them blundering and confounding by tearmes the Truth it selfe under shadowy expressions not obvious to the first view of every reader Because Christ is called the light of the world therefore where light is spoken of there Christ is applyed to be hee or if under these expressions The light is but one in all Are there more lights then one Shew any other light c. Not heeding that which is testifyed of the Word that while he was hid in God though he bore up the Pillars of all the Creation as being made by him and existing in him though he was light and life to all beings according to their capacities besparkling all with rayes or Candles as their maker and Creator yet untill a body was prepared him and he made flesh thereby becoming the seed of the Woman and fulfilling therein that promise which had been a word of faith to the Beleevers throughout all ages who all dyed in faith having not received the promise but saluted it as that which they saw and kissed it and rejoyced in it as Abraham did who saw him the Word that was to be made flesh and was glad I say till the word was thus imbodyed in flesh or considered as such and so to be seen and beleeved on there was no such thing as Christ a Light to the Gentiles other then in promise I say Christ as the Lords Christ or Christ the Lord according to those testimonies before mentioned in Luke 2.11.28.32 for as he was Manifested in the flesh he was thus stiled Of whom it is thus said He which hath the Sonne hath life and he which hath not the Sonne of God hath not life which is true of Light for the life and light are one Eph. 5.14 and promiscuously put one for another which light and life is no other way attained but by a persons being borne againe John 3.3 by receiving i.e. by beleeving on the Lord Jesus Christ For to as many as beleeved on him to them he gave power priviledge or prerogative to be made the Sons of God even to as many as beleeve in his name which were borne not of Bloud nor of the Flesh nor of the will of Man but of God John 1.12 13. The Children of the first Birth with their life and light cannot enter into the kingdome of God nay they cannot see the kingdome of God 1 Cor. 2.14 John 3.3.5 6. Except they be borne againe i. e. from above of the Spirit But the new-borne they which beleeving receive Christ or receive Christ by beleeving those are they whose hearts God purifyes by faith Act. 15.9 renewing them in the Spirit of their mind Eph. 4.23 by the washing of Regeneration and Renewing of the holy Spirit Tit. 3.5 6 7. which he shedds on them abundantly through Jesus Christ our Saviour justifying them by his grace that they may be made heires according to the hope of eternall life With this new-life comes in the true light of the renewed Man who till then is dead as in opposition to life and darke as in opposition to light notwithstanding he be both alive and enlightned by the fountaine of life as a branch of the naturall Creation 1 John 2.8 Eph. 2.5 5.8 John 1.3 4. Hitherto touching the first Assertion or Proposition and the proofe thereof Secondly It is further affirmed touching the little Light which shines in the dark heart viz. That it is the word of Faith the Apostle exhorted to take heed unto Rom. 10 6 7 8. 2d Reply I cannot with more clearenesse proceed in the Examination of what is here alledged from Rom. 10. Then set downe the words of the Scripture it selfe which is cited for proofe thereof that the Reader may have the clearer view thereof The words are these viz. But the Righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heaven that is to bring Christ downe from above or who shall descend into the deep that is to bring up Christ againe from the dead but what saith it the word is nigh thee in thy mouth and in thy heart that is the word of faith which we preach Having presented the Reader with the sight of the Scripture produced for Evidence I need say no more then this It doth not prove the thing for which it is brought Let him that reads consider whether there be one word therein which mentions the little light which shines in the darke heart or calls that little light the word of Faith or exhorts to take heed thereunto as being it Now if the Scripture quoted for proofe proves not the thing as it plainely appeares it doth not Where is he that made the Chalenge to all the Citie of London to prove that any thing is by these men spoken or declared but what the Scriptures beare witnesse unto the same or if it be said that the Apostle meanes the little light which shines in the darke heart when he speakes of the word of faith which is nigh both in the mouth and heart I must say to this as before in the former Case Meanings are by some approved while as yet they are under Judgement and condemnation by others as I have already instanced in the Answer to the 4th Objection Inasmuch therefore as this appeares as
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
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
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
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
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
things which hee had heard of his Father John 15.15 Who when hee was come should guide them into all truth Joh. 16.7 13. Nor should this be a priviledge peculiar to the then Disciples only or to the persons of that age or generation as appeares Joh. 17.20 21. Neither pray I for these alone but for them also which shall beleeve on mee through their word That they all may be one c. in us By the Administration of which Spirit of truth Hee i. e. The Lord Jesus Christ makes forth the discovery of himselfe his minde and will touching things to be knowne and done beleeved and practised Joh. 16.13 14. Whatsoever hee shall heare that shall hee speake and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shall shew it unto you As the glory of God did shine forth through the appearance of Christ Joh. 17.4 So the glory of Christ doth shine forth through the appearance of the Spirit Joh. 16.14 As Christ did nothing of himselfe during his ministration in the world Joh. 12.49 50. I have not spoken of my selfe but the Father which sent mee gave me Commandement what I should say and what I should speake and as the Father said to me so I speake So the Spirit of truth hee shall not speake of himselfe but whatsoever hee shall heare that shall hee speake Hee shall glorifie mee for hee shall receive of mine and shall shew it unto you As God was in Christ reconciling the world to himselfe 2 Cor. 5.19 So is Christ in Spirit subduing the world to himselfe Joh. 16.7 8. Now the Lord is that Spirit 2 Cor. 3.17 As Christ by being put to death in the flesh hath once suffered for sins the just for the unjust that he might bring them to God 1 Pet. 3.18 So by being justified in spirit or quickned by the spirit or declared to be the son of God with power according to the spirit of holiness 1 Tim. 3.16 He doth actually effect that thing in all them who by him do beleeve in God that raised him from the dead and gave him glory that their faith and hope might stand in God 1 Pet. 3.18 Rom. 1.4 Who by faith purifies their heart in obyeing the truth through the spirit waiting for the hope of righteousnesse by faith 1 Pet. 1.19 21 22 23. By which spirit he doth negotiate all the affairs of his kingdome on earth and so hath done from the time of his ascending up on high when he led Captivity captive and not only received gifts for men or in the man yea for the rebellious that he might dwell among them Psal 68.18 But also gave gifts to men Eph. 4.8.12 for the gathering into one or perfecting the number of the Saints for the edifying or building up the body of Christ till we all that is all the seed come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ which cannot be so long as one joint one finger or member of the body is uncalled ungathered or unjoynted according to that of Heb. 11.40 For as they without us could not be made perfect so neither they nor we apart nor together can so be without those which are to come after who altogether make up the measure of the stature of the fulnesse of Christ whose body cannot be compleat till every joint be supplyed The Effecting whereof the Lord Jesus Christ performs by his spirit from the very first stone the foundation to the top stone thereof For he having been hammered and broken smitten and bruised crucified through weaknesse when his soul was made an offering for sin yet being raised in power and declard to be the Son of God with power by the spirit of holinesse and liveing by the power of God was made perfect through suffering and became the Author of eternall salvation to them which obey him being laid for a foundation for a Corner stone 1 Cor. 3.11 1 Pet. 2.6 Ephes 2.20 21 22. In whom the building is fitly framed together and built up together for an habitation of God through the spirit by which spirit the work is both begun and carried on by it the stones are hewen and made meet to be made partakers of a place in the building they are fitted and then fitly framed and built up together from first to last The first work which Christ by his spirit would exercise in the world after his departure was to reprove the world of sin viz. of unbeleefe John 16.7 8 9. and not only should they thereby be reproved of sin and of that before named in particular or in speciall that is of unbelief but it should convince them also of righteousnesse and of judgement The law under the former dispensation though it convinced of and reprooved for sin yet it discovered not a perfect righteousness nor brought forth judgement into victory but haveing detected the sinner it left him under the sentence of judgement and condemnation but the law of the spirit of life in Christ Jesus That quickning spirit proceeds at another rate it not only reproves the Sinner but reveales the Saviour opens a doore of hope to the convicted sinner If so there may be hope and for this reason among others it is called the Comforter giving to the sin-smitten soule the valley of Achor for a doore of hope I will be mercifull to their unrighteousnesse and their sins and iniquities will I remember no more making the discovery of grace a foundation of repentance and returning to a poore convicted and reproved sinner holding proportion with that ancient and first Gospel promise or word of faith the seed of the woman shall breake the head of the Serpent Gen. 3.15 applied by God to the trembling sinner Adam when he was affraid and hid himselfe By the same spirit doth Christ administer as a spirit of wisdome and revelation opening the eyes of the understanding Ephes 1.17 that men may come to the knowledge of him and may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints i. e. in them that trust in Christ or beleeve and are sealed with the holy spirit of promise Vers 12 13. Which operation of the spirit is wrought as himselfe listeth Joh. 3.8 and by what means himselfe pleaseth though ordinarily by the preaching of the word according to divine appointment Rom. 10.17 Ephes 4.11 12. whereby the spirit opens the blind eyes and turns men from darknesse to light and from the power of Sathan to God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith which is in Christ Jesus Act. 26.15 16 17 18. Which Faith is the fruit of his spirit in them Gal. 5.22 whereby they are given to beleeve Phil. 1.29 and to receive Christ Jesus Joh. 1.12 and to
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
HOSANNAH to the Son of DAVID OR A TESTIMONY to the LORD' 's CHRIST Offering it self indifferently to all persons though more especially intended for the People who pass under the Name of QUAKERS Wherein not so much the detecting of their persons as the reclaiming the tender-hearted among them from the Error of their way is modestly endevoured by a sober and moderate Discourse Touching the Light and Law in every man referring to what is held forth by them in their several Books and Papers herein Examined and Discussed By a LOVER of TRUTH and PEACE Am I become your enemy because I tell you the truth The Leaders of this people cause them to erre and they that are led of them are swallowed up And they went in their simplicity of some have compassion making a difference If God peradventure may give them repentance to the acknowledging the truth and that they may recover themselves out of the snare What knowest thou ô man whether Out of the mouths of Babes thou hast ordained strength LONDON Printed by William Godbid 1657. To the Impartial and Vnprejudic'd Reader IT is recorded in the Holy Scriptures That many waters cannot Quench Love neither can the Floods drown it for love is strong as death which truth is experimented in him that bears this witness by whom it hath been said as in another Case I will keep my mouth with a muzzle or bridle I was dumb with silence I held my peace I have said Let days speak and let multitude of years shew wisdome as for me I am of few dayes and therefore feared to appear in this matter saying within my self I cannot speak for I am a Child Nevertheless while I was musing the fire burned and my heart was hot within me boyling or bubling up and at length brake forth into this ensuing Tract touching Zions King wherein my stammering tongue was unmuzzled and I was made to say Thou art fairer than the Children of men Grace is poured into thy lips Thy Throne O God is for ever and ever the Scepter of thy kingdome is a right Scepter and to share with the Children who cry'd Hosannah to the Son of David Though there may be as there hath been Mat. 21.15 some that may be displeased thereat yet a love to Sions King and to the Children of that kingdome however distinguish'd in form or appearance hath drawn it forth The subject discovers its nature by its name or Title if discouragements of any sort could have stifled it thou hadst not been troubled with the reading thereof it hath been as fire raked up in the Embers of a private breast two years and upwards while it at length is come forth as an untimely birth or as that which is born out of due time labouring under the burthen of being both Vnnecessary and Vnseasonable Th' one because it hath been done already by other and better hands th' other because the persons with whom it chiefly treats are now come to a settlement in their perswasions and it is now unseasonable to treat them who are already resolved Touching the first of these I have to say though some others have been in this work as the Harvest-man reaping the ears with his arm coming forth in the strength of their might with the arm of a man to help the Lord against the mighty Yet gleaning grapes may be left as the shaking of an olive tree two or three berries in the top of the uppermost bough four or five in the outmost fruitful branches the gleanings of Ephraim may well be admitted to follow the vintage of Abiezer the Babes and Sucklings bear a part in the Chorus and out of their mouths hath God ordained strength were it not evident and clear that the foolish things of this world the weak things the base and despised things were the things chosen of God to make forth his appearance in and by and wherein he oft times glorifies himself it might and doubtless would have caused these papers to have disappeared which now are prostrate at his foot to speak life or death unto at his pleasure As touching the seasonableness of the discourse this also is submitted to him it 's most certain that in some respects it doth seem to be brought forth unseasonably Yet in season and out of season have their respective blessing from him in whose hands are all issues and that which in mans accompt may seem most unseasonable may not so be accompted of by him who judgeth of things as they are indeed not as in appearance only and this may be yea I verily beleeve it is the fittest season in sundry respects However or whatever the issue be 't is enough that it 's witnessed to be the effect of an heart affected with the honour and glory of God and a sincere desire of the good and welfare of my Countrymen however named or distinguished for many of whom in tender bowels I am distressed though unknown to them by name if God peradventure may give them to see that which he would have them see I have great reason to beleeve that there are many persons dear and precious to the Lord whose spirits are fallen asleep on the Dalilah's lap of this worlds entising pleasures and preferments whom the most high and blessed father of spirits will awaken in his holy season and will shew them that they are fallen from their first love and that it is not with them as yesterday and heretofore but that while their tables are full even to excess that yet leaness is entered into their soul and this will be demonstrable enough unto them when they compare the present with the by-past times which when they shall see Oh! what a smiting will it procure as when a dart strikes thorough the liver and the soul is made to mourn in secret and to bleed inwardly for its backsliding and departure from the living Lord who knows what a whisper from the Lord may do whilest this poor despicable peece is in thy hand and is anointed by the Lord to be thy remembrancer Nor have I this perswasion only touching some of those now last named but for those also or some among them who have quit their former profession which they have made before many witnesses and are moved away from the hope of the Gospel to the embracing of some other thing in stead thereof my purpose is not to argue the thing here but do earnestly intreat of you to peruse the discourse thoroughout let not the adversary the Accuser disswade you therefrom under any pretence whatsoever but patiently and soberly read and consider as you would that either I or any other should do touching any thing of like nature that hath or may proceed from any of you neither say 't is too tedious nor that 't is Babel nor give it any other term of reproach till you have weighed with due consideration the things proposed and then I am very well assured 't will stand in the judgement
how hot or fiery soever it may prove If any person enquire touching the Author and take offence because he is not named let such know that for that very reason viz. to avoid offence is the name withheld considering how common an error it is for persons to judge of bookes by the Author rather than of the Author by the book and to like or dislike the booke without due consideration of the matter thereof as they approve or disapprove of the person who publisheth it partly to avoid this too Common error in many and partly to give content to my own genius who am a lover of retirement and privacy these are two principal reasons why it 's as it is as to this enquiry what entertainment it shall find at the hands of any person as I know not so neither am I careful my heart suggests unto me that both to the wise and unwise I am exposable my stammering may offend the one and my speech may displease the other nevertheless I am made free to be found a sacrifice to the Censure both of th' one and th' other if I may therein but find acceptance with him whom I serve in my spirit in this undertaking making this request unto thee for thine own Soul's good that thou wouldest give time to the exercise of thy mind and understanding before thou passest sentence be not too suddain either in receiving or rejecting the matter laid before thee not too rash in Censuring or too fierce in opposing but be cloathed in thy right mind Put on as the Elect of God bowels of mercy kindness gentleness remembring that the wisdome that is from above as it 's pure so it 's peaceable full of mercy and good fruits if thou art made free to appear thus accomplish'd to help the stammering and lisping to speak more plainly thy work will be rewarded by him whose it is and be very acceptable to me whose soul is made willing to be one with and in the truth as it is in Jesus HOSANNAH to the Son of DAVID OR A Testimony to the LORD' 's CHRIST AS God at sundry times and in divers manners spake in time past unto the Fathers by the Prophets and in these last days hath spoken to us by his Son making forth the discoveries of himself in order to our Salvation So hath Sathan that old Serpent the Devil at sundry times and in divers manner of wayes been exercised towards the Sons and Daughters of the living God and in these last days he hath eminently put forth himself not onely nibling at the heel but striking at the head of the heirs of Salvation Sometimes he acted under the form of a Serpent as to Eve Gen. 3.1 4. Sometimes as a lying slanderous and false Accuser Job 1.9 11. Sometimes as a subtil Disputer Luk. 4.3 9 10. If thou be the Son of God c. enforcing the Argument with a misquoted and misapplyed sentence of Scripture It is written c. Sometimes as a cunning and subtil Inquisitor Matth. 22.17 Master Is it lawful c. Sometimes he will be a false Apostle 1 Cor. 11.13 14 15. Sometimes a false Christ Matth. 24.24 Sometimes a false Prophet 1 Joh. 4.1 1 King 22.21 22. Sometimes a false Brother Gal. 2.4 Sometimes a false Teacher 2 Pet. 2.1 And all this not in a single but in a multiplyed capacity many false Christs false Prophets false Apostles false Teachers all centring in him and he in them either as a Serpent with secresie and subtilty or as a roaring Lion and Dragon with open violence and hostility either by his wises Ephes 6.11 and devices 2 Cor. 2.11 beguiling as he beguiled Eve Gen. 3.13 2 Cor. 11.3 or else by his force and violence seeking to devour 1 Pet. 5.8 or as a great red Dragon casting some into prison to try them Rev. 2.10 being wroth with the Woman and making war with the remnant of her seed which keep the commandements of God and have the Testimony of Jesus And this bloody enterprise he carries on not onely by such Instruments as are his owne who are led captive by him at his will and in whom he rules as the Prince of the power of the Air and in the hearts of the children of disobedience but by exciting and stirring up the spirits of the children of peace to divisions emulations and eminent persecutions one against another Ephraim to envy Judah and Judah to vex Ephraim neither of them remembring that they both are the off-spring of him to whom the promise was made and of them who were heirs together with him of the same promise All the envy and enmity centring in him who hath been the Lyer and Murtherer from the beginning whatever and whoever have been the Instruments made use of by him winged with fraud or armed with violence He I say being the All in All of whatever is acted in any Instrument against the Son of God and against the Sons of God influencing all his Angels in all their variety of Appearances Against him in a way of Eminency should every arrow be directed not so much eyeing Instruments as he by whom they are influenced and by whom they are acted that like as He 1 King 22.31 said in another case Fight neither with small nor great save only with the King of Israel Or as they in the Prophecy Ier. 51.3 were directed touching Babylon Against him that bendeth let the Archer bend his bow against him that lifteth up himself in his Brigandine which is also the main scope of this ensuing Tract This lying Murderer as he hath been busied from the Beginning to beguile and to destroy if it were possible the very Elect so even at this present time also hath he laid his bait his snare his Engine exercising the part of a crafty Fowler on purpose to deceive as much as in him lies the remnant of the seed by sending abroad certain Instruments under great disguise of purity and piety clothing them with the titles of Apostles and Messengers sent abroad to preach the everlasting Gospel whose distinction among men is that they go under the name of Quakers The consideratien of whom together with their Principles though in all faithfulness and tenderness I testifie my soul is drawn forth not so much against the persons of any as against him that acts them is the subject matter of that which follows as was hinted before I find it commended in the Church of Ephesus that her Angel had tryed them which said they were Apostles and were not And the Apostle John advised I Joh. 4.1 Beloved believe not every spirit but try the spirits whether they be of God for many false Prophets are gone out into the world Which advice he gives unto his beloved Little children let no man deceive you Such considerations as these have in the power of God wrought up unto great searchings of heart and strong inquiries after the pleasure of God and the knowledge of his truth which
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
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
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
was among whom the Prophesies of the Scriptures were of great esteem as appears by our Lord himselfe who so reports of them and sends them thither for Testimony of him John 5.39 To which Paul also appeales Acts 26.22 As Peter in like manner doth after the effusion of the holy Spirit In the 2. of the Acts 30. Acts 3.20 to 25. Acts 10.43 Considering him I say as an Apostle of the circumcision and these scattered strangers to whom he writes to be such who are called by James the twelve Tribes scattered abroad among whom the writings of the Prophets had been so greatly esteemed it was more to the believing Jewes who were in the dispertion to finde it written in the Scriptures of the Prophets beside what Peter the Apostle both heard and saw then if they had only received it upon his Evidence and Testimony Therefore it is an additionall and concurrent Testimony Also a more sure word of the Prophets As if he had said ye have not only my word though I have told you both what we have heard and were eye witnesses of But we have Also the Testimony of the Prophets whose word of Prophesie is by inspiration of God for holy men of God spake as they were moved by the holy Spirit thus ye have for witnesse both theirs and ours I might Further add That the word of Prophesie whereunto the Apostle saith that they doe well to take heed as unto a light shining or as unto the shining of a light in a dark or squalid or filthy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphoricall speech As if he should say you shall doe well to attend to the more sure word of Prophesie as you would doe to the light of a Lamp or Torch in a darke and filthy place so doe to the word of Prophesie till the day dawne and the * day starr arise in your hearts till the day break and the shadowes fly away but if this may not be admitted to be the scope of the Apostle but that still it is insisted upon that the little light which shines in the dark heart of every man is the more sure word of Prophesie whereunto they doe well to take heed I would yet say a few words more in this case occasioned from those two terms in the Text i. e. More and Vntill * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More is a word of comparison and must referre to some positive tearm to which it hath relation i. e. More sure then what What answers to this Question It must be sought in something going before it some other word of Testimony there is besides this in comparison of which this is a more sure word not the onely word where any person or thing is more excellent then another there is of necessity some other besides it selfe which hath its excellency also in the degree If therefore the light shineing in the dark heart of every man be a more sure word of Prophesie or witnesse then there is some other word of witnesse beside this little light which must supply the place to this comparison and so this light is not the onely word or witnesse but a more sure word in comparison of some other word beside it touching the other expression i. e. Vntill I have to say 2 The little light of which so often mention hath been made called the powerfull word of faith which was in the beginning by which all things were made called also the unction of the holy one the manifestation of the spirit given to every one the Kingdome of Christ in every one the Grace of God which hath appeared to all the eye of the Lord which runs too and froe in the earth with many more such like Epethites which are ascribed to it I say if the little light which shines in the darke heart of every man be all this or any of this which hath been spoken of it what is it lesse then the day starr it selfe or what can be more ascribed to him who is the bright morning starr himselfe then is ascribed to it which neverthelesse this Scripture intimates must have the precedency and this must give way to that which is to come when the day dawnes and the day starr it selfe appears or ariseth in the heart For this is to be given heed unto or attended unto Vntill he come whose right it is Vntill the day dawne and the day starr arise Vntill Which forme of speech viz. Vntill denotes in Scripture Phrase a cessation of the former at the ariseing and appearance of the latter Doe this till I come Mich 5 3. Micah 7.3.10 Matth. 2.13 Flee into Aegypt and be thou there untill I bring thee word which was done vers 19 20 21. When that which is perfect is come that which is in part shall be done away whether Prophesies they shall cease c. 1 Cor. 13.8.10.12 Let this little light be what it will be it is some such thing as is of use Vntill the day starr arise it hath its anointing with limitation it is but Vntill then let this be considered and applied by any Person in sobriety and tendernesse and let them say whether it doth not necessarily carry the truth and scope of this place to the Prophesies of the Scriptures which went before of Christ of whom it is said by the mouth of his Apostle Peter Acts 10.43 To him give all the Prophets witnesse and particularly it is affirmed touching the Lord Jesus his power and comeing Acts 3.20 21. And he shall send Jesus Christ which before was preach unto you Whom the heaven must receive Vntill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began for Moses truly said vers 22. Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise fore-told of those dayes These words of the holy Prophets have been that which the holy Fathers the Believers in all ages have given attendance to or given heed unto as unto a light shineing in a dark place untill the day dawne and the day starr did arise according as is witnessed in the degree thereof so farr as to the accomplishing of that part of the performance of the words of the Prophets John 1.41 where Andrew saith to Simon we have found the Messiah which is by interpretation Christ and Phillip to Nathaniall vers 45. we have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth visiting his people with salvation as he spake by the mouth of his holy Prophets which have been since the world began Luk. 1.71 Becomeing a day spring or Sun riseing upon them vers 78. after their long night or shadowy dispensation which neverthelesse was bespangled with variety of Prophesies all tending to this day starr or Sun-riseing to which they did well to take heed as unto a light shineing in a dark place Vntill he come
the Apostle makes James 1.23 24 25. alluding to the naturall man beholding his naturall face in a glasse retaines the figure if he abide but if he goes away he forgets what manner of man he was So is he which looketh into the perfect law of liberty and continueth c. This precious Glasse of the Law discovers and reprooves by reflexion as the light shines upon it and the eye is exercised in beholding its face in it The eye can never see its owne face but by this way of reflection upon the perfect law As therefore in Math. 26.27 the wine is put for the Cup when it was said Drinke yee all of this which could not be spoken of the Cup but of the wine in the Cup. So the lamp and the light are convertible terms and put one for another Psal 119.105 How sweete are thy words unto my tast thy word is a lamp or candle to my feete and a light to my path it shews light it gives discovery to him that lookes into it according to that in Psal 19.8 The Commandement of the Lord is pure enlightning the eyes The eye is advantaged to the knowledge of that by reflexion of the purity and transparency of the Law without which it could never make discovery viz. of the regularity or irregularity of its owne actings it is therefore well called a light though but a lanthorn wherein the light burns or the Glasse wherein the eye reflects upon its owne likenesse and sees its owne spots and becomes self-smitten and ashamed being convicted in himselfe as they John 8.9 who being over-argued or convicted in their owne Conscience went out one by one If what hath been spoken will not convince but that the light and the law is one It is in the next place to be Considered Quest Whether this light spoken of as being in every man be it the light or be it the Law or be it both or be they both but one I say whether this light or Law in every man doth convince every or any man of all ungodlinesse and worldly lusts Answ It is said so to doe but no Scripture brought for proof thereof except those words ungodlinesse and worldly lusts may be understood to be the Scripture intended for proofe thereof it will therefore be necessary to consider that Scripture where those expressions are used and to examine what testimony they give to this matter in hand The Scripture hinted at seemes to be that in Titus 2.11 12. For the grace of God which bringeth Salvation hath appeared to all men Teaching us that denying ungodlynsse and worldly lusts we should live soberly righteously and Godly in this present world If this be the Scripture intended for the proofe of the point in hand It is evident that it makes no mention at all of the light in every man nor speakes a word thereof nor may any such thing be gathered from it but by a meaning and inference the truth whereof will be lyable to much doubt and question besides the censure it incurrs from the Author himselfe see Common-Salvation before mentioned Object It is said the grace of God which bringeth salvation hath appeared to all men and that is the light which Christ Jesus hath enlightnned every one withall which is in man but not of man Answ Where is it said that the grace of God which bringeth salvation is the light in every man is not this an inference or conclusion made out of something which is not to be granted nor can by this Scripture be prooved and is at best but a meaning and without a warrant 2. It is further evident that that grace which brings salvation though it appeare to all yet it teacheth us viz. the regenerate the Children of the new-birth the Beleevers to deny ungodlinesse and worldly lusts and to live righteously and soberly and Godly in this present evill world It not only pointeth out the way and sheweth it by way of direction but it giveth understanding and causeth the new-borne Babe the Believer to tast that the Lord is gratious It pointeth out the way and sets his feet into the way and leads him on in the way establisheth his goings in that way keepes his feete that they slide not from the way Of this David was sensible when he prayed Psal 25.4 5. Shew me thy waies O Jehovah Teach me thy paths lead me in thy truth and teach me for thou art the God of my Salvation on thee doe I wait all the day And to this agrees that blessed Covenant promise Eccles 36.27 And I will put my Spirit within you and cause you to walke in my Statutes and ye shall keep my judgements and doe them This is the grace of God which teacheth both privately and positively viz. to deny ungodlinesse and worldly lusts and to live righteously and Godly in this present evill word And this grace of God doth thus teach viz. by way of demonstration only shewing the way and saying walke in it but by way of effectuall causation causeing to walke in it giving power and strength to walke therein strengthning the nerves and sinneâ—es and joynts upholding and leading on the regenerate or new-born teaching him to deny ungodlinesse and to live Godly in Christ Jesus But it is not so with the light in every man for the property thereof at most is but to discover and make manifest the deeds done it is not in the power of the light as 't is in every man so much as to call any thing that 's done either good or evill but as it relates and referrs to the law for by it viz. the law comes the knowledge of sin Nor doth the law as it s in every man convince every man of all ungodlinesse and that may be thus demonstrated The Law as hath been formerly minded is either considered as the Law of works or Law of faith Rom. 3.27 As in the first capacity i. e. of workes so every man and woman in the world is under the Regiment thereof Rom. 2.14 Rom 3.19 As the Law of faith so it is not written in every mans heart For all men have not faith 2 Thess 3 2. In their hearts only is the Law written who are borne againe of the Spirit and from above Jer. 31.33 Heb. 8.8.10 Gal. 3.9 Rom. 9.8 The Law as considered a Law of works hath power over every man and woman in the world in things appertaining to the first Covenant both to give rule touching things to be done or left undone requring obedience yea perfect obedience to its command as well in what 's to be done as how to be done and this both Negatively and Positively Forbidding as well what is not to be done as commanding what is to be done To which are anexed these conditions viz. The man that doth them shall live in them Rom. 10.5 And cursed be every one that continueth not in every thing which is written in the Law to doe it Gal. 3.10 In order to
which conditions the Law of works as it is in every man hath power of deicsion to weigh and measure and determine touching the rectitude the regularity of every action and to declare it's conformity or non-conformity to the rule and pronounce it good or evill and to passe sentence according to the tenor and conditions of the Covenant both unto them who continue in well doeing as unto them that obey not the truth but obey unrighteousnesse for the doers of the law shall be justified if any such could be found that had or could fulfill the same in every thing * Rom. 2.6 7.8.13 But this dominion which the law hath over every man is limitted Rom. 7.1.4 If once that be dead wherein we were held we thence forth serve in newnesse of Spirit and not in oldnesse of the letter bringing forth fruit to another husband * Rom. 7.6 Now it is evident that Whatsoever the law saith it saith to them that are under the Law * Rom. 3.19 whether it be the Law of works or the law of faith the Law of sin and death or the Law of the Spirit of life in Christ Jesus And whatsoever the Spirit saith to such it saith it to them according to the tenor of the Covenant to which it relates Hence then it followes that as the Law to which all mankinde is subjected being written on every mans heart is the Law of works so it directs and gives rules detects and passeth sentence touching things done within its spheare and compasse as a Law of the first husband and so of the first man But touching such kinds of ungodlikenesse as relate to the new Covenant or law of faith viz. among many others the sin of not beleeving on Christ the light or Law in every man reprooves not for nor convinceth man of neither can it for it is not a condition of that law Now where no law is there is no transgression therefore no reprooving for transgression where none is imputed More might be added but it will be taken in in that which followes Object This pure light that doth proceed and come forth from God which is pure and perfect it convinceth man of all the deceits of his heart and of all his false wayes and worships and convinceth him of unrighteousnesse and Infidelity and all manner of evill whatsoever and leads him into the way of Salvation in obedience to it this light is from the fountain of lights it is the light of life Joh. 16.25 26 27 28. John 12.35 36. * * Richard Farnham Ranters discovered Page 12. Reply This being much what the same with the former passage of Francis Howgills that which hath been spoken in answer thereunto may be applyed to this also and where there is a difference in their expressions ir shall be considered a part and examined Besides and among other things this last writer saith that this pure light which he also calleth the pure Law Page 2. doth convince of all the deceits of the heart c. Among which he reckons up Infidelity and all manner of evill whatsoever To which it may be Replyed that If by Infidelity be intended a not believing in Christ then I doe affirme that the light or Law in every man doth not convince thereof For though Persons are reproved of many sins by the light and Law within them so as to leave them inexcusable before God yet are they not convinced or reproved of the sin of not believing in Christ but by the Comforter the Spirit of truth Joh. 16.7 8 9. If I goe not away the Comforter will not come unto you but if I depart I will send him unto you And when he is come he shall reproove the world of sin c. Of sin because they beleeve not on me By which place it is very plainly prooved that to convince of the sin of not believing on Christ is not ascribed to the light or Law in every man but to the Spirit of truth which Christ would send to his Disciples upon his departure Joh. 16.7 Object The light which is in man but not of man reprooves the the world of sin and is the same which is mentioned John 16.7 8 9. and convinceth of Infidelity and all manner of evill whatsoever Answ 1. That the light in man discovers and the Law in man convinceth and reprooves of sin even to the stopping of all mouthes and makeing them to become silent and guilty before God is acknowledged and witnessed unto both by the excercise of the accuseing conscience in man and the testimony of the Scriptures Rom. 2.14 15. And hath been assented unto before except in the case of not believing on Christ 2. But that this light or Law in every man is the same which is mentioned John 16.7 8. i. e. the Comforter the spirit of truth which convinceth or reproveth the world of the sin of not believing on Christ It may not in the least be admitted without great injury to the truth contained in the holy Scripture Forasmuch as First the Scripture saith not in expresse terms that the light in every man is the same Spirit or Comforter which was promised in John 16. to be sent to reprove the world of sin Secondly nor may any meaning or consequent supply the defect by putting in for a proofe thereof for if the light in every man and the Spirit of truth promised John 16 7. be both one then there was no time since man had a being on the face of the earth wherein this Comforter the Spirit of truth was not in every man as the light is said to have been and to have reproved every man of every transgression yea of unbeliefe Now it is plainly testified by Christ touching the Comforter the Spirit of truth who was to reprove the world of sin viz of unbeliefe That he was not yet come while as Christ was not yet ascended as appears John 16.7.13 Neverthelesse I tell you the truth it is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you when he is come he will reprove the world of sin How be it when he the Spirit of truth is come c. By which words of him who is faithfull and true yea Truth it selfe it 's evident that the appearance and comeing of the Spirit of truth to reprove the world for not believing on Christ Jesus was not a thing which had alwayes been with and in every man since man had a being as is affirmed of the light with which every man which comes into the world is enlightned Nay the clean contrary appears by this Scripture which testifies that he the Spirit of truth had not yet appeared a Comforter to the Disciples nor a Reprover to the world for their unbeliefe in Christ nor could he so appear as yet till Christ was glorified and then Christ when he went away would send him Therefore
are all one in Christ Jesus And if ye be Christs then are yee Abrahams seed and heires according to promise To this seed of Abraham i. e. the Children of faith whether Jew or Gentile male or female bond or free was the Covenant made and this was it Jer. 31.33 I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people And they shall teach no more every man his neighbour for they shall all know mee from the least of them unto the greatest of them saith the Lord. By the Consideration whereof It may most plainly be discerned how this Scripture is mistaken and misapplyed 1. forasmuch as it treats of a new and another Covenant which God would make after those dayes not according to the tenour of the first which obliged the persons of all mankinde either as it was engraven on their hearts according to Rom. 2.14 or on Tables of stone or in a booke under the Administration of the first Mediator Gal. 3.19 But this is another Covenant called here and in Heb. 8. a New Covenant 2. The persons with whom this Covenant is made and confirmed are the seed of Abraham only not the Race of Adam who was the father of every man that comes into the world but of Abraham the father of the faithfull 3. Nor were all the seed of Abraham taken into this Covenant and the priviledges thereof however they were joynt-sharers and partakers in the former yet not here for the Children of the promise were counted for the seed Rom. 9.8 How farre then is this Scripture mistaken and misapplyed which is subjected to the light in every man which intermedleth not with the condition of any man but the children of the New Covenant only i. e. the beleever or man in Christ If yee be Christs then are yee Abrahams seed and heires according to promise Now with Abraham and his seed were the promises made Not with every man that cometh into the world No more was this Covenant promise mentioned before Jer. 31.34 And therefore suites not with the purpose or matter touching which it s produced viz. to prove that the light in every man is his teacher and teacheth him i. e. every man so as that he need not to be taught by any one saying know the Lord for that this Scripture speaketh not to or touching any but the Children of the New Covenant the children of faith or of the new birth only and not of every man coming into the world The next Scripture mentioned is Isa 54.13 And all thy Children shall be taught of the Lord. Quest Thy Children Whose and who are They Ans The citing of the very next Scripture by themselves produced will both answer the question and discover the error in their misapplying it to the purpose in hand the place is this Joh. 6.46 which I rather doe judge was intended to have been vers 45. the words are these It is written in the Prophets And they shall be all taught of God Now how that saying in the Prophet which was last recited and to which this in John referres is to be understood will appeare from our Saviours words which are these viz. No man can come to mee except the Father which hath sent mee draw him and I will raise him up at the last day It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and learnt of the Father cometh unto mee Not that any man hath seene the Father save hee which is of God hee hath seene the Father Verily verily I say unto you hee that beleeveth on mee hath everlasting life Who doth not discerne that Esay doth not speake of every man that comes into the world nor of the light in every such man as being his teacher nor doth our Lord Jesus so interpret his words Nay the contrary is Evident For our Lord doth not say every man hath a teacher viz. the light within him and that being obedient to that light within him it will bring him to purity holinesse c. Obeying it is salvation minde the teacher within the light within But he declares plainly That no man can come to him except the father draw him i. e. teach him for so it follows It is written in the Prophets they shall be all taught of God Quest Who are they Ans Thy Children shall be all taught of the Lord Isa 54.13 Not every one that cometh into the world but every man that hath heard and learned of the father cometh unto Christ and it s hee that beleeveth on Christ who hath everlasting life These are the children who are taught of the Lord who having heard and learnt of the father come to Christ which is not the case of every one that comes into the world but of such only as being regenerate and renewed in the spirit of their minde become children of the Covenant and heires of the promises thereof or being Christs through beleeving are heires according to promise Gal. 3.29 The next Scripture mentioned is Joh. 1.2.7 But the Anoynting which yee have received of him abideth in you and yee need not that any man teach you but as the same Anoynting teacheth you of all things and is truth and is no lye Reply This Scripture as the former doth not beare it selfe in its tendency toward every one that cometh into the world viz. the light in every one nor calls that light their teacher but it speakes of the Unction which they viz. the Apostles and some others had received from the holy one and describes the nature and property thereof its efficacy and operation in them but what 's this to the condition of every man or to the proofe of this that the light in every man is this Unction or Anoynting but this Scripture having come to hand before and been Considered then and there there need not more be said thereto in this place there having been too oft repetition of things formerly spoken the reader is desired to beare in minde what he hath read already or else to helpe his memory by looking backe into those pages where this Scripture is examined That which offers it selfe to be Considered in the next place touching this light in every man and what it does is thus expressed This light opens all Scriptures and leads man out of the fall up to God the Father and Fountaine of lights this is the true light and leadeth unto life Eternall Joh. 1.5.8 9 10 11 12 13. Joh. 17. 10 23 24. Farnworth Ranters discovered pa. 13. Reply God who is light 1 Joh. 1.5 the Father and Fountaine of lights He revealeth secrets Dan. 2.28 29. God the Word Joh. 1.1 That true light vers 9. being made flesh vers 14. and so became the Lord's Christ Luk. 2.26 Hee openeth his mouth in parables Math. 13.35 and openeth the parables which himselfe hath uttered vers 18.38 Beginning
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
which may be referred to those two lectures which this messenger and blessed Apostle of the Gentiles mannages in behalf of the most High God against the worshippers of Jupiter and Mercury Both priests and preisted people Act. 14. v. 11 to 18. And those lofty Athenians Philosophers Epicurians and Stoicks whom he encounter'd Act. 17. from v. 16 to 31. proving and alleaging their Gods to be no Gods and contrarywise preaching and declaring to them that unknown God to whom their Altar was inscribed calling them to repentance by an Argument drawn from the judgement which the most High God would administer to the world in righteousnesse by Jesus Christ of which he hath given assurance unto all men by raising him from the dead In which he briefly layes down the foundation of repentance from dead works and of faith towards God the true and living God of the resurrection from the dead and of eternal judgment But if any shall say What doth this Babler say Are we Lycaonians or Athenians Stoicks or Epicures what doth all this concern us Whereunto tends all this waste Are not we Christians born of Christian Parents Did not our Fathers say for themselves and us I beleeve in God the Father Almighty Did they not promise and vow in my name and made me say Amen to it in my infancy in the way that seem'd good to them to signifie thereby my consent Therefore we are no Heathens but Christians out of doubt and worshippers of the true God To you then O ye men women and children not of Athens but of England to you is this poor plain word directed Are you of the posterity of Adam so am I. Are you Natives of England so am I. Were you made to confesse God in your infancy when you were uncapable of knowing him so was I in such a manner as my zealous parents were instructed and as I in that estate was capable Were you any of you put in mind of the vow and promise which was made in your name and educated accordingly I also had my measure thereof Were you vaine neverthelesse so was I stubborn and rebellious so was I. Were you foolish disobedient deceived serving divers lusts and pleasures all this and more than this was I. Had you under all this checks and reproofs of conscience for vanity for lying even in your Childhood so had I. Did you resolve against it so did I. Did you cry to the most high God for strength against it in my degree measure I did so too Were you tender in heart so was I. Were you grieved when God was offended I was the like Saw you the root and spring of all wickednesse and noisome lusts to proceed from the corrupt and impure fountain of the heart I did the like being convinced that till the heart was changed and a new heart given instead thereof it would not be otherwise with me Did you reforme what you were convinced of so did I. Did you put on a form of profession so did I. Did you walke on in that forme for some time I did so too Suffered you any thing from Superiours or equals for walking strictly or differently from them I had my share therein also Were you not even and constant in this course of witnesse and walking no more was I. Were there not breakings out into sins such as from whence you seemed to have been departed that state I witnesse Had you peace then no more had I. Durst you approach God in prayer then no more durst I Did mournings and repentings tears and fastings renew the confidence and create the peace 'T was so with me so long as I was obedient I had peace and when I was in transgression I was afraid I ran away and hid my self Did you ever search your own heart to discern and discover the evil thereof so did I oft From all which I conclude the truth of the foregoing premises That there is a light and law in man c. Did you after many years of profession enquire into the ground of your profession and consider whence as well as what it was I did so too Were you convinced that your worship and service of God was founded upon tradition and education and the custome of the Nation the light that was let in thorough the observation of what they said and did and that whensoever you were checked or reproved for sin or affrighted and discouraged from approaching to God being self-judged and self-convicted that it proceeded from what you had received and learned from reading or hearing and as you did conform or not conform to this so was your peace made up or broken and discontinued without any other or further ground Have you or have you not been acquainted with this enquiry and observed the result thereof I have known the person who upon this enquiry hath been smitten the mouth stopped and the person silenced and the building which for many years hath been erecting blown upon by the breath and spirit of the Lord and laid even with the ground through the power of this discovery that Jesus Christ was not laid as a foundation nor corner stone in this building But all the profession hath amounted to no more but to a creaturely and selfe-righteousnesse made up of reformation and purification founded in the Creatures act and power But the name given of God for salvation besides which there is no other name given among men whereby they can be saved this being not understood received or beleeved on there hath appeared nothing but stones of emptinesse and lines of confusion persons appearing as men which have dream'd that they were eating but when they are awakened by the spirit of the Lord which reproveth and convinceth of sin indeed behold their soul is empty and faint To such then as not only have improved their first radical principles in the exercise of the moral vertues but to those especially who have made progresse in higher profession I demand whether they have considered the force of natural education what an influence it hath upon the offspring you may read of him who said he profited in the Jews Religion above many being exceeding Zealous of the traditions or ordinances of his fathers and the mixt multitude who fell all sting Numb 11.4 went up out of Aegypt Exod. 12.38 and bear a share in the external part of that song Exod. 15.2 My fathers God I will exalt him how apt is it for man to say my fathers God my Countries God my friends God my Companions God yet not know the God of their fathers or not to know that knowledg to be indeed according to God in verity and truth There are empty Vines which bring forth fruit to self Hos 10.1 Trees which flourish and grow and bring forth fruit goodly to the eye and in outward appearance are as that green olive tree fair and of goodly fruit on which nevertheless the most high will kindle a fire and cause
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