before hath been declared Psal 95.6 Psal 100.2 3. Making and serving being correlatives his making and our serving being necessary dependents as the Apostle argues the same case in the point of redemption saying Ye are bought with a price c. therefore glorifie God with your bodies and spirits for they are his 1 Cor. 6.20 but of this anon in its place this I take to be the summe of the first Table of the Law and is written on the heart of the naturall man The other Branch or Table of the Law comprehended in these words Thou shalt love thy neighbour as thy self or whatsoever ye would that men should do unto you do ye likewise unto them This also is written on the table of the heart of every man notwithstanding it be not written in Characters i. e. letters and syllables and become a positive law to them yet it s there and men doing as the Apostle phraseth it by nature the things contained in the law though they be in comparison of others without law are a law to themselves and hereby they shew the work of the law written in their hearts Rom. 2.14 15. which is a cleere demonstration of the truth hereof It is witnessed by our blessed Lord Jesus Mat. 22.37 38 39 40. that to love the Lord with all the heart with all the soul and with all the mind and to love ones neighbour as ones self on those two commandments hang all the Law and the Prophets it is evident that this in its measure is effected by them who are said by nature to do the things contained in the law whence else springs all those stumblings upon a Deity and groping and feeling after a worship and religion suitable to what is apprehended of God and herein though the candle burn so dimme that the poor soul feels after this as they for the door of Lots house yet in the other part or table of the law they have much more cleerness of discovery of the things of a man accounted the morall virtues they declare with a broad day-light as it were that these are written there The whole amounting to this that those who live without the law i. e. the law as it was committed to writing and delivered by the hand of Moses according to the appointment of God yet in these God hath not left himself without witness but hath written on their hearts the same law for substance which he afterwards enlarged by the hand and administration of Moses and added this to the former because of transgression either to reduce the transgressor or to aggravate the transgression that sinne might be made exceeding sinfull And therefore God may justly proceed in judgement against the transgressions which are committed against him and his law as the Apostle argues he having left all men without excuse by giving them a light or candle in their heart by which they might see to read the things contained therein But if those who have onely the law of nature and do not by nature the things contained in the law be punishable and Gods proceedings therein justifiable as indeed it is as hath been often minded before of how much sorer punishment think we shall they be thought worthy who transgress under this additional declaration of the Will and Law of God committed to writing with those large annotations and marginal notes as it were this must needs be a great aggravation this new edition of the law must needs bring a further addition of guilt to the transgressours thereof Man or the children of men thus differenced and thus enlightned by the candle of the Lord in them are the subjects of the law in the first sense as it is called the law of works Rom. 3.27 or the old covenant In which consideration God hath concluded all under sin Rom. 3.9 and stopped every mouth and rendred all the world guilty before him by the sentence of the law considered as afore Rom. 3.19 forasmuch as the tenour of the law being this viz. Do and live and Cursed be every one that continueth not in all things which are written in the law to do them finds no man able to perform it in all things for that all have sinned and come short of the glory of God Rom. 3.23 the Spirit of God testifying that the law though in it self holy righteous and good yet was weak through the flesh Rom. 7.12 Rom. 8.23 So that what could not by it be effected was accomplished by the law of the spirit of life in Christ Jesus Rom. 8.2 opposed to the law of sinne and death as the law of faith is to the law of works Rom. 3.27 Touching which Law as being the next branch in the distinction and the light accompanying it it will be necessary to speak The law of faith which is the second branch in the distinction is a law founded in God as in the fountain and as the former that is the law of works or of the first covenant proceeded from the Wisdom and Justice of God as being a just and equall thing that he should be served by those whom he made to serve him so this law of faith ownes it self to the mercifulness and goodness of the same God towards such as had forfeited all into the hand of justice for it had been a righteous thing with God to have taken vengeance upon the forfeiture The foundation of which law of Faith or second Covenant was laid in that word of Grace or rather on Christ in the promise that is the seed of the woman shall break the head of the Serpent Gen. 3.15 and is of as large extent as the former of works if we consider 1. The Object thereof 2. The Subject of it The Object is the Lord Jesus who is propounded in the promise as the repairer of the breach and the restorer of the paths to dwell in according to that testimony Psal 75.3 The earth and all the inhabitants of the earth are dissolved I beare up the pillars of it And thus by him all things consist Col. 1.17 holding forth a ground of return to God from whom man by the transgression was turned aside and through fear had hid himself Gen. 3.10 The Subject was the first man and in him all man-kind who were not onely privileged by this promise by being put into a possibility and capacity of being renewed again by repentance which condition the first covenant had in it for that left no roome for repentance but they were also hereby obliged to believe in him who was promised to break the Serpents head to destroy the destroyer and to lead captivity captive How farre the Law of faith may be said to be written on every mans heart as the former law of works is not given unto me to understand only this glimpse I have of it that it appears to have had an influence on the heart of man from the proposing of the promise aforesaid by those sacrifices which were offered
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
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
within him and he become new born John 3.3 till Christ be formed in him Gal. 4.19 and he created a new in Christ Jesus 2 Cor. 5.17 being begotten of his owne good will by the word of truth James 1.18 and so born again of the incorruptible seed by the word of God which liveth and abideth for ever 1 Peter 1.23 24 25. I say till a man be thus new born and new created in Christ Jesus and Christ be formed in him till the law of the Spirit of life in Christ Jesus hath set him free from the law of sin and death he cannot see the Kingdome of God nor by the light and law under the former consideration of which every man is partaker be led up to God out of the fall unto eternall life The Scripture beares Testimony of Paul That in the heat of his zeale he made havoke of the Church Acts 8.3 Chap. 9.1 Chap 22 4 5.19 20. and being exceedingly mad against the Saints shut up many of them in Prison punished them and compelled them to blaspheme and gave voice against them when they were put to death Acts 26.10 11. yet he was in all this zealous toward God instructed according to the perfect manner of the law Acts 22.3 and touching the righteousnesse thereof was blamelesse Phil. 3.6 and thought with himselfe that he ought to doe many things contrary to the name of Jesus of Nazareth Acts 26.9 he was kicking against the pricks and persecutig the Lord Jesus vers 14 15. And knew it not 1 Timothy 1.13 For although he were a Blasphemer a Persecuter and injurious yet obtained he mercy because hee did it ignorantly in unbeliefe Hence it appears that Paul did obey the light that was in him and did prosecute with zealethe dictates thereof and was therein zealon toward God according to that which is said John 16.2 The time cometh that whosoever killeth you will thinke that he doth God service or as they of whom Paul bears record Ro. 10 2. That had a zeal of God but not according to Knowledge Either the light in Paul was not sufficient to lead him out of the fall up to God and to eternall life or else he did disobey and did not follow the light which did lead him That he did not disobey but follow the light which was in him it is evident for then his sin had been against knowledge whereas it is said he did it ignorantly 1 Tim. 1.13 his conscience did not reprove him for the things he did for thus he witnesseth Acts 2.3.1 That he had lived in all good conscience before God untill that day and in the exercise thereof was without blame in himselfe and as touching the law blamelesse before others yet was he neverthelesse a persecuter of the Lord Jesus in his Saints and did not know it which discovers plainly the light in him was either not sufficient to discover to him the error of his way or at least did suspend its act of enlightning him in the knowledge thereof it check'd him not it convinced him not otherwise his sin had not been a sin of ignorance which is want of light but a sin against light and knowledge and consequently against conscience whereas on the contrary he thought he ought to doe many things against Jesus of Nazareth not knowing him to be the Lord and he did what he did in his persecuting and blaspheming without light and his conscience being silent toward him in all this according to that saying of our Lord Luke 23.34 Father forgive them for they know not what they doe For it is to be remembred that there are sins of ignorance as well as sins against light and knowledge the former are not without their guilt and punishment though the latter greatly aggravates both one and the other as is witnessed in those two Servants Luke 12.47 48. nor was it without the singular wisdome and mercy of God who appointed sacrifices to be offered for sins of ignorance Leviticus 4.2.13 27 28. errors in the judgement as well as in the will the head and the heart both sick must be purged Levit. 5.15 17 18 19. Levit. 4.2 13 27 28. But to sin against light and knowledge to be reproved and checked and convinced by the light and yet not to reclaime but to goe forward in the evill is not only transgression and sin but it is sin aggravated it is opposed to sins of ignorance and is called sinning presumptuously or sinning with an high hand and despising the word of the Lord such as so sinned were to bear their iniquity they were to be cut off Numb 15.27 28 30 31. Deutro 29.19 20 21. And to these kinds of sinning hath David relation when he prayes Psal 19.12 13. Who can understand his errors cleanse thou me from secret faults keep back thy Servant also from presumpteous sins and let them not have dominion over me then shall I be upright and innocent from the great transgression To this agrees that saying of the Apostle 1 Cor. 4.3 4. Yea I judge not mine own selfe for I know nothing by my selfe yet am I not hereby justified but he that judgeth me is the Lord. So that hence it will appeare that a person may sin through a want of light or knowledge and such may be great sins viz. Blasphemy Persecution in an high mannner against God and his Saints such as of which Paul was guilty and yet the person committing them by reason of his want of light to detect and discover them may be without conscience of sin as in himself and he in this his estate not sin against light Nay he may doe this in the prosecution of his light such as it is According to those words of our Lord Matth. 36.23 If the light in thee be darknesse c. Luke 11.35 Take heed therefore that the light which is in thee be not darknesse They shall thinke they doe God service haveing a zeale of God but not according to knowledge The light that is in them discovers not unto them that they are in an evill course all this while nor are they convicted of disobedience to the light for then their zeale could not be a zeale of God nor they think they were doing God service and have a quiet conscience therein nor selfe accuseing nor selfe condemning therefore the objection doth not hold good in the terms thereof that the light loved and obeyed will lead up to God the father and to eternall life forasmuch as persons may goe on in a course of sin and therein proceed desperately against the Lord and his anointed ones and yet not know it not have light to discover it nor reprove them for it much lesse to lead them up to God out of the fall and to eternall life And where the light and law in any person discovers to him his sin and makes him know his transgression yet is it not able to lead such a person out of the fall up to God
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
and answerable to the sentence the Law pronounceth will be the Excusation or Accusation of the person according to Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts meane while excusing or accusing one another As the Lamp Torch or Candle which the Lord lighted up in Man though it is become exceeding dim in comparison of what it was before the theef took it yet is not annihilated nor ceaseth to be for then man could not exist he should also cease to be So likewise the Law of God which at first was plainly to be read being written in man's heart is now not so obliterated or obscured but that there is yet left sufficient to render God righteous in his proceedings against the sons of men who hold that measure of the knowledge of God which is left in them in unrighteousness or who like not to retain God in their knowledge so farre as he is manifest in them or shewn unto them viz. in his eternall power and God-head which they not abiding in the acknowledgement of will render God righteous in his proceeding against them and leave them inexcusable before him Should there not be so much of the Law as to discover the actions which are done in the flesh to be good or evill and set the conscience upon the work of accusing or excusing where else should the Lord have a witness for himself in Men and how else should God be just in judging the world stopping every mouth and declaring his proceedings righteous in rendring to every man according to his deeds which time is called the day of the Revelation of the righteous judgement of God Rom. 2.5 6. Seeing then 't is the property of light to make manifest or discover and this at most is but science the exercise whereof is either direct or reflex respecting the time past present or to come wherein it hath a most ample latitude to expatiate it self according to the variety of objects whether within it or without it even to wonder and admiration yea and so farre as to me appears beyond my expression Neverthelesse it looks upon its Objects as it finds them though it makes manifest every thing within its sphear as to matter of fact yet it gives being to nothing it s all eye as I may so say it sees all that 's done but does nothing it neither likes nor dislikes approves nor disapproves but as it s in conjunction with a law and hath reflection upon it and thence proceeds the names of good and evill of lawfull and unlawfull thence also the arguing and redarguing the accusing and excusing and now science is become conscience By all which it doth appear that the candle of the Lord or the spirit of a man is a great light though but a candle yet it s of the Lords lighting up and though it fall beyond all utterance or conceiving short off the virtue which once it had having this blot upon its glory that whereas when it first came forth of the hands of him that formed it who is the Father of spirits Heb. 12.9 it was then conversant with him primarily and immediately yet since it hath been dimmed and well nigh extinguished as it was in the transgression it s now exercised mostly and principally about the things of the belly the things of a man the things of it self it hath therein a great ability in point of manifesting and discovery not only as they are obvious and apparent but as they are occult hidden searching out the secret things of the belly Nor is its ability only though most here but it is able to feel and seek after God his Creatour Acts 17.27 28. and in a great capacity of knowing much of him as such at least his eternall power and God-head Rom. 1.19 20. Yet its excellency is heightned and much advantaged by its concomitant the Law of its Creatour which as a glasse reflects and returns face for face and discovers not onely the face but the spots also that is in it Hence there is a necessity of considering somewhat further touching the Nature of the Law in conjunction with the light in every man by which will appeare what the light in every man can do and consequently what it cannot doe Forasmuch as together with this Light or Candle of the Lord there is a law impress'd on mansheart upon which this light reflects which doth as truly discover the quality of his actions as the light discovers the actions themselves And as Adam gave names to the creatures and as he named them so were they called even so doth the law in man's heart give names to all his actions according to the proper nature of their agreement or disagreement with the mind and will of God and this respects as well the secret thoughts and intents of the heart Heb. 4.12 as the outward actions and in this respect the Law is called light in like forme of speaking as this is used Matth. 24.27 28. the Cup for the wine in the Cup. This law considered as it is in God is but one as in the fountain of wisdom and justice as the light in him is but one though diversly communicated and distributed yet he onely is the father of lights So in him the law is but one though differently exhibited and made known according to the variety of the subjects who are to be governed by it among whom man is chief As man is considered the subject of it so it is distinguished according to Scripture phrase into the Law of works Law of faith Rom. 3.27 both these are distinguished again into the Law written unwritten the subjects of the law under the first consideration i. e. of works though they have the law written on their hearts and do by nature things contained in the Law yet many of them not having the positive or written law as others had these are said to be without law as they indeed were in comparison of those to whom the outward positive written Law was added Gal. 3.19 Neverthelesse they were not positively without Law for then they could not have been guilty in any respect for its evident that where there is no law there is no transgression Rom. 4.15 but comparatively they were without a positive declared written Law according to that divine testimony Psal 147.19 20. He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them These having the law written upon their hearts and by the Candle of the Lord so farre legible as to evince God his eternall power and God-head leaving them therein without excuse Rom. 1.19 20. Manifesting that this God whose eternal power and God-head revealed in them or shewed unto them was to be loved with all the heart and all the minde and withall the soul implyed in that word as
up to God before the publication of the positive law wherein as well Cain as Abel offered sacrifice Gen. 4.4 I therefore call their offerings sacrifice because they are so called Heb. 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.18 Abels sacrifice was mingled with faith offered up upon the true Altar witnessed unto by Gods acceptation and by faith he obtained a good report among the Elders Heb. 11.4 with whom he had received the same spirit of faith But with Cain and his sacrifice it was not so nor accepted as such nevertheless it appears to me from hence that there was the power of a Law of faith as of works upon them both and they equally obliged thereby only the one offered a sacrifice as an obedience of faith the other in form without faith and as it were by the works of the Law Rom. 9.32 Nevertheless in obedience to the same law of faith for as much as he offered sacrifice also though not in faith the one had faith in his heart and Christ in his eye as a redeemer and restorer the other was wanting at least in faith which should have seasoned his sacrifice They both had equal obligation from one and the same law of faith which looked at Christ as its object as the law of sacrifice did imply whether propitiatory Heb. 9.22 or gratulatory Levit. 7.12 15. Psal 107.22 Both yeelded obedience to the law of faith in what was outward in the Act only Abel had an eye open to him that was invisible as the object of his faith carrying him above the Act. So that the law of faith doubtless respected all the race and generation of mankinde by way of obligation from the giving of the promise but the children of the promise are counted for the seed like as it is said All are not Israel who are of Israel Rom. 9.6 though all the family of Abraham were greatly privileged Rom. 3.2 and 9.4 and obliged So likewise all the race of mankinde are greatly privileged by virtue of the promise or promised seed in whom all the nations are blessed yet not all Nations but the children of the promise are counted for the seed according to the tenour of that word 1 Tim. 4.10 Who is Saviour of all men especially of them which beleeve A common Salvation is extended to all Men by Jesus Christ Jude 3. and all men are bound to beleeve and repent that they may be saved Act. 17.30 John 3.16 But the special Salvation is to them only who have obtained like precious faith 2 Pet. 1.1 i.e. the faith of Gods elect Tit. 1.1 the faith of the operation of God Col. 2.12 these are they which are reckoned or counted for the seed Gal. 3.7 9 29. these are they to whom the righteousness of God which is by faith of Jesus Christ is manifested unto all and upon all them that beleeve Rom 3.21 22. As the law in the first consideration i. e. of works was Gods first-born and man was fitted for the work thereof while his bow abode in strength God having made him upright Eccles 7.29 So the Law in the second consideration i. e. of faith whose foundation was laid in that blessed word of promise Gen. 3.15 lay in the same womb and bosome of eternity for they were twins And though that stept out first declaring the Majesty of him whose Image it bore yet this caught its Brother by the heel declaring the infiniteness of the Mercy and compassion of him whose Law it was proclaiming the Lord the Lord gracious long-suffering c. No sooner is the Transgression detected but the Redeemer is promised Oh the heighth and depth of the riches of mercy who kissed Justice and overcame it Psal 85. Mercy and Truth met together Righteousness and Peace kissed each other nor doth this latter destroy the former nay it establisheth it Rom. 3.30 31. Like as when the Law of the first Covenant was engraven on tables of stone it did not at all diminish or lesson the glory of that which was written upon the heart nay it did augment the luster thereof and made it more legible so neither doth the Law of faith destroy the Law of works nor make it void nay it doth establish it for as much as it no way dispenseth with its subjects service nor acquits them of their duty save only of the manner and end of the service As it was performed in the oldness of the letter now it must be performed in the newness of the Spirit Rom. 7.6 but it must be obedience still Loving the Lord our God with all the heart with all the minde with all the soul with all the strength and our neighbour as our selves this is not diminished or made void by the Law of faith it only requires Newness of Spirit in lieu of Oldness of letter These two considerations of the Law went hand in hand together all along thorough the old administration From righteous Abel to the end of the Catalogue of all the cloud of witnesses who were subjected to the first dispensation dying in faith saluting though not possessing the promises they seeing him who was invisible their faith did not at all lesson their obedience nay it winged their obedience It was the salt that salted every sacrifice Mark 9.49 For without faith its impossible to please God Heb. 11.4 6. This Law of faith however it ran along as the bloud in the veins and was that which led to God through every service and in every sacrifice was nevertheless veiled under great obscurity and under much darkness The Spirit thereof did testifie of the suffering of Christ and of the glory which was to be revealed but it testified of them as of things a great way off the promises whereof they saluted but possessed not the way into the most holy not being open or made manifest while the first Tabernacle was yet standing Heb. 9.8 This double kinde of sacrificing ran all along thorough out the whole dispensation in as many as retained the Law of sacrifice and cast not off utterly the Knowledge of God which the most part did as the Apostles argument Rom. 1.21 26 28. makes it evident For as much as all along there was a Remnant having an eye upon the promise obtained a good report and the Savour of them in Divine Testimony remains to this day as a Cloud of witnesses This Law of faith as it sprung not with mankind in Nature but was added by occasion of the Transgression for it succeeded that as a plaster doth the wound it was not written in the heart of the natural man as a thing just and equal For God to remake and to redeem faln man into whose heart it could not rationally have entred that there should ever have been a way found out in justice or equity or with a due saving of the truth of him that made the Covenant that man should be put into a capacity or come under a possibility of being preserved having
transgressed and yet God be righteous seeing there was no term or condition in the Covenant which God made with him looking that way for transgressing and dying were the termes reciprocal but it was of meere grace that the promise was made and was indeed the opening of a dore of hope in a possibility of returning for man which was run away from God This laying the foundation of a better hope by which man might be recovered and encouraged to draw near to God was as far above the reach of the natural man to know or expect as the heavens are above the earth yea as the thoughts of God are above the thoughts of man this Law then is not natural but supernatural not springing up together with man as that of workes but is added through grace Psal 75.3 Ex abundanti and such as this Law is such is the light which accompanies it and the enlargement of the one 2is the enlargement of the other also as will evidently appear by what follows I say this Law of faith or word of promise being extended to all mankinde holding forth a possibility of mans return to God upon terms of faith and repentance implyed in the first promise and testified in the sacrifice of Abel the long suffering and patience of God contributing much this way his goodness and forbearance laying great obligation upon persons these visible things of God holding forth the invisible or secret purposes and Counsels of his heart towards returning sinners and calling and crying out to man upon that account to return to him by repentance from whom by transgression he was departed by which footsteps of God man might trace a possibility of Redemption through beleeving in the promised seed as by the former viz. The visible things of the Creation he might discern the Eternal power and God-head of him by whom he was made and created So that in this also as in the former God hath not left himself without witness even to the natural man but hath given him occasion and opportunity to feel after God as thus considered The print and impressions of mercy being stamp'd upon every out-coming of the Lord which upon the terms of the first Covenant was not discernable speaking nothing but wrath and terrour and trembling according to that of the Apostle Rom. 4.15 The Law worketh wrath c. And that justly upon every transgressour yea for every transgression for it is written Cursed be every one that continueth not in all things written in the Law do them Gal. 3.10 Deut. 27.26 So that God hath left man in great measure without excuse even in this respect also holding forth such discoveries as whereby he might discern a possibility of the recovery of his forfeited estate evidenced and manifested in the patience bounty long-suffering goodness and mercifulness of God toward him a sinner to whom it was at first said In the day thou eatest thereof thou shalt surely dye or dying thou shalt dye instead of which severity Behold goodness and forbearance interposing and leading to repentance Rom. 2.4 And this in relation to man as a man while he is endued with no other light than that which is common to him as such that is the spirit of a man which is the Candle of the Lord by which he may not only see the things of God as his Creatour that is his eternal power and God-head and what hath dependence thereupon in relation to the first Covenant or Law of works But a crevice is opened into the discovery of the Redemption promised as the subject of the second Covenant upon the termes thereof in relation thereunto as to a law of faith evidenced by the promise to as many as the sound thereof ever came Yea all mankinde in the forbearance goodness and long-suffering of God though unto them but as unto natural men and this discovery shining forth through natural appearances Act. 14.17 Rom. 2.4 Yet sufficient to leave himself a witness in man from these discoveries evidencing a reprieve from immediate destruction which the transgressour hath merited and opening a dore of hope for pardon and remission through the riches of the goodness and forbearance of God sufficient to engage the heart of a natural man to seek the Lord and to feel after him if possible he might finde him in this capacity as a Redeemer even as in the former capacity he might discover God as his Creator and Maker And though Mans greater impotency will be found in this than in the former yet is it his duty no less here than there and he no less excusable for not being found exercised in the endeavour after it God having left himself a witnesse in one case as well as in the other though not so the one as the other For in the former not only from without by things seen were the invisible things of God discovered but also by his Law written in the heart of the natural Man was this discovery made of God as his Creator and his subjection to him as such under the terms of that Covenant viz. Do and live But touching this latter Covenant or Law of faith the discovery thereof ariseth from what is without It had never been known nor ever thought of nor ever would it or could it rationally have come into the heart of Man to have conceived such a thing but from the declaration of God in his promise which faith made application of in the first beleevers and from the series of his patience and forbearance continued to the race of man-kinde darkely speaking forth the same thing with a silent yet constant voyce Psal 19.1 Rom. 10.18 sufficient to leave man without excuse and convincing of a possibility of being renewed again through the riches of that goodness which hereby call'd and led unto repentance Rom. 2.4 Nevertheless there was to be another Edition of this Law also as there was of the former of which there hath been mention made before That although God left not himself without witness in those first Beleevers Abel Enoch Noah Abraham Isaak Jacob Moses David Daniel and the rest of whom to tell time would fail who were all enlightned with a light suitable and proportionable to their object there was communicated to them a Spirit of faith whereby they were inabled to behold him who was the object of their faith So Abraham saw the day of Christ with joy John 8.56 and Moses saw him which was invisible Heb. 11.27 Faith saw Christ through sacrifices saw remission of sins in shedding of blood without which there is no remission Heb. 9.22 Yet notwithstanding God having provided some better thing for those which were to come after that they without us should not be made perfect hath in these last dayes spoken to us by his Son revealing the purpose and Counsel of his heart by him bringing Immortality and life to light by the Gospel which before was hid from ages and generations Eph. 3.5 and not so made
but in power and is therein quick and powerful and mighty c. There 's no fleshly weakness in the pure and holy law of God it would and could convey life if man could fulfill it to a title if not then it must kill this is it whereunto it hath received its anointing and beyond which it must not pass and therefore the weakness is mans and lies properly at his door Yet forasmuch as it conveys not strength where it requires duty nor is founded upon any such promises as may be ground of hope in case of failing or non-performance of every title therefore it is found fault with and counted weak in that respect and through the appearance of a greater grace way is made for the bringing in a better hope a better Covenant stablished upon better promises as before This new and better Covenant is Jesus Christ in whom all the promises center as being the Yea and the Amen thereof 2 Cor. 1.20 and so he is called Isa 42.6 and 49.8 I will give thee for a Covenant of the people to establish the Earth agreeing with that in Psalm 75.3 The earth and all the inhabitants thereof are dissolved I bear up the Pillars thereof This Covenant consisting of these better promises is not yea and nay but in him they are yea 2 Cor. 1.19 ratified and confirmed by bloud yea by his own bloud in opposition to the bloud of Bulls and Goats by which the first was confirmed Heb. 9.18 19. but this by the eternal Spirit Heb. 9.14 in order to eternal salvation was confirmed by the bloud of the everlasting Covenant Heb. 13.20 By all which as by very much more which might be instanced in infinitely transcends the former Especially if it be considered that he who confirms the Covenant by his own bloud rendring it thereby eternal and everlasting becomes also the Mediatour of this Covenant even of this better Covenant Heb. 8.6 Not only confirming ratifying making and well-ordering it in all things and sure as touching the promises themselves which are in him Yea and Amen as he was the Sacrifice and Propitiation but by becoming the Mediatour thereof to apply it to all the seed Rom. 4.16 working in them the conditions and qualifications which are requisite for the enjoying the good things which are contained therein 2 Sam. 23.5 If Repentance be a condition of this Covenant and required of the subjects thereof as indeed it is it shall be given them by the hand of this Mediatour Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and remission of sins If Faith be required as certainly it is the same hand conveyes it who is the Authour and the Finisher thereof Heb. 12.2 Phil. 1.29 If any other branch of obedience be requisite it is also undertaken for in this Covenant where it is said I will write my Laws in their hearts and lest when they are written there they should not be heeded nor followed it is further undertaken for that the spirit shall cause the subjects of this Covenant not only to remember the things which are required but shall cause them to walk therein Ezek. 36.27 Jer. 32.40 By leading them by exciting them by quickning strengthening confirming establishing guiding directing and assisting them keeping the feet of his Saints 1 Sam. 2.9 from stumbling sliding and falling in order to all which they are taught to pray daily against being led into temptation and then are promised also to be delivered out of it by him who himselfe also was tempted that he might succour them which are tempted And to the intent that they may not be misguided by their own spirit or any false spirit the Lord Jesus foreseeing there would be many false Christs false Apostles false Prophets false Spirits he committed his mind to writing to the intent also that in other ages Esay 8.19 20. thence forth they might try the spirits the Christs the Prophets the Apostles which pretend to come in his Name 1 Joh. 4.1 Rev. 2.2 Joh. 20.31 2 Joh. 10. As also therein much amplifying and enlarging their direction in point of obedience expressing and declaring more particularly that law of the new Covenant which is written in their heart more generally explaining and expounding his mind and will not only touching the matter but manner of their Obedience hereby ordering and guiding the steps of his Servants that their footsteps slide not Psal 119.9 105. Psal 17.4 5. This bespeaks the Condition of the new-Covenant and consequently the law of faith to be infinitely transcending the old-Covenant or law of works by how much this is more excellent than the former by so much also must of necessity the light be by which it is discerned as that intiles it self to Jesus who is the Covenant and Mediator of the Covenant so must the light also be referred to him who is therefore so frequently in the Scripture called the Light Esa 42.6 A Light of the Gentiles as well as the Covenant of the People Act. 13.47 I have set thee to be a Light to the Gentiles that thou shouldest be for Salvation unto the ends of the earth Christ is this Light in whose face the glory of God is to be seen according to that in the 2 Cor. 4.6 God shining into the heart the Light of the Knowledge of his glory in the face of Jesus Christ who as Mediator or one standing between 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Jesus and Gal. 3.19 20. declares and makes forth that bosome-love of the Father which was from everlasting which no man could ever see by the light of his Candle 1 Cor. 2.9 10 11 14. The light of the Father is not to be discerned by any other Medium but as revealed by Christ In thy light shall we see light Psalm 36.9 2 Cor. 4.6 John 1.18 John 14.6 7 9. Nor can any person behold the light of the Father in Christ but by the Spirit of Christ John 14.26 and 16.13 14 15. and 1 Cor. 2.10 Nor can any person behold the light of the Father through Christ in the Spirit otherwise than by faith Heb. 11.1 6. John 17.7 8. John 8.56 Eph. 3.12 Rom. 5.2 so Abraham saw as Moses also did him who is invisible Heb. 11.27 The Spirit emptying the creature of all other mediums and producing this fruit of its own that is faith Gal. 5.22 by which it can look on Jesus and by him on the Father as they of old from the foot of the mercy-seat might behold him who was above the mercy-seat sitting between the wings of the cherubims Exod. 25. from the 17. to the 22. so that the light by which the regenerate or renewed man or the man in Christ comes to see the wonderful things of this law of faith or new Covenant and the mind of God therein is Christ Jesus himself who is both the Covenant and the light
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 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
the light or law in every man is not that Spirit of truth mentioned John 16.7 nor doth that light or law in every man reprove any man of not beleiving in Jesus Christ It remaines to consider of a further clause in the Objection which saith touching this light viz. Object That this light is from the fountaine of lights it is the light of life John 16.25 26 27 28. John 12.35 36. Answ 1. Although the Lamp or Candle of the Lord in every man proceeds from God as from the father and fountaine of lights Yet that the light in every man is the light of life is not a Scripture Phrase to say no more thereof 2. These Scriptures brought to prove it viz. John 16.25 26 27 28. John 12.35 36. speak not the thing viz. the light of life much lesse doe they say that the light in every man is that light of life and this will appeare to any one that examines the Scriptures which are quoted which is conviction enough to the meeke and tender and more need not to be said thereunto but to desire such to consider how it is written The next passage I am to consider of touching the light viz. what it doth in every man I finde thus exprest viz. Loving the light it will guide you to God from all wen that you need never looke at man more Ri. Farnworth Discover faith Reply The light which is in every man by which the deeds done in the body are discovered and manifested for the light makes manifest And the Law in every man which gives sentence upon those deeds done as good or evill for by it comes the knowledge of sin I say this light and law should be by any person loved and obeyed yet were it not able to guide to God from all men so as that we need never look at man more For this were to ascribe falsehood and to put a lye upon the holy Spirit of truth which testifieth 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 come by the Law then Christ is dead in vaine So that there doth need a looking unto Jesus the Author and Finisher of faith Heb. 12.2 Yea even the Man Christ Jesus * * 1 Tim 2.5 who endured the Crosse despising the shame and is set downe at the right hand of the Throne of God loveing the light that is in man will not doe it obeying the Law will not nor cannot leade up to God without looking unto him whom God hath anointed and appointed to be Salvation to the ends of the earth besides whom there is no Saviour who saith Look unto me and be you saved all yee ends of the earth * * Esay 45.21 22. Neither is their salvation in any other For there is no other name under Heaven given among men whereby we must be saved Acts 4.12 And other foundation can no man lay then what is laid which is Christ Jesus * * 1 Cor. 3.11 Christ himselfe and he alone is the true and only foundation besides which no man may lay any other by what name soever he call it whether light or law or what ever other name may be given to it it 's a name divers from that name which God hath anoynted to be the salvation of the ends of the earth by receiving of whom through faith by believing in his name we are priviledged with the dignity of Son-ship and declared to be born of God John 1.12 13. As many as received HIM to them he gave power i. e. right or priviledge to be made the sons of God even to them that BELIEVE in his name who are born not of the will of man BVT of God There is some what further to be added in answer to this passage or sentence but I referre it to that which followes where there will be occasion to treat againe upon the same matter though the expressions of words may be somewhat varied That which followes to be considered in this passage Being obedient to the light within it will bring you to purity to holinesse to uprightnesse there is your Teacher present with you That light obeying it is your salvation disobeying that light is your condemnation Minde your Teacher within minde the light within Jer. 31 34. Esay 54.13 John 6 46. John 1.2.27 * * A briefe discovery of Antichrist Reply It is a most certain truth that there is in every man a Lamp or Torch or Candle of the Lord which is a great light within him together with which there is a Law which is holy just and good whose tendency is to direct the Creature to purity to holinesse and to uprightnesse and in that sence is his Teacher within him according to the divine truth of that Scripture The Law was our School-master unto or untill Christ Gal. 3.24 which is true of the Law written either on the heart or on tables or in a book all which are Scripture expressions I say this light and Law which is in every man hath a tendency to direct toward purety and uprightnesse but hath no power to assist it gives not the Creature the least abillity to perform the thing it requires Gal. 3.21 If there had been a Law given which could have given life but what the Law could not doe Rom. 8.3 Neverthelesse it exerciseth the parts of a Teacher or Tutor in giveing rules and precepts in pointing out to a Person his duty and reviving and calling to account the things done passing a righteous and just sentence according to the terms and tenour of the Covenant of works viz. The man that doth them shall live in them Rom. 10.5 Cursed be every one that contonueth not in every thing which is written in the Law to doe them Gala. 3.10 But as it doth not give strength to the performance of what it requires so it hath received no anointing to relieve the Creature against the sentence of the curse incurr'd upon the transgression which it selfe pronounceth but wounds him and leaves him without pouring in either oyle or wine according to what is testified Rom. 4.15 Because the Law worketh wrath So that although a person by the light and law within him may see his worke before him what is to be done and while he obeyes the command is under that sentence which saith The man that doth them shall live in them And he hath peace while he continueth in his obedience But if at any time he doe amisse in any thing where is his Peace then The Law is faithfull it is impartiall it doth not speak Peace to the transgressor Nay the Law worketh wrath it pronounceth sentence Cursed be every one which continueth not in every thing And this sentence is absolute without limitation Here 's no covering or terms of recovery no roome for repentance under the leading and teaching of this School-master but scourging and lashing and wounding without healing haveing no
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
came to them againe after his death and then the shadow or figure was put away Answ In this case the counsell of the Prophet Esay is applyable To the Law and to the Testimony if they speak not according to this word it is because there is no morning light in them Esay 8.20 1. The Scripture doth not any where declare that the Disciples brake bread in remembrance of Christ between the times of his death and resurrection 2. The Scriptures doe testifie that they did breake bread after his resurrection and ascention and if both these be true then this Author wanted light in the opening this Scripture-passage or the light in him was not sufficient to open this therefore not all Scriptures The former of these two viz. that the Disciples of our Lord did observe the Passeover or Supper in remembrance of Christ till he came to them again after his death that this was true and that the Disciples so did it remaines to be proved where and how it was by them so done during his abode in the grave The latter of them that the Apostles did observe the breaking of bread after the resurrection and assention of Christ is thus witnessed Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers Acts 20 7. 1 Cor. 10.16 1 Cor. 11.23 24. If this were not that breakeing of bread which is by our Lord Jesus appointed and by the Apostle intended 1 Cor. 11. Let it be made appear by the Scriptures of truth by him that can without a meaning and this I doe in an especiall manner commend to the serious consideration of Fr Howgill Or let that meaning and opening of the above named Scriptures if they need any be according to verity and truth and this I commend to Rich Farnworth and both these writers to observe their difference herein touching the opening of Scriptures viz. Chapters or verses The one affirming the sufficiency of the light in every man to open all Scriptures The other saying Thou that tells of opening Chapters or Verses by meanings thou never heard a word of Christ It remaines to consider touching the light in every man Whether it doth or can lead man out of the fall up to God the Father and to eternall life Reply The light in every man considered either apart and singly as the spirit of a man the candle of the Lord or as the Law written on every mans heart for so the law is light Prov. 6.23 as before minded The light and Law as thus considered doth not nor cannot lead a man out of the fall c. First That it doth not This is evident first in the person of Adam In whom the light after his fall was as eminent to say no more as in any other of the children of the transgression Considered as meer subjects of the light common to all or of that light which is in every man that comes into the world of which number he was not the least Yet the light in him though it discovered to him his transgression and wrought in him feare and hideing of himselfe it led him not out of the fall up to God the Father and to eternall life for it is said Gen. 3.8 9 10. And Adam and his wife hid themselves from the presence of the Lord and he said I heard thy voice in the Garden and I was afraid because I was naked and I hid my selfe So true is that word by the law is the knowledge of sin Rom. 3.20 And the law worketh wrath Rom. 4.15 And so farre was the light and law in the first man Adam from leading him out of the fall up to God the Father that it had this effect upon him to drive him from the voice and presence of God and through feare to hide himselfe As this is true of the first man and of the light in him so may it be affirmed of the Generations of mankinde and of the light in them it leads them not up to God out of the fall nor can doe as not being thereunto enabled as may further appeare Those dreadfull examples of Cain and Judas in whom the light and law did shine so eminently to their soules conviction that they saw their sin and owned their guilt the latter proceeding so farre that to conviction he added confession I have sinned in betraying Innocent blood And unto both these added restitution Matth. 27.3 He repented i. e. confessed the sin and restored the Silver That is as I have heard some say shamed the deceit yet did not this light which convinced him lead him out of the fall up to God but the contrary as is evident in that Scripture and in Acts 1.18 19. verses other instances might be given and experience discovers the many selfe convicted ones whose light neverthelesse leads them not out of the fall up to God the father but by the light and law in them are convinced and condemned and driven away from God and made to hide themselves Object These Instances nor any other of the like kinde do not at all weaken the truth touching the nature and power of the light for the defect was not in the light but in the persons not loveing nor obeying the light hence was their condemnation which if they had loved and obeyed it had been their salvation and would have led them up to God the Father and to eternall life The light and law in the first man what ever it was to him before he transgressed how lovely and delightfull soever it was to him then yet after his fall his heart did meditate terror the light and sight of the law was not desirable it was not to be loved but feared it wrought wrath in him I was affraid and hid my selfe did it require obedience after the fall so as to lead up to God for its worke was to poure forth contempt upon the transgressor to execute the just equall and righteous though severe sentence of death haveing no other thing in commission from the law-giver but death to the transgressor In the day thou eatest thereof thou shalt surely dye This decree was peremptory and without condition and the law could propound no dispensation upon terms of loveing or obeying it to encourage the Creature to face about much lesse to lead him up to God and this was the condition of the first man till the seed of the woman Gen. 3.15 As the Serpent was lift up upon the pole of the promise to destroy the destroyer and become a door at which man through faith should enter According to that word I am the doore by me if any man enter he shall be saved John 10.9 Nor was this Adams condition only but it is the state and condition of every man to whom the light and law doth discover sin and slayes the sinner leaves him so till the Lord Jesus the quickning or live-making Spirit doth become a principle of life and light
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
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
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
one as in his own order giving the honour to each dispensation according to the measure appointed unto it of God which is not to assign to the first the light common to all mankind the place of a door or entrance into the heavenly inheritance for there is an house called Moses house Heb. 3.2 which had its door of entrance or admission and a law of ordinances suitable the disobedient thereunto were subject to death they died who despised Moses law But that house of Moses was taken down the veil thereof rent in sunder and this other house the Sons house is set up in the room thereof and he himself become both foundation and top-stone both door of entrance and mansion of residence he is all in all to every one that receiveth him by faith and manifests their faith by obedience walking obediently before him who is Lord of his house faithful therein as a Son as Moses was in his house as a Servant Administring therein by the law of the spirit of life leading his sheep going in out and before them guiding their feet and causing them to walk in his way according to that blessed witness and testimony The meek he will guide in judgment the meek he will teach his way and will keep the feet of his Saints and uphold their goings that their footsteps slide not It is further added in these words viz. Christ saith I am the light to them that receives him to them he gives power to become the Sons of God The light rejected no power received Reply This passage touching power to become the Sons of God is necessary to be considered though it hath been hinted before I find in scripture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only used for power which consisteth in the virtue or strength which a person hath to do any thing but it is used to signifie Dignity Honour Right Privilege Prerogative Authority or Liberty 1 Cor. 8.9 But take heed lest this Liberty or Privilege of yours become a stumbling block to them that are weak the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is in Joh. 1.12 rendred power 1 Cor. 9.4 5 6. Have we not power to eat and to drink have we not power to lead about a Sister a Wife as well as other Apostles have not we as much right and Privilege as they or I only and Barnabas have we not power to forbear working that is have not we liberty so to do It is used for dignity honour or prerogative which the Divel used as a baite in his tempation to our Lord Luk. 4.6 who taking him up into an high mountain shewed him all the Kingdomes of the world and said to him All this power will I give thee and the glory of them c. And to this of privilege and dignity and prerogative doth the interpretation of this word in Joh. 1.12 agree as may appear by the connexion of the word which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it be rendred in the English to become that it may the better agree with the former word power viz. power to become the sons of God yet the word truely and properly signifies to be made the Sons of God and that wil appear by the interpretation of the same word in the same first of John and in other scriptures where it is not rendered become but made Joh. 1.3 all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made by him and without him was not any thing made that was made vers 10. the world was made by him vers 14. the word was made flesh Gal. 4.4 Made of a woman made under the law Joh. 2.9 when the ruler Tasted the water which was made wine Joh. 5.9 the man was made whole and many the like instances So that the reading of these words before mentioned as they are translated have I perceive misled this friend in his application or rather misapplication of them which in true construction are not to be read as they are Englished viz. power to become the Sons of G but to as many as received him to them he gave privilege prerogative or dignity to be made the Sons of God to them beleeving or which beleeve in his name and the Rhemists themselves though they use the words to prove a power of free will in man to become the sons of God if they will yet is it acknowledged by Martin that the Greek word signifieth not only power but also dignity and the vulgar Latin reads it power to be made the sons of God now what power is there in a person in his being made a Son of God nor will the context favour such a construction which plainly testifies that such as receive Christ are dignified with Sonship or are made the Sons of God even as many as beleeve in his name Q. How are they made the Sons of God actively or passiively have they power to become Sons of God or are they made such A. Nay they were born such How not of Bloods nor of the will of man nor of the will of the flesh but of God who of his own good will begets and of his meer grace brings forth or causes to be born the children of the regeneration Joh. 3.3 5 6. who are as meerly passive in the new birth as they were in their first generation or natural birth so farre is man from becoming a Child or Son of God that he must be made so or he shall never see the kingdome of God where then is glorying or boasting it is excluded by what law of works Nay but by the law of faith For both will and deed own themselves to God who of his own good pleasure worketh both to will and to do that no flesh should glory in his presence The Gospel is the power of God to salvation to every one that beleeves let him be accursed that preacheth another Gospel what then will become of all those which have preached a Gospel without power He that receives the light and is obedient to it receives the Gift of God and shall receive the power The light rejected no power received your heart shall fail and your eyes wax dim that looks for another way or another Gospel than that which redeems out of sinne The name of Christ in the outward sound is pleasant 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 Though thy self art not ignorant of the many forms which cry lo here and lo there yet the way is but one The Scripture saith of some When they knew God they glorified him not as God these had such a knowledg of God that they might thereby have glorified him as God which not doing they were given up to vile affections To speak to these promiscuously and in general might not prove so satisfactory as if they were particularly treated therefore I shal speak to each distinctly
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
them they are come unto mount Sion to the Citty of the living God to the heavenly Jerusalem to the spirits of just men made perfect hence proceeds that frame of spirit of judging others with severity austereness who dare not so say of themselves but through the spirit wait for the hope of righteousness contrary to the spirit of meekness and lowliness of mind wherewith each should account and esteem others better than themselves according to the rule of Christ given by the Apostle often repeated Ephes 4.2 Col. 3.12 which requireth a shewing all meekness to all men Tit. 3.2 Jam. 3.13 to the end as our Lord Jesus himself left example who quenched not the smoaking flax Mat. 12.18 19 20. who said Learn of me for I am meek and lowly in heart Mat. 11.29 Others on the other hand judging themselves because they cannot so say of themselves that they are not redeemed out of sin but go mourning and bowed down and are in fear continually because of the fury of the oppressor the evil they would not that they do and the good they would that they do not and are crying out in bitterness as Ruben for Joseph Alas for the Lad is not and I whither shall I go or as she If it be so why am I thus There might be some good use made of a seasonable word to each of these if it might please the Lord to direct therein Are there some redeemed out of sin and come to the spirits of just men made perfect and is it so indeed with them What means then the bleating of the sheep and the lowing of the oxen which are heard in such I mean such as say they have attained but in measure I am not free to instance in personal or perticular discoveries But this wotd in measure declares plainly that such are not at home they are not in the City they are at most but travailers towards it they have certain Miles yet to travail before they arrive Who ever saith he knows in part declares plainly he is short of perfection 1 Cor. 13.10 12. and who ever saith he knows perfectly he knows not how imperfect his knowledg is Therefore to the first sort I would say why boastest thou O vain man of that which is not who so boasteth of a false gift is like clouds and wind without rain Or if thou dost not pretend to have attained and to be arrived at end of thy journey and to be perfect as the heavenly father is perfect Why dost thou judg thy Brother and why dost thou set at nought thy Brother who is in his way as well as thou we shall all stand before the judgment seat of Christ Rom. 14.10 who then art thou that judgest another mans servant contradicting that rule of Christ Jam. 4.11 12. Mat. 7. the five first verses Iudge not that ye be not judged c. Take with thee therefore these two Cautions viz. 1. Boast not against thy Brother neither glory in a false gift for thou art not perfect while thou knowest but in part and hast attained but in measure 2. Despise not the day of smal things in another while as yet thou thy self art not perfect but remember that command of Christ Learn of me for I am meek and lowly in heart Mat. 11.29 shewing all meekness to all men Tit. 3.2 break not the bruised reed Remember the parable which our Lord Jesus spake unto certain which trusted in themselves that they were righteous and despised others Luk. 18.9 To the Second Sort. To those who are bowed down in their spirit for fear of the fury of the oppressor of whom it 's said in truth and sincerity of heart the evil that I would not do that I do the good I would do I do not whose soul goes forth in them for deliverance from the body of sin death by Jesus Christ according to the Gospel the power thereof to such it may be said notwithstanding they may be judged and despised by the former yet the foundation of God is sealed who will bring forth judgment into victory and perfect the work which himself hath begun in them having laid the foundation will lay the topstone also to the praise of the glory of his grace for faithful is he who hath promised who will also do it according to the tenour of those words Ezek. 17. last And all the Trees of the field shall know that I the Lord have brought down the High tree have exalted the Low tree have dryed up the green tree and have made the dry tree to flowrish I the Lord have spoken it and have done it Thou thy self art not ignorant of the many forms which cry Lo here and lo there yet the way is but one Reply I am not unacquainted that there are indeed many forms which do pretend to that one way That only way the Lord Jesus Among which the present form now under debate between us is one touching which I have met with these passages viz. Sinck down into the eternal love and thou wilt see me and the rest that we are in unity of that one spirit Rich. Farn. discovery of faith p. 4. Though ten thousand times ten thousand yet they are but one in the body one faith one seed one baptizing one Supper one Covenant one God and Father all one heart and one soul serving God in one way worshipping him in spirit and with one mouth glorifying his great and glorious name Who are of this seed are of Abraham Rich. Farn. Rant discov pag. 17. The contrary to which the most High and holy Lord hath been pleased to suffer to discover it self most eminently in the Schism which hath been made in the body of this so much adored admired profession which I cannot but take notice of being so opportunely led into it by this Appeal which is made to me touching my not being ignorant of many forms to all which the Lord hath suffered the addition of this one more and that also increased into more than one by dividing the heads thereof which many dear to the Lord in holy fear and trembling say touching this matter What hath God wrought While they consider that the unity so much gloried in being as the band or girdle which bound up the bundle and was made an Eminent Character of the verity of the persons their Doctrine and practice by which it was exalted magnified in opposition to other peoples of whom it was said that they were in division and confusion but themselves were in unity of one heart and of one way as in the passages last recited out of Rich. Farnworth beside many others which might be named For the most high and holy Lord in his great wisdome to permit that this band or girdle should be rent in sunder without hand no man contributing toward the doing thereof but themselves this is not a smal thing in the eyes of the impartial and sober minded
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
as he hath any stock of his owne so long as he hath one penny to go to the Physicians with he 'l spend it there but to be made a beggar and to be saved of alms to receive salvation of gift he likes not to be accompted so lame and impotent so sick yea dead proud man cannot bear thus nor will not beleeve this Nor is this spoken to discourage any from waiting on the Lord in the use of his appointments in order to their salvation Nay it is required of all that they work out their salvation with fear and trembling Yet withall to remember that it is God that worketh in them both to will and to do of his own good pleasure but it is spoken to mind thee that there is an ambitious mind in me and thee and we would think we are not so poor as we are nor so beggarly as we are nor so unable to help our selves but we can contribute much upon accompt of the stock we have in hand our Candle will serve the turn well enough we do not stand in so much need of the sun we may work by Candle-light sufficient to answer what 's required of us Whereas the scope and tendency of the Gospel is as to leave man without excuse for not improving what is left with him so it is to cut off glorying and boasting from man in the utmost of his improvements that he should reckon himself to have done nothing but to have been an unprofitable servant even then and there where and when he is most conversant in what is required of him and to be so far from bearing himself in hand that any work of righteousness which he can do hath in it a vertue whereby to declare him righteous as before God that the very unrighteousness of his righteous action either as to matter or manner would silence him in that perswasion if his eye were open to see it as it is seen by God If the most high should enter with thee into judgement thou wouldest not be able to answer him one of a thousand of thy miscarriages and transgressions which pass thee untaken notice of in the day of thine own judgement which would not nor could not if thine eye were open there are sins of ignorance as well as of knowledg yea sins cleaving to thy most holy things sufficient to abate thy glorying Those things which are now of price unto thee in which thou confidentest thy self are but creaturely excellencies and may be found in such as whom thou in comparison wouldest not set with the Dogs at thy Table I mean those whom thou in thy own judgement infinitely surpassest in vertue and goodness would blame and shame thee if compared with thee be therefore content to be stript of thy seeming glory which indeed hath a beauty if considered by it self as that of Moses also had in its day of dispensation but considering it as that which was to be done away and so the glory thereof was inglorious it had no glory in comparison of that glory which excelled The face of Moses did shine but it was veiled the schollers then could not behold it with open face But this veil is done away in Christ in whose face the glory of God doth shine with more clearness and with less terror and amazedness so as that the disciples the scholers and followers of the Lord Jesus those who having heard and learn'd of the father come unto him God who commanded light to shine out of darkness shines in their hearts to give them the light of the knowledg of the glory of God in the face of Jesus Christ which they beholding not as under a veil but as in a glasse with open face are changed into the same Image from glory to glory even as by the Spirit of the Lord. To the Regenerate man upon the accompt of his first manifestation And is it so indeed that notwithstanding all thy hitherto zealous strict and religious appearance putting it self forth in reformations humiliations resolutions austere and strict obligations for piety for purity for bringing under the body of sin by vows covenants holy purposes performances in religious duties and services neglecting of the body through watchings fastings abstinence from necessary supplyes and all this in order to the attainment of the true peace which is after God the peace which passeth mans understanding which thine awakened and wounded Spirit thirsted after the attainment of and could not be satisfied till it was enjoyed and in these supposed to have found it but it was but at times however it was liable to breaches yet those breaches were healed and made up with some one or more of these and this was the case of thy soul for many days perhaps for many years sometimes 't was day with thee otherwhile 't was night sometime thou sawest nor Sun nor Moon nor stars for many daies sometimes thou wert confident thy estate was good and safe thy heart melted into tears of compassion for others which were not so as thou wert and saw not that which thou sawest and in this thy confidence thou becamest a guid to the blind a light to them which were in darkness an instructer of the foolish a teacher of babes Thou prayedst with and for them thou weptst and madest supplication over them this or something like this thou bearest testimony unto as having been the frame of thy spirit neverthelesse in this thy bow abode not in strength 't was not alwayes bent sometime when thou wert reproving others thou thy self wert secretly reproved in thy self either for the same or some other evil when thou wert comforting others thine own heart was in doubt whether thou wert truly comforted of God while thou wert helping others with strengthning arguments against distrust despair couldst thou thy self believe that thou wert indeed translated from death to life when others thought highly of thee and their souls blessed thee and God for thee did not thine own heart at times tremble within thee lest thou after thou hadst comforted others shouldest thy self become a cast-away whence might this proceed these ups and downs these yeas and nays why did the mountains skip why was Jordan the river of judgment driven back why did the earth tremble the state which seemed to be founded upon a rock to move and step backward was it not because it did but seem to be so founded It was but earth and therefore trembled the bow was not the bow of Joseph therefore it abode not in strength the bogh was not Josephs bogh therfore not increasing it was not rooted in him who was the excellency of Jacob not strengthned by the arm of the mighty God of Jacob and therefore no marvail it admitted of such variety mutability notwithstanding its seeming excellency and stability Thy garments were but prison garments and thou in thy prison house though thou knewest it not the iron was entred into thy soul and thou couldest not