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
words like it self so saying it can comprehend all mysteries especially now having the addition of Gospel-discovery yet notwithstanding all this may be said of it and possible much more Yet the testimony of God speaks on this wise That touching him there is no searching of his understanding Isa 40.28 That his understanding is infinite Psalm 147. Object Though a man cannot by searching find out God unto perfection yet he may attain to a competent proportion of the knowledge of him especially in Gospel-discoveries Answ 1. Vain or empty man would be wise though man be born a wild asses colt Job 11.7 What is more incongruous and inconsistent than for a natural Organ to comprehend a supernatural Object The spirit of man may know the things of a man but the things of God knows no man but the Spirit of God 1 Cor. 2.11 The reason is because the things of a man are connatural to the spirit of a man and are objects adequated to his Organ but the things of God are not so Ergo. Object This Scripture speaks only of the deep things of God that the Spirit searcheth them verse 9 10. Such as eye never saw nor ear heard nor ever entred into the heart of man c. Answ Nay for though the Apostle doth cite a passage out of the Prophet Esay where those words are used Esay 64.4 Yet he doth not limit the search of the Spirit unto those things only forasmuch as it is added The Spirit searcheth all things yea the deep things of God not only other things but those also that is the deep things of God which may relate to the seventh verse the wisdom of God in a mystery even the hidden wisdome which God ordained before the world unto our glory which none of the Princes of this world knew c. the hidden mysterie the wisdom of God which none but the Spirit of God could search out according to this Scripture It was beyond the reach of the spirit of man yet this hidden wisdome of God doth the Spirit of God search out Answ 2 The natural man receives not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Hence its evident that there is an impotency and defect in the reason and understanding of the natural man he cannot receive them because he cannot discern them neither can he know them because they are spiritually discerned both his eye and his hand are as it were Planet-struck his understanding and his will are both defective Object This is still spoken of the deep things of God as before which eye hath not seen c. and consequently are not discernable Answ Not so for it is evident they are discernable by others though not by the natural man as appears verse 10 12 15. they are spiritually to be discerned or judged of 2. They are so far discernable by the natural man as that they are rejected by him therefore they are things to be seen yea even by him while he is such only his eye is not adapted to the object he looks upon the things of the Spirit of God without the eye of faith enlightned by the Spirit as its medium by which these things are only dscernable and hence his wrong judgement doth proceed that is he counts them foolishness ver 14. for they are foolishness to him that is to the natural man They are not so secret and unseen but that he can see so much of them as to pass sentence upon them and count them foolishness Object This is true of the natural man that is the carnal or sinful man whose eyes are closed up by infidelity according to that of Mat. 13.15 This Peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed c. But to such as improve the light of their understanding and reason it is not so as Solomon witnesseth Prov. 14.6 A scorner seeketh wisdome and findeth it not but knowledge is ease to him that understandeth Answ It is not to be denyed but that God in justice may and often doth give such up to blindness of mind and hardness of heart who close their own eyes and refuse to entertain the light and make scorn of it Prov. 1.24 33. Yet that this should be the proper signification of that word that is the natural man is not so evident nay the contrary appears Forasmuch if this place viz. 1 Cor. 2.14 be compared with another of the same Apostle viz. 1 Cor. 15.44 45 46. where the same phrase is used it will appear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the natural man is not to be taken for the carnal or sinful man in the sense intended in the objection but for a man in puris naturalibus meerly natural for of him as such an one doth the Apostle speak in the Scripture last mentioned Where the first man Adam is spoken of as of a natural man yea as being made such and in his Creation he was not made a sinful man though he was then made a natural man Object Nor doth it avail ought to say this place speaks of his Body where it is said It is sown a natural body and there is a natural body c. A. If that which follows be considered v. 45. As it is written the first man Adam was made a living soul the last Adam was made a quickning or live-making spirit Whence it appears evidently that not the natural body taking the Body per se or divisim is there intended but the natural man else how could that be which is there said so it is written the first man Adam c. I say how could this be a pertinent quotation and proof to the former if it were not the same in sense with the former And how could it be of force by way of Antithesis or Opposition to the second Adam If it took not in the whole first man and that as he was at first that is at his being made so that is without sin for so was he made Eccles 7.29 upright without crookedness without inventions they came in afterwards Whence it follows that the Pseuchical man that is the natural man yea in his purest naturals as only such and while he is only so cannot receive nor discern the things of the Spirit of God until he is Pneumatized or made a Pneumatical man that is born of the Spirit or from above according to the tenour of those Scriptures John 1.13 and 3.3 6. and 1 Cor. 2.14 Object But the Apostles James and Jude doe render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual not natural whence it may be concluded that by the natural man is not to be understood man as impotent and under an incapacity or defect and privately so but rather positively making himself so and therefore rendred here earthly sensual and devillish James 3.15 and Jude 19. sensual having not
the spirit Answ This doth not in the least invalidate that which hath been spoken touching the Pseuchical or natural man forasmuch as the Scripture-phrase is not another but the same in all four places that is 1 Cor. 2.14 1 Cor. 15.44 46. James 3.15 and Jude 19. only the Translators have varyed the English word in the two latter That which in the former is rendred natural is in the two latter translated sensual for reason best known to themselves hinted at by a Learned man in his Exposition on the Epistle of James but both are the same in the Original and both are opposed to that which is spiritual as in the last of the places aforementioned that is Jude 19. appears sensual not having the spirit So that all being put together they make up but one and the same thing viz. The sensuall man Let him be the Positive Pseuchik he that does not embrace the Wisdome from above James 3.15 but brings in another wisdome which is from beneath or those mockers of the last time Jude 18 19. both these being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensuals not having the Spirit that is opposing the Spirit Or those privative Pseuchik's mentioned 1 Cor. 2.14 which perceive not or receive not the things of the Spirit of God but count them foolishness nor can know them because they are spiritually discerned Both these kinds of persons if there be any diversity of kinde among them and all those testimonies of Scripture put together center in this truth That man that is meer man furnished with all that the first man after his transgression was capable of with all his light of knowledge and reason heightned and improved to the uttermost in that capacity He is not able to discern the things of the Spirit of God till he be born again and receive another eye wherewith to see that is faith and another light that is the Spirit by which to discern the spiritual-things of God or the things of the Spirit of God So true is that testimony Surely man at his best estate is altogether vanity Psal 39.5 not only in respect of outward things but even in his wisdome his very thoughts are vanity Psalm 44.11 yea the wisest of them are so 1 Cor. 3.20 The Lord knoweth the thoughts of the wise that they are vain therefore let no man glory in man but as it is written Jer. 9.23 1 Cor. 1.27 28 29 30.31 He that gloryeth let him glory in the Lord and be content to be a fool that he may be wise 1 Cor. 3.18 For it is written I will destroy the wisdome of the wise bring to nothing the understanding of the prudent 1 Cor. 1.19 and that God effecteth by bringing in that which the wise ones of the world count foolishness viz. Christ crucified who though he be to the Jews a stumbling block and to the Gentiles foolishness yet to them that are called both of the one and of the other that is both Jew and Greek he is the power of God and the wisdome of God 1 Cor. 1.18 31. because the foolishnesse of God is wiser than men and the weaknesse of God is stronger than men And the way of Gods communication hereof to his called ones is no lesse wonderful in it self though as foolish to the wisdome of them which would be wise according to the flesh whose glorying God himself cuts off 1 Cor. 1.29 and addes But of him are ye that is called ones in Christ Jesus who of God is made to us not in us Wisdome and Righteousness and Sanctification and Redemption that according as it is written He that gloryeth let him glory in the Lord How foolish a thing soever this seems to be in its application yet this is true in him and founded upon him as the Covenant and is one of the deep things of the Spirit of God which no natural man can receive till washing of Regeneration and the renewing of the holy Spirit flowing forth out of this blessed Fountain of mercy and grace as in opposition to works of Righteousnesse which is the womb of salvation to the saved ones Tit. 3.4 5 6 7. Obj. This is notwithstanding all that hath been said a most uncertain means of discovery as is cleerly to be evinced by all the pretenders thereto who though they be very many and diverse yet they all discover the great uncertainty hereof by sad and wofull experience Instances whereof may be given in great abundance Answ Though this be too true in some yea in very many yet it doth not make the Faith of God of none effect as if the things were not because so many are mistaken about it For the Scriptures give plentiful testimony to the thing and many have experienced the same viz. That as the Father had his peculiar time of operation by way of eminency though by the Word and Spirit as is testified John 5.17 The Father worketh hitherto c. So the Son had his peculiar time of working to bring life and immortality to light 2 Tim. 1.9 10. Reconciling the world to God though God was in Christ effecting this work 2 Cor. 5.19 and through the eternal Spirit the atonement was made Heb. 9.14 So likewise to the Spirit there is assigned a time of operation to apply whatsoever hath been spoken or done by the Father and Christ in order to the atoning and reconciling to the perfecting and compleating the eternal Inheritance preparing or making meet the heirs of salvation for it and it for them in all things necessary thereunto according to the tenour of the new Covenant Ezek. 36.27 and the Mediation and ministration thereof opening the dark eye of the understanding Ephes 1.18 to see the wonderful things which were hid from ages and generations with Christ in God Eph. 3.9 11. and now by him manifested and revealed 2 Tim. 1.9 10. enclining the will to receive them Phil. 2.13 removing away whatsoever sets and hinders and making the subject and object meet in the center and become a perfect vision and this not with uncertainty but with greatest assurance and certainty as doth evidently and eminently appear to such as to whom it was a seal Eph. 4.30 an earnest also Eph. 1.13 14. and the first fruits Rom. 8.23 and likewise a witness Rom. 8.16 1 Joh. 4.13 1 Cor. 2.12 All which are terms of indubitableness therefore there is such a thing such an administration to be witnessed unto in some whatever mistakes may otherwayes be about it in the misapplication thereof by many Obj. Though this were the dispensation in the times of the Apostles and of the primitive Saints and Churches that they were indued with the Spirit and born witness unto thereby and sealed therewith and that it was to them an earnest and first fruits and so was in them an evidence and certainty Yet it is not safe to conclude from thence that because they once had it therefore persons now have it except they which do now
before proved The same is likewise confirmed Joh. 14.16 And I will pray the Father and he shall give you another Comforter even the spirit of Truth but lest it should be said as in the Objection this promise was made to that Age of the Apostles only it is added that he may abide with you for ever Obj. But were the Apostles at that time without that spirit altogether Answ It is answered in the 17. verse But ye know him for he dwelleth with you and shall be in you the spirit shall be the same but the measures enlarged the same spirit of faith but not the same measure Object What shall the spirit do when it is given in that larger measure Answ It is resolved partly in the 26. verse He shall teach you all things and bring all things to your remembrance whatsoever I have said unto you And partly Joh. 16.13 He will guide you into all truth and he will shew you all things to come Obj. This is that dispensation of the spirit which is mentioned in Joh. 7.38 39. and for which the Apostles were commanded to waite at Jerusalem Luk. 24.49 and which the Apostles did receive Act. 2.4 according to the prophecy Joel 2.28 A. It is not to be denyed as before that one branch of the dispensation of the spirit is to open it self in such discoveries as those but the whole thereof and the all of that dispensation is not limited or confined to the external and outward and miraculous manifestation thereof only as in the Apostles dayes At which time not to every person individually was it so communicated as hath been proved before unto which you are referred and they which did receive the dispensation of the spirit at large both in its inward operation and outward manifestation yet did receive but the first fruits thereof Rom. 8.23 From the whole of what hath been spoken in answer to this main objection this briefly is the summe 1. That notwithstanding the dispensation of the spirit in the times called primitive viz. in the dayes of the Apostles and primitive Christians was with great evidence and outward manifestation accompanied with signs and wonders and mighty deeds yet it was so but in some persons not in all beleevers as by the instances before cited may appear for there were some beleevers that did not know of such a thing as the spirit Act. 19.2 2. That as some Beleevers were ignorant of outward manifestation thereof so there were others who having the outward were destitute of the inward Mat. 7.22 23. 10.4 8. 3. The gift of the spirit is a Covenant gift first promised to Christ and in him to them that are his that is Christs to him and to his seed throughout their generations seeds seed Isa 59.21 4. It was promised by Christ to his Apostles to be in them for ever Joh. 14.16 17. not so to remain in their individual persons for ever but in their successors and not in them only as such that is Apostles but also in all such as should thenceforth beleeve thorough their word Joh. 17.20 5. It was prophesied to be poured upon all flesh Joel 2.28 and applyed to all that were a farre off even as many as the Lord our God shall call Act. 2.39 6. The Apostle declareth of himself and the beleeving Romans who although they had received the Spirit of Adoption whereby they cryed Abba Father and he at least had also received the outward visible manifestation of the Spirit yet saith of himself and them They had received the first fruits of the spirit intimating that there was yet a further manifestation thereof reserved to them which were to come after according to the tenor of that Scripture Heb. 11.40 That they without us might not be made perfect Hence therefore it may be argued that though it hath pleased the Lord for the misuse or abuse of his holy spirit or for other most holy ends known unto himself to withdraw from the children of men for a season the manifestation thereof in that which is outward in gifts of tongues prophecies healings c. Suffering Arts so called by Man to prevail instead thereof till the faith of his people prevail through cryes and tears to bring back the Anointed and with him the Anointing For the prophesy of Joel is as yet but in part fulfilled and the direction of our Lord remains firm to this day Luk. 11. from the 5. verse to the 14. touching the incessant importunate prayer for the holy spirit concluding thus vers 14. If ye then which are evil know how to give good things to your children how much more shall the Heavenly Father give the holy spirit to them which ask him And surely were but the Lords people awakened to consider the necessity of the return of that spirit which hath been for so long a time withdrawn and to be importunate with the Lord and give him no rest but with all humble and holy boldness continue in prayer and not faint according to that in Luk. 18.1 who knowes how soon the most high might turn the Captivity of his people as the Rivers of the South as to this particular and meet his mourning praying Servants where David met the men of Judah who came to conduct him over Jordan even at Gilgal viz. the place of the rowling away of reproach Ioshuah 5.9 and make it a time as that was a place of rowling away of reproach from his people forever Nevertheless though in respect of its visible manifestation there be a great hiding and withdrawing yet according as was promised Joh. 14.18 Our Lord hath not left his children Comfortless nor Orphans But hath left them a Comforter as promised Continuing to them the invisible Operations of his holy spirit enabling them thereby to cry Abba Father who in that respect is called the spirit of Adoption Rom. 8.15 Gal. 4.6 Because ye are Sons God hath sent forth the spirit of his Son into your hearts crying Abba Father becoming in them a sanctifying spirit 1 Cor. 6.11 a spirit of sanctification 2 Thes 2.13 1 Pet. 1.2 witnessing to their spirits their estate of Sonship Rom. 8.16 Causing them to Read that new-Name written on the white stone which no Man knows but he which hath it So that all though they cannot assure another by infallible evidence so as to leave them without doubt touching their estate yet to themselves the spirit of God by which they are regenerated doth evidence its own operation according to that testimony 1 Joh. 5.10 He that beleeveth hath the witness in himself and by filling them with fruits of righteousness which are by Jesus Christ unto the praise and glory of God leading them in paths of righteousness keeping their feet that they stumble not upon the dark mountains sanctifying them throughout as well in body as in soul and spirit enabling them to mortify the deeds of the flesh and to cleanse themselves from all filthiness of flesh
reciting the passage in its own words John 1.9 That was the true light which lightneth every man that cometh into the world or every man coming into the world Now let him that reads judge whether the terms of the Proposition viz. That the little light which shines in the dark heart is the powerful word of faith or if the Terms in the Objection viz. That Christ is the light which lighteth every man that cometh into the world may be read in this recited place and if they cannot be found in the words of the Scripture then the challenge of him which wrote the Book Entituled Common Salvation mentioned before is returned as an evidence against themselves and their assertion remains still unproved by the Scriptures 4. Object Although that those words viz. The little light which shineth in the dark heart is the powerful word of Faith which was in the beginning by which all things were created Nor that Christ is the light which lightneth every one that cometh into the world Although these very words be not expressed in John 1.9 nor Christ so much as once named in all the nine first verses yet of whom can it be meant other than of Christ as may be gathered from those verses considered and compared together Answ I might in answer to this Objection alluding to that of the Apostle Acts 17.28 alleage a passage out of your own Bookes viz. Fran. Howgill Common-Salvation Page 3. Thou that tells of opening Chapters and verses by meanings thou never heard a word of Christ I only observe this to shew you what hard measure you mete out to others when your selves are constrained to do the same things as will hereafter be further made to appear 5. Object Doth not Christ himself say in John 8.12 I am the light of the world and in John 12.35 36. where it is plainly expressed That Christ is the light without any meaning Answ Although in the 8. of John 12. vers Christ is called the light of the World being the same who in the 12. of John v. 36. is to be beleeved on yet neither in the 8. nor 12. nor first of Joh. by any of them or all of them put together is it proved that the little light which shines in the dark heart is the powerful word of faith which was in the beginning by which all things were created which cannot be affirmed of any other but of him I say of him by whom all things were made that were made of whom it is said he was in the world the world was made by him the world knew him not and how or where he should be called the little light that shines in the dark heart or powerful word of faith or the light which lightens every man that cometh into the world I do not nor cannot read let the impartial sober minded consider whether any thing but a meaning can make it out whether such meaning be according to truth 6. Object Thou art stumbling at the light which should guide thee and therein manifests thy confusion and ignorance while thou art talking about the light thou comprehends it not through the darkness that is in thee Shew if thou canst what is said touching the light of Christ wherewith he enlightens every man that comes into the world either in the 1.8 or 12. of Joh. or any other Scripture that thy knowledg in the Mystery thereof may be manifested if there be any such thing in thee or else for ever cease speaking any further thereof A. Not to meddle with that branch of the Objection at all which censures and judges and speaks of darkness confusion and ignorance for bringing the things asserted to tryal by the words of the holy Scriptures and for discovering the unproveableness thereof by the Scriptures produced by them to prove the same lest the anger and frowardness in the Objector might produce a like spirit in the Answerer but rather inclining to the latter part thereof viz. to shew what is said in the first of John touching the light wherewith every man coming into the world is inlightned according to that measure wherewith I shal be assisted though with never so much weakness and stammeringness of speech in holy fear and trembling before him whom I serve with my Spirit even in this Service though but a babe therein I shall propound to consideration a few things 1. I do find that in the first of John there is mention made of the word which was in the beginning with God of whom it is said and that word was God Joh. 1.1 All things were made by him vers 2. i. e. The word God In him was life and that life was the light of men vers 4. John was sent from God to bear witness of that light vers 7. i. e. The word God vers 1. That was the true light which lightneth every man Coming into the world vers 9. even he by whom the world was made vers 10. He was in the world and the world was made by him and the world knew him not This word God he in whom was life and the life was the light of men He i. e. God the word the maker of the world vers 10. He was that true light which lightneth every man that cometh into the world According to that Divine testimony 1 Joh. 1.5 This then is the message that we have heard of him and declare unto you That God is Light and in him is no darkness at all So that he who is the true originall fountain of light In whom is life and that life is the light of men v. 3. who enlightneth every man v. 9. with life light that cometh into the world Is the word God Joh. 1.1 as appears by what is witnessed in the forenamed Scriptures even God the Creator of the ends of the Earth Esa 40.28 The maker and former of all things The word God thus considered the original and fountain of all light and life he of whom it s said as in Acts 17.28 29. In him we live and move and have our being For we are also his Off-spring even all the generations of mankind who are or ever were subjects of life and light as he is the Author and fountain of both Psal 36.9 To all and every one that comes into the World I say as thus considered So the word God or God the word is the light and life of men and as so considered he doth enlighten as really as inliven every man that cometh into the world Setting up in every man a Spirit by which he doth exist or live as a man differencing him from other creatures by that Spirit of a man by which he lives a rational life calling it the candle of the Lord searching all the inward parts of the belly Prov. 20.27 i. e. the things of a man 1 Cor. 2.11 As appears more at large in the former part where the nature and property of this light the
spirit of a man or candle of the Lord is propounded and discussed I do likewise finde in the same first of John 14. vers that That word was made flesh and tabernacled among them and they beheld his glory the glory as of the onely begotten of the Father according to that Testimony Phil. 2.6 7 8. who being in the form of God thought it no robbery to be equal with God but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of men being found in fashion as a man agreeable to that Psal 40.7 Heb. 10.5 7. A body hast thou prepared me then said I lo I come In the volume of the book it is written of me to do thy will O God by which will we are sanctified c. In like manner according to the tenour of these Scriptures the word before spoken of John 1.1 was made flesh John 1.14 and thenceforth was called Christ the Lord Luk. 2.11 or the Lords Christ Luk. 2.26 As is witnessed in the Song of Simeon to whom it was revealed by the holy Spirit that he should not see death untill he had seen the Lords Christ who taking up the holy Child Jesus or the word made flesh into his armes he blessed God and said Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy Salvation which thou hast prepared before all people a Light to lighten the Gentiles and the Glory of thy people Israel Luk. 2.26 27 28 29 30 31 32. Thus the word God who was the enlivener enlightener of the world the maker and sustainer thereof gave being both of light and life to the natural man and so enlightned every man that comes into the world setting up a light in him a candle light i. e. the spirit of a man common to all men as men But the word made flesh becoming the Messiah which is by interpretation the Christ Joh. 1.41 opened the Mystery of Godliness manifesting God in the flesh according to that in 1 Tim. 3.16 Without controversie great is the mystery of Godliness God manifested in the flesh c. To which agrees that 1 Joh. 1.2 For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us The word I say thus in fullness of time becoming flesh became therewith the Lords Christ or the Lords anointed or the holy child Jesus Act. 4.26 27. The anointed Saviour and hereby brought life and immortality to light through the Godspel 2 Tim. 1.9 10. manifested by his appearing Tit. 2.11 3.4 according to purpose Eph. 1.9 and promise Tit. 1.2 from the foundation of the world accordingly beleeved on expected by al the cloud of vvitnesses from Abel forward to this day from the time the promise vvas given Gen 3.15 In this sense and as thus considered Christ is said to be come a light into the World John 12.46 I am come a light into the world to what end Is it to enlighten every man that cometh into the world Nay but that whosoever beleeveth on him should not abide in darkness agreeing with that in John the third and 19. Light is come into the world and this light is the Son of God whom the Father hath sent that whosoever beleeveth in him should not perish but have everlasting life and thus is he the light of the world John 8.12 As one whom the Father hath sent John 7.29 and sealed John 6.17 and anointed Luk. 4.18 to be the Covenant to the people and light to the Gentiles according to the prophecy going before of him Isa 42.1 6 7. 61.1 2 3. Whereby he brought in another life another light into the world diverse from that which was given to the world or set up in every man that comes into the world according to the Terms of the Covenant whereof himself is Mediator Heb. 8.6 and being made perfect he became the Author of eternal Salvation unto all them that obey him Heb. 5.9 Remembring only this that as there is a life common to al men that come into the world who nevertheless cannot therewith inherit the Kingdome of God till renewed so there is a light common to all men and women that come into the world which cannot discern the things of the Spirit of God til renewed as their life is for the life and the light have one Original 7. Obj. Art thou so foolishly blind as not to see thy own Babel confusion in what thou hast said Is not Christ and the word one How then dost thou in thy beastly Nature the head of the Serpent reigning in thee by dividing distinguishing confound the truth Answ O that there were given to these people an ear to hear and an heart to consider the things that differ Let him that reads understand though I be nothing yea worse then so I passe not for mans day my judgement is with the Lord in this matter Only it will not be amiss to give a brief account why I have thus distinguished or rather taken notice of the distinction wh ch the Scripture gives of God the word by whom all things were made who though he were the fountain of life and light to all living though he were clothed with light as with a garment yet the light wherein he dwelt was unapproachable 1 Tim. 6.16 whom the Apostle testifieth no man hath seen nor can see yea though he were in the world and the world was made by him yet the world knew him not but to the world he was invisible though he made it and gave it subsistence and being as is witnessed Acts 17.28 In him we live and moove and have our being even our creaturely being as such yet was he invisible to us while such notwithstanding and though some of the invisible things of God might be discerned by the visible things of the creation viz. his eternall power and God-head yet he the Creator and maker thereof could not be discovered by that little light in man which was common to every man untill the word was promised to be made flesh Gen. 3.15 in the seed of the woman who was break to the Serpents head And this is borne witnesse unto by our Lord Jesus Christ himselfe John 1.18 No man hath seen God at any time As they who came to see whether Christ were risen John 20.3 They saw the napkin which had been about his head and the linnen cloathes wrapped together sufficient to demonstrate at least that he whom they sought was not there if not also to testify that he was risen but him that had layn there and was risen this those things cold not discover this was reserved to his owne appearance vers 15 16.19 20. So though upon the account of the common enlightning which every man and woman which cometh into the world receives
sensuall having not the Spirit therefore not the manifestation thereof for there can be no manifestation where the thing it selfe is not But the Spirit himselfe dividing to every man severally as he please gives forth his manifestation to every man for the profit and benefit of others for to that end were those manifestations set in the Church and given to severall Persons of the Church for the use and benefit of the whole and so is this Scripture to be understood i. e the manifestation of the Spirit to whatsoever it be and to whomsover it is given it is given them for edification and profit of others The Spirit it selfe may be given to a Person for himselfe to bear witnesse with him to be his evidence or Testimony in things partaining to himselfe Rom. 8.16.26 and in 1 Cor. 2.12 Now we have received the Spirit which is of God that we might know the things which are freely given to us of God But when God is pleased to give to any Person the manifestation of his Spirit in a word of Wisedome a word of Knowledge in gifts of healing or workes of miracles tongues or Prophesies these and such as these are given for to profit others withall rather then the Persons themselves to whom they are distributed and so it is witnessed in the place before named which discovers the end of the Spirits manifestation viz. to profit withall The Fourth branch of what is asserted touching the little light which shines in the dark heart is next to be considered Fourthly I finde that it is affirmed touching the little light which shines in the dark heart That it is the sure word of Prophesie whereunto ye do well to take heed 2 Pet. 1.19 Reply To make tryall of the truth of what is affirmed it is necessary to examine the Scripture to see whether it intermeddle in this matter which it is brought to bear witnesse unto viz. the little light which shines in the dark heart of every man whether that be the sure word of Prophesie here mentioned the Scripture words are these We have also a sure word of Prophesie whereunto ye doe well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day starr arise in your hearts Knowing this First that no Prophesie of the Scripture is of any private Interpretation For the Prophesie came not in old time by the will of man but holy men of God spake as they were mooved by the holy Spirit In this portion of Scripture it may apparrantly be discerned that the Apostle doth not say of the little light which shines in the dark heart that it 's the sure word of Prophesie For there is no such word in this Text as the little light shineing in the darke heart and therefore so to affirme and to bring this Scripture for proofe is to wrong the Scripture except it can be made forth that it ought to be so understood and that that is the true and proper meaning thereof which neverthelesse would fall under reproofe as centring in a meaning a thing by them so branded with reproach of which mention hath been made before But as it s not exprest in the words of the Apostle so it will be found not to be meant or intended as spoken of the little light shining in mans darke heart a being the sure word of Prophesie in this place mentioned for it 's evident the Apostle speaks of the word of Prophesie contained in the Scriptures as himselfe explaines himselfe as may appear by considering the words and the scope thereof For the Apostle Peter knowing that hee must shortly put of his Tabernacle as our Lord Jesus Christ had shewed him vers 14. endeavors the establishment of the scattered Saints in the doctrine of the power and comeing of our Lord Jesus Christ 15.16 and this he doth by two Arguments One drawne from the testimony of himselfe and others who were eye witnesses of his Majesty when he received from God the Father honour and glory when there came a voice to him from the excellent glory which voice they heard when they were with him on the holy Mount Matth. 17. the 8. first verses to which John might referre John 1.14 The other argument to establish and confirme them in the present truth i. e. the power and comeing of our Lord Jesus was drawne from the Testimony of the Prophets in the holy Scriptures and therefore adds vers 19.20 21. 19. We have also a more sure word of Prophesie whereunto you doe well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starr arise in your hearts 20. Knowing this first that no Prophesie of the Scripture is of any private interpretation 21. For the Prophesie came not in old time by the will of man So that it is evident that the more sure word of Prophesie which he exhorts them to take heed unto is the prophesie of the Scripture or Scriptures of the Prophets which agree with and confirm this thing which he was an eye and ear witness of and had declared unto them viz. the power and comeing of our Lord Jesus to which agrees that which is testified In 1 Pet. 10 11 12. and more particularly that of Paul who confirmed his doctrine By the like Testimony Acts 26.22.23 witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come From whence it plainly appears that as the Apostle would confirme them in the truth of what he had testified touching the power and comeing of our Lord Jesus by telling them what he and others had both heard and seen when they were with him on the holy mount where they were eye-witnesses of his Majesty and heard the voice which gave testimony from heaven touching him Yet for further confirmation of them in this truth he referrs them to the concurrent testimony of the Prophets and to that more sure word of Prophesie contained in the holy Scriptures with this connexion Also we have also a more sure word of Prophesie besides my Testimony ye have the testimony of the Prophets in the words of their prophesie which he modestly proposeth as of more weight to them then his report might be unto them from what he had either heard or seen And therefore adds not only we have a sure word of Prophesie but a more sure word of Prophesie and strengthens that saying by what followes viz. Knowing that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit which Testimony being founded upon the Scriptures he might in relation to their beliefe thereof call it a more sure word as to them And if it be but remembred that he being an Apostle of the circumcision Gal. 2.7 8 as James also
was among whom the Prophesies of the Scriptures were of great esteem as appears by our Lord himselfe who so reports of them and sends them thither for Testimony of him John 5.39 To which Paul also appeales Acts 26.22 As Peter in like manner doth after the effusion of the holy Spirit In the 2. of the Acts 30. Acts 3.20 to 25. Acts 10.43 Considering him I say as an Apostle of the circumcision and these scattered strangers to whom he writes to be such who are called by James the twelve Tribes scattered abroad among whom the writings of the Prophets had been so greatly esteemed it was more to the believing Jewes who were in the dispertion to finde it written in the Scriptures of the Prophets beside what Peter the Apostle both heard and saw then if they had only received it upon his Evidence and Testimony Therefore it is an additionall and concurrent Testimony Also a more sure word of the Prophets As if he had said ye have not only my word though I have told you both what we have heard and were eye witnesses of But we have Also the Testimony of the Prophets whose word of Prophesie is by inspiration of God for holy men of God spake as they were moved by the holy Spirit thus ye have for witnesse both theirs and ours I might Further add That the word of Prophesie whereunto the Apostle saith that they doe well to take heed as unto a light shining or as unto the shining of a light in a dark or squalid or filthy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphoricall speech As if he should say you shall doe well to attend to the more sure word of Prophesie as you would doe to the light of a Lamp or Torch in a darke and filthy place so doe to the word of Prophesie till the day dawne and the * day starr arise in your hearts till the day break and the shadowes fly away but if this may not be admitted to be the scope of the Apostle but that still it is insisted upon that the little light which shines in the dark heart of every man is the more sure word of Prophesie whereunto they doe well to take heed I would yet say a few words more in this case occasioned from those two terms in the Text i. e. More and Vntill * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More is a word of comparison and must referre to some positive tearm to which it hath relation i. e. More sure then what What answers to this Question It must be sought in something going before it some other word of Testimony there is besides this in comparison of which this is a more sure word not the onely word where any person or thing is more excellent then another there is of necessity some other besides it selfe which hath its excellency also in the degree If therefore the light shineing in the dark heart of every man be a more sure word of Prophesie or witnesse then there is some other word of witnesse beside this little light which must supply the place to this comparison and so this light is not the onely word or witnesse but a more sure word in comparison of some other word beside it touching the other expression i. e. Vntill I have to say 2 The little light of which so often mention hath been made called the powerfull word of faith which was in the beginning by which all things were made called also the unction of the holy one the manifestation of the spirit given to every one the Kingdome of Christ in every one the Grace of God which hath appeared to all the eye of the Lord which runs too and froe in the earth with many more such like Epethites which are ascribed to it I say if the little light which shines in the darke heart of every man be all this or any of this which hath been spoken of it what is it lesse then the day starr it selfe or what can be more ascribed to him who is the bright morning starr himselfe then is ascribed to it which neverthelesse this Scripture intimates must have the precedency and this must give way to that which is to come when the day dawnes and the day starr it selfe appears or ariseth in the heart For this is to be given heed unto or attended unto Vntill he come whose right it is Vntill the day dawne and the day starr arise Vntill Which forme of speech viz. Vntill denotes in Scripture Phrase a cessation of the former at the ariseing and appearance of the latter Doe this till I come Mich 5 3. Micah 7.3.10 Matth. 2.13 Flee into Aegypt and be thou there untill I bring thee word which was done vers 19 20 21. When that which is perfect is come that which is in part shall be done away whether Prophesies they shall cease c. 1 Cor. 13.8.10.12 Let this little light be what it will be it is some such thing as is of use Vntill the day starr arise it hath its anointing with limitation it is but Vntill then let this be considered and applied by any Person in sobriety and tendernesse and let them say whether it doth not necessarily carry the truth and scope of this place to the Prophesies of the Scriptures which went before of Christ of whom it is said by the mouth of his Apostle Peter Acts 10.43 To him give all the Prophets witnesse and particularly it is affirmed touching the Lord Jesus his power and comeing Acts 3.20 21. And he shall send Jesus Christ which before was preach unto you Whom the heaven must receive Vntill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began for Moses truly said vers 22. Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise fore-told of those dayes These words of the holy Prophets have been that which the holy Fathers the Believers in all ages have given attendance to or given heed unto as unto a light shineing in a dark place untill the day dawne and the day starr did arise according as is witnessed in the degree thereof so farr as to the accomplishing of that part of the performance of the words of the Prophets John 1.41 where Andrew saith to Simon we have found the Messiah which is by interpretation Christ and Phillip to Nathaniall vers 45. we have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth visiting his people with salvation as he spake by the mouth of his holy Prophets which have been since the world began Luk. 1.71 Becomeing a day spring or Sun riseing upon them vers 78. after their long night or shadowy dispensation which neverthelesse was bespangled with variety of Prophesies all tending to this day starr or Sun-riseing to which they did well to take heed as unto a light shineing in a dark place Vntill he come
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
at Moses and all the Prophets Hee expounded in all the Scriptures the things concerning himselfe Luke 24.27 Hee as Christ the Lord or the Lords Christ Luk. 2.11.26 opened to them the Scriptures Luke 24.32 and opened their understandings that they might understand the Scriptures v. 45. The Spirit of truth which proceedeth from the father and whom Christ would send from the Father John 15.26 after he himselfe was departed John 16.7 Hee that Spirit of truth should be the Revealer of secrets 1 Cor. 2.10 who is called the Spirit of Revelation Ephes 1.17 and should both bring to remembrance and open the mystery of the sayings of Christ and of the holy Scriptures of truth John 14.17.26 John 16.13 and continue so to doe as the abideing Oracle from whose blessed breathings and whispers wisdomes Children the Anoynted ones of the Lord the New borne babes the borne of God they which are borne of the Spirit or from above are to expect openings and leadings into truth Joh. 14.16 17. The light as thus considered opens all Scriptures Reply But the light in every man which comes into the world viz. the Spirit of a man Zach 12.1 or Candle of the Lord Pro 20.27 or the law which is written on every mans heart which as hath been said before is one with the light This light or law in every man doth not nor cannot open all Scriptures nor lead man out of the fall up to God the Father and to eternall life That it doth not open all Scriptures may be demonstrated from the passage now under Consideration if compared with the Scriptures produced for the proofe thereof For as much as the Scriptures produced make not so much as mention of the thing which they are brought to proove Who is there that in John 1.5.8 9 10 11 12 13. or in John 17.10.23 24. can finde one word of proofe that the light in every man opens all Scriptures and leads man out of the fall up to God the Father and to eternall life which is a plaine Evidence and demonstration that the light in Richard Farnworth hath not opened these Scriptures to him else he would have seene them not to have been to the purpose or matter in hand and if the light in this person before named have not opened these Scriptures then the light in every man doth not open all Scriptures Object The light in every man doth open all Scriptures but it is not to every man but to them only that love it and obey it Ans It hath been often said by many that the Scriptures are plaine and wee deny meanings and particularly this hath been mentioned before that sharpe sentence of Francis Howgill Thou that tells of opening Chapters or verses by meanings thou never heard a word of Christ I would demand of any man Are not Chapters and verses Scriptures Is not opening of Scriptures the expounding them and giveing the sence and meaning thereof Forasmuch as no Scripture needs to be opened or expounded where there is not some difficulty or obscurity in the sence and meaning thereof In the 24. of Luke 25.26 27. our Lord expounds to his Disciples Moses and the Prophets and in them the things concerning himselfe and the Disciples testifie vers 32. that he opened to them the Scriptures the like did Peter and Phillip and others Acts 2.29 Acts 1.16 Acts 8.34 35. Acts 17.35 If the Scriptures be plaine and need no opening how then is the light said to open all Scriptures and how may these two writers viz. Francis and Richard be reconciled The one affirming The light opens all Scriptures The other saying Thou which tells of opening Chapters or Verses by meanings thou never heard a word of Christ If the light in every man doth open alll Scriptures to every one that doth love and obey it How is it that Richard Farnworth doth faile of the true understanding of the Scriptures before cited as to the end and scope thereof haveing not in them the proofe of the matter for which they are brought is it because he doth not love the light and obey it That will hardly be consented unto seeing in his book called Heart-opened Page 12. He saith of himselfe the heavenly treasure doth dwell in an earthen vessell and my joy is in doing the will of my heavenly Father If then the defect be not in him through a want of love and obedience to the light in him It must be in the light that is in him that it cannot or doth not open all Scriptures to him Another instance may be given in this case from the writeings of the same Person in his book called Heart Opened Page 16. I finde these words You say Christ did breake the Passeover with his Disciples true it is he did so to shew what death he was to dye his body was to be broken and his blood to be shed and that was the figure and they were to observe it tilll he came to rise from the dead and they did so They did observe it till he came to them again after his death and then the shadow was put away and the life was manifested in power and the substance was come unto them for he shewed himselfe to those very Disciples which he broke the Passeover with before his death Now to whom Christ is come they need not to observe that which did typifie or held forth that he was to come Page 18. Reply I have chosen to expresse this whole passage the rather because I would avoid the offence of such as might say I had willingly omitted some word or sentence to the Authors prejudice In this passage there is a plain discovery that the light in this Author hath mistooke the Scripture and instead of opening thereof hath darkned obscured and perverted the truth therein and that will appeare upon examination and tryall 1. Where it is said Christ did breake the Passeover The Scripture saith not so Exod. 12.46 Nay the law testifies that not a bone thereof was to be broken Numb 9.12 But I suspect the difference between the Passeover and the Supper of the Lord was not taken notice of by him 2. They did observe it till he came saith he What Scripture gives Testimony thereto that the Disciples did observe the Passeover or the Supper dureing Christs abode in the grave or where and how was it by them observed 3. Then the shadow was put away and the substance was come unto them Now to whom Christ is come they need not to observe that which did tipifie or hold forth that he was to come Reply This kinde of opening of this Scripture and the meaning that is put upon it speakes thus much to me That Christ did breake the Passeover but that 's not so rather he brake bread and so it 's testified this his breaking bread was a figure and they were to observe it till he came to rise from the dead and they did so and they did observe it till he
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
But so as that he is the Sun-light far above all other lights which it ever pleased the Father of lights to light up he in whose face the glory of the Lord shines forth As the Sun but in much more eminency and transparency is the Compendium of all light so is the Lord Jesus Christ the great and glorious Sun of righteousnesse in whom dwels the treasures of wisdome and knowledg of light and life 2. There are the Angels those ministring spirits those flames of fire those star-like sparkles of light These are lighted up by the Father of lights who also is called the Father of Spirits Heb. 12.9 3. There is also another sort of light which is likewise lighted up by the same Father of Lights and Spirits and that is the Candle-light of Mans spirit so called by the Lord himself Prov. 20.27 The spirit of a Man is the Candle of the Lord. It is a light indeed yet but a Candle and though the Candle of the Lord yet inferiour to other lights lower than the Angels It hath its subordination its limitation its bounds are set how far it shall be exercised and that will appear in the second Branch when we come to shew what it doth or can do Q. 1. But first let us consider What the light in every man is Answ The Light in every man is the Spirit of every man which is in him and without which he could not be a man which Spirit of a man is by the Scripture testified to be the Candle of the Lord Every mans spirit is derived unto him from the Father of Spirits and is a Candle of the Lords lighting up as he is the Father of Lights This Spirit of a Man is understood to be the Reason of a man or the Understanding of a man that whereby he is adapted to know his Creator and the end of his Creation viz. who made him and why he was made also how he should answer the end of him that made him according to that of David Psal 95.6 O come let us kneel before the Lord our Maker for he is our God And Psal 100.3 Know ye the Lord he is God it is he that made us and not we our selves And the end of Gods making us is exprest in the 2 vers Serve the Lord c. We should therefore serve God who hath made us because he therefore made us that we might serve him And this lies not onely in Reason but in Nature also so that the very nature of the thing requires this of all mankind as appears Jer. 2.10 11. by an argument drawn from the Nations and their false gods Gods making man and mans serving God are terms reciprocal they look each other in the face as the winged Cherubims did which Moses was commanded to make Exod. 25.20 and answereth each to other as face doth to face in a glass Jam. 1.23 Hence it follows that as God did make man that he might serve him and set up a light in him to see by both whom he is to serve and how he is to serve him together with the Reason thereof because God had made him there must needs be together with the light set up a Law implanted in him which Law is called Light Prov. 6.23 whereby the will and mind of his Creator was imprest upon him and made known unto him and he by his candle-light sufficiently qualified to see it and to understand it together with the Reason and Reasonableness thereof which became an aggravation of his Transgression Rom. 1.19 20 21 25 26. God made Man upright but they sought out many inventions Q. 2. Let us consider What doth this Light or Candle of the Lord in every Man Answ Solomon by guidance and inspiration of the Spirit of the Lord saith It searcheth all the inward parts of the belly Prov. 20.27 though when it was first lighted up and set a burning it was ascendant and moved upward with its torching aspiring flame while man remained upright as God at first made him his light ascended He could look his God in the face he could come before his presence with gladness and singing and serve him that had made him But when the thief had got into his Candle though it put it not quite out for then he must have been extinct also himself as Man for no Candle of the Lord i. e. no Spirit of a Man no such thing as a Man at all they stand and fall together as dry bones without skin and flesh and these without spirit makes no Man I say then when the thief had got the candle and dim'd the light and lowred the aspiring ascendant quality and now it burns downward and discovers the things beneath searching all the inward parts of the belly now the fire burns inward this Candle of the Lord is exercised in discovering the iniquity and transgression driving man through fear from the presence of God the Candle shewed Adam his Transgression which made him through fear hide himself Gen. 3.10 As it was then so is it now And this is the proper effect of the Candle of the Lord the Spirit of every man that it searcheth all the inward parts of the belly or as the Apostle saith It intermedleth with the things of a man 1 Cor. 2.11 For what man knoweth the things of a man save the Spirit of a man that is in him But the deep things of God none knoweth or searcheth out but the Spirit of God This effect or operation of the Spirit of a man whereby it looks upon and searches out the things of a man diving into the inward parts of the belly is such an act of understanding as is both direct and reflex It looks at the thing done or to be done and knows when it is done and that it is done and this is science or knowledge performed by a direct act of the understanding But when the understanding considers what it hath done or is about to do and reflects upon some certain rule or law according to which his action is done or not done this reflex act of the soul is called conscience i. e. knowledge together with something else and it is much more than bare science and to the making up of this there must of necessity be the presence of a law with which a person must know-together-with-it and this knowledge-together with another is conscience For the light simply considered makes not any thing that 's done to be good or evill but by a reflexion upon the law comparing its regularity or irregularity therewith its conformity or non-conformity thereunto thence springs the sentence of the goodnesse or evilnesse of the action the light manifests the deed done the Law discovers the quality of the action according to that of the Apostle Rom. 3.20 By the Law is the knowledge of sinne Now according to the conformity or non-conformity that a mans actions bear to the Law suitable thereto will be the sentence it will give
manifest But in the fulness of time the fountains of the great deep were broken up and the windowes of heaven were open and the treasure of wisdome and Counsel which had comparatively been hidden from ages and generations not positively so for every Age had its proper measure in proportion to the dispensation under which it was yet in comparison of what was further made out by the appearing of the grace of God giving testimony of his great love to the world in sending his own Son Rom. 8.3 To dye for sinners Rom. 5.8 Yea while they were yet sinners and at enmity with him then to reconcile them to God Rom. 5.10 Then I say and at this time for the Word to be made flesh and Tabernacle among the sons of men and cause his glory to be beheld as the only begotten of the Father full of grace and truth without controversie this was the great Mystery of Godliness God manifested in the flesh c. He had been hid in God long before but now was made manifest bringing immortality and life to light by the Gospel preparing a way into the Holyest of all which way was not yet open but shut up under veiles and shadowy darkness whilst the first Tabernacle was yet standing and this God hath done upon terms not of the first covenant that is to say of works called the old Covenant but upon the terms of the second Covenant or Law of faith bringing in everlasting Righteousness upon the account of that better hope by which we draw nigh to God Heb. 7.19 Thus as that first Covenant or law of works which was witnessed sufficiently in mans heart so far as to justifie God and render man inexcusable for transgressing it yet through the bountiful goodness of God was afterward engraven on Tables of stone and so became a written and legible Law the keeping of the Oracles whereof was committed eminently to Abrahams posterity yet so as that the sound thereof went forth among the Gentiles far and near who also might be admitted upon the terms thereof into the family of the then Israel of God and many taking hold of that Covenant of God were admitted to whom there was but one Law as well to the stranger as to him who was born in the house Exod. 12.48.49 In like manner this new Covenant which God made with miserable fallen affrighted run-away hidden Adam touching the seed of the woman which should break the head of the serpent as in the promise Gen. 3.15 this in process of time comes to be drawn from under the veil and so immortality and life comes to light through the gospel Which notwithstanding it were so sufficiently manifested from the time it was first promised as that the heirs of Salvation did see through these veils and beheld him that was invisible and all others might have seen and many did see that which left them without excuse for with whom was he angry but with those who had not faith Heb. 3.11 18 19. as with those to whom the Gospel was preached but did not profit them not being mixt with faith Heb. 4.2 Yet out of the super-abundant goodness and riches of grace Eph. 2.7 commending his love to poor sinners God makes this new impression thereof in such large and capital letters as that it may be read and seen of all men to whom the tidings thereof comes making publication of this joyful message by the Acclamation of that heavenly Host who praising God said Glory to God in the Highest on earth peace good will toward men Luke 2.13.14 bringing good tidings of great joy which shall be to all people the sum of which was There is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10.11 or the Lords Christ v. 26. a light to lighten the Gentiles and the glory of his people Israel v. 32. Which voyce of this heavenly Host was not like that on mount Sinai wherein the mount was altogether on a smoke like the smoke of a furnace where the whole Mount quaked greatly and the people which were in the Camp trembled Exo. 19.16 18. but contrarywise it was here Peace on Earth good will towards Men and glad-tidings of great joy to all people These were the blessed openings of the Fathers bosome bringing life unto light Revealing the Counsels of his heart which had been kept secret from the beginning of the world but was now made manifest for the obedience of faith among all nations according to the tennor of that Scripture John 3.16 17. God so loved the world that he gave his onely begotten Son that whosoever beleeveth on him should not perish but have everlasting life Now is the first promise unbowel'd and declaration is now made who is the seed of the woman and what is the Law of faith and also who are the proper subjects thereof Every one to whom the sound thereof comes is under the obligation thereof but they only which do beleeve in Christ shall not perish but have everlasting life and these also are reckoned for the seed This then is the tennor and tendency of the Law of faith That whosoever beleeveth on Jesus Christ shall not perish but have everlasting life and this not occultly but openly declared Together with this new Edition of the Law of faith the Subjects thereof are likewise declared to be such as are to be renewed to be new made to be born again and to have a light implanted in them suitable to this Law as they had a light implanted in them suitable to that of works That like as the former light sprang up with them in the natural birth Man had his candle from the beginning of his Creation to see his Creator and a Law sprang up with him to serve his Maker that is to love him with all his heart with all his soul c. So now in this new Creation is he in like manner to be endued with a light suitable to his birth he must be born of the Spirit or from above and therewith to be enlightned to have this Law written in and on his heart this is a branch of the new Covenant I will write my lawes in their hearts c. This is that which was pointed at all along thoroughout the old dispensation in all the types and sacrifices they looked unto Jesus the Mediatour of this new Covenant whom God hath set forth to be a propitiation through faith in his blood to declare his Righteousness for the remission of sins that are past through the forbearance of God That he might be just and the justifier of him that beleeveth in Jesus Rom. 3.25 26. and by this law of faith to exclude boasting The Law of works speaking on this wise do and live or the man that doeth these things shall live in them sets man upon doing for life or that he may live and while man is doing he is apt to be boasting as he Luk. 18.11 I am
beleeved entred into rest It follows then that although God hath made of one blood all Nations to dwell on the face of the Earth c. and bounded their habitations Act. 17.26 Yet he hath distinguished the Race and Generations of mankind into two seeds first expressed in Gen. 3.15 in these words Thy seed and her seed Afterwards more amplified and that distinction evidenced not to be different qualities or qualifications in one and the same person as some understand but in distinct persons differently qualified as appears in the persons of Cain and Abel Ishmael and Isaac Esau and Jacob and so all along Wherein though all mankind are of the Race of Adam yet there are but some which are of Abraham and of those all are not the seed which the Lord hath blessed for though all which proceeded from his loins were his children according to the flesh yet the children of the promise are counted for the seed and these also are so the children of Abraham children of Promise children of Faith children that cannot lie as that they were first the children of Adam as Abraham himselfe also was according to that divine testimony 1 Cor. 15.46 47 48 49. That was not first which is spiritual but that naturall and afterward that spirituall The first man is of the earth earthy the second man is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly The former are the children of the first Adam by naturall generation the latter are the children of the second Adam by spirituall regeneration of whom it is thus witnessed Joh. 1.12 13. That to as many as receive him i. e. the Lord Jesus to them he gave the privilege or prerogative to be made the Sons of God even to as many as beleeve in his name who are born not of bloods nor of the will of the flesh nor of the will of man but of God So that it appears As the first stone of the building viz. that living elect precious corner-stone the Lord Jesus himselfe was not borne of the will of the flesh nor of the will of man but of God Luk. 1.34 35. So likewise the living stones of the same spirituall building are borne after the same manner for nature and kind not of the will of man nor of the will of the flesh but from above according to what is testified in John 3.3 by the true and faithfull witnesse himselfe Verily verily I say unto thee except a man be borne again or from above vers 5. or of the spirit vers 6. he cannot see the Kingdome of God Which being regenerate or born from above reverts into the former Joh. 1.12 13 viz. a receiving of and beleeving on Jesus Christ both which put together produce that new birth which is from above viz. when it shall please God the Father by his holy Spirit to make discovery of his love in Christ through or by means of a promise to sinners shall take off the fears and doubts of a Soul causing it to lie down at the foot of that grace thus brooding over it and willingly accepting thereof upon the terms on which it is tendred Surely this amounts unto a begetting again unto a lively hope 1 Pet. 1.3 is a testimony of the great good will of God by which he begetteth by the word of truth a kinde of first fruits to himself Jam. 1.18 especially when this discovery of Gods love shining into the Soul through the face of Christ 2 Cor. 4.6 shall be mixt with faith in them that hear and receive the glad tidings of it Heb. 4.2 Gal. 3.14 The Spirit of God thus revealing Christ to the heart of a Sinner and Gods great love in him preparing the heart to receive him mingling faith with the promise and giving strength to receive the seed of the Word of promise in fulness of time or according to the time of life spiritually so considered brings forth that birth which is after God according to that which is spoken 1 Pet. 1.23 Being born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever This new birth presupposeth a new Life which holds similitude and proportion with the first Creation when God first made man he breathed into him the breath of lives and he became a living soul setting up in him a light viz. the spirit of a man viz. the Candle of the Lord suitable and proportionable to his capacity as he then stood directing him in all things necessary to be known or done in respect of God or himself according to the law written in his heart So likewise in this new birth or new creation the person receives a new life Ephes 2.5 Even when we were dead in sinnes he hath quickned us c. Evidencing that as he which hath the Son hath life 1 John 5.12 So this life puts forth it self in such discoveries as wherein the new-born Babe in Christ having received through beleeving a witnesse in himself 1 John 5.10 and hath set to his seal that God is true John 3.33 crying to God Abba Father by the Spirit of Adoption received Rom. 8.15 even the spirit of the Son sent forth into his heart Gal. 4.6 and desiring as new-born Babes the sincere milk of the Word the unmix'd milk of that same Word by the incorruptible seed whereof the new Birth was begotten and born 1 Pet. 1.23 That it may grow up in him in all things and this upon the accompt of having tasted that the Lord is gracious 1 Pet. 2.2 By which spiritual growth it appeareth to others as to himself also that he is alive in Christ as in his head and root by faith And that Christ lives in him also by faith Ephes 3.17 and Gal. 2.20 Not onely as an Object to be beleeved on without him as having done all for him Rom. 4.25 and 8.3 1 Cor. 1.30 2 Cor. 5.21 but as inhabiting in him according to that Testimony Gal. 1.16 It pleased God to reveal his Son in me which is more amplified and explained Gal. 2.20 I live yet not I but Christ liveth in me and the life I live in the flesh I live by the faith of the Son of God who loved me and gave himself for me This inhabiting or in-dwelling of Christ in the heart is proper only to beleevers to new-born Babes in Christ unto whom he hath become a quickning Spirit Ephes 2.1 5. and 1 Cor. 15.45 in such he dwels as in his Tabernacle while they are Tabernacling in their house of clay And as its proper to them only which beleeve so it is effected and performed in them by the same Instruments by which its life and being was at first conveyed viz. by the Spirit on Christs part John 14.17 Rom. 8.11 and by that fruit of the Spirit viz. faith on mans part Ephes 3.17 That Christ may dwell
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
pretend to it can make it evident and give demonstration thereof as the Apostles and primitive Christians could as is to be demonstrated by many instances in the Scripture by signes and wonders and mighty deeds Answ The Dispensation of the Spirit may be considered in a twofold respect viz. In relation to its Inward Operation or Outward Manifestation Sometimes it is expressed under the similitude of wind or air invisible and unseen and so it is in the work of Regeneration and Renovation John 3.3 Tit. 3.5 And this was personally effected and personally evidenced Rom. 8.16 Rev. 2.17 Sometimes under the similitude of Cloven tongues and fire and visible demonstrations ratifying and confirming the word of Faith according to Mar. 16.20 By tongues prophecies miracles or by signes wonders and mighty deeds and these were Apostolical 2 Cor. 12.12 God bearing witness to the ministration of those first Messengers with signes and wonders and divers miracles and gifts of the Holy Spirit according to his owne will Heb. 2.4 thereby confirming their word Mar. 16.20 convincing the opposers and stopping the mouths of the gainsayers Act. 4.16 This variety of the Spirits operation as thus distinguished into the Internal and External dispensation thereof as it may be clearly evidenced from the Scriptures so may it be of great use to strengthen the weak hands and confirm the feeble knees of such as are made weak and turned out of the way upon the account of this objection or the like The Scriptures do witness that many have been born of the Spirit i. e. have been true beleevers have had their eyes and hearts opened and have been turned to the Lord and yet many of these though they bear witness of the internal and invisible operation of the Spirit as being born from above Joh. 3.3 yet have been destitute of the demonstration of the Spirit in respect of its outward and visible manifestation in Signes and Miracles c. Those twelve Disciples at Ephesus mentioned Act. 19. were Beleevers and were so called vers 2. where the Apostle propounds this Question Have ye received the holy Spirit since ye beleeved Whereby it is evident that he spake of the outward manifestation of the Spirit which they had not so much as heard of and which they afterwards did receive vers 6. when upon the laying on of his hands they received the holy Spirit and spake with tongues and prophesied whence it appears evidently that they were Beleevers i. e. were born of the Spirit for faith is a fruit of the Spirit Gal. 5.22 whereof Christ i. e. the Spirit is both the Author and Finisher Heb. 12.2 not onely in himself as the object but in the Beleever as the subject giving them to beleeve on him Phil. 1.29 And if the faith of these twelve Disciples be questioned what kind of faith it was it will be resolved by the Apostle in his Letter of Confirmation directed to them Ephes 1.13 where he saith In whom ye also trusted after ye heard the word of truth the Gospel of your salvation in whom also after that ye beleeved you were sealed with that holy Spirit of promise Whence it appears plainly that those Ephesians Act. 19. were reall and true Beleevers and did partake of the inward operation of the holy Spirit viz. faith though they had not as yet heard of the outward manifestation thereof in visible gifts A like instance there is of those Grecians of Antioch who upon the Evangelizing of the scattered Disciples a great number beleeving turned to the Lord Act. 11.21 who yet had no visible demonstration of the Spirit but an invisible operation onely So it was with them of Samaria who beleeved upon the Evangelizing of Philip while as yet they were destitute of the visible manifestation of the Spirit Act. 8.12 compared with vers 15 16. At Iconium multitudes both of Jews and Greeks beleeved Act. 14.1 at the speaking and preaching of Paul and Barnabas At Berea also upon the hearing of Paul and Silas together with searching the Scriptures daily many beleeved Act. 17.10 11 12. At Corinth likewise upon Paul's preaching many of the Corinthians hearing beleeved c. At Philippi the Lord opened the heart of Lydia attending to the things spoken by Paul Act. 16.14 These with many more examples there are testifying to and bearing witness of this truth that many persons have beleeved been converted and turned to the Lord i. e. have been born of God Joh. 1.12 13. 1 Joh. 5.1 regenerated or born again or from above or of the Spirit Joh. 3.3 5 6 8. who nevertheless have evidenced no other power or presence of the holy Spirit than what was invisible in and upon their owne hearts but gave no outward visible manifestation thereof by Signes and Miracles at least not until afterwards Whence it follows that notwithstanding the dispensations in the times of the Apostles and primitive Saints and Churches were very eminent for visible and outward manifestations of the Spirit in wonders signes and miracles with gifts of tongues and prophecies yet this was not universal in operation for many were turned to the Lord Act. 11.21 and unto them it was given to beleeve Phil. 1.29 and taken into a state of sonship Joh. 1.12 13. were also regenerated and born from above or of the Spirit Joh. 3.3 8. Some of them not knowing Act. 19.2 Others of them not yet receiving or witnessing any outward appearance or manifestation of the Spirit but onely that inward operation of the Spirit opening and enclining their hearts to embrace the word of faith and to receive the Lord Jesus as tendered therein according to Rom. 10.8 9 10 11. And as some who had the inward operation had not the outward manifestation so some to whom the outward or visible power of the Spirit was communicated were not intrusted with the inward and sanctifying operations thereof as appears Mat. 7.22 23. where it is witnessed that Christ shall say to the workers of miracles Depart c. I know you not and to Judas Iscariot was given power among the rest to cast out devils and work miracles Matth. 10.4 8. to shew the Spirit is not limited but as the wind blowing where it listeth distributing to several persons severally even as he pleaseth 1 Cor. 12.11 in diversity of gifts administrations and operations For as to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another the gifts of healing to another working of miracles c. So it is said to another faith by the same Spirit 1 Cor. 12.9 Which operation of the Spirit is diverse from the former gifts enumerated both before it and after it for although there is required to the working of Miracles a faith suitable thereunto as appears by our Saviours testimony Matt. 17.20 Luk. 17.6 Matt. 21.21 and by the Apostles 1 Cor. 14.2 Yet this Faith is a distinct gift diverse from that whose manifestation was external
in healing miracles and tongues c. and the one might then be where the other was not as hath been proved already In like manner also such is the Dispensation of the holy Spirit at this day as the wind bloweth where it listeth forming the new-birth which is after and according to God by faith in Christ Jesus becoming a Spirit of regeneration and illumination Eph. 1.17 18. Tit. 3.5 opening the blind eyes not only to see Christ as he is held forth in the word but to be beleeved on accepted and received as the Author of eternal salvation to them that obey him Heb. 5.9 but also by the washing of regeneration and renewing of the holy Spirit purging the conscience from dead works Heb. 9.14 giving boldness and access to the throne of grace through the faith of him who is thus become a quickening spirit and principle of life a new and living way to all that receive him and manifest that faith by obedience true and unfained Heb. 10.19 20 21 22. This may be thus evidenced by divine testimony viz. 1. That as the wind bloweth where it listeth so is the birth of the Spirit in those which are regenerate is proved John 3.3 6 8. 2. That they which beleeve in the Lord Jesus are thus dignified and privileged with the estate of sonship as being born of God and from above is witnessed Joh. 1.12 13. Gal. 3.26 3. That this is effected by the washing of regeneration and renewing of the holy Spirit that being justified by his grace we might be made heirs according to the hope of eternal life is likewise born witness unto by the Apostle Titus 3.4 5 6 7. 4. That this was not the work of the spirit in any one particular age only viz. in the Apostles dayes or primitive times as they are called and distinguished by some but as it is said of Christ he is the same yesterday to day and for ever Heb. 13.8 so is it said He is the Author and finisher of faith not only of theirs Heb. 12.2 though the word Ours being inserted in the English reading may seem to carry it that way but he was the Author and finisher of theirs also who are catalogued and Chronicled in the 11. of Heb. who began as low as Abel and so upwards and not of theirs only who thus beleeved receiving the word of promise or rather Christ in the promise from the first giving forth thereof in Gen. 3.15 mixing the Gospel with faith Heb. 4.2 nor of those who in the times of more clear manifestation thereof did know and beleeve Joh. 17.6 7 8. But of their faith also who from thence forth should beleeve on Christ through their word Joh. 17.20 and therefore in the place mentioned Heb. 12.2 Christ is not said to be the Author finisher that is the beginner and ender of our faith nor of your faith nor of their faith but of faith in relation to all times and persons according to the tenour and testimony of that word of truth Act. 13.38 39. By him all that beleeve are justified from all things c. not only the Jew but the Gentile also even all that are a farre off as many as the Lord our God shall call hence the Apostles testify that they had received the same spirit of faith with those who had gone before 2 Cor. 4.13 And as the faith of all true beleevers from Righteous Abel thoroughout the whole cloud of witnesses and thence forward owns it self to Christ as the Author and the Finisher thereof as was said before So likewise it is as necessarily applyed to the spirit whose gift it is and by whom it is wrought 1 Cor. 12.11 among which operations of the spirit Faith is one reckoned among yet diverse from that of miracles And it is called the fruit of the spirit among many other inward qualifications of the renewed and regenerate Man Gal. 5.22 5. To this agree those other testimonies of the holy Scripture wherein the holy spirit is promised not for this or that particular age much less this or that particular person or persons onely but to all the seed not reckoned according to the flesh but according to the faith of beleeving Abraham Rom. 9.8 2.28 29. Gal. 3.7 8 9 14. Gal. 4.27 28. But to speak more particularly The Scriptures bear witness to Christ Jesus that he is the true seed promised in whom all the Nations of the earth should be blessed according to that so often mentioned place Gen. 3.15 as also Gen. 22.28 expounded by the Apostle in Gal. 3.8 of Christ himself as the seed promised a Covenant to the people So is he also the seed to whom the promise is made as appears by the same Testimony Gal. 3.16 Not to seeds as of many but as of one and to thy seed which is Christ who was the seed which was to come to whom the promise was made vers 19. thus is Christ originally both Root and Offspring It is with Christ that the Covenant is made originally Isa 53.10 11. and in him with those that are his to whom he is given for a Covenant as appears Esay 42.1 6 7. Behold my servant whom I uphold mine Elect in whom my soul delighteth I have put my spirit upon him and he shall bring forth judgment to the Gentiles I the Lord have called thee in righteousness and wil hold thy hand and will keep thee and give thee for a Covenant to the peoples for a light of the Gentiles to open the blind eyes c. In this Covenant it is promised that he should have the spirit put upon him Isa 42.1 which also was fulfilled in Luk. 4.18 And as the spirit was by Covenant to be put upon him so was it also to be put upon them which were his as doth appear in the fifty ninth of Esay 21. As for me this is my Covenant with them saith Jehovah my spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith Jehovah from hence forth and for ever Where it is Evident that the gift of the spirit is a Covenant-promise as to Christ in whom all the promises are Yea and Amen so to them which are Christs to him and to his seed and seeds seed according to Joh. 17.20 Not only they which did beleeve but those who through their word should beleeve were the subjects of Christs prayer in the Application and Mediation of the Covenant This is promised also in Ezek. 36.27 And I will put my spirit within you and cause you to walk in my Statutes c. which promise is not limited to Israel or to Abrahams seed according to the letter or Circumcision but to Abrahams seed according to faith If ye be Christs then are you Abrahams seed and heirs according to promise Gal. 3.8 9 29. and as is
and spirit mourning longing pressing after this and resisting and opposing judging and condemning whatsoever is contrary thereunto This is a measure of evidence even to the stander by at least so farre as is necessary and will amount to the fulfilling of that rule viz. Let your light so shine before men that they seeing your good workes may glorifie your father which is in Heaven And this may be and in many persons is witnessed though other external discoveries by Miracles be not produced Having in the foregoing part of this discourse treated of that light which the most high and holy God the eternall fountain and Father of lights hath formed in every man viz. the spirit of a man Zech. 12.1 Or candle of the Lord Prov. 20.27 And therein holding forth in some smal measure that which is witnessed in the holy Scriptures of truth touching the nature and property thereof under these two general heads viz. 1. What it is 2. What it does in every man The impartiall and serious consideration whereof afford's matter of conviction to the opposite principle and might be of use to such a purpose though there were not a word further added thereabout Nevertheless in order to the satisfaction of some that are tender who may not be free to trace the discourse throughout or may not so clearly discern the scope thereof by what hath hitherto been spoken I shal endevour to treat them I mean the people that pass under the name of Quakers upon their own ground discoursing with them upon such principles as are laid down in the Papers and Bookes of the men of their confederacy persons of no smal esteem among them certain hints whereof have been given at the beginning and others may occasionally be added In prosecution whereof to the intent it may be performed with the more clearness to the meanest capacity I shal proceed in the Method above mentioned enquiring what is by them held forth touching the nature of the light wherewith every man and woman that comes into the world is enlightned viz. 1. What it is 2. What it doth in ever man and I shall also examine the Testimony by them produced for proof thereof Touching the former of these two particulars viz. what that light is it is affirmed That the little light which shines in the dark heart is 1. The powerful word of faith which was in the beginning by which all things were created 2. That it is the word of Faith the Apostle exhorted to take heed unto Rom. 10.6 7 8. 3. That it is the unction of the holy one given of the Father whereby we need not to teach one another but as the anointing teacheth us 4. That it is the sure word of Prophecy whereunto ye do wel to take heed 2 Pet. 1.19 Dewsborr Mans return Pag. 27 28. Christ hath enlightned every one that comes into the World Fox way to the Kingdome Page 1. Waiting in the light which Christ hath enlightned you withall 5. That 's Scripture within you pag. 8. These five Heads or Propositions thus laid down relate to the first Article and are to be considered how far they hold proportion with the writings of Truth and are born witness unto thereby to the umpirage whereof I find the Authors of these assertions do referre themselves The Scriptures we own c. Howgills fiery darts Page 19. We direct to search the Scripture whether our doctrine be not true Page 22. I challenge all the City of London to prove that we speak or declare any thing but what the Scriptures bear witness to the same Page 28. Let him that can try us by the Scripture Here therefore we joyn issue and answerable to the evidence which the Lord shall give by his Spirit in the holy Scriptures so let it be According to the tenor of that divine Testimony Esai 8.20 To the Law and to the Testimony if they speak not according to this word it is because they have no morning light in them First To the first of those five Prepositions I Reply 1. Reply 1. That although it be said that the little light which shines in the dark heart is the powerfull word of faith which was in the beginning by which all things were created Yet this is but said without any Scripture produced giving witness thereto and therefore may not be admitted to the credit of a divine Truth having no other evidence than an humane Testimony briefly It is not proved therefore not beleeved 1. Obj. Did not God create all things by the word of his power or powerful word Answ I read in the holy Scriptures of truth that God created the Heavens and the Earth and all the hosts of them Gen. 1.1 2.1 and that he did this by his word Psal 118.5 He commanded and they were created but I no where read that they were created by the powerful word of faith as is affirmed in the proposition beforenamed 2. Object Is not Christ the word and did not he create all things Answ 1. Christ is called the word of God Rev. 19.13 but not the word of faith 2. Christ is called the word God Joh. 1.1 by whom all things were made vers 3. and without whom was nothing made that was made i. e. created Col. 1.16 But he is not called the powerful word of faith much lesse may it be said that the little light which shines in the dark heart is the powerful word of faith or it by which all things were made or created nor may be so called by warrant from the Scripture without some clearer proof 3. Object Is not Christ the light which lightneth every one that cometh into the world Joh. 1.9 And is it not he by whom al things were created and made A measure of whose light shineth in the dark heart of every one A. Besides that there is a departing from the Terms in the Proposition as may by the impartial and unprejudiced Reader be observed For if the little light which shines in the dark heart be that by which God created all things that that light is the word of God or the word God Joh. 1.1.3 or Christ the light as is intimated in the Object 't was by him not without him that al things were made Then this Objection should be thus put in plainness and truth Is not Christ the light in every man that cometh into the world c. And to this agree those so often quoted sentences of Scripture Christ in you the hope of Glory Know you not that Christ is in you The Kingdome of Heaven is within you Which Scriptures are applyed by those Objectors to every man by a distinction and a meaning viz the light of Christ and a measure of Christ and the little light which shines in the dark heart and sundry other meanings of this kind I shall endeavour to make it appear that this Objection is not founded upon the Scripture which is brought to prove it by
shineth in the dark heart of every man is the Vnction of the holy one given of the Father whereby we need not teach one another c. I say how doth it appeare that this is spoken of that little light as being that Vnction when there is not so much as one word mentioning that little light at all in this entire passage of Scripture nor any other that I doe know of If there be any I wish it were produced nor can it satisfie to say its meant so for meanings have received their sentence already in the former branch Nay the contrary is evident that the Apostle is so farre from speaking of the Light in every man and calling it the Vnction of the holy one given of the Father c. That he speakes of that holy Anoynting which they to whom he there writes viz. the little children the young men and the fathers were made partakers of viz whose sins were forgiven for his names sake and who had knowne the Father and overcome the wicked one 1 John 2.12 13. Such as in whom the darknesse was past and the true light now shined vers 8. These were they who had received the Vnction from the holy one and did know all things the anoynting which they having received abideth in them according to that which was promised John 14.16 Even the Spirit of truth who was to abide for ever with them to whom he should be given vers 27. who being come should teach them all things vers 26. To the persons who through beleeving were borne againe not of blood nor of the will of the flesh nor of the will of man but of God who as little children had obtained Remission of sinnes for his names sake as young men had overcome the wicked one as fathers had knowne him from the beginning I say to such as these are and of such as these are this Scripture gives Testimony that they had received the Vnction of the holy one i. e. the Spirit of truth which should lead them into all truth and teach them all things and abide with them for ever according to the promise of Christ John 14.16 17 26. John 16.13 14 15. Which Vnction of the holy one i. e. the Spirit of truth is not a light in every one shining in the darke heart and teaching them all things but is so in such only as doe beleeve for to as many as received him to them he gave the priviledge of Sonneship And because they were Sonnes he sent forth the Spirit of his Sonne into their hearts crying Abba Father Gal. 4.6 Which is not the state or case of every one as is evident for all men have not the faith 2 Thes 3.2 Without which men cannot be the Children of God Gal. 3.7 26 28. nor receive the Vnction of the holy one so as not to need any one to teach them but as the anoynting teacheth them Object The words by thee first repeated as taken out of the booke called Mans returne mention not these words viz. Every one but only the little light which shineth in the darke heart Where the words Every one doe not follow notwithstanding thou doest often mention them as if they were there expressed Answ 1. To speake roundly and plainly to the Principle That which is said of the little light which shines in the dark heart as being the powerfull word of faith or as being the Vnction of the holy one c. is true of it as it is in every one or is not true of it at all in any one according to this Principle which saith The Light is but one in all 2 That Christ is the light which hath enlightned every one that comes into the world Thou that hatest this light thou hast it to this the current of these writings give testimony and in particular this very Author of mans returne hath these words viz. Fox way to the Kingdome Pages 1.6 All you enslaved Captives of Babylon hearken diligently to Jesus Christ the light which lets you see the evill of your hearts to be guided by it c. Mans Returne Page 26. Every one minde your conditions see what guides your mindes for the Kingdome of Christ is within you and that is the light which lets you see the evill of your hearts Page 27. O thou enslaved soule under the power of Babylon in thee come forth minde the light in thee which is the sure word of Prophecy whereunto ye do well to take heed 2 Pet. 1.19 By which severall passages it is evident that the light which enlightneth every one is the little light which shines in the dark heart of every one and is so intended even by this Author as by others and accordingly so applyed and spoken to Object Doth not the Scripture say 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall How then dost thou restraine it to some men as thou hast done Answ It is evident that all have not the Spirit of Christ Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Jude doth testifie of some persons that they are sensuall haveing not the Spirit vers 19. Therefore the Apostle speaking of the manifestation of the Spirit which was given forth in the Church of Corinth in the diversity of its gifts the differences of administration and the diversity of operations To one was given a word of Wisedome to another a word of Knowledge to another faith to another the gifts of healing to another the working of miracles to another Prophecy to another discerning of Spirits to another kindes of tongues to another interpretations of tongues Now all these were divers manifestations of the Spirit in that Church of Corinth diversly distributed and divided to every man severally vers 11. Now all these worketh that one and the selfe same spirit divideing to everyman severally as he will as appeares vers 28 29 30. Now God hath set some in the Church c. Are all Apostles are all Prophets are all Teachers are all Workers of miracles have all Gifts of healing doe all speake with tongues doe all interpret By which it doth appear that the manifestation of the Spirit as it was different so it was differently distributed and is restrained to some Persons v. 30. have all doe all are all c. And the word every man in the 7. verse is explained by the same words every Man in the 11. vers And the end of this distribution of the Spirit or manifestation of the Spirit is given to no man for himselfe but it is to every man to profit withall to edify and build up and doe service in the body as an hand foot or eye or some other member of the body according to the similitude of a body used in that Scripture not that the Spirit or the manifestation of the Spirit is given to every man i. e. to every individuall Person Forasmuch as some men are
that ministration yet all that glory and glorying was to vaile it selfe yea to vanish and be done away and rendred Inglorious at the appearing of that which excelled the Mother and Child must be gone Agar and her Sonne must have no tarriance notwithstanding all their pretence of alliance and affinity to Abraham yet these must not abide the Spirit of the Lord must blow upon them and plainly and faithfully is it declared Joh. 3.3 Except a man be borne againe he cannot see the kingdome of God And except that word be fulfilled in him Rom. 7.4 that he become dead to the Law of the first husband and married to that other husband i. e. to him that is raised from the dead he can never bring forth fruit unto God how fruitfull soever he may seeme to be 't is not such fruit as of which it may be said In mee is thy fruit found i. e. fruit unto holinesse the end whereof is everlasting life Rom. 6.22 Let a man follow the dictates of the light and law that is in him with all possible exactnesse that the creature is capable of minding it as his teacher and obeying it as such and arive at a justification in himselfe such an one may have whereof to glory but not before God As is testified in the person of him who said I know nothing by my selfe yet am I not thereby justified but he that judgeth mee is the Lord 1 Cor. 4.4 Forasmuch as not he that commendeth himselfe is approved but whom the Lord commendeth 2 Cor. 10.17 18. Nor he that pronounceth himselfe cleane is therefore so for who can say I have made my heart cleane I am pure from my sinne Pro. 20.9 But the blessednesse is thus described Rom. 4.7 8 Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sinne Hee therefore that glorieth let him glory in the Lord who silencing and stopping the mouth of all flesh cuts off all pretence of boasting and glorying in his presence how goodly soever men may seeme to appeare to themselves and to one another looking for salvation from the light and law within them as it is common to all men or as it is such in every man for so are the termes whereas God hath not anoynted it to that worke nor laid the great weight of eternall salvation upon the shoulders thereof it being too weake for that service* But upon him that is mighty to save who is able to save to the uttermost all them which come unto God by him even by him in whom all the seed of Israel shall be justified and shall glory * Rom. 8.3 Gal. 3.21 Heb. 7.25 It remaines to Consider whether there be not a great mistake in the applying or rather in the misapplying the scriptures which are annexed at the Close of the recited Paragraph as a proofe of it or of some part thereof The words are these viz. Being obedient to the light within That light obeying it is your salvation Minde your teacher within minde the light within Jer. 31.34 Isa 54.13 Joh. 6.46 Joh. 1.2 27. It is to be observed and remembred by the reader that The light within is all along throughout this discourse understood to be the light within every man and woman which cometh into the world of which light in every man it is said There is your Teacher present with you minde your Teacher within minde the light within and then are the Scriptures added which are last above-cited Reply It may not be denyed but that the light and law in every man is a Teacher a Schoole-master to every man it Commands and directs in matters to be done it approves or reproves the deeds done or undone in the flesh according to the dispensation and administration thereof whether it relate to a law written in letters or only on the heart according to Ro. 2.14 such a teacher it is of all mankind for whatsoever the law saith it saith to them that are under the law that every mouth may be stopped all the world may become guilty before God but no mouth is stopped without a law Rom. 5.13 Rom. 4.15 Every one is bound to hearken to this teacher while he is under the tuition thereof and for his contempt is inexcusable being self-convicted or convict in his owne Conscience It is the lot of all the posterity of Adam to be under this tuition and teaching But by the recitall of the Scriptures above-named it is most Evident that both the Teacher and the Schollers therein intended are differenced from these last above-mentioned and may not without great injury to the truth and scope thereof be applyed for a proofe of that for which they are alledged viz. to prove that the light in every man is that teacher those Scriptures intend and are brought to prove it will plainly appeare upon tryall the Scriptures being examined that the schollers are not every man that comes into the world but they are the children of the New Covenant the borne of God Joh. 1.13 or of the Spirit of God Joh. 3.3.6 Nor is the teacher That light which is within every man that cometh into the world but it is the Spirit of truth the Anoynting of the Father that Spirit of promise which Christ would send and which being come would guide the Anoynted ones into all truth as hath been prooved before from Joh. 14.16 17 26. Joh. 16.7 13. The Scriptures before mentioned are these which follow viz. Jerem. 31.34 And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know mee from the least unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinne no more And they shall c. Quest Who are they Ans They with whom the Lord makes the New Covenant Quest Why who are they with whom he makes a new Covenant Ans With the House of Israel and Judah Quest Who are the House of Israel and Judah Ans Not all the seed of Abraham according to the flesh as is testified Rom. 9.6 7 8. For they are not all Israel that are of Israel Neither because they are the seed of Abraham are they all children but the children of the promise are counted for the seed Which promise made by God to Abraham was not made to him as he was the father of the Circumcision only but of the uncircumcision also as is witnessed Rom. 4.13.16 17. As he was Heire of the world and father of many Nations that the promise might be sure to all the seed not according to the flesh but the faith of Abraham as is further testified Gal. 3.7 Know yee therefore that they which are of faith the same are Children of Abraham and are blessed with faithfull Abraham vers 9. For there is neither Jew nor Greeke neither bond nor free neither male nor female for yee
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
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
thou must no more goe forth to seeke a righteousnesse but looke in the kingdome of heaven is within Ans The Christ of whom this discourse hath been treating is no other but the same to which the Scripture beares witnesse as hath been testified by many severall passages before recited not here to be repeated viz The Lord 's Christ The anoynted Saviour or Christ the Lord. And it is a truth not to be disdain'd but considered by the sober-minded and received according to the divine Evidence that appeares in it That the Lord Jesus Christ is held forth in the Scriptures under a two-fold dispensation First Either as hee was God the Word made flesh so becoming the Lord's Christ and Tabernacled among men and as such hee was to be beleeved on though hee under that dispensation were without not only before but after his Resurrection That hee was without while in the dayes of his flesh none will deny whether hee be considered before his suffering or after his resurrection 1 Cor. 15.5 6 7. That hee was to be beleeved on while hee was so is prooved from Joh. 14.1 Yee beleeve in God beleeve also in mee Hee that honoureth not the Sonne honoureth not the Father Joh. 5.23 Thus he spake touching himselfe while yet hee was in the flesh and consequently without during which space of time hee fulfilled all Righteousnesse Math. 3.5 And became the end of the Law for righteousnesse to every one that beleeveth Rom. 10.4 His soule being made an offering for sinne according to the Prophesies which went before of him Isa 53.10.12 Hee finished transgression and made an end of sinne Confirmed the Covenant and brought in Everlasting righteousnesse Dan. 9.24 27. By the sacrifice of himselfe which he offered up through the eternall Spirit at once and that once for all Heb. 9.14.26 28. This hee did for his Redeem'd ones without them as is witnessed by many Scriptures Rom. 5.8 While wee were yet sinners Christ dyed for us Rom. 4.25 Who was delivered For our offences and was raised againe For our Justification 1 Cor. 5.7 Was sacrificed For us Gal. 3.13 Was made a Curse For us Eph. 5.2 Given himselfe for us 1 Thes 5.10 Who dyed For us Titus 2 14. Who gave himselfe For us Heb. 9.12 By his owne Blood hee entered in once into the Holy place having obteined eternall Redemption For us 1 Pet. 2.21 24. Christ also suffered for us who his owne selfe bare our sinnes in his owne body on the tree that wee being dead to sinne should live unto Righteousnesse By whose stripes yee are healed 1 John 3.16 Herein perceive wee the love of God because Hee laid downe his life For us All this hee did for his without them not within them as is plaine by this Cloud of witnesses So that to speake of a Christ without and of what he both did and suffered without not in but for his people Even while they were yet sinners is no despicable thing nay it is such a dispensation of Christ as the Scripture gives testimony of and beares witnesse unto The beleife of which is necessary unto salvation and without which there is no peace according to the divine truth of those Scriptures Esay 57.21 There is no peace saith my God to the wicked And Rom. 4.23 24 25. But for us also to whom it shall be imputed if wee beleeve on him that raised up Jesus our Lord from the dead who was delivered for our offences and raised againe for our Justification Rom. 5.1 2. Therefore being Justified by faith wee have peace with God through our Lord Jesus Christ by whom also wee have accesse into this grace wherein wee stand and rejoyce in the hope of the glory of God and hope maketh not ashamed Rom. 5.1 2 8 9 10 11. For when wee were yet without strength in due time Christ dyed for the ungodly Yea while wee were yet sinners Christ dyed for us vers 8. Much more then now being Justified by his blood shall we be saved from wrath through him vers 9. And being reconciled wee shall be saved by his life And hence wee Joy in God through our Lord Jesus Christ by whom wee have now received the Attonement And to this purpose is that prayer of the Apostle Rom. 15.13 Now the God of hope fill you with all Joy and peace in beleeving Nor is this consideration of Christ as the object of faith for justification the antitype of the brazen Serpent lift up upon the pole in the Wildernesse to which the then bitten ones under which the sins-smitten soul the self-condemned sinners were figured and to it must these looke and live Numb 21.8 9. Esay 45.22 John 3 14 15. I say this consideration of Christ is not the whole of what the Scripture testifies concerning him nor may any such use be made hereof as if the magnifiing the grace of God were a covering for sin as the objection intimates Nay nay should we continue in sin because grace hath abounded God forbid Rom. 6.1 There is therefore a further dispensation of Christ viz. in Spirit according to the tenour of that testimony of the Apostle touching the mystery of Godlinesse 1 Tim. 3.16 God manifest in flesh Justified in Spirit and this dispensation of Christ in Spirit the Scriptures likewise beare witnesse unto which is Christs application of that which hee did for his beloved ones in the dayes of his flesh applying that to them by his Spirit by which he dwelleth in them which he wrought for them without them Then he prepared the medicine and since applyes it and gives it operation then he wove the Garment and since cloathes his therewith then he was the bruised and broken Corne now the loafe or staffe of Bread his flesh meate indeed and his blood drinke indeed both eaten and drunken by the beleever As there was a necessitie that the Word should be manifested in the flesh to answer the end of that dispensation 1 Tim. 3.16 viz. to become the end of the Law for righteousnesse to every one that beleeveth Rom. 10.4 That he might Confirme the Covenant viz. finish transgression and bring in everlasting righteousnesse Dan. 9.24 27. By being made of God to the beleeving Wisdome Righteousnesse Sanctification and Redemption 1 Cor. 1.30 So it was necessary that he should be Justified in Spirit in order to the more effectuall application of what he had done to those for whom he did it To whom hee was to be preached and by whom hee was to be beleeved on in the world and received up into Glory According to the testimony of the Holy Spirit by the mouths of men and Angells Luk. 24.51 52. Acts 1.9 10 11. 1 Tim. 3.16 For which purpose hee promised to send the Comforter the Spirit of truth that he might abide with his schollers and followers for ever John 14.16 17 18.26 To teach them all things and to bring all things to their remembrance whatsoever hee had said unto them viz. all
will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me 1. Tim. 3.16 Beleeved on in the world received up into glory And he shall send Jesus Christ which before was preached unto you whom the heaven must receive untill the times of restitution of all things Acts 3.20 21. For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ who shall change our vile body or body of vileness that it may be fashioned like his glorious body Phil. 3.20 21. according as John also testifies 1 Joh. 3.2 3. But we know that when he shall appear we shall be like him for we shall see him as he is Thus then in relation to his bodily presence he is considered as without us as is testified 1 Pet. 3.22 Heb. 1.3 Col. 3.1 Act. 7.56 But in relation to his spiritual presence so he filleth all things Ephes 4.10 and in respect thereof it may be sayd Whither shall I go from thy spirit or whither shall I flee from thy presence Psal 139.7 8 9 10 11 12. and though the influence of his supporting and susteining presence extendeth to all things upholding them by the word of his power Heb. 1.3 though they see it not Col. 1.17 Yet his special Resience and presdence is with such as being joined to the Lord are become one spirit and are his house his Temple where he abides as one at home and that for ever as is testified 1 Cor. 6.17 19 20. He that is joined to the Lord is one spirit What know you not that your body is the temple of the holy spirit in you which ye have of God and ye are not your own for you are bought with a price therfore glorifie God in your body and in your spirit which are God's Nor is this union of Spirit or spiritual union this residence or Temple presence as the state of a wayfaring man which tarries but for a night for this is the word of promise Joh. 14.16 17. I will pray the Father and he shall or will give you another Comforter that he may abide with you for ever even the Spirit of truth Ye know him he dwelleth with you and shall be in you Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 The fear of Casting out is removed and gone and the soul put into a capacity of serving the Lord without fear in holiness and righteousness before him all the dayes of its life Such persons being joyned to the Lord and become one Spirit with him Beholding with open face or with the face unveil'd which veil is done away in Christ the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord and of such persons such Temples such spiritual houses may it be said as anciently it was said of the typical place of Gods residence and abode 2 Chr. 7.16 I have chosen and sanctified this house Mine eyes and my heart shall be there perpetually Psal 132.14 This is my rest for ever here will I dwell for I have desired it I will make the Horn of David to bud which was is and shall be accomplish'd in the Lord Jesus whom God hath raised up as an horn of salvation in the house of his servant David Luk. 1.69 By whom he hath begun to repair the breaches and build again the tabernacle of David which was fallen down and will build again the ruines thereof and will set it up that the residue of men may seek after the Lord and all the Gentiles upon whom my name is called or as many as the Lord our God shall call Act. 2.39 saith the Lord that doth all these things Act. 15.16 17. Then shall the body be compleated and every joynt supplyed the Saints perfected and gathered into one in the unity of faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Who as he is the head of the body Ephes 4.16 5.23 in whom the universal body or Church of the first born become a perfect man being fitly joyned together in due order of membership to the compleating thereof So is he the foundation or chief corner stone of the building in whom every living stone is framed together built together an holy Temple in the Lord an habitation of God through the spirit Thus is the Lord Jesus Christ in Spirit both Author and finisher of faith in every one that beleeves As considered the object of faith so is he held forth in the Word as one who himself in his own body hath done whatsoever was necessary to bring us to God and this he did for us and without us Phil. 2.7 8. 1 Pet. 2.21 24. As considered the Author and Finisher of faith in bringing us to God so he performeth all in us by his Spirit from the very first step of conviction laying himself as a foundation in the judgement and will to the very top stone of the building and that he might be all in all It remains to consider some certain passages expressed in a Letter written by a friend of this conscience and perswasion the particulars whereof follow viz. Dear Friend I Truly own in thee a breathing after the Lord and unsatisfiedness till thou hast found him whom to know is life eternal but the mistake is about the way to attain Now the way for lost man to return to have Communion and fellowship with the pure and holy God is by Christ who saith I am the way But where to find this Christ or way here lyeth not only the difference but also for the want of the knowledge of this and walking in it is the true cause of mans misery and thou thy selfe art not ignorant of the several forms that cry Loe here and loe there yet the way is but one Search the Scriptures and see if Christ be not only the way but also Christ near and while we consider Christ at a distance is it any more than those that are of the world which say Depart from us we desire not the knowledge of thy wayes To this will that other Scripture agree When they knew God they glorified him not as God these had such a knowledge of God that they might thereby have glorified him as God which not doing they were given up to vile affections Now to know him that is the gift of God if ever we will we must know him as God holds him forth Christ saith of himself that he is the dore Can any one enter to God otherwayes than by Christ He also saith he is the light Can any one come to God but he must receive the light Also there are measures of this light The first measure or degree of light is that which discovers sin and iniquity and
observer Nor did this their rent or division happen among the mean ones but between the heads the men of name where the chief strength lay persons of no smal account or esteem with the persons of this perswasion G. F. to I. N. I. N. to G. P. I. B. to I. N. Nor was this in some circumstantial matter but in their foundation so that it amounts unto the very same thing mentioned that is lo here and lo there the one not person only but party Crying down the other with great severity and that in the name of the Lord as not having stood in the Counsel of the Lord though both avouch the light to be but one and the same in all yet are set up as witnesses against each other and what further thing the Lord will do in the end thereof doth not yet appear but many of his poor and tender ones lie at his foot admiting at his wisdome and counsel herein waiting to see his further pleasure mourning for his Captiv'd ones Crying day and night unto him that they may be redeemed out of the snare which God hath caused to be broken before their eyes without hand using none other means but themselves for effecting thereof When they knew God they glorified him not as God those had such a knowledge of God that they might thereby have glorified him as God which not doing they were given up to vile affections Reply whether this passage have a special and particular application to the Romans or whether it relate more generally to mankinde is not declared however it is thus far evident That the most Holy and Eternall God the Maker and Creator of all things the father of lights and spirits hath made forth the discovery and knowledge of himself in the majesty of his power and Godhead to the sons of men Partly by what he hath manifested in them and partly by what he hath shewed unto them viz. his eternal power and Godhead hath been before largely proved and may be here but briefly hinted by way of repetition upon this renewed occasion viz. That God who stretcheth forth the Heavens and layeth the foundation of the earth hath formed the spirit of man within him as a Candle or lamp or torch calling it the candle of the Lord of the nature and property whereof much hath been spoken before together with a a law written on his heart by reflexion upon which not only the power but the Godhead of God was knowable and discernable that as it is manifested in man that no other but this eternal God is his maker and Creator so he must serve no other but him nor none beside him Him only shalt thou serve and this service must be performed as to the only Creator and Maker according to the tenor of that law written upon the heart which afterwards was declared by more solemn publication in the mount which burnt with fire Deut. 4.11 Nor was the power and Godhead of God only invisibly manifested in man but was also externally shewed unto him by those outspeakings of God in the visible parts and parcels of the Creation whereby it evidently appeared that there was no God no other God besides him whose invisible glory shined through these visible appearances which were seen from the Creation of the world by which double demonstration of his power and Godhead he left not himselfe without witnesse unto and in man nor man under the capacity of an excuse before God nor in himselfe the evincing whereof is the main scope of the holy spirit in Rom. 1.19 20 21. Acts 14.15 16 17. Act. 17. from 24. to the 30 verse Hence it follows that because when they knew God they glorified him not as God c. neither were thankfull but changed the glory of the uncorruptible God into an Image made like to corruptible man and to birds and to four footed beasts and creeping things therefore or for this cause God gave them up Though they had evident plain discovery of the Godhead of God of his soveraignty and supremacy together with his benignity and bounty for which they should have served him and praised him as their soveraign Lord and maker owning him to be so and serving him as such according to those expressions Psal 95.6 Psal 100.1.2 3. Instead whereof it is testified that they did not glorifie him as God i. e. they did not ascribe unto the Lord glory and strength as became the kindreds of the people nor although they knew there was no God but he which made them and had made manifest the same unto them yet they liked not to retain this knowledge of God or God in their knowledge but changed the glory of the incorruptible God into an Image made like unto corruptible man and to birds and beasts and creeping things turning the Godhead of the invisible and eternal God into a lye and falling down thereunto worshipping and serving the Creature more than or instead of the Creator who is blessed for ever for this cause God gave them up c. Not as if the natural man while he is such can glorifie God as God i.e. ascribe to God the glory due unto his name any otherwise than as he is demonstrated to his naturall capacity as he is pleased to give forth himself to be discerned by his lamp or torch within or the works of Creation without him forasmuch as that which to a regenerate person to one born of the Spirit or from above is the power of God and the wisdom of God and owned by him as such and by him ascribed to God as being so is by the natural man accounted foolishnesse and consequently upon this account i. e. in spiritual things he cannot glorifie God because he cannot discern that there is any glory therein The natural man receives not the things of the Spirit of God neither can he know them because they are spiritually discerned 1 Cor. 2.14 Neverthelesse so much as may leave him without excuse is manifested in him and shewed unto him and is discernable by him viz. the eternal power and Godhead of God in opposition to all false Gods to every created being or likenesse thereof so as that who ever shall willingly and knowingly depart from the living God or from that of God which they know as men and erect something instead thereof and bow down thereto these do herein say to the Almighty depart from us we desire not the knowledge of thy waies and they may be truly said in the sense and scope of this Scripture Rom. 1.21 not to glorifie God as God these might have glorified him as God i.e. own'd him as such as the only God the Creator and maker of all things for so was he made out to them both within them and without them which they not owning nor acknowledging not liking to retain God in their knowledge but erecting something instead of him are said not to glorifie God as God The Scriptures bear testimony unto