I also received How that Christ died for our sinns according to the Scriptures And that he was buried and that he rose again the third day according to Scripture and that he was seen of the brethren after his resurection c. The Word of the Gospel my friend is Christ died for our sins according to the Scriptures and that he rose again according to the Scriptures And that he is ascended from his Disciples to prepare a place for them according to the Scripture That he ever liveth to make intercession in his own person without as Mediator beâ—ween God and man according to the Scripture Heb. 7.25 That he wil come again in the Clouds with all his mighty Angels 1 Thes 4.16 17 and before him shal all Nations be gathered according to the scriptures Mat. 25.31.32 after which time his Saints shall be ever with him according to the Scriptures Again thou art offended in that I said Now the poor soule finding this to be so that it is convinced of sin all in haste if it be willing to professe through ignorance of the Gospel Here my words are corrupted claps in with the motions of it 's owne conscience wich doth command to abstain from this evill to practice that good Which words of mine thou corruptest and wrestest and layest down in another form as are to be seen in thy book p. 18. But now friend is not he ignorant of the Gospel which thinks his own conscience will lead him to eternall life by commanding to abstain from this evill and practise that good Surely if salvation coms by our conscience or by the convictions or commands thereof Christ Jesus died for nothing Gal. 2. last ver And whereas thou askest what and how doth the light of the Gospel work if not in the conscience I answer though the light of the Spirit of God and the Gospel be in the hearts of the Elect of God yet the Gospel light is hid and doth not shine so much as unto much lesse into the consciences of some of them that be lost 2 Cor. 4.3.4 that though the light of the Gospel doth shine and that gloriously too in the hearts of Gods Elect yet it doth not follow that the convictions of Conscience is the Gospel no nor the convictions of the law neither And again though every one of Gods Elect have the light of the glorious Gospel shining in them what argument is this to prove all men have the light of rhe Gospel shining in them No saith Christ I thank thee O Father rhat thou hast hid these things the things of the Gospel from the wise and prudent and hast revealed them to babes And whereas thou sayest as I gather by thy words that I call conscienee the light of Christ I say if thou mean by these words the light of Christ the Spirit of Christ I do deny that every man hath it but if thou call conscience the light of Christ or the highest light that is in an unconverted man the light of Christ then I say that the highest light that is in a naturall or unconverted man which you call the light of Christ is not able by all its motions and convictions not yet by all the obedience that a man can yield to these convictions I say they are not able to deliver him from the wrath to come for deliverance from that is obteined by the blood of Jesus which was shed on the Cross without the gate of Jerusalem as I have often said Ephes 1.7 compared with Heb. 13.12 And not any light within a naturall man And whereas thou sayest that I sayd the Devill counterfeits the new birth by perswading to follow the light of the world I answer * bere is another of his false accusâ—tions of me thou hast most naughtily belied me The words that I said speaking of the Devil before are these Now he counterfeits the new birth said I by perswading them that it is wrought by following the light that they brought into the world with them as is clearly seen in my book page 76. Friend I wonder that you should so boldly profess your self to be led by the Spirit of Christ when you make it manifest that you are guided by the spirit of Satan Was not he a lyar and hast not thou been led by a lying spirit also in wresting of my words as thou hast done But I do freely declare again that Satan doth deceive those souls whom he perswads the new birth is wrought in by following the light they brought into the world with them for men as they come into the worid do not receive the Spirit for it is given the Elect afterwards neither have all men the Spirit And he that hath the new birth must have it by and through the Spirit as it is written except a man be born of Water and of the Spirit he cannot enter into the Kingdom of heaven Therefore if men do not bring the Spirit into the world with them and if nothing without the Spirit or nothing but the Spirit will or can work the new birth in a man It must needs follow that they who think the new birth is wrought by that light or conscience which they brought into the world with them must needs be beguiled by Satan I do pass by many of thy raging expressions which I might justly charge with much unrighteousness but I know the time is but short and then whatsoever thou hast done in secret shall be laid open upon the house tops therefore I forbear them Again thou art offended because I said now Satan makes the soul believe he is its friend and that he is a Gospel Minister 2 Cor. 11.14 and if the soul will be led by what shall be made known to it from the light or conscience within it shall not need to fear but it shall do well page 76. of my book I said it then and I say it now and I know that he that doth think to be born again by following his conscience or any other light that is in an unregenerate man wil be deceived and shal one day know that there is a difference between conscience and Christ between the light of nature and the Spirit of God But you may say how can you prove that conscience is not of the same nature of the Spirit of Christ Answ They that are unbelieving even their conscience is defiled Titus 1.15 But so cannot be the Spirit of Christ 2. Conscience is not of the same nature with the Spirit of Christ for conscience may be hardened or seared with an hot iron as it is written 1 Tim 4.3 But so cannot the Spirit of Christ 3. Our consciences naturally are evil having saith the Scripture our hearts sprinkled from an evill conscience Heb. 10.22 But so is not the Spirit of Christ But again whereas you said that I said they will not speak except the Spirit move them c. thou doest falsly speak of me
who seek to be justified by their obedience to it it is made an Idol of and a Saviour though it were given to no such purpose For if there had been a Law given which could have given life verily righteousnesse should have come by thy obedience to the Law Gal. 3.21 Now at thy conclusions somtimes thou doest utter thy self in this wise Learn what this means Answ Indeed thy words are dark and enough to deceive the hearts of the simple but blessed be God he hath given me to understand that thou doest all along in the drist of thy discourse disown Christ without by pretending to a Christ within whereas hadst thou indeed the Spirit of Christ within thee It would be thy great businesse to extoll and magnifie the Son of Mary the Christ of God without thee because it is the nature of the same spirit so to do even to glorifie Christ without who went away from his Disciples into heaven Luke 24.50 51. to prepare a place for them Then thou further saiest with a kinde of disdaining spirit Many things more thou passest by in my book as being not pertinent to the thing in hand But I believe they are so pertinent that neither thou nor thy friends or fellows are able to contradict without blaspheming in the view of all them that have eyes to see for if they could it should have been don by thee And whereas thou saiest Fools must be medling Answer It must needs be that the Saints of God should be call'd fools by the enemies of the man Christ Jesus without because that the doctrine of the man Christ Jesus crucified without for the sins of poor sinners is also held to be fooilshness by them although it be the wisdom and also the power of God unto every one that believeth 1 Cor. 1.23 24. And further thou sayest that the Pope can speak as much of Christ without as I. Answer Friend doest thou put no difference betwixt the speaking of Christ without and believing in Christ without I tell thee though there may be many that can speak of the Christ of God without yet there are but very few that can or do believe indeed in him without by the mighty operation of his holy spirit within Nay you your selves do testify this who deny that the salvation of sinners was compleatly wrought out by that one offering of Jesus Christ without upon the Crosse on mount Calvary and that he is ascended from his Disciples above the clouds touching his bodily presence as in 1 Cor. 5.6 compared with Acts. 1.9 10 11. Then again thou saist I do ask my selfe a question and do also answer it my selfe deceitfully The question is Do not the Scriptures make mention of a Christ within And thou saist I answer it deceitfully my selfe But I answer again that I am not ashamed of that answer I then gave because I know it is truth and whereas thou saiest it is deceitfull and yet canst not find fault with any point thereof it confirmes me that had there been falsity in it such an enemy to the truth as thou art wouâ—dst have taken that advantage as to have discovered it that thereby thou mightest have rendered the truth the more odious The answer I shall leave to the Christian Reader which is so indeed yet am confirmed my selfe concerning it and shall give thee an answer to thy question which is Doth not the Scripture say or witnesse that all that have not Christ within are Reprobates Answer Yes the Scripture saith so and it is true they that have not the spirit of Christ in them are reprobates But there are some that are reprobates that you will confesse Then by your own argument you must grant that some have not the Spirit of Christ in them Pray take notice they that have not the spirit of Christ in them are reprobates There are some who are reprobates therefore there are some who are sensual having not the spirit of Christ in them see thy folly how it is made manifest Jud. v. 19. The next thing thou art offended withall is because I say the Devill deceives poore soules by perswad ng them to follow the light within which all men have Answer Friend I say again and again That there is nothing lesse then the Spirit of Christ that can give a soule a sight of justification by the blood of the man Christ Jesus without by following of it Now as thou saiest thy selfe some are reprobates and have not the spirit of Christ Then is it any heresie to say that it is of the Divel to perswade a soule to follow that light which is no better then conscience or Nature it selfe which are not able to lead to Christ his things being foolishnesse to it Rom. 2.14 or is conscience which every one is lightened withall the Spirit of Christ give an answer in sincerity Then thou sayest that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man I Answer My whole designe in my book is and was these following things First to shew soules where salvation is to be had Namely in Christ without 2. To shew souls how they should lay hold of this salvation Namely by the operation of the spirit of Christ which must be given within And 3ly To forwarne poor soules that they should not deceive themselves neither by conscience nor the Law which are both inferiour and much below the Spirit of Christ even as much as he that buildeth the house hath more honour then the house Heb. 3. And 4. to shew how poore soules should know whether they had the Spirit of Christ or not within them or whether the spirit of the Divell had exalted himselfe above the Spirit of Christ by transforming himselfe into an Angell of light Farther thou thinkest I contradict my selfe because I admonish poor souls to beg of God to convince them by his holy Spirit and thou saiest This is my confusion When alas confusion is of and from thy selfe who wouldest make a defiled conscience the Law and the Spirit of Christ to be all one as I shall further clear to the reader by and by But I tell thee friend there are many who have not the Spirit of Christ and yet are convinced of sin by their owne consciences John 8.9 He doth not say by the light of Christ in their Consciences that is a saying of your owne without warrant from the Word of God but by their owne Consciences Mark that Now I knowing that a man may be convinced and yet not by the Spirit of Christ for he may be without that but by nature itselfe 1 Cor. 11.14 I do admonish every foule if they love themselves to beg of God for Jesus Christ his sake that he would not onely let them he convinced by these poor low empty beggerly things their consciences in respect of the spirit of Christ but that he would convince them by that spirit of his effectually which is not onely
and thou shalt live The Spirit saith that Christ Jesus came into the world to save those that by transgession had broken the law For for this cause saith the Spirit he Jesus the son of Mary the man Christ between God and us 1 Tim. 2.5 is the Mediator of the New Testament For what That by means of death for the redemption of the trangressions that were under the first testament they which are called might receive the promise of eternal inheritance Heb. 9.15 Now I would not be mistaken I do not say that the Spirit of Christ doth give the least liberty to sin God forbid But it's convictions are of a more saving and refreshing nature than the convictions of the law and do more constrain the soul to holiness then that The Law saying Work for life the Spirit saying Now to him that worketh not for life but believeth on him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 as thus If I should owe to two Creditors ten thousand talents the one should say unto me thou owest me five thousand talents pay that thou owest the other shoul say thou owest me five thousand talents and I frankly and freely forgive thee all Now these expressions are contrary one to another Even so is the end of the convictions of the Law not according to the end of the convictions of the Spirit of Christ the one saying Pay me that thou owest the other saying Thou art frankly and freely forgiven all The next thing thou utterest is where I say Those that are alive unto sins have not the Spirit of Christ But sayest thou It is given to every man Mark thou saiest It is given to every man The Apostle saith Some are sensual having not the Spirit Jude 19. Who must we now believe the Apostle or you Certainly your doctrine is not according to truth but a lie as is clear in that you will affirme that which the Apostle doth deny Then thou saiest I bring other vain arguments to prove that every one hath not the Spirit of Christ This one is enough to prove it that the Apostle saith Some men have it not But that which thou callest vain I am sure neither thou nor any of thy fellows are able to answer One is to this purpose The Divels are so convinced of sin that they did fear the torment that was to come upon them for their sins and did fear also that the Son of man was come to torment them for their sins and yet the Divels have not the Spirit of Christ So that it is evident that we may be convinced of sin and yet not by the Spirit of Christ A second argument which thou callest vain is this Man in his coming into the world hath this Conscience given him which doth convince of sin Joh. 8.9 yet man in his coming into the world or as he cometh into the world hath not the Spirit of Christ given him for that must be received ordinarily afterward by the preaching of the Word which is preached by the Ministers and servants of Jesus Christ Act. 10.44 While Peter yet spake to the people the holy Spirit fell on all them that heard the Word But farther thou saiest Untill I prove the light of Christ contrary to the spirit of Christ thou wilt say that every man hath that which is one in union and like the spirit of Christ even as good as the spirit of Christ in its measure Answer Friend I have proved already that every man hath not the Spirit of Christ though they have that which thou doest call the Spirit of Christ which is conscience and nature it selfe And this I say again thâ—t thou hast laied open thy weakness very much to say that every man hath that which is as good as the Spirit of Christ Friend seeing the Scriptures say some have not the spirit of Christ how durst thou so blaspheme as to say then it is as good as the spirit of Christ in its measure Was there ever such a deale of ignorance discovered at one time by a man as to say that every man hath the Spirit or that which is as good as the Spirit though the Spirit saith plainly that some have not the Spirit as I have proved plainly Jude 19. Friend what is there besides the Spirit that is as good as the Spirit Be silent and say no more so least thou do through ignorance or presumption set up thy coscience or nature as high and as good as the Spirit of Christ when indeed they are not worthy to be compared with it being weak and not able to do that which is and hath ben done by the Spirit of Christ Then thou art offended because I said the Devill doth deceive poor souls by bidding them listen within and see if there be not that which doth convince of sin Friend All men have not the Spirit though they have that conscience that doth convince of sin John 8.9 Now seeing all men have not the spirit is it not a great deceit of the Devill to perswade poor soules that because they are convinced for sin by their owne consciences therefore they have the Spirit of Christ Surely it is from the devill First because he would make thee believe that Conscience which is but a creature is the Spirit of Christ by whome the world was made Again because the Soule being perswaded that it hath the spirit when it hath it not as all men naturally are without it Eph. 3.13 If it kept off from sâ—eking and begging for it being allready perswaded falsely that it hath it And whereas thou saist the voice of the Gospell is to bid listen within the heart as Paul preacheth I deny that Paul biddeth listen within But the Scripture that you would faine make shelter for your errour is this where he saith The word is nigh thee even in thy mouth and in thy heart That is the Word of Faith which wee preach Now friend Faith is that which layeth hold of or beleeveth the Gospel And that this is the meaning read the next verse That saith he If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that GOD hath raised him from the dead thou shalt be saved So that it is cleer that the Word of faith is to believe assuredly from the very heart that God hath raised up Jesus from the dead out of the grave into which he was laid by Joseph And that he was raised again for my justification Rom. 5 25. as it is written· 1. Cor. 15. Moreover Brethren saith he I declared unto you the Gospell which I preached unto you at the first which also you have received and wherein you stand by which also you are saved if you keep in memory or assuredly believe what I preached unto you unlesse you have believed in vain But what was that Gospel you preached Why saith he ver â— I delivered unto you first of all that which
and for those that are with me when I have opportunity And I trust that the Lord Jesus who hath helped me to reject the wages of unrighteousness hitherto will also help me still so that I shall distribute that which God hath given me freely and not for filthy lucres sake Other things I might speak in vindication of my practise in this thing But ask of others and they will tell thee that the things I say are truth and hereafter have a care of receiving any things by hear-say only least you be found a publisher of those lies which are brought to you by others and so render your self the less credible but be it so And as for your thinking that to drink water and wear no hat-bands is not walking after your own lusts I say that whatsoever men do make a religion out of having no warrant for it in the Scripture is but walking after their own lusts and not after the Spirit of God Thus have I passed thy 23 page And least you should think that the Quakers are not such as condemned me and others for preaching according to the Scriptures as you would fain clear your selves of this charge laid against you in my book by your saying you deny the accusation to be true upon any of the Quakers I shall therefore tell you of your sister Anne Blackly who did bid me in the audienee of many To throw away the Scriptures To which I answered No for then the Divel would be too hard for me And again because I said The man Christ Jesus was above the clouds and the heavens now absent from his people in the world touching his bodily presence She said I preached up an Idol and used conjuration and witchcraft Which things I should rather have desired her to repent of then to make her a publick example for others to take warning by but that it is expedient that your folly be laid open that others may fear to do as you have done But farther thou chargest me with a loud This is anothâ—r of his false accusations of me crying out against Christ within This is thy throwing of dirt in my face again for I have said it often that if any man have not the Spirit of Christ he is none of his Again thou saiest that in page 203 I do take in hand to prove or discover that the doctrine of Christ within Here is another lie made of me is a false opinion Thou do'st also here speak falsly of me for all that I take in hand to prove is this That they hold a false opinion and principles too who hold up a Christ within in opposition to Christ without who is the Saviour as doth plainly appear by my following discourse if you read from page 203. to the end of my book But in the next place after much railing thou comest to the place where I again ask this question Doth not the Scripture make mention of a Christ within To which I answer Yes and he that hath it not is none of his But to lay open thy folly at last thou sai'st doth not the Scripture say Christ is within you except you be reprobates and is not this thus much are not all they reprobates say you but they in whom Christ is within Answ They are indeed reprobates who have not Christ within them but now how is thy folly manifest that in one place thou shouldest confesse some are reprobates who have not Christ within And yet in page 18. of thy book thou sai'st it is given to every man And in page 26. of thy book thou saiest that a measure of the Spirit is given to every man and is given within him too though the Scripture declareth the contrary and thy self also now at last It is well thou doest recant so much as to eat thy first words at the last or at least to shew thy self unstable in judgment Friend thou maist see the more thou doest fight against the truth the more thou foilest thy self Partly by helping of it and partly by contradicting thy self One thing more thou doest befool thy self with and that is In that thou in the first place saiest thou ownest the words in my book and yet hast spent some four sheets of paper to vent thy thoughts against them But peradventure thou wilt say those words that I owne are not those that I spake against but the other To which I answer There are many things in my book spoken of by me that are truth which if you owne you must leave professing your self a Quaker As first That that man that was born of the Virgin Mary called Jesus I say you will not owne that he in his own person by himself without us did compleatly bring in everlasting life for us by offering up himself once for all upon the Cross Secondly that Christ who wrought out redemption for his Children did after he had wrought it out go away from them and not into them in his person Thirdly that he ever-liveth that very man to make intercession in his person in the presence of his Father without untill the end of the world Fourthly that that very man who did go away from his Disciples into heaven will come again personally the same man the second time and before him shall be gathered all Nations and he shall judge them for their sins and take his to himself who shall soul and body be with him to all eternity these things I say thou couldest not owne though they are the truth of God But leaving thee to the great God who will give the according thy works in this as in other things I shall come to thy Answers to my Quaeries The first Quaery that I propounded is if thou say that every man hath a measure of the Spirit of Christ within him why say the Scriptures some are sensuall having not the Spirit And when Christ telleth his Disciples of sending them the Spirit he saith the world cannot receive it Here in the first place thou hast not onely answered deceitfully but hast also corrupted my words in laying down the Quaery in that thou didst leave out some words for thou didst lay it down thus If thou saiest that every man hath a measure of the Spirit of Christ within him why say the Scriptures Some are sensual having not the Spirit and Christ saith the world cannot receive it Reader compare them both together Now thy answer is Some are sensual having not tbe Spirit because they receive it not and some cannot receive it because they believe not on him from whence it comes Yet saiest thou The measure of the Spirit is given to every man to profit withall as the Scriptures say When there is no Scripture saith a measure of the Spirit is given to every man to profit withall But again see here thy strange confusion 1. To say some have it not 2. To say every man hath it But you would make a difference between having and
was very God and very man and not a Spirit onely for handle me saith he a Spirit hath not flesh and bones as yee see me have Luk. 24. Now this same Jesus that was very God and very man so born of Mary saith I go and prepare a place for you and I the very same as also Act. 1.10 11. will come again and take you to my self that where I am there ye might be also Joh. 14.1 2 3. Here I might spend many words but it needs not the whole current of Scriptures do confirm this thing and therefore I shall forbear and content my self with this Hee that will bee filthie let him bee filthie for the day is at hand The 3. Charge is also against me saying I said there was nothing in me nor any man to be taken notice of Though in some sence I do not deny these words yet I know and am sure that directly in this form of words I did never lay them down but I passe that Now in this sence I do not deny them There was nothing in me as I was in my unregenerate estate nor in any man else in the same estate that is worthie to be taken notice of for justification First because every unregenerate man is without Christ before he be converted Eph. 2.12 Wherefore remember that yee being Gentiles in the flesh unconverted that at that time yee were without Christ Now a man that is without Christ and hath not his Spirit in him as some yea most men are Jude 19. What is there in that man that is worth the taking notice of to justifie him Also converted Paul saith I know that in mee that is in my flesh dwelleth no good thing Rom. 7.18 As for others that are charged with things because their names are not also mentioned I shall passe them by onely thus much I shall say further to the last charge That there is nothing in any man by nature before he be converted that is worth the taking notice of as to seek justification thereby And that that light which every man hath being at the best but Conscience Nature or the Law let a man take notice of it follow it obey it never so much it is not able to justifie the soul for if righteousnesse come by the Law then Christ is dead in vain And as I said before every man hath not Christ to take notice of though every man hath conscience or the light of nature in him which is also able to convince of sins against the law of God yet is not able to deliver from that curse pronounced by the Lord against them that disobey the law Nay the law it self is not able to save them that do follow it being too weak for such a thing And indeed God did not give it to that end that Saints should have life by it No compare Gal. 3.21 with Rom. 5 20. you may clearly see why God gave the law namely that sins or offences might abound But how By discovering sin by its workings Now then you that follow the Law and seek life by it this is all you are like to have of it First you shall see your transgression against it made known to you by it Romans 3. ver 20. and an horrible curse pronounced against you because you cannot give a compleat continual obedience to every tittle of it And now friend to thee who hast taken in hand to answer my Quaeries laid down in the end of my book I say thou hast onely wrangled and quarrelled at them but hast not given one plain and right answer to any one of them Therefore I shal leave them stil to be answered by you or others of your spirit You shall finde them at the end of this discourse And I beseech you to answer them in all plainnesse of heart and with as moderate a spirit as you may It is like there may be some addition to them but as I have dealt plainly and sincerely with yours so do you deal uprightly and plainly with mine for the satisfaction of those who shall read them And here I shall draw towards a conclusion onely speak some words to those who unawares to themselves may be carried away with the doctrines of the Quakers And I shall be briefe in speaking to it The way that I shall take shall be very plain to be understood for I shall not lay down any doubtful sentence in my speech to them nor others And first I shall shew you that the doctrine of the Quakers is an errour and how 2. Who they are that are carried away with it and why 3. The way Satan takes to make this delusion or filthie doctrine to take place in the soul That the doctrine of the Quakers is false or an errour I shall shew first by discovering the doctrine it self Now the Doctrine of the Quakers is plainly this Namely that every man that comes into the world hath the Spirit of Christ in him Now that this is an errour is clear because the word of God saith plainly That some are sensual having not the Spirit Jude 19. And again Tbe unregenerate man in the time of his unregenerate state is without Christ Eph. 2.12 2. He that will but observe the motions of that light which every man hath within him say they so as to obey and close in with it to follow it shall undoubtedly be saved from the wrath to com Now this is clearly a grosse errour for first If all men have not Christ as they have not then is it not an errour to presse men to seek for life by following that which is not able to give life Yet this they do who labour to perswade men yea the souls of men that it is no lesse then the very Spirit of Christ in every man that doth convince of siâ— when the Scriptures say plainly the Law Rom 3.20 Conscience Rom 2.15 and Nature it self Rom. 2.14 1 Cor. 11.14 will and doth convince of sin yet none of these is the Spirit of Christ And the great argument that they bring to prove that it is the spirit of Christ is because the Spirit doth also convince of sin Now what a poor argument is this to say That because the Spirit of Christ doth convince of sin therefore whatsoever doth convince of sin must needs be the Spirit of Christ As much as to say because the Saints are called the light of the world Joh. 8.12 Mat. 5.14 therefore the Saints are the Saviour of the world seeing Christ also doth call himself the light of the world Or because the Moon hath or is light therefore the Moon is the Sun This is but sophistical arguing and doth beget most damnable errours and heresies in the world but this is the way that they take to intangle poor souls with their sad and erroneous doctrine see page 22. of his book line 12. and 13. They say that it must be Christ within them that must within them work out
clearly appeare that those that are carried away are such as are not able to discerne between fair speeches declared by hereticks and sound Doctrine declared by the simple-hearted servants of Jesus 2ly Now I shall lay down severall grounds not onely why errors are broached in the World but also why so many are carried away with them 1. One ground why so many errours do from time to time come into the world is because those that are not indeed of the planting of the Lord 's right hand might be rooted out Mat. 15.13 Now these are many times carried away by deceivable doctrines And truly in this our God hath both a care of his own glory and of his Churches welfare For fiâ—st should they not be swept away by some heresie or other there might be great dishonour brought to his name by their continuing among his people And secondly that he might take away such grievances as such may bring had they continued still in the society of his children 2. Another ground why the Lord doth suffer such errours to come into the World is because those that are Christians indeed might be approved and appear 1 Cor. 11.19 For there must be heresies among you that thâ—se that are approved may be made manifest Should not the Lord goe this way to worke sometimes there would be many that would make people beleeve that they are Christians and yet are not And again that he might make it appeâ—r that though there be heretickes yet he hath a people inabled by his Spirit to contradict and oppose them and plead to the truth of our Lord Jesus Christ and his glorious Gospell against them 3. Another ground why the Lord doth suffer yea even send delusions among the people is That those who were so idle and slothfull as not to seek after the Lord Jesus Christ in sincerity might be taken away and violently possessed with errour and be made to run greedily after the same That they might smart the more for their neglect of the truth For alwaies those who were lazy in seeking after the truth when it was profered and afterward hasty after the Doctrine of Divels when that is declared to them shall be sure to have their latter behaviâ—ur to riâ—e up in judgment against them in that when the truth was profered to them they were Idle and did not receive it and yet when delusion did profer it selfe they were industrious and labouring Now mark that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse because they received not the truth in the love of it that they might be saved And for this cause God shall send them strong delusions that they might beleeve a lye and be damned 2 Thes 2. ver 10 11 12. Now in the second place why so many are so easily carried away with errours in this day The grounds are these â—â—at follow 1. Because men count it enough to be professors of the truth without seeking to be possessors of the same Now because men are but onely professors of the truth not having it in their hearts in reality they are carryed away with an errour if it come in never so little power more then the truth they professe And this is the reason why so many are carried away with the errours that are broached in these daies because they have not indeed received the Lord Jesus by the Revelation of the Spirit and with power but by the relation of others only and so having no other witnesse to set them down withall but the history of the Word and the relation of others concerning the truthes conteyned therein though the knowledge of the truth this way shall abundantly aggravate their damnation yet they having not had the Spirit of the Lord to confirme these things effectually unto them they are carried away with delusions 2. Another reason why so many are carried away with delusions is those differences that are among the Children of God about smaller matters O friends how is the hand of the enemy strengthened by our carnality while one saith I am of Paul and another I am of Apollo many apoor soule is carried away with delusion And why so They are not satified that this is the truth because the Children are at disfference among themselves about some outward things And againe it makes those that are not so desperatly possessed with a spirit of delusion as are others but are meere morall men I say it makes them to say within themselves and one to another There are so many sects and judgments in the World that we cannot tell which way to take And therefore you that have the spirit pray that these things may cease least you blush for your folly at the appearing of Jesus our Lord. 3. The pride covetousnesse and impiety of hypocrites and carnall professors are great stumbling-blocks to the poore World And the cause why many at this day do drink down so greedily a deluding Doctrine and especially if it come with a garment of pretended holinesse But as for these they shall go to their place in their time with the curse of the Almighty pow ed out upon them for their casting of stumbling-blocks before the simple by their loose conversations if they do not hastily repent of their wickednesse and close in reality with our blessed Lord Jesus 4. Another reason why delusions do so easily take place in the hearts of the ignorant is because those that pretend to be their teachers do behave themselves so basely among them And indeed I may say of these as our Lord said of the Pharisees in an other case All the blood of the ignorant from the beginning of the World shall be laid to the charge of this generation They that pretend they are sent of the Lord and come saying Thus saith the Lord Wee are the servants of the Lord our commission is from the Lord by succession and the like I say these pretending themselves to be the preachers of truth but are not do by their loose conversation render the Doctrine of God and his Son Jesus Christ by whom the saints are saved contemptible and do give the adversary mighty encouragement to crie out against the truths of our Lord Jesus Christ because of their wicked walking Now shall not his soule be avenged on such a Nation as this who pretend to be teachers of the people in goodnesse when as for the most paâ—t of them they are the men that at this day do so harden their hearers in their sins by giving them even their hearers such ill examples that none goeth beyond them for impiety As for example Would a Parishioner learne to be proud hee or shee nâ—ed look no further then to the Priest his wife and family for there is a notable pattern before them Would the people learne to be wanton they may also see a patterne among their Teachers Would they learne to be Drunkards they may also have that from some
Dives's of this and all other ages would be glad if they might have but the least favour from you one drop of cold water on the tip of your fingers O you Despised begging Lazarus's as in Luk. 16.24 For the world for all their stoutnesse must be forced to come to judgment before your Lord and you 1 Cor. 6.23 This honour have all his Saints Psal 149. Now seeing that these things be so I beseech you by those the mercies of God that you do give up your bodies as hands tongue strength health wealth and all that you have and are to the service of God your God Rom. 12.1 2. Let your moderation in every thing be knowne to all men for the Lord is at hand Phil. 4.5 3. Study to walk as like the Lord Jesus Christ as ever you can for for your lives Mat. 11.29 4. Let that you strive for be the faith of the Gospell of your precious Lord Jesus Phil. 1.27 And not any earthly advantages 5. Let your conversation be as becometh the Gospell Phil. 27. 6. Let your hearts be alwaies in heaven where our Lord Jesus is Col. 3.1 2 3. 7. Forbeare and forgive one another in love and with all your hearts as God for Christ sake hath forgiven you Eph. 5.2 8. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 9. You are the Salt of the earth have a care you loose not your savour Mat. 5.13 10. Be forward to distribute to those that are in want for this is well-pleasing to your most glorious loving Father Heb. 13.16 11. Learn all one of another the things that are good for this is the command of God and also commendable in Saints Phil. 3. ver 17. 12. And lastly O Brethren consider what the Lord hath done for you hee hath bought you and paid for you with his blood and he doth now also make it his businesse to pray for your safe conduct to glory Heb. 7.25 He hath delivered you from those that would have been your ruine and hath promised to you everlasting life Let the love of Christ constrain you let the love of God win upon your souls What! he that spared not his own Son but delivered him up for us all How shall he not with him freely give us all things Hold out my brethren hold out for you have but a little while to run Hold fast unto the death and Christ will give you a crown of life Revel 2.10 Farewel dear brethren The mighty God of Jacob preserve and deliver you from every evil work and all the daies of our pilgrimage let us pray one for another that our God would count us worthie of this rich and glorious calling and fulfil all the good pleasure of his goodnesse and the work of Faith with power to whom be glory now and ever And now Reader before I make and end of this discourse I think it meet to let thee understand that though there hath been a Book put forth by Edward Borrough in seeming opposition to that of mine called Some Gospel-Truths opened according to the Scripture Yet the substance of my discours then published by me standeth uncontrouled by Scripture as from him or others I do not say he doth not wrangle with them but I say he doth not by any one plain Scripture contradict them As for instance The First great thing that I do hold forth in that discourse is this That that Babe that was born of the Virgin Mary and that at that time did give satisfaction for sin was the very Christ of GOD and not a type of any thing afterward to be revealed for the obteining redemption for sinners within them Which thing my Adversary can find no ground in Scripture to build an opposition vpon see his Book page 12. but is forced to confesse it in word though he do deny the very same in doctrine see his Book p. 29. at his sixth Quaerie And p. 27. where in answer to this question of mine Why did the man Christ hang on the Crosse on mount Calvarie All the answer he gives is this Because they wickedly judged him to be a blasphemer and as in their account saith he he died as an evil doer And this is all the ground he giveih See his Answer to my second Quaerie in this my book taken word for word as he laid them down 2. The next thing I do prove in that book is That that light which every one hath is not the spirit of Christ because the Scripture saith some have it not Jude 19. But Edward Borrough saith it is given to every one p. 18. of his Booke and he saith they have it within them too p. 26 of his Book in answer to my first question though he have no Scripture to confirm the same as I have had to contradict it See his book 3. The next thing I prove is That Jesus Christ did fulfill the Law in his own person without us for justification and that his blood then shed hath washed away the sins of the children of God as aforesaid Which thing he would oppose but finds no footing for his discourse See his book p. 12. where he saith the Law is not fulfilled Read the latter end of that page contrary to Scripture Col. 2.14 Rom. 10 4. which saith He did fulfill all the Law for justification for every one that believeth Another thing I prove in that book is That Christ is ascended into that heaven without above the clouds and stars and that I prove by eight several Scripture demonstrations of which not one is confuted by Scripture though secretly in his book smitten against Read his whole book 4. The next thing I prove is That the same Jesus that was born of Mary laid in the manger who is the Saviour is at this day making intercession in that bodie he then took of Mary which thing also is not confuted by him by the Scripture though cunningly smitten against in his discourse where he saith It is onely necessary to salvation to preach Christ within laying aside all that Christ did when he was in his own person in the world See p. 29 of his Book Qu. 6. 5. Another truth I prove is That the very same Jesus that was born of Mary that very man that was also hanged on the Crosse will come the second time and that shall be to save his children and to Judge the world at the last day that great day of Judgment And though they will not own that he shall so come as he went away which was a very man without yet they could not at all by the Scripture contradict it But the very summe of his discourse is a wrangling with the thing laid down as a Dog with a bone but hath not nor cannot by Scripture overcome the same This have I written that the Reader into whose hand this book may come may have the more certain
untruly vented of me which I feare not but they shall be cleered both now and also at the second appearance of the man Christ Jesus And therefore friend I say to thee be not so Pharisaicall as to say within thine heart I am not as this Publican Why am I reckoned with the Ranters Thou art both thou and thy fellowes of the same minde with them in many things and shall assuredly partake of the same plague with them if they and you repent not speedily Again in page 7. Thou wouldest make us beleeve that the Quakes do Really and truly laythe Christ of God God-man for their foundation Saying Wee prise the Lord Jesus Christ God-man to be precious to us and to all that do beleeve and have owned him to be the foundation c. Now friend this is fairly spoken But by words in generall we may be deceived because a man may speake one thing with his mouth and mean another thing in his heart especially it is so with those that use to utter themselves doubtfully therefore wee will a little enquire what it is to lay Christ God-man for a foundation First then To lay God's Christ God-man for a foundation is to beleeve that man that was borne of the Virgin Mary to be the Saviour 2. How he was and is the Saviour and therefore if you do indeed lay him for your foundation Then you do beleeve that when the man Christ did hang on the Crosse on mount Calvary that then your sins were satisfied for 1 Pet. 2 2â— at that time as it is written He bare our sins in his own body on the tree 2. If the Christ of God God-man be indeed your fâ—undation then you do beleeve that that every man in that very body did fulfill all the Law in the point of justification as it is written Christ is the end of the Law for righteousnesse to every one that beleeveth So that now believ aright in what the son of Mary hath done without on the Crosse and be saved 3. If you have laid Christ that man aright for your foundation then you do believ that when he was raised out of the Sepulchre into which Joseph had laid him then at that time was accomplished your justification Rom. 4.25 How say you to these things do you make an open profession of them without dissembling or do you not notwithstanding your talke of Christ in very deed deny the vertue of the death and blood of Christ without as for Justification and Life if so you have not laid him for your foundation 4. If you have indeed laid Christ God-man for your foundation then you do lay the hope of your felicity and joy on this That the Son of Mary is now absent from his Children in his person and humanity making intercession for them and for thee in the presence of his Father 2 Cor. 5.6 And the reason that thou canst rejoyce hereat is because thou hast not onely heard of it with thine eare only but doest enjoy the sweet hope and faith of them in thy heart which hope and faith is begotten by the Spirit of Christ which spirit dwelleth in thee if thou be a believer and sheweth those things to thee to be the only things And God having shewen thee these things thus without thee by the spirit that dwelleth in thee thou hast mighty incouragement to hope for the glory that shall be revealed at the comming again of the man Christ Jesus of which glory thou hast also greater ground to hope for a share in because that that spirit that alone is able to discover to thee the truth of those things is given to thee of God as the first fruites of that glory which is hereafter to be revealed being obtained for thee by the man Christ Jesus his death on mount Calvary and by his blood that was shed there together with his resurrection from the dead out of the Grave where they had layd him Also thou believest that he is gone away from thee in the same body which was hanged on the Crosse to take possession of that glory which thou through his obedience shall at his the very same mans returne from heaven the second time have bestowed upon thee having all this while prepared and preserved it for thee as he sai h himselfe I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you to my selfe that where I am there ye may be also John 14.2.3 Againe 5. If thou hast laid Christ God-man for thy foundation though thou hast the spirit of this man Christ within thee yet thou doest not look that Justification should be wrought out for thee by that spirit of Christ that dwelleth within thee for thou knowest that salvation is already obtained for thee by the man Christ Jesus without thee is witnessed to thee by his Spirit which dwelleth within thee And thus much doth this man Christ Jesus testifie unto us where he saith he shall glorifie me Marke He shall glorifie me saith the Son of Mary But how Why He shall take of mine what I have done and am doing in the presence of the Father and shall shew it unto you Joh. 16.14 I have been a little the larger in this because it is of weight But again thou saiest further The rest of this first Epistle I shall say little to onely thus much is the mind of the pen-man's spirit Here again he speaks falsly secretly smiting at the doctrine of true Faith and Salvation to wit Christ within Answ My friend by saying that my brother doth strike at the doctrine of true Fâ—ith and Salvation thou doest him a great deal of wrong for it is so far from him so to do that he telleth souls plainly that without true Faith in the blood of the Son of Mary who was crucified on Mount Calvary there is no remission for saith he It is onely through that one offering then given up to the Father that you must be justified And that is according to the whole stream of Scripture For by one offering What was that Why the offering up of the bodie of Jesus once for all Heb. 10.10 he hath perfected for ever them that are sanctified For this man when he had offered up one sacrifice for sins for ever sate down Mark it This man when he had offered up one sacrifice for sins for ever sate down on the right hand of God ver 12. And as for thy saying that salvation is Christ within if thou mean in opposition to Christ without in stead of pleading for Christ thou wilt plead against him for Christ God-man without on the Crosse did bring in salvation for sinners And the right believing of that doth justifie the soul Therefore Christ within or the Spirit of him who did give himself a ransome doth not work out justification for the soul in the soul But doth lead the soul out of it selfe and out
that I should say They are deceived who owne Christ no otherwaies then as he was before the world began This Question I briefely aske thee Had Christ a body of flesh before the World began If you say no as you must if you say true Then do not I say true when I say they are deceived who own Christ no otherwise then as he was before the world began because they owne him not with that body of flesh which he took of the Virgin Mary and so are Antichrists as the Scripture saith And how say you Do you believe that the same Christ who was â—efore the World without a body did in time come into the world and tâ—ke a bodie from the Virgin and in that bodie did obtain everlasting redemption for sinnesr and is gone with that very body into the presence of his Father above the clouds into heaven from his Saints on earth though in them by his spirit A plain answer to this would unlock your double meanings Again thou saiest the Saints drank of the spiritual Rcck that followed them Friend I confesse that that spirituall Rock that did follow the Fathers and long after was from the same loines with them even from the loins of Abraham and the rest of the children of the promise according to the promise was the meat and drink of Saints Rom. 9.4 5. But to look upon Christ no otherwise then as he was before the world was which was a spirit onely and not to own him now clothed with a bodie absent from his children touching the same bodie I dare be bold to say they are no Christians but Antichristians yea Antichrists He that confesseth not that Jesus Christ is come in the flesh is Antichrist and of Antichrist Again At this also thou wranglest because I said that every Spirit that confesseth not that Jesus Christ who was with the Father before the world was did in the appointed time of the father come into the World take a body upon him and was very man as well as very God and did in that very body suffer what did belong to the sons of men c. So my book page 42. 43. 44. I answer if thou didst indeed believe the truth thou wouldest owne these things But being deceived rather then thou wilt let this pass for truth though thou dare not oppose it with open face yet thou wilt put on a vaile and venture upon it thus saying If every spiâ—it were of God wâ—ich doth confesse in words this then is not the Pope himselfe Antichrist Answer Friend it is one thing to confesse the things in words and another thing to believe them and to make a life out of them and therefore is thy life made out of Christ without thee by the operation of his spirit within thee yea or no Then in answer to my bidding people receive no Christ except God's Christ thou saiest thus That Christ is a mistery and unto him is light and shall be salvation where his person never came Thâ—s Question I aske thee did or doth Christ obtaine salvation for any without that â—â—â—y which he took of the Virgin And yet thou saiest it cannot be said here is the place where the Son is not I answer as the Son of God is also very man so it may be said here is the place where he is not and there is the place where he hath not been though as he is God it is otherwise let him that reads understand And now passing by many things that I might justly examine and also many unseemly expressions I come to the next thing and that is where you say you wrest not the Scrripture in Joh. 1.9 But it is evident that you do most horribly wrest it in that you though you seem to take it in the plaine words yet would hold that that light is the Spirit of Christ notwithstanding there is no such thing mentioned in that Scripture For marke as I have sometimes said and now also will say that that light wherewith Christ as he is God hath lightened every one with is not the Spirit of Christ as is cleere in that some are sensuall having not the Spirit which they must needs have if it were given to every one that comes into the World and therefore in that you say I say you lay down that scripture false I say again that you say many things which I do know to be blasphemie as I shall prove cleerely anon as also I have already And therefore to take thee off from this I shall say that Christ as he is a mediator a man between God and man so he doth not lighten every man that comes into the World though as he is God he doth And that is manifest where he often as he was man saith These things are spoken to them that are without in parables that seeing they might not see and hearing they might not understand Luk 8.10 And again where Judas not Iscariot said Lord how is it that thou wilt manifest thy self to us and not unto the world He saith If a man love me he will keep my sayings and my Father will love him and we I as Mediatour and my Father as reconciled in me will manifest our selves unto him Joh. 14.21.23 And again No man knoweth the Father but the Son That is no man knoweth him as a Father but the Son and he to whom the Son will reveal him Mat. 11.27 But above all take that Scripture where the Son saith I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to Babes ver 25. Here the Son and the Father are speaking one to another the Father he hides the glorious things of the Gospel from the world Mat 11.25 26 27. and the Son he rejoices in so doing At that same houre Jesus rejoiced in Spirit and said I thank thee O Father c. Therefore understand thus much that though Christ as he is God doth give to every man a light which is Conscience otherwise called Nature Rom. 2.14 1 Cor. 11.14 yet it doth not follow that every man hath enlightning from Christ as he is Mediatour No Christ as he is Mediatour doth neither pray for the world Joh. 17.9 neither doth he give his Spirit to all that are in the world for some are sensual and have it not But now the argument that thou do'st bring to colour the contrary with is this For what the Father doth saiest thou the Son doth also Answ Though this be true that the Son doth what the Father doth yet it doth not appear that either the Father or the Son hath given the Spirit to every one that comes into the world Again thou saiest thou deniest those that say That light which every ono hath as he coms into the world is Conscience though some call it Christ falsly Jude 19. Answ Friend What wilt thou have it called Christ No. If not Conscience
Lamb of God that takes away the sins of the world by his blood on the Crosse who is now also at his Fathers right hand making intercession for all those that do come to the Father by him but they that are not for the truth will advance any thing but the truth And as for that which thou callest the second clause which is The Law sayest thou must be obeied I answer Christ Jesus hath done that in his own person and justified me thereby and for my part I will not labour now to fulfil the Law for justification least I should undervalue the merits of the man Christ Jesus and what he hath done without me and yet will I labour to fulfil if it were possible ten thousand Laws if there were so many and O! let it be out of love to my sweet Lord Jesus 2 Cor 5.14 for the love of Christ constrains me and thus much to thy 16 page In the next place Thou art offended with this because I say though Christ doth give a light to every one that coms into the world yet it doth not therefore follow that this conscience or light is the Spirit of Christ or the work of grace wrought in the heart of any beâ—iever This I shall pass also as having spoken to it already only mind thee of thy weakness in that thou shouldest mâ—ke this conscience that Christ hath given to every man to be the same with the Spirit of Christ And thou sayest further that the light that Christ hath lightened every one with is the same in narure with the Spirit of Christ O wonderful that a man should be so foolish and so much besides the truth as to compare that nature or conscience that is given to every man equall to the Spirit of Christ Nay thou sayest that it is one with it in nature Did'st thou not blush when thou laydest it down If thou did'st not thou mightest have done with shame enough As I said before because thy conscience will convince thee of sin therefore thou wilt call it Christ or as good as Christ What! because the Law will convince of sin therefore the Law must be called Christ What ignorance is this Nay nature it self that must have the preheminency even as high as Christ Jesus because it can tell a man that it is a shame for him to wear long hair Then thou askest me can there be a surer thing for the Creature to walk by than by the light of Christ which thou confessest every one hath that cometh into the world Answer Friend to the law and to the testimony sai h the Scriptures for they testify of Christ And if thou or any else shall leave the Scriptures to follow the convictions of their own conscience ye are not like to know Christ Jesus the Lord for they may be defiled And again it is through the promises laid down in the Scriptures that we may partake of the divine nature 2 Pet. 1.4 and not by our following of the law or conscience Gal. 3.1 2 3 4. But again where I say Heathens Turks Jews Atheists c. have that which doth convince of sin and yet are so far from having the Spirit of Christ in them that they delight to do iniquity and to serve their lust Upon this thou movest this Quaery Do they or I or any other serve sin and lust because Christ hath not given us light or because we hate this light Answ This I do really confefs that every Heathen Turk or Jew in this world hath a conscience within them that doth convince of sin for the Gentiles which have not the law that is not the law in tables of stone or written as we have these do by nature the things conteined in the law these having not the law are a law unto themselvs which shew the work of the law written in their hearts their consciences also bearing them witness c. And all men and women shall be left without excuse even by the convictions of their own consciences or the law But now that these things are the Spirit of Christ that I deny For conscience is but a creature a faculty of the soul of man which God hath made Neither is the law the Spirit of Châ—ist for the law is not of faith They that are of the works of the law are under the curse but they that have the Spirit of Christ they are the children of God and under grace and delivered from the curse as it is written Gal. 3. As many as are of the works of the law are under the curse But what is it to be of the works of the law or under the law Answ Why to seek to be justified by their obedience to the law Israel which followed after the law of righteousness Mark They that follow afâ—er righteousness do not attain to the law of righteousness if they seek it not by faith but as it were by the works of the law But Christ hath delivered uâ— from the curse of the law Rom. 9.30.31 being in our nature made a curse for us Gal. 3.10 11 12 13. But whereas thou sayest this conscience or law which you would fain have called the Spirit of Christ works in all men either to justifie or condemne I do plainly deny that either conscience or the law can justifie though they can condemne Mark the law is called the ministration of condemnation but not of life The Gospel is called the ministration of life but not of condemnation 2 Cor. 3.9 the law was given that sin might be discovered The Gospel was sent that sin might be taken away The law worketh wrath but the Gospel is a Gospel of peace Rom 10. The law makes nothing perfect Heb. 7.19 but Christ justifieth from all those things from which we could not be justified by the law of Moses Act. 13.39 And whereas thou askest me whether any thing doth convince of sin contrary to or besides the Spirit of Christ I answer there is conscience and the law yea and nature it self that doth convince of sin as before I have proved at large Yet neither is conscience the law or nature it self the Spirit of Christ no but are much inferiour to it as being things of no glory in respect of it And again that somthing doth convince of sin besides the Spirit of Christ it is evident for the law saith 2 Cor. 3.10 Cursed is every one that continueth not in all things that are written in it to do them But the Spirit convinceth men of their unbelief together with other sins Now mark the law also convinceth to work for life the Spirit convinceth to believe for life the law saith he that doth not fulfil me shal be damned The Spirit saith he that believeth in Christ shal be saved Now observe the terms of the law and of the Gospel are different one from another as to justification If men seek for life by the law then the law saith fulfil me perfectly
and again doest corrupt my words This is another of his false accusations of me for I said now they will not speak except their spirit move them I do not say the Spirit of Christ said I friend if you can be led to life by your own spirit if your own spirit will learn you the things of the Spirit of God and if you can speak them with and in your own spirit in that demonstration that they are spoken when they are spoken in the Spirit of Christ which all men have not then say that I speak false things but till that time hold your peace Thus I pass by thy 19. page leaving many of thy scolding terms to thy self The next thing thou sayest is that I did run but was not sent like unto my forefathers and therefore sayest thou I do not profit the people at all Another false accusation Answ Which accusation of thine I shall leave to be taken notice of by the people of God in the Countrey where I dwell who will testifie the contrary for me setting aside the carnall ministery with their retinue who are as mad against me as thy self But farther thou art somwhat distempered and discontented that I sayd Many sad and horrible doctrines are vented by you And you faid I named nothing Answ I need not thine own speech bewrayeth thee that thou art one of them that do such things and I need go no further then thy own mouth and doctrine But if it will be more satisfaction to tell you wherein they of your society do hold sad doctrine I shall First therefore your society do hold and affirm that that man which was hanged on the Crosse between two theevs called Jesus in his person is within you contrary to the Scripture Acts 1.11 Secondly you say that Christ is crucified within dead within risen and ascended within which also you have no word of Scripture to prove Thirdly your society affirm that the coming of the Spirit into the hearts of believers is Christ his second coming When the Scriptures do plainly hold forth that the coming of Christ in the Spirit was before his coming in the Flesh as in 1 Pet. 1.10 11. where the Apostle speaking of the Prophets inquiring into the great salvation which was afterwards to be accomplished saith Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Mark here is the Spirit of Christ in the Prophets long before the first coming of Christ ln the Flesh which was when he was born of Mary the Virgin The Spâ—rit of Christ saith he did testifie before hand the suffering of Christ to the Prophets which were before Christ came in the Flesh as the Scriptures hold forth plentifully But again you deny the second coming of that very man with that very body which was born of the Virgin Mary and say his second coming ls not his coming again personally but his coming in the Spirit onely and that is all you look for when the Scripture saith That same Jesus who appeared to his Disciples after his Passion Acts 1.3 shall so come even as they did see him depart from them into heaven which was a very man as well as very God And will come again a very man as well as very God at the end of world For it is that man namely he that was crucified whom God raised again that must be the judge of quick and dead Acts 10.39 40 41. seriously compared Again you say that every man hath the Spirit of Christ which is a sad doctrine because contrary to the Scripture Jude 19. And you say there is that in every man which is as good as the Spirit of Christ which is a blasphemous doctrine Besides many other things which they of your own spirit have most sadly spoken which I shall not mention being so commonly known to the Saints of the Lord before whom you have openly without fear at least in shew spoken Which will doubtless belaid open â—o your sorrow and great amazement at the appearing of our Lord Jesus Christ Then thou art offended because I said I wonder that the Lord doth not either cause the ground to open her mouth and swallow you up or else suffer the Devill to fetch you away to the astonishing of the whole world Certainly Coraâ—â— Dathan and Abiram did not so horribly transgress as you have done Yet his hand on them no question was as it were the astonishment of the world Therefore I may well wonder that you are not served so Onely this I consider it may be you have not yet filled up the measure of your wickednesse therefore is not the hand of God as yet upon you The next thing I take notice of is that thou findest fault with mine answer to this question But doth not the Scripture say that it is the Spirit of Christ that doth convince of sin Thou sayest it is a good question but I have confounded it in the answer and not answered plainly Wherefore I shall not at all stick at the pains to give the reader in brief some of the heads of the answer I then gave to it word for word or to the same purpose The answer was Yes the Spirit doth convince of sin but for the better understanding of this place I shall lay down this said I That there are two things spoken of in Scripture that do manifest or convince of sin First the law Rom. 3.20 For by the law is the knowledge of sin Secondly the Spirit of Christ doth also the same as it is written And when he is come he will convince the world of sin Joh. 16.7 8 9. Now say I somtimes the law it self by its own power doth manifest sin as in the case of Judas who was so far from having the Spirit of Christ that the Devill had very great possession of him Which things my adversary doth wrangle at yet dares not affirm the contrary only saith this he had the righteous law of God written in his heart which thing is not the Spirit of Christ The law is not of faith The law is not the comforter but rather a tormentor yet the Spirit of Christ is a comforter Again say I the Spirit of Christ doth take the law and doth effectually convince of sin c. Then I put forth another question saying But how should I know whether I am convinced by the law alone or whether the law be effectually set home by the Spirit To which I answer when the law doth convince by its own power it doth convince only of sins against the law as lying swearing stealing c. pronouncing an horrible curse against thee if thou fulfil it not and there leavs thee but gives thee no power to fulfil it compleatly and continually which thou must do if thou be saved thereby With which my adversary is much offended also
saying that I am confounded in my discourse and so leavs me confuting none of my words by holy Scripture but falls a railing because I reckon Pharisees and Quakers together Onely thus much he saith That I make it a light thing to be convinced by the law and then brings in that Scripture This is the condemnation that light is come into the world and men love darkness rather than light cunningly corrupting of it and would fain have you understand it as spoken of the law when the Son of Mary speaks it of himself which was not the law but the Saviour And that he might the better go away undiscerned he saith and the law is light therefore the light is the law saith he But I perceive that he doth not yet understand the difference between the light of the law and the light of the Gospel but would fain make the law and Christ one Saviour the one being but only a condemning light and nothing else the other a saving comfortable light And whereas thou sayest I make it a light thing to be convinced by the law I answer the law is good if a man use it lawfully and I honour it in its place yet if they make a Saviour of it they make an Idol of it and wrest it out of its proper place Also if they think that it is Christ they are much deceived But farther he put me to prove any such distinction in Scripture as that there is any thing made mention of therein that doth convince of sin besides the Spirit of Christ which thing I have already answered where I sayd the Scripture saith By the law is the knowledge of sin Rom. 3.20 and again doth not even nature it self teach you that it is a shame for a man to wear long hair 2 Cor. 11.14 and also conscience which are neither of them the Spirit of Christ but much inferiour to the same yet this also convinceth of sin Joh. 8.9 But to the other thing which is the answer that I give in my book to this objection But I am not onely convinced of my sins may some say but have also some power against my sins so that I do in some measure abstain from the sins forbidden in the law And because I say this thou maiest have and do as thou thinkest perfectly too as thou thinks mark that as those fond Hypocrites called Quakers think that they also do and yet be but a natural man Here my Adversary is very much offended and calls me Perverter of the right way of the Lord and saith Shew me any natural man in the Scripture that hath done it Whereas had he been but willing to have laid down the Scripture I brought to prove it hee needed not to have looked for a second answer But because he would have it again I will therefore shew you that natural men meerly by nature may be convinced and abstain from those things forbidden in the Law and think they do it perfectly nay they do the things contained in the law For saith the Apostle Rom. 2.14 When the Gentiles which have not the law do by nature mark do by nature the things contained in the law these the Gentiles having not the law are a law to themselvs Mark the Gentiles do by nature the things contained in or held forth or made mention of by the law the light also that they have it is themselves being a law to themselves that is their consciences being of themselves bearing them witnesse and their thoughts the mean while accusing or else excusing one another though they cannot be saved thereby ver 15. Again when Paul was a natural man and a persecuter of Jesus Christ hee saith of himself that then he was touching the righteousnesse of the law blamelesse Phil. 3.6 And whereas thou saiest thou hadst rather chuse to bee one of those who abstain from those things forbidden in the law and to have power over sin than to live in the transgression of the law this is fair spoken and it doth shew that thou art under the convictions of the law and if it bee no worse I fear thy state the lesse though it be bad enough yet this I say if thy soul be not saved freely by the blood of that man who was crucified on mount Calvary and by his merits alone done by himself in his own person thou notwithstanding wilt fall short of eternal life For by the works of the law shall no flesh living be justified Rom. 3.20 though by it bee the knowledge of sin and a command to abstain from the same And thus have I spoken to thy 21. page But farther thou saiest that thou fearest I worship the name Mary because I mention her name so much Answ If thou hadst said I worship her Son thou hadst said truly I hope But is not thy spight more against her Son There are more offended as this besides the Quakers then her I doubt it is for neither thou nor thy companions can endure that one should say he is still the same that was born of Mary flesh and bones a very man now absent from his people though in them in his Spirit Again thou saiest I said That as he is God Christ lightnetb every man that coms into the world which thing again I say What then Then say you I will mind you of one Scripture which you your self have quoted which saith The Law is light Prov. 4.23 Therefore saiest thou The light is the Law Give me leave here to tâ—ke thy words in twain First if when thou saiest then the law is light thou mean the light of the law is the light of the law and no more thou saiest right But if thou mean the light of the law is the light of the Gospel or the Spirit of Christ I must needs reprove thee For I tell thee again the law is not of faith the law makes nothing perfect Hebrews 7. ver 19. The law is but a weak and unprofitable thing as to justification Hebrews 7. ver 17. though as I said before it is good if it be used lawfully which is not to seek or look for justification thereby nor yet to say it is the Spirit of Christ Then farther thou art offended because I said When the Spirit of Christ convinceth it convinceth of more sins than the sins against the law Friend will the law shew a man that his righteousnesse is sinne and dung No. For though the law will shew a man that his failing in the acts of righteousnesse is sinne yet I question whether the law will shew that a man 's own righteousnesse is sinne For there is in Scripture saith it doth or can Secondly shew mee if thou canst that the sinne of unbeliefe is spoken against in all the Ten Commandements or that called the Morall law But now the Spirit of Christ convinceth of unbelief that is it sheweth that if men do not believe that they have redemption by the obedience of that
man who was laid in the manger hanged on the Crosse c. I say it sheweth that those who do not lay hold on what he hath done and suffered without them in his own body on the tree through the operation of his Spirit which he hath promised to give to them that ask him or else they have not yet been convinced of the sin of unbelief and so are still in a perishing condition notwithstanding their strict obedience to the light within them or to the law And now tell me you that desire to mingle the law and the Gospel together and to make of both one and the same Gospel of Christ Did you ever see your selvs undone and lost unlesse the righteousnesse blood death resurrection and intercession of that man Christ Jesus in his own person was imputed to you and untill you could by faith owne it as done for you and counted yours by imputation yea or no Nay rather have you not set up your consciences and the law and counted your obedience to them better and of more value than the obedience of the Son of Mary without you to be imputed to you and if so it is because you have not been savingly convinced by the Spirit of Christ of the sin of unbelief Other things thou doest quarrell against but seeing they are in effect the same with the former I pass them by and shall come to the next thing thou doest think to catch me withall and that is because I say that God only is the Saviour there is none besides him Therefore sayest thou how contrary is this to that in page 24. where I say how wickedly are they deluded who owne Christ no otherwise then as he was before the world began Now this is no contradiction as thou wouldest have it for though I say there is none but God our Saviour Yet I did also then in my book shew how he was our Saviour namely in that he came into the world being born of a Virgin made under the law that he might redeem them that were under the law by his obedience in that nature by suffering in that nature by his rising again in that nature and by carrying that nature into heaven with him as the Scriptures at large declare and therefore though I say God is our Saviour and none besides he yet they that owne him to be the Saviour no otherwise then as he was before the world began are such as deny that he is come in the flesh and so are of Antichrist 1 Joh. 2. For before God could actually be a Saviour he must partake of another nature then the divine even the nature of man Heb. 2.14.15 Again thou sayest it is a slander put upon the Quakers to say they slight the resurrection Answ What say you Do you believe the resurrection of the body after it is laid in the grave Do you believe that the Saints that have been this four or five thousand years in their graves shall rise and also the wicked each one with that very body wherein they acted in this world some to everlasting life and some to everlasting contempt Answer plainly and cleer your selvs but I know you dare not for you deny these things But if you speak doubtfully or covertly in answer thereunto I doubt not but God will help me to find you our and lay open your folly if I shall live till another cavill by you be put forth against the truth The next thing thou cavillest at is that Quaery raised from Eph. 4.10 and thou sayest I have not answered it You should have answered it better or else have confuted that answer I gave unto it and then you had done somthing but the great thing that troubles thee is because I say further in my book he that ascended from his Disciples was a very man For handle me and see saith Christ a Spirit hath not flesh and bones as you see me have Now let the adversary shew by the Scripture said I that there is in them any place called heaven which is able to contain a man of some four or five foot long or a competent man of flesh and bones for the space of fifteen or sixteen hundred years but that above the clouds which troubles thee so that it makes thy tongue run thou canst not tell how But know that when the Son of man shal come from heaven to judge the world in righteousness that which thou callest foolishness now thou wilt finde a truth then to thy own wrong if thou close not in with him who said handle me and see for a Spirit hath not flesh and bones as you see me have Luk. 24.38 39 40. Another thing that thou art troubled at is in that I do reckon the Quakers to be of the deluding party when alas all men that have eyes to see may easily discern that you are of that generation as will appear in part by your own expressions both now and also at other times But that you may take off the brand from your selvs you say that the false ptophets and Antichrist were in the Apostles days as though there should be no false prophets now when the very time we live in doth manifestly declare and hold forth that there are many who at this day seek to beguile unstable souls of which sort you are not the least though for ought I can learn as yet you are the last that are come into the world but that you may the better shift it from your selvs you say that in those days there was not a Quaker heard of namely in the days of John Friend thou hast rightly said there was not a Quaker heard of indeed though there were many Christians heard of then By this you your selvs do confess that you are a new upstart sect which was not at other times in the world though Christian Saints have been alwaies in the world Friend here like a man in the dark in seeking to keep thy self out of one ditch thou art fallen into another instead of proving your selvs no false prophets you prove your selvs no Christians saying there was not a Quaker heard of then But if Quakers had been Christians then they would have been heard of to the glory of God and his Christ Again to defend thy self thou throwest the dirt in my face saying If we should diligently trace thee we should find thee in their steps meaning false prophets through famed words through covetousness making marchandise of souls loving the wages of unrighteousness Friend doest thou speak this as from thy own knowledge Another of his false accusatons or did any other tell thee so However that spirit that led thee out of this way is a lying spirit For though I be poor and of no repute in the world as to outward things yet through grace I have learned by the example of the Apostle to preach the truth and also to work with my hands both for mine own living
Jesus to be head in us and over us and our selvs to be members of his body which thou saiest is his Church And what thou intendest by making so many foldings in one quaery saiest thou it may be judged it is to insnare and in that thou answerest thou answerest thy self for us in some things that thou mightest have a further ground to lay a deeper snare we do deny thee and thy spi it and see thee to bee onely feeding in thy imaginations upon the report of things without the life And thy Religion stands in Disputes and Controversies and Quaeries and many words But our Religion stands in the exercise of a pure conscience towards God and toward man whether we speak or be silent These are thy words Answ Now in my Quaery thou saiest I slander in that I say You Quakers allow of no other body of Christ but the Church of Christ yet doest thou not clear thy self at all onely thou wouldest say something to dazle the eies of the ignorant But friend if thou wouldst have made it appear that I slandered in saying you own no other body but the Church you should have said Yes we do own this That Christ hath a body that is now in glorie ascended from his Disciples according to the Scripture Act. 1.3 compared with ver 9 10 11. But thou doest onely fling up a few words into the air that thou mightest thereby puzzle thy simple Reader But I blesse God for my part I do see thee that thou doest like a beguiled man seek by all means to beguile others And whereas thou saiest It is sufficient to salvation to know Christ Jesus as head in us and over us To this I answer whatsoever thy meaning is by these words yet there is none shall be saved but those who through the mighty operation of the spirit of Christ are inabled to applie what the man Christ Jesus the son of Mary hath done and suffered and is now a doing for sinners and saints and for him in the presence of his Father now ascended in his body of flesh and bones from his children which are alive in this world I say there is none shal be saved but those that are thus established or shal be so as is clear from these 1 Pet. 1.18 19. 2.24 3.18 22. 4.1 2 Pet. 1.17 Heb. 7.24 10.7 9. 7.24 25. 13.12 1 Tim. 2.5.6 Eph. 1.7 Act. 12 37 38 39. with many other Scriptures And again when you say I answer you in something if you mean that the body in which he did bear the sins of his children is his Church for that is partly my Quaery then do I say that your doctrine is desperate and divelish and you do thereby undervalue the death blood resurrection ascension intercession and second coming again of that man for salvation and therefore for a better satisfaction to all who may read your book I intreat you to answer Did he bear our sins in that body which is his Church or did he bear our sins in that body that did hang on the Cross on mount Calvary Answer plainly I beseech you And now friend passing by the rest of thy bawlings I shall come to thy several Quaeries and shall answer to them in the simplicitie of my soul not laying down any doubtful expressions but in all plainness and not as you do for the better understanding of them by those that read them These be the Quakers Quaeries and my Answers to them 1. Quaer Is any man justified in the sight of God but he that followeth Christ and is it not a work to follow Christ yea or nay and what is the sight of God Answ He that followeth Christ aright must first believe in Christ for how shall they follow him in whom they believe not Now then the Scripture saith He that believeth on the Son hath everlasting life Joh â—â— 16 17 18. so then we are justified by believing and if so than to follow Christ is rather a fruit of our beâ—ieving than justification it self And whereas you ask What is the sight of God I answer To be justified in the sight of God by Jesus Christ is for God to look on such poor creatures as we are as compleat without spot or wrinkle in the obedience of the man Christ Jesus who otherwise could not behold them in love because of their iniquity Hab. 1.13 2. Quaer Whether will that faith justifie a man which hath not works seeing the Scripture or the Apostle saith faith witbout works is dead and what is that which worketh faith and where is it within or without Answ That faith that hath not works is dead being alone Yet it doth not follow that all that have works have faith No but contrariwise men may have works yea the works of the Law of God too and yet be under the curse which they could not bee if they had saving faith So then if faith without works is dead Gal. 3.10 11 12 13. and again if men may have works and yet no faith no saving faith I mean Then it will be good to enquire what it is to have a right faith which doth bring forth right good works and who have works without a right faith And first a right saving faith is for a man to be enabled of God's holy Spirit to lay hold on what the man Christ hath done in his own person when he was in the world as his birth righteousnesse death blood resurrection ascension and intercession and to apply the virtue and merit thereof to himself so as to see himself saved thereby Rom. 3.24 25. Being justified freely by his grace How Even through the redemption that is in Christ Jesus Whom God hath set forth to be a propitiation or reconciler through faith in his blood c. Again Be it known unto you that through this man is preached unto you the forgiveness of sins and by him all that believe mark all that believe namely in his blood which was shed on mout Calvary are justified from all things from which they could not be justified by the Law of Moses Act. 13.38 39. If the faith that applies these thing be of the operation of God it is very much accompanied with good works For the love of Christ constrains us because we thus judge that if one died for all then were all dead And that he died for all that we which live namely by the faith of this that Christ died for all Gal. 2.20 should not henceforth live to our selves but to him that died for us 2 Cor. 5.14 15. But secondly they that deny the merits of the birth death righteousnesse blood c. of the man that was born of Mary which he fulfilled in his own person by himself Heb. 1.2 I say they that do not venture their souls on these glorious mysterious truths but deny the belief of them to be sufficient of themselvs to save from hell and all other
things and doth expect that salvation should be obtained by something that worketh in them by working in them It is impossible that these though they may be touching the righteousnesse of the law blamelesse as Paul was while he was a persecutor Phil. 3. to be saved hereby Wherefore because they seek it not by the faith of Christ but as it were by the works of the law Rom. 9.30 31. And whereas you ask me what is that which worketh faith And where is it within or without I answer That which worketh saving faith is the holy Spirit of God which is renewed through the hearing of the Word preached by the Apostles or Ministers of Jesus Christ Now the Spirit when it doth work it entereth into the soul and as I said before doth enable the soul to believe and lay hold on the merits of the Son of Mary Jesus Christ For saith he when he is come he shall glorifie me for he shall take of mine and shew it unto you Joh. 16.14 3. Quaer Whether any be justified but he that is born of God And whether doth he that is born of God commit sin And is that within the Creature or without that worketh the new-birth Answ Justification may be taken two ways either in the fight of God or in the fight of the soul or creature My meaning is that all that are or shall be saved are justified in the sight and foreknowledge of God before the foundation of the world Ephes 1.4 According as he hath chosen us in him before the foundation of the World c. Having predestinated us to the adoption of children by Jesus Christ unto himself And again Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Rom. 8.30 Mark all these things are spoken as being already done predestinated called justified glorified He doth not say they shall be but he hath done it that is in and according to the fore-ordination of God 2. Saints are said to be justified in their own sight or knowledge as when God doth make manifest to the soul what he had determined before should be done Be of good Cheer thy sins are forgiven thee This is justification in the sight of the creature And whereas you ask me do they that are born of God commit sin To this I answer They shall never commit the sin against the holy Ghost as is the meaning of that place 1 John 3.19 There is a sin unto death and there is a sin not unto death He that is born of God sinneth not but keepeth himself and that wicked one mark that wicked one the sin unto death toucheth him not But they that are born of God notwithstanding do daily sin as it is evident Jam. 3.2 In many things we offend all saith he I and you all of us And again If we say we have no sin we deceive our selvs and instead of having no sin the truth is not in us 1 Joh. 1.8 And who can say my heart is clean Eccle. 7.20 There is none righteous no not one And again There is not a just man upon earth that doth good and sinneth not And I am confident that while some would perswade others that they have no sin their own consciences tell them they lye and if it be not so in the rest it is because they are hardened and given to believe a lie As to the latter part of your Quaery I answer The new birth is wrought through hearing of the Word preached And yet not by conscience nor by the obedience to the Law or dictates of nature but by the Spirit coming into the soul and shewing its lost condition without the obedience of the Son of Mary the Son of God and his freeness and willingness to communicate or give himself and all his things unto it which being done the man is thereupon given up to God and is become a new creature I might spend much time in speaking to this but I forbear because of it self it is enough to fill up a small volumne 4. Quaer If Christ hath lightened all men as he is God as thou confessest then hath hee not lightened all men as he is the Son of God and is not the light of God sufficient in it self to lead to God all that follow it yea or nay Answ Christ as he is God doth lighten every man that coms into the world which light is conscience or otherwise nature it self which doth also convince of sin Joh. 8.9 Yet Christ as he is God doth not give unto every man that Spirit that doth lead to eternall life for all men have it not Jude 19. Secondly Christ as he was and is the Son of God before the world was being one in power and being with his Father hath lightened every one that coms into the world as aforesaid but hath not so neither given them his Spirit Some are sensuall c. 3. Christ as God-man or as he came into the world to die for those whom before as God he knew and loved I say he doth not in this way neither lighten every man with the saving light of life or give unto them his holy Spirit No they that have been and now are beleevers do know and can remember that all the time of their unregenerate state they were without Christ Eph. 2.12 So that here is no way or room for your doctrine take it how you will Christ hath not given to every one his Spirit 2. part of the Quaer Is not the light of God sufficient in it self to lead to God all that follow it yea or nay Answ First as I said before some are sensuall and have not the Spirit of Christ Secondly no man can come to God as a Father by adoption but by Jesus Christ then it must needs be that all men though they do follow that light which is given to every man it is not able to lead to God as a Father in the Lord Jesus Christ Yet this light that every man hath will shew a man there is a God and that this God is eternall and also will cleer out somthing of him to them by the things that are made But now if this light would lead to everlasting life then might the Devills also be delivered from everlasting damnation seeing they also do know God as a Creator and revenger of sin more perfectly then any natural man in the world though not as a Father by adoption But you say doth it not lead to God all that follow it Answ Not to be saved though to be condemned through the weakness and unprofitableness of that light or conscience or the law call it either and I cleer it thus Because if that light that every man receives were able by our following it to save us then Christ needed not to have suffered seeing all men had that light 2. If that light that every man hath which is
conscience were able to lead a man to justification by following it that promise was made in vain by Jesus the son of Mary when he said I will send you mark I will send you the Spirit and he shall lead you into all truth for they had a light before But it is evident that that was not sufficient because they must have another sent them by Jesus Christ and that must be the Spirit 5. Quaer Whether is not the same light in him that hates it as it is in him that loves it Joh. 3. If there be a difference in the light shew it wherein whether in the natuâ—e or otherwise Answ First that Scripture quoted in Joh 3. Light is come into the world c. is not meant of that light or conscience that every man hath but the man Christ Jesus is speaking there of himself as God-man come into tâ—e world born of the Virgin if thou compare ver 19 20 21. with ver 14 15 16 17 18. of the same Chapter it is clear for they all do speak of the same thing namely the son of Mary And again saith he I am the light of the world Now the man Christ though he was then in the world and walked up and down in the same yet he was not within any man in the world as man though he calls himself the light thereof though he was in some I say in some as God by his Spirit Now the light which was the man Christ was the very same whether loved by some or hated by others but if you conclude every man hath Christ or that light spoken of there Joh. 3. within him That I deny having proved the contrary But secondly Whether is there a difference in the light Answ First there are more lights than one there is a light that may be suspected to be darknesse where he saith If the light that is in thee be darknesse c. Again there is the light of the Law Prov. 6.23 Again conscience also will convince of sin Now there is none of these that can save a sinner from the evil of his waies Take the best of them which is the righteous law of God that cannot For had there been a Law given which might have given life then verily righteousness had come by the Law But if you conclude that righteousnesse or everlasting life cometh by the Law you must conclude this again that Christ did die in vain Gal. 2.21 So then these things being not able to save the soul the next thing is the Son of God the son of righteousnesse arising with healing under his wings he is also a light and indeed the saving light far surpassing all the other mentioned Now though Christ doth not differ in himself yet there is a difference in the power of these lights the law Christ the one not being able to save the other being able And again there is also a difference in the nature of them the one being a condemning light the other a saving light It is Moses that accuseth you saith Christ even Moses in whom yee trust But do not think saith Christ that I will accuse you to the Father No saith he it is Moses or the Law given by him But again where Christ speaks for himself as a Saviour he saith God sent not his Son into the world to condemne the world but that the world through him might be saved Joh. 3.17 so that I say First that light spoken of Joh. 3. which is the man Christ is not in every man that coms into the world Secondly that the man Christ or the light spoken of there is not against himself Thirdly there is the light of the Law conscience and nature it self which are in all men which things are altogether insufficient to save a man from death by his seeking of justification thereby Again there is Jesus Christ he is the Saviour but not in all men And again neither is the man Christ Jesus the condemning light 6. Quaer Whether is it possible that any can be saved without Christ manifested within If no then whether is not the doctâ—ine of salvation wbich is only necessary to preach Christ within and is it not the whole mystery of salvation God manifest in the flesh Answ There can none be saved but they that have the Spirit of Christ given unto them But it is not the Spirit of Christ given to the Elect that doth work out the salvation of their souls within them for that was obteined by the blood of the man Christ Jesus on the Crosse Hebrews 9.12 compared with Heb. 13.12 Again every one that is or shall be saved must and shall have the Spirit of Christ within them yet doth it not follow that to preach Christ onely within is the onely doctrine of salvation For then also the preaching of the blood of Christ shed on the Crosse as I said before must be of none effect But he that doth preach the doctrine of salvation aright must first begin to preach that doctrine that Paul preached in 1 Cor. 15.1 2 3 4. For I delivered unto you saith he first of all how that Christ died for our sins according to the Scriptures and that he was buried and that he rose again according to the Scriptures Now Christ or the Spirit of Christ is received by such preaching as this is as is clear from that Scripture Act. 10.38 to 44. where Peter speaking of the word that was published throughout all Judea How God anointed Jesus of Nazareth or which dwelt at Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the Devill for God was with him And we are witnesses of all those things which he did both in the land of the Jews and in Jerusalem saith Peter whom they slew and hanged on a tree Him God raised up the third day and shewed him openly not unto all the people but unto witnesses chosen before of God Even to us who did eat and drink with him after his resurrection from the dead And he commanded us to preach to the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead And is that all No. But to him give all the prophets witnesse to him even Jesus of Nazareth whom the Jews crucified on the tree that through his name whosoever beleeveth in him shall receive remission or forgiveness of sins Now mark And while Peter yet spake these words the holy Ghost fell on all them that heard the Word While Peter spake these words that by Jesus of Nazareth forgivenesse of sins was preached to them that believe in his name the holy Ghost fell on all them that heard the word Namely which Peter spake this is the way in which the Spirit is given Namely by preaching a crucified Christ But now no man can be saved without Christ or the Spirit of Christ be given to him because
do indeed enjoy the light of life And whereas thou ask'st is not he a deeeiver that exhorts people to any thing else than the light of Christ Answ He that telleth any man that the ministration of condemnation will save him which is the law he is a lier and a deceiver but he that exhorts people to lay hold on what the man Christ Jesus hath done in his own person for sinners and presseth souls to venture upon that for salvation preacheth the truth Thirdly Christ hath given to every one the law and conscience within him yet these are not able to save him but let him follow the righteousnesse of the the law never so much yet if he be not directed of God to flie to Jesus the Son of Mary and to what he hath done in his own person for them he shall never be saved Act. 4. verse 12. Friend thus have I with all plainnesse of speech answered thy Quaeries and I fear not at all but I have spoken the truth as it is in Jesus And as for committing them to the judgment of others as thou wouldest have me set others say what they will I am sure I have spoken the truth of God and I make no question but at the second coming of my Lord Jesus from heaven to judge the world these things I shall not be ashamed of Neither am I now but am ready if God shall give me life to speak the same things to any man face to face and I desire thee and all even as many as shall read or hear this Treatise to consider and look to themselvs least they sin against God so much in their life time by rejecting these truths that it shall never be forgiven them to all eternity though they repent them of their rejecting the same There is one thing more to which I shall speak a few words and that is to a few words written at the end of thy book which is called the postscript wherein is severall charges against my self and som others which I shall speak somewhat to The first is agaist John Burton thuâ— John Burton said in a discours with some friends that Christ had two bodies and one of them is out of the sight of the Saints Answ My Brother Burton being absent I shall answer for him concerning the charge laid against him And therefore that Christ who is and was before the world began God equal with his Father did in the fulnesse of time take upon him a bodie from the Virgin Mary which was so prepared by God his Father it is evident in Scripture and in it after he had lived a while in the world he did hang on the Crosse was taken down thence again and laid in Josephs sepulchre was raised again and ascended away from his Disciples therewith into glory Act. 1.3 9 10 11. Again he hath another bodie and that is his Church Eph. 1. ver the last Now that he is out of the sight of his Saints in one of the bodies namely that which did hang on the Crosse it is also evident 1 Tim. 6. where Paul speaking of that very Jesus who did bear a faithful witnesse before Pontius Pilate saith in ver 16. Who onely hath immoâ—tality dwelling in the light which no man can approach unto whom no man hath seen nor can see That is not with their mortal eâ—es in that glory as yet If you say still notwithstanding this that Christ as he was before the world began hath but one body and that to be his Church I ask you what that was that was taken down from the Crosse and laid into Josephs sepulchre Luk. 23.52.53 The second charge is â—gainst my self and is this John Bunyan said Christ second coming is not his coming in Spirit for his coming in Spirit is no coming This is a false thing spoken of me The former part of the words namely Christs second coming is not his coming in Spirit those I owne But the other namely * For his coming in spirit is no coming is a lie made of me by the Author Edward Borrough The former words were spoken at a meeting in Bedford some Quakers being present contradicting and blaspheming And now they could not be content with that but they must make up all with a lie and publish it in print Quaker there and I had some discourse concerning Christ's second coming and he would affirm that his coming in Spirit was his second coming spoken of in Scripture Then I asked him which was his first coming He answered when he was born of rhe Virgin and took flesh upon him from her Then said I I shall easily prove that his coming in the Spirit is not his second coming for I will prove that his coming in the Spirit was before that which the Scripture and you also do call his first coming and proved it by that plain Scripture where Peter speaking of the Prophets saitb searching what or what manner of time the Spirit of Christ which was in them the Prophets did signifie when it testified before hand of the suffering of Christ and the glory that should follow 1 Pet. 1.10 11. and 3 18 19. where speaking of Christ's being put to death in the flâ—sh but quickned in the Spiâ—it By which Spirit he preached to the spi its now in pâ—ison but when was this only when once the long suffering of God waited in the days of Noah ver 20. Which was long before the first coming of Christ so called in Scripture for that was as I said when he took a body from the Virgin Mary But secondly it seems cleerly by these words that you do look for no other coming but his coming in Spirit O! how suddenly and unexpected of you will the Son of man break down from heaven with all his mighty Angels in flaming fire and call you together with all Nations to judgment And though now peradventure you are ready to slight the personall appearing of the Lord Jesus Christ that man to judgment only looking for a judgment within yet you will I am certain very suddainly be made to pass under another judgment which will be more exceeding great then any judgment you shall have here and more terrible As for the latter part of the charge which is a very lie though I shal not trouble my self to lay it to your charge you have so manifestly declared your selvs already what you are Yet I beseech you that hereafter you would not be so ready to receive lies from others and publish them to the view of the world least you appear to all men as you do to some to be such as are of an accusing lying spirit But farther That Christ's coming in the Spirit is not his second coming it is evident partly in that the coming of Christ in Spirit was before that called in Scripture his first coming Secondly he that comes the second time is he that came the first time Now he that came the first time