a certain Decision and if not a certain one then none to the Purpose Nor ought any Person no otherwise judged that is perswaded of the Truth of his Cause to let fall his Belief upon so fallible a Determination since he not only moves without Conviction but against Conviction And which is worse he is not ascertained of the Truth of what he is required to submit to Therefore of all People they are most condemnable who keep so great a stir about Religion and that sometimes use coercive Means to compass their designed Uniâ—…ormity and yet acknowledge to us they are not certain of their own Faith unless it be those who notwithstanding yield to such uncertain Imposers Since then the Judge must be infallible it will be worth our while to consider where ' this insallible Judge is to be found There is none Good but God said God himself when manifested in the Flesh that is originally or as of himself so truly there is none infaltible but God as of himself yet as the supream Good is communicated unto man according to measure so well sayes Bp. Latiâ—…er is there infallibility Certainty or Assurance of the Truth of things given to man according to Capacity otherwise men should be oblieg'd to believe and obey and that upon Damnation those things concerning which there can be no Certainty whether they be true or false Immanuel God with men as he is their Rule so their Judge he is the Law-giver and therefore the best Irterpreter of any Point that may concern his own Law and men are so far infallible as they are subject to his Voice Light or Spirit in them and no farther for humanum est errare Man is Errable Nor can any thing rescue him out of Error or preserve him from the Infections of it but the sound or certain Judgment God by his Light or Spirit within assists him with Obj. But is not the Scripture the Judge of Controversie Answ. How can that be since the Qâ—…estion most times arises about the Meaning of Scripture Is there any place tells us without all Interpretation whether the Socinian or Trinitarian be in the Right in their differing Apprehensions of the Three that bear Record c also the Homousian and Arrian about Christ's Divinity or the Papists or Protestants about Trans-substantiation If then things are undefined and undetermined I mean expresly in the Scripture and that the Question arises about the Sense of it doth the Scripture determine which of those Interpreters hit the Mark As this is absurd to think so must it be acknowledged that if Interpretation decide the Matter in Controversie not the Scripture but the Interpreter is the Judge Now this Interpreter must either interpret by his own meer Wisdom or Spirit called by the Apostle 1 Cor. 2. II. the Spirit of a Man who by weighing the Text consulting the Intent of the Writer comparing places together gives the Judgment which the Scripture cannot do or from the Spirit of God which gives Understanding as Job 3â—… 8. and as the same Apostle saith searcheth the deep things of God If the first then a Fallible If the last then an Infalâ—…ible Judge I would sain know whether it was the Scripture or the Holy Ghost that presided among the Apostles when they were come together Acts 15. when they said It seemeth good to the â—…oly Chost and to us c. If the Holy Ghost give us a plain Scripture to prove we are to have another Judge now If not then we must have the same and consequently an Infallible Judge Obj. 'T is granted that the Spirit is Infallible But how shall I know that any man determines a thing by this Spirit and does not rather obtrude his own Sense upon us under that specious Pretence Answ. By the same Spirit As well said Gualt Cradock The Way to know whether the Spirit be in us is its own Evidence And that is the Way to know it in others too and the man hat hath the Spirit may know the Spirit in another There is saith be a kind of Sagacity in the Saints to this Purpose Which is also true in the Sense of abundance of Pâ—…otestant Writers For as they held That no man could know the Scriptures but by the same Spirit so consequently that the same Spirit only could assure him of the Truth of the said Iâ—…terpretation And Peter Martyr as before quoted tells us The Holy Ghost is the Arbiter or Judge Also D. J. Owen sâ—…ith That the Holy Ghost is the Only Authentick Interpreter of the Scripture Iâ—… Authentick then Infallible if Infallible then the Judge of the Mind of Scripture is both an Only and an 〈◊〉 Judge But to wave this Does not the same Objection lie agaâ—…st the Sense of Scripture since one sayes this is the Sense and another that To know God's Mind men must come to God's Spirit else Difficulties of that sort are unsurmountable In short It were greatly to be wisht that all men would hold themselves unconcerned in disputing about what they have not received an Infallible Dictamen from the Holy Spirit upon since they beat but the Air and obtain no solid Satisfaction neither can they God never prostrates his Secrets to Minds disobedient to what they do already know Let all practise what they assuredly know to be their Duty and be sparing in their search after nice and unknown Matters Weighty and seasonable was and is the Apostle's Saying Nevertheless whereunto we have already attained let us walk by the same Rule where he both limits to the present Knowledge communicated and exhorts to live up to that and if any thing be further necessary God in due time will reveal it by his Spirit that gives to know discern and judge of the things that are of God Obj. But how will this determin the Controversie and allay the Fury of Debates on foot Answ. Nothing like it if man adhere to it and if he does not there is no way left but the Wrath that is to be reveal'd But most Perswasions are agreed about the absolute Necessaries in Religion from that Witness God has placed in man's Conscience viz. That God is That he is a Rewarder of them that diligently seek him That the Way of God is a Way of Purity Patience Meekne ss c. without which no man can see the Lord Nay they accord in some considerable Matters superadded as some of them speak to wit That God manifested himself extraordinarily in the Flesh that he gave his Life for the World that such as believe and obey his Grace receive Remission of Sins and Life Everlasting Now I say since these things men generally submit to let them live up hereunto and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention and leave not Mankind better but rather worse then they found them and the World would be soon rid of Controversie Holy Living and not Disputing would be the Business of
and that to evince the Truth concerning his Light to them that pretend a Belief of the Scriptures while yet they are opposing his Light testified of therein As there are those that pretend to believe Moses and the Prophets and think to have Eternal Life in the Scriptures while yet they really oppose that Life and Light testified of in them And such profess the Scriptures to be their Rule while yet they are perverting them against the Life and Light from whence they came and this Hypocrisie many of you are guilty of and therefore with Abraham we refer you to the Scripture Testimony in this Case which if you believe not while you profess them you will not believe if one rise from the Dead The Scriptures are not our only Rule for our refusing to swear our not breaking Bread with you c. for which thou falsly accusest us of arguing against the Institutions of the Gospel p 23. for 1st We stand for the Reputation of Christianity and that Love which injures no man in our resâ—…sing to swear which the Prohibition without us did not bring us to but the Power of Christ when it begat us into that Love wherein we know the fulfilling of Christ's Command 2ly Oâ—…r Experience of Christ Jesus the Living Bread which comes down from Heaven hath shewed us the Uselesness of your breaking Bread as being but a Shadow while we are come to the Substance to wit Christ Jesus the Bread of Life come down from Heaven which if thou knowest him so come as that his Flesh and Blood were thy Meat and Drink thou wouldst not be doting about the Shadow We do not grant that Christ is so come and revealed in all men and yet own some degree of this Light to be in all Thou hast no Reason to accuse us for Lyars in this matter as in p. 23. But thy slanderous Tongue and Pen is at Liberty in this and many other things Thy Malice also plainly appears in charging us of denying the Person of Christ whereas we have fully confest the Man Christ according to the Scriptures both with respect to his Sufferings and Glory Sect. XIII The Baptist's Impious Forgery upon the Quakers about the Scriptures which are in Reality owned and used by them AFter thou hast erroniously accused that of God in us as not sufficient to direct thou proceedst in thy false fictitious Dialogue thus viz. Chr. Is it ingenuous and honest in you to deny the Scripture to be a Rule to others and at the same time you make it though by mis-interpreting it a Rule to your selves Are not you ashamed of this Deceit and self-condemned of plain Partiality And then he most falsly personates the Quaker Qua. Thou mistakest us for when we make Use of the Scriptures 't is only to quiet and stop their Clamors that plead for it as their Rule Reply Who but an Ungodly Man would have brought forth such a lying Forgery as this in the Sight of the Sun as the Quakers Words which is not the Speech of any real Quaker so called but one of thy own making to speak as thou pleasest for thy own wicked ends and thy Lye upon the Quakers is manifest herein Is this the Way thou proposest for our Conviction to make Lyes thy Refuge Was it not known unto the World that we have a better and more serious Esteem of the Holy Scriptures then here thou represents as knowing them to be profitable to the man of God who is come to know that eminent divine Rule of the Spirit which opens them and to make use of them in Subjection thereunto As also our denying that they are the Rule of Faith is no Proof that we deny them to be any Rule at all while in Subserviency to and Proof of the greater we make use of them as the Spirit of God teacheth and for the Information and Conviction of them that have a Belief concerning them for the End still that they may eye that Light and Spirit of Truth which gave them forth and come to know that Inspiration of the Almighty which giveth the Understanding As for Deceit Impudence and presumptuous Conceit which thou T. H. accusest us of thou art highly guilty thereof thy self or else thou couldst never forge such Lyes against us as thou hast done And we wish thou didst in Reality own the Scriptures as feigndly in Words thou pretend'st So far are we from strenuously endeavouring to take People off of the Scriptures as falsly thou accusest us that we desire all might come to know the Righteous Ends for which they were given forth by that divine Light which opens them Much of thy dirty stuff is gathered out of other dirty lying Pamphlets which have been long since answered Sect. XIV His impious Abuse about Revelation Light within Scriptures c. ANd why dost thou quarrel against us for owning Revelation or Perfection as attainable What hast thou against Immediate Revelation Instead of confuting the thing it self thou tellst us of some personal Mistakes or Weaknesses of some particulars as First Of one being mistaken by Paul Hobson's speaking through a Trunk though that was no Quaker who was thus cheated 2ly Of others being mistaken about the Persons to whom they should have declared some Message 3ly Of a notorious Falshood being taken for a Revelation 4ly Of the Opposition of some professing the Light and Revelation p. 26 27. together with several other Stories and Personal Reflections which I have very much Cause not to believe But suppose many of these Stories were true against private Persons Hast thou herein dealt ingenuously thus no inveigh against Principles from personal Failings of such as profest them Is there no such thing as divine Revelation or the Guidance of an Infallible Spirit to be known because some do err or are mistaken that profess them Or no such thing as an infallible Light because some have differed in some particular Cases that have profest it Wouldst thou thus be dealt by concerning thy Water-Baptism or pretended Gospel-Institutions If it should be argued that because the Dippers are greatly divided among themselves and that about Principles and Doctrines and some of them have been grosly corrupt and debaucht in their Lives therefore their dipping or Water-Baptism is no Institution of Christ wouldst thou look upon this as a good Argument Nay further Do you not much differ among your selves in several principal matters As about personal Election and general Redemption and so about the Death of Christ whether for all or some and about Free-Will the seventh Day Sabbath and laying on of Hands and about the manner of administring your pretended Lord's Supper and about the Immortality of the Soul as also some affirming Water-Baptism to be of Necessity to Salvation others not with several other things and yet most of you that thus differ profess the Scriptures to be your Rule If then I should from hence argue that therefore the Scriptures are not the Rule
of their future Beings or how they shall be reserved for Eternal Rewards There are two things tend to Atheism or to make men Atheists viz. First Some Mens Curiosity in studying and searching into Matters and Things beyond their Capacities and Reason being things of another 〈◊〉 and Principle then they are in Secondly Other Mens Self Confidence in asserting things contrary to Reason and manifest Experience and in particular in their affirming that these self-same Terrestrial Bodies of Flesh Blood and Bones shall be made Spiritual Immortal and Incorruptible and yet the same Matter and Substance as now It is true that Henry Moor had finer and more 〈◊〉 Notions about the Resurrection then many other learned men and aimed at the Truth and Spirituality thereof from the Visions of the Holy Men recorded in the Scriptures but if any should soar after those Notions how fine thin sublime or desirable soever they seem to be to that Aspiring Mind that desireth to feed upon the Tree of Knowledge such are in Danger both to fall 〈◊〉 and miss of the Fruit of the Tree of Life and of the Resurrection of the Just. Therefore Oh breathing Souls retire and 〈◊〉 down to the holy Principle of Light and Life in your selves so as that may both rend the Vail of Darkness open you and shew it self in its own Purity Vertue and Efficacy unto you that thereby you may know Christ revealed in you to be your Resurrection and Life your Hope of Glory and Everlasting Reward your Strength Nourishment and Souls Satisfaction For this is Life Eternal to know God and Jesus Christ whom he hath sent that in him each of you may arise to Righteousness and Peace here and to Glory hereafter And though it appear not what you shall be yet it is matter of Satisfaction Stay and Comfort that you have such Experience of the Love of God as to be his Children and to have his Witness and Testimony in you That his Appearance and Work will be to your Glory and future Felicity in Immortality where we shall have a Building of God an House not made with Hands eternal in the Heavens for in this we groan earnestly c. that Mortality might be swallowed up of Life Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit Glorified be his Name forever George Whitehead THE END A Conclusive ADVERTISEMENT Serious Reader THe many Controversâ—…s the great 〈◊〉 of the Press the 〈◊〉 Strivings of our Adversaries and their 〈◊〉 to prejudice and divert the Minds of People with their 〈◊〉 〈◊〉 and perverse Gain-sayings from the Reception of Truth which required 〈◊〉 〈◊〉 〈◊〉 and speedy Answers have occasioned the long Delay of publishing this Book after it was writ but I hope it will not be unseasonable at length but of Service to many for the Information of such honest Minds as sincerely seek to understand the Truth about those principal Matters of 〈◊〉 between us and our present Opposers herein unfolded And if the Manner or Method of Wording any Passages of Reprehension c. seems too Harsh or Sharp in the Eye of any who have not known 〈◊〉 been concerned as we are with such unplacable Adversaries let not this disgust or 〈◊〉 them from eying the Light and Manifestation of Truth aim'd at really intended and seriously contended for in the Matter and Substance of these 〈◊〉 Considering also in the reading the reprovable Occasions given us by those 〈◊〉 Spirits we have to deal withal our Zeal being for the Truth as made known to us and that in Uprightness and Simplicity of Heart to God and Love to Souls we have taken this Pains with much more And we must speak and write 〈◊〉 according to our several Gifts and as we see Occasion as they naturally 〈◊〉 and spring even in the Simplicity of Truth received not as Men 〈◊〉 nor to gratifie Men's Curious Fancies and Affections but as those that must give Account unto GOD whose we are Upon perusal of the Answers here 〈◊〉 I 〈◊〉 meet to give a Hint of these two Passages to prevent some Objection viz 〈◊〉 in pag. 112. there is a Question upon John 12. 35. which is Did not Jesus say There is yet a little Light IN YOU Having made further 〈◊〉 〈◊〉 it I find only in the Old Latin Translation these words Dixit ergo eis Jesus adhuc modieum Lumen IN VOBIS est And whether this might not be 〈◊〉 out of some very ancient Greek Copy not come to our 〈◊〉 is to be 〈◊〉 as being supposed by some However it is a Truth 〈◊〉 the 〈◊〉 that was with them was also IN them To be with them doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them And whereas in pag. 305. lin 6. 〈◊〉 〈◊〉 〈◊〉 are to dye these Words of S. S' s should have been inserted viz. Another 〈◊〉 say to that Company Though you are not able to run as 〈◊〉 as 〈◊〉 〈◊〉 as strongly yet if you do your best Endeavour and hold out you are to 〈◊〉 the rich Inheritance I ask which of 〈◊〉 two did speak to the 〈◊〉 of their Companies 〈◊〉 he renders the Scripture-Minister as 〈◊〉 in Opposition to the Quaker How this Passage 〈◊〉 omitted I know not for I am 〈◊〉 it was intended being spoaken to in my Answer as 〈◊〉 pag. 〈◊〉 〈◊〉 306. And as for the Errors or Defects that 〈◊〉 〈◊〉 in the Press through any Inadvertency or much Business the Reader is desired to correct or at least not to reflect upon the Author therein seeing the most material Faults are noted in the following Errata and how to be Corrected in the 〈◊〉 ERRATA TO THE SECOND PART HEre are some of the most material Faults escaped the Press which the honest serious Reader is desired to correct as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read obvious to the Sight p. 8. l. 30. for us read as p. 14. l. 23 for filth 〈◊〉 〈◊〉 p. 15 l. 1. r. obliterated p. 19. l. 21. for Saint r. Saints p. 29. l. 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 4. r. Manifestation or Principle l. 19 r that the Light is Christ. p 32 l. 10. for good read Goodness p. 39. l. 15. r. comparing it as to its Work pag 45 l. 29 f. effect r. affect p. 48. l. 3 for which r. the. p. 54 l. 24 f principle r. principal pages 66 67 68. in the Titlo blot out Offices 〈◊〉 p. 72 l. 27. 〈◊〉 meerly as a 〈◊〉 without p. 75. l. 22. 〈◊〉 spiritual known r. spiritually 〈◊〉 p. 77. l. 35 r 〈◊〉 〈◊〉 p 80. l. 33. f. to be r. will be p. 84. line last deâ—…e lux p. 105. l. 9. f Christ saying r. that saying p. 132. l 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133 l. 16 for he r they p. 142. l. 5. r. strike at p. 150. l. 22. f Body r. the Body p. 151. blot out Body of in the 〈◊〉 p. 152. l. 31. r. on thy
Love of God not to believe every wandring Book or Story that is out against us but hear us before he passeth Judgement against us and then let his Conscience tell if We are not the True Apostolical Christians promoting the Interest of the Pure Spiritual Apostolical Religion For what we believe and assert we Witness We don't Steal nor Robb our Neighbours God has brought it to us beyond all Imitation Our Religion He has made our Own through his internal Operations And against Convictions there is no standing as well as without them there can be no solid Knowledge the want of which makes the World miserable renders us unknown Having thus Historically introduc'd my present Discourse and my Witness is with God the Rightteous Judge of all not out of ill-Will to any but in perfect Love to all that the very Truth of things may be brought to Light in order to a more clear Understanding of that Controversie which is now on foot betwixt the so much despised Quakers and their Adversaries For this let all know I Write not for Controversie but truly for Conscience sake that not empty Conquest but sound Conviction may be the End of all my Labours for the Lord my God who is over and above every Name worthy of Eternal Praises and Dominion I shall conclude with these Earnest Desires in uprightness of Soul to God that Truth Righteousness and Peace may prevail to the more plain Detection of Error and utter Confusion of all Envy and Prejudice THE CONTENTS OF THE First Part. CHAP. I. The Occasion of the Discourse The unhanâ—…some Dealing of T. Hicks with respect to the Invented Weakâ—…ess 〈◊〉 charges upon the Quakers as the strength of their Cause Pag. 1. CHAP. II. The Gross Lyes Tho. Hicks tells in the Name of or fastens upon the Quakers Such Proceeding full of Envy Folly and Ungodliness pag. 4. CHAP. III. That he does not only make us impertinent and Lye But he mannages the Whole prophanely That he who is an Anabaptist has forgot the Scorn once cast upon his own Perswasion Men are not to be mockt out of their Religion pag. 7. CHAP. IV. That a Right-Relish of the Manner of the Dialogue is a sufficient Antidote against the Matter of it His Questions stated His feigned Answer A True Answer to the First What is Salvation To be saved from Sin and Wrath not Wrath without Sin pag. 10. CHAP. V. The second Question stated Particularly what is meant by Light It is more then an Act It is a Principle that discovers the Sate of Man pag. 12. CHAP. VI. That the Light Within manifests Sin yea all Sin That Apostacy or Sin in any is no Argument against the Light but rather for it That the Additional Services of the Jews show No Imperfection in the Light but the People whose Minds were abroad If Insufficiency against the Light should be admitted of because of Rebâ—…llion and Wickedness in Men the same would be objected against the Scriptures which overthrows our Adversary's Assortion concerning their Sufficiency pag. 13. CHAP. VII Another Objection against the Light 's Sufficiency to manifest what ought to be done though it were able to discover what should be avoided It is answered The Light 's not telling 〈◊〉 all it knows or man may know in time to come is no Argument to prove it knows not all things Men know more then they do let them first obey what they know and then what is convenient will be further Reveal'd It is proved from the Reason of Contraries because it showâ—… what ought not to be done From Scripture at large that 〈◊〉 instruct what to do and that there is Vertue in it to the Salvation of all that Believe and Obey it That there is no â—…ssential Difference between the Seed Light Word Spirit Life Truth Power Vnctioâ—… Bread Water Flesh and Blood only so denominated from the various Manifâ—…stations Operatioâ—…s and Effects of one and the same Divine Principle pag. 17. CHAP. VIII An Objection against the Light 's 〈◊〉 Being to Christ's Coming It is proved to have been known to be a saving Light from Adam ' s Day through the Holy Patriarâ—…s and â—…rophets time down to Châ—…ist's from the Scriptures of Truth pag. 25. CHAP. IX Another Objection that though the Jews had it it will not fâ—…llow that the Gentiles were so illuminated It is Answered by several Scriptures In this Chapter quoted to prove that they were not exempted but had a measure of Light some Divine Seed sown in their Hearts some Talent given and that it was sufficient T. Hicks ' s Challenge to give an Instance of one that by the Light within was reprov'd for not believing that Jesus was the Christ is answered Such as believed in the Light and walkt up to it did receive Christ when he came The high Pretenders were they who to Scriptures Opposed and Crucifiâ—…d him The Light from Scripture concluded Universal and Saving pag. 31. CHAP. X. That the Gentiles Believed in one God That he enlightned all Men with a saving Light That Men ought to live piously That the Soul is immortal That there is an Eternal Recompence The Whole call'd Gentile-Divinity The first Point proved by sixteen Testimonies pag. 41. CHAP. XI The second Fundamental of Gentile-Divinity viz. That God hath Imprinted the Knowledge of Himself on the Mind of all Mankind Proved from twelve pregnant Tâ—…stimonies as well of whole Societies as particular Persons Compared with Scripture pag. 52. CHAP. XII That this was not only the Doctrine and Faith of the Gentiles but the very primitive Doctors or Fathers both so held and so exprest themselves Eight Testimonies produced for Proof thereof pag. 60. CHAP. XIII The Third Part of Gentile-Divinity viz. That they were Men of Vertuous Lives and taught the Indispensibleness thereof to Life Eternal Prov'd by Numerous Instancâ—…s pag. 66. CHAP. XIV That the last Point of Gentile-Divinity to wit Immortality and Eternal Rewards is also very clearly and positively held forth by the ancient Heathens Six Testimonies from them to prove it Socrates ' s Great Faith in particular and the lofty Strain of the Pythagoreans pag. 76. CHAP. XV. That the Heathens had a Sight of the Coming of Christ That and not Swearing proves the Sufficienâ—…y of the Light pag. 80. CHAP. XVI It is granted that the Jew and much more the Christian hath the Advanâ—…age of the Gentile yet that the Gentile had enough to Salvation pag. 84. CHAP. XVII A great Objection stated Answered The Light both Law and Gospel not in the same Discovery but in it self A Way to reconcile the seeming Difference about it The Light still defended pag. 86. CHAP. XVIII The second Part of the Objection that Christ was not anciently called the Light Answered And the Contrary proved from Scripture and Reason pag. 91. CHAP. XIX The third Part of the Objection If Christ was enjoyed under the Law as he was If the Light be Christ why was he typified is
severe Sentence against him as one that writeth of Religion out of all Sence of either Religion or good Manners and that only took Occasion thereby to prove eminently to all Impartial Men he really has neither But to let that pass I leave the Book to speak for or against it self I shall only premise that though I have particularly observ'd the Manner of his Dialogue as an apt Introduction and that my Discourse has been occasion'd by this and several late Attempts made against the Truth Yet my Answer to avoid their Accusation of Personal Heat is not Immediate Direct or Particular to any one The Matter of our Judgment both with respect to the Light and Rule comprehensive of all I have positively stated and so defended by Plain Scripture Sound Reason and Universal Consent of former Ages and what Force any Books Argument or Objections present with me whether from our Adversaries especially T. Hick's or my own Remembrance I shall by the way Faithfully and I hope Effectually consider To the end I may avoid the great Vanity of Bragging of a Victory obtain'd against a Man of Straw and Enemy of my own making and that Detestable Sin and Dis-ingenuous Practice of charging those Lyes and that weakness upon my Antagonist he never thought nor could be guilty of In short what I have against the Book in general and for the Truth and My self in particular I shall in their proper Places produce And now descend so to do with what convenient Brevity I can First then he has taken a very Unfair Way of Opposing our Principles if we may yet call them ours since instead of collecting what truly are so and those most forceable Arguments We have been wont to offer in their Defence out of our own Writings which in Honesty and Justice he ought to have done he presents the World with a Dialogue between a Christian and a Quaker which we may truly say are both of his own making at once abusing both himself and that People For neither has he truly represented the Quaker nor much more honest is his Character of a Christian And whilst he doth most partially render his own Opinions to be those of a true Christian rather then a true Christians to be his he brings in the poor despised Quaker saying any thing that may be most Ridiculous Weak and Impertinent to the Matter which Way of Confutation is so far from being truly Manly much less Christian that the Wisest Man may be so disguised into the Greatest Fool and Truth it self seem vanquisht by the weakest Forces of her Enemies It was by Wayes not less Injurious though more Ingenious that the esteem'd best Heathen of his time was by some of his Emulating Contemporaries brought into utter Disgrace with that only People which once most of all deservedly admired him as they who will take the pains to read the Comical Abuses of Anytus and Aristophanes upon Socrates may easily inform themselves Whose Life being Blameless and Vertue unparallel'd in his Day did by his strict Precepts and Example so influence the People into a dis-like of those Comedians and their loose Adherents that till the frothy Spirit of the Multitude became reviv'd by their ridiculous Representations of that worthy Man in a Play it was impossible for them to work his Ruin Methinks this Man's Dialect savours of the same Spirit though its Grossness tells us It hath not the same Wit Let me never have so infirm a Cause to manage and grant me but Leave to make my Adversaries Answers and I will never fear the Consequence of such Encounters But who will yield to this that doth not first resolve to be Overcome Let T. Hicks but permit me that Liberty against his Water-Baptism in Defence of Childrens and I will warrant him a Rebel to the Church of England But doth he do as he would be done by If this be the Ne plus ultra or Upshot of our Adversaries Strength to feign Weakness for Us that he may appear Some Body I think we need say no more but leave it with every unprejudic'd Conscience to guess at the Meaning of such base Designes Certainly We have not been justly dealt with nor our Cause weigh'd in the Equal Scale of Righteousness and indeed this Imperfection is most of all incident to that Way of Writing CHAP. II. The Gross Lyes Tho. Hicks tells in the Name of or fastens upon the Quakers Such proceeding full of Envy Folly and Ungodliness NExt he has as well made us to Belye Our selves and Principles as to appear Impertinent a thing so fouly Uncharitable indeed very wicked as me-thinks every Sober and impartial Mind may have just occasion to be scandaliz'd at his whole Enterprise What! not only make us to answer in his own Language but Lye in it and that against our very Principles and Consciences too This is an Aggravation at once of his own Enmity and the Imbecillity of his Cause For can any believe that knows us well that when we are ask'd as he fictiously doth in his Dialogue Do you believe the Scriptures to be true sayings of God We should answer him thus So far as they agree to the Light in me For though it be thus far true viz. that the true Light within is the same in kind with that which shined in the Hearts of the Holy Pen-Men and therefore may rightly be said to agree both in it self and in the several Testimonies of Divers Ages and consequently it may truly be allow'd to judge of what are the sayings of God from what are those of Wicked Men c. Yet has he disingenuously obtruded those Words by Way of Answer upon us which he cannot find so laid down by any of us much less all the Quakers Again in another place of his abusive Catechism he thus Queries Q. Then may I not conclude that the Reason why you so freely Rail against and Reproach your Opposers is only to Secure your Credit with your own Proselytes which he thus makes the Quaker to answer A. I cannot deny but that there may be something of that in it O Impudent Forgery Whether this Invention becomes a Man that has the least honest pretence to Christ's Pure Religion or one who would be thought as Serious as an Anabaptist-Preacher ought to be judge all you that read us I cannot believe but Many who go under that Name have more Tenderness and Conscience then to abet this kind of Proceed against us In short It was an uncharitable Spirit ask'd the Question and from that became a Lying one to answer it Our Witness is with God as to our Innocency in this very matter But he proceeds Q Will you be so Liberal of your Revilings whether your Adversary gives occasion or not he answers for us A. It concerns us to render them as Ridiculous as we can and to make our Friends believe they do nothing but contradict themselves Again to the same Unrighteous Purpose
is Light 2. Who can have no Fellowship with him such as walk in Darkness that is Sin 3. Who have Fellowship with him such as walk in the Light as he is Light 4. the Reason why is given because such as walk in the Light are there sure experimentally to feel the Vertue of Christ's Blood to cleanse them from all Unrightcousness Where observe that the Light 's leading out of Darkness that is Unrighteousness is the same with the Blood of Jesus Christ cleansing from all Sin Sin and Darkness and to be cleansed from the one and to be translated from the other is equivalent otherwise a Man might be delivered from Darkness and walk in the Light and not be cleansed from Sin which is that Darkness a thing Absurd and Impossible In short they go together By this 't is evident that the Light being walkt in doth directly lead to God and Fellowship with him who is the Saving Light and Health of all Nations and consequently that the Light leads to Eternal Salvation Many are the Denominations that are given in Scripture to one and the same Being or Condition Christ is called The Word the Light the Saviour Emanuel a Rock a Door a Vine a Shepherd c. A State of Sin is sometimes called Darkness Death Disobedience Barrenness Rebellion Stiff-neckedness Eating of Sowr Grapes And Wicked Men Bryars Thorns Thistles Tares Dead Trees Wolves Goats c. On the contrary a State of Conversion is sometimes expressed by such words as Purged Refined Washed Cleansed Sanctified Justified Led by the Spirit Baptized by one Spirit into one Body Regenerated Redeemed Saved Bought with a Price c. And Persons so qualified The Children of God Children of Light Heirs of Glory Lambs Sheep Wheat And that by which they become or continue thus Light Spirit Fire Sword Hammer Power Grace Seed Truth Way Life Blood Water Bread Word Unction that leadeth into all Truth All which respectively is but one and the same in Nature That is Sin or a Sinful State is so variously denominated from the divers Operations and Discoveries of the Nature of it in Wicked Men. The like may be said of the several Vertues in Good and Holy Men and so of that one Divine Principle which so qualifies and preserves them For as the Primitive Saints felt the Operation of the One Holy Principle so they denominated it to men in Darkness they call'd it Light to such as believed and obeyed It became a Leader and those who witnessed their Sins conquer'd their Lusts cut down their Hearts broken and their Souls Washed Redeemed and daily Nourished they called that Divine Principle a Sword Fire Hammer Water Flesh Blood and Bread and Seed of Life In short The same Heavenly Principle became Light Wisdom Power Counsel Redemption Sanctification and Eternal Salvation unto those who believed in it So that the Variety of Expressions in the Scriptures must not be taken for so many distinct things in kind no nor sometimes in Operation And indeed notwithstanding that Light T. Hicks would have lodg'd in the bare Scriptures exclusive of the Spirit all the Men of the World met together would be confounded to give a true Account of the Matter therein contained if they were not Living Experimental Witnesses For as he is not an Evidence sufficient in Laws Humane that was not an Eye or Ear Witness neither are they Evidences for God and Christ who are not Eye and Ear Witnesses of the Light Spirit Grace and Word of God in the Heart And I boldly affirm the Scriptures speak no more for such as are not Inheritors of that Blessed Condition they declare of in some Measure or other then any Deed of Gift would do for a Person no wayes Nam'd or Interested therein It is time then for T. Hicks and his Partners to look about them lest the Midnight-Cry overtake them and their Professing Lamp be found without Oyl For I must needs tell him in the Beloved Disciple's Language He that saith he is in the Light and 〈◊〉 his Brother is in the Darkness even until now And in my own Language That I take that to be their State who shew so much Envious Displeasure against an Harmless People and those in particular that never yet Offended much less Justly provokt them But would they bring their Thoughts Words and Deeds to the Light in their own Consciences and let true Judgment pass upon them and patiently undergo the Heavenly Chastisements for their Disobedience to and Vilifying of the Light they would come to witness a turning from the Darkness to the Light and continuing therein as that Holy Way in which the Ransomed of the Lord alwayes did do and shall walk through all Generations they would know the Injoyment of Eternal Peace Yea such is the Excellency of Christ the true Light that as He was First so shall He be the Last when all Outward Performances Writings Worships yea the whole World shall be at an End the Use and Excellency of the Light will remain forever as saith John the Divine And they shall see his Face and his Name shall be written in their Fore-Heads and there shall be no Night there and they need no Candle neither Light of the Sun for the LORD GOD GIVETH THEM LIGHT and they shall Reign forever and ever Amen CHAP. VIII An Objection against the Light 's Antecedent Being to Christ's Coming It is prov'd to have been known to be a Saving Light from Adam's day through the Holy Patriarchs and Prophets time down to Christ's from the Scriptures of Truth HAving then plainly prov'd from Scripture 1. That the Light is Saving since the time of Christ beginning with its first Appearance as Manifesting Sin 2. Condemning of It. 3. Redeeming from It as obeyed And that the same Principle which is called Light is the Seed Grace Truth Word Spirit Power Unction Water Way Life Flesh and Blood and therefore not a Distinct Being from that which T. Hicks himself if he will own plain Scripture must confess doth Save I call it the LIGHT OF SALVATION OR THAT LEADS TO SALVATION But there remain yet several Objections to be Answered which done we shall immediately proceed to give Judgment upon the Question Who or What this Light is with respect to all our Adversaries Cavils Obj. Though you have thus far evinc'd the Universality of a Saving Light from the Scriptures since Christ's Life Death Resurrection and Ascension yet that which is the Pinch of the Controversie will be this Where was this before Light Had any this Saving Light they had a Light before it came in that Eminent Manner above One Thousand Six Hundred Years since It is generally believ'd that Christ's then coming benefitted the World with it in case the World universally hath such a Saving Light To which I shall give my Answer both from Scripture History and Reason The first Scripture I shall quote is in the first of Genesis So God created
yet cannot we think it good Arguing to infer the Gifts of God's Light and Spirit to the Gentiles that make far the greatest part thereof from these Scriptures that only seem to prove it the Priviledg of the Jews To which I Answer That I conceive I have urg'd those Scriptures already that afford a plain Conviction and Evincement of the Truth of that general Inference but because I am desirous from my very Soul in perfect Love to theirs that shall read this Discourse of removing what Objection I am able to fore-see it may meet with after it shall have past my hand I will endeavour to make appear first from SCRIPTURE and next from the Best Account we have of the DOCTRINES and LIVES of HEATHENS and lastly from REASON That God's Love in the Illumination of his Spirit or Gift of a Measure of his Divine and Saving Light was Universal or that Mankind was and consequently is antecedently to Christ's Coming in the Flesh enlightned with such a Measure of Light as was Saving in it self And to all such as received the Light and obeyed it in the Love of it In order to this I shall briefly insist on a few Scriptures some of which have been already quoted though not so directly to this Matter I. My Spirit shall not alwayes strive with Man Here observe That no one Nation was interested more then another but Man stands for the whole Adam or Mankind from whence I do very truly Conclude that Mankind was not destitute of the Spirit or Light of the Almighty though it might be known in no higher Degree then that of a Convincer and Reprover of Sin yet it follows not But if man had yielded to the Striving of it doubtless he had been thereby redeemed from that Spirit of Iniquity that was the ground of his grievous Resistance which I call Salvation from sin II. They are of those that Rebel against the Light they know not the Wayes thereof nor abide in the Path thereof Here is no mention made of the Jews in this Chapter nor in many foregoing or following it if at all in the whole Book For Job is here giving the Character of wicked Men in general that is not with respect to any particular Nation so that we may well infer neither did he understand the Light whereof he spoke should be limited as to its Illumination or any particular People In short I argue thus If such as pluck the Fatherless from the Breast and take a Pledge of the Poor as the Context relates are those that Rebel against the Light and walk not in its Way then because that Vice was never limited to the Jews but other Nations work'd that Wickedness as well as they it will plainly follow that the Light against which such Offenders Rebell'd also was not limited to the Jews but extended to the Gentiles also unless it should be said That what was Rebellion and Wickedness in the Jews was not so in the Gentiles But because Sin was and is Sin all the World over Light was and is Light all the World over whether Men bring their Deeds to it or not III. But again let us hear the same Book speak Is there any Number of his Armies and upon whom doth not his Light Arise This Question carries in it a strong Affirmative of the Universality of God's Light as much as to say Who is there among all the Sons and Daughters of Men that can say I am not Enlightned by Him If then none can it must needs follow That all are Enlightned as well Gentiles as Jews IV. Thus much these two Notable Parables teach us of the Sower and the Lord that gave his Servants Talents They who believe Scripture must acknowledge them to represent God's Dealings with Mankind in reference to Gift Duty and Reward Observe the first Parable The same Day went Jesus out of the House and sate by the Sea side And great Multitudes were gathered together unto him so that he went into a Ship and sate and the whole Multitude stood on the Shore And he spoke many things unto them in Parables saying Behold A SOWER WENT FORTH TO SOW and when he sowed some Seeds fell by the Way side and the Fowls came and devour'd them up Some fell upon Stony places where they had not much Earth and forthwith they sprung up because they had no Deepness on Earth and when the Sun was up they were scorched and because they had not Root they wither'd away and some fell among Thorns and the Thorns sprung up and choack'd them But other fell in Good Ground and brought forth Fruit some an Hundred-fold some Sixty-fold some Thirty-fold Who has Ears to hear let him hear It is granted by all that I know of that the Seeds-Man is God the Scripture saith the Seed is the Word of the Kingdom which must needs be the Spiritual Word nigh in the Heart suitable to the Heavenly Kingdom Christ said was within other-wise call'd Light that is said to be sown for the Righteous or the Grace that appeares unto all-Men and brings Salvation to them that are taught by it And lastly common Sense tells us that the several Grounds comprehend Mankind for they must either include the Bad with the Good or the Good only must be benefited But the very Scripture expresly distinguisheth betwixt the Good and Bad Ground yet affirms the one to have been sown with the Seed as well as the other Therefore Gods Gift is Universal however Men by Wicked Works may have render'd their Hearts Stony Thorny or otherwise defective and uncapable of bringing forth Fruit. The other Parable is also very weighty and much to our purpose For the Kingdom of Heaven is as a Man travelling into a far Country who called his own Servants and delivered unto them his Goods and unto one he gave Five Talents to another Two and to another One to every Man according to his several ability and straight-way took his Journey Then he that had received Five Talents went and traded with the same and made them other Five Talents and likewise he that had received Two he also gained other Two But he that had received One went and digged in the Earth and hid his Lord's Money After a long time the Lord of those Servants cometh and Reckoneth with them And so he that had received Five Talents came and brought other Five Talents saying Lord Thou deliveredst unto me Five Talents Behold I have gained besides them Five Talents more His Lord said unto him Well done thou Good and Faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things Enter thou into the Joy of thy Lord. He also that received Two Talents came and said Lord Thou deliveredst unto me Two Talents Behold I have gain'd Two other Talents besides them His Lord said unto him Well done Good and Faithful Servant thou hast been faithful over a few things I will
here inserted testifie X. ANTISTHENES one of Socrates's School expressing himself as it were Clem. Alex. Strom. L. 5 That thou mayst know that there is none like Me in all the Earth saith God Exod. 9. 14. 8. 10. Who in Heaven can be Compared unto the Lord who among the Sons of the Mighty can be Likened unto the Lord Psal. 89. 6. by way of Paraphrase that Prophetick Saying Whom have ye likened me unto saith the Lord thus speaks He is like none because no Man can know him from a Likeness or Image By which we may perceive he did not believe him to be an Image who could not be known by an Image nor any thing that could be seen with Carnal Eyes a Step beyond the Romanists that teach the Knowledge of as they darkly Fancy by Images XI PLATO also Schollar to Socrates and whom the Greeks for his Heavenly Contemplation and Pious Life surnam'd Divine gives us his Faith of God in these words God is FIRST ETERNAL I am the Alpha and the Omega the First the Last Rev. 22. 13. Thou art the Everlasting God Isa. 40 The Way of the Lord is Perfect Psal. 80 30. He is a Rock his Work is Perfect for all his Ways are Judgment A God of Truth and without Iniquity Just Right is he Deutr. 23. 4 For I am the Lord Isa. 45. 5 I Change not Mal. 3. 6. INEFFABLE PERFECT IN HIMSELF that is needing none and ever Perfect that is absolute in all Times and every way perfect that is absolute in every part Divinity Essence Truth Harmony Good Neither do we so name these to distinguish one from the other but rather by them all to understand one He is said to be GOOD because he bestows his Benefits upon all according to their several Capacities and so is the Cause of all Good FAIR because he is in Essence both More Better and Equal TRUTH because he is the Principle of all Truth as the Sun is of all Light Moreover God not having many Parts can neither be locally mov'd nor alter'd by Qualities For if he be alter'd it must be done by himself or some other if by some other that Other must be of greater Power then he if by Himself it must be either to Better or to Worse both which are Absurd From all these it Follows That God is Incorporeal and by all which it is evident how True and how Reasonable and how Firm a Belief Plato had of One Eternal Being and Father of all XII And Lyricus MELANIPPIDES praying saith Clem. Alex. Hear me O Father thou Wonder of Strom. L. 5. Exod. 1. 15 11. Psalm 136. 4 5 6. Men who alwayes Covernest the Living Soul This plainly preaches to us their Belief of One Eternal God XIII PARMENEDES Magnus as saith Plato in Clem. Alex. Sophista writes concerning God on Strom. L. 5. Thy Throne is establisht of Old thou art from Everlasting Psal. 93. 2. Jehovah is Everlasting Isa. 26. 4. this wise He is not Begotten neither is he lyable to any Death like a Chain whose Links are Whole Round and alwayes Firm and Void of a Beginning What was this but the Eternal God by whom all things were made the First and the Last XIV ZENO a Grave and Wise Philosopher who instituted the Way of the Stoicks but not of Vertue both the Cynicks and Stoicks mostly teaching such Doctrine as tended to good Life may well be said to have been the Followers of Socrates the ExcellentMan of his time only they a little differed themselves by some particular Severities too Voluntary which the Mild Serious and Unaffected Piety of Socrates gave them no Encouragement to though none of them trod in a more Self-denying Path then History tells us he walkt in This Zeno and his Disciples were Vigorous â—…sserters of One Infinite and Eternal God as by their Doctrines may appear Zeno tells us That God is an Immortal Being Rational Laert. Perfect or Intellectual in Now to the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever 1 Tim. 1. 17. The Rich and Poor meet together the Lord is the Maker of them all Pro. 22. 2. Come now let us Reason together saith the Lord Isa. 1. 18. Be ye Holy for I the Lord your God am Holy Levit. 11. 44. One God and Father of all of whom are all things Ephes. 4. 6. 1 Cor. 8. 16. Who is a God like Aristot. de Xen. unto thee Exod. 15. 4. The Almighty is Excellent in Power Job 37. 23. And his Kingdom rules over all Psal. 103. 19. Beatitude void of all Evil provident over the World and things in the World Not of Humane Form MAKER OF ALL AS IT WERE FATHER OF ALL. Again God and the Power of God is such as that it governs but is not governed It governeth all things so that if there were any thing more Excellent He could not possibly be God This was Zeno's Faith of God which I cannot believe that Tho. Hicks himself has so far abandon'd all Reason as to censure for False or Idolatrous that he Taught It as well as Thought It. Let us hear some of his Followers XV. CHRYSIPPUS also avers as his Belief of a Laert. de Ira Dei c. 10. God that the World was made by him consequently he believed there was one For if Lord thou art God which hast made Heaven and Earth and all that in them is Acts 4. 24. God that made the World Psal. 90. 2. All Nations are unto God but as a Drop to the Bucket and the Dust to the Ballance Isa. 40. 11 15. saith he there be any thing which can procrâ—…ate such Beings as Man indued with Reason is unable to produce that doubtless must needs be Stronger and Greater and Wiser then Man but a Man cannot make the Celestial things therefore that which made them transcended Man in Art Counsel Prudence and Power And what can that be but GOD Thus far Chrysippus the Stoick in reference to God But again XVI ANTIPATER a Famous Serious and Accute Stoick in his Discourse of God and the World declares Plut. himself to us after this manner Plat. phaed. God is a Spirit John Antip. de Mund. l. 7. 4. 24. In whom are hid all the Treasures of Wisdom Knowledg Col. 2..8 Of the Incorruptible God Rom. 1. 23. The Lord is Good to all and his tender Mercies are over all his Works Psal. 85. 9. God is not far away from every one of us Acts 17. 27. We understand by that which we call God A SPIRIT full of INTELLIGENCE or WISDOM a Living Nature or DIVINE SUBSTANCE Blessed and INCORRUPTIBLE doing good to Mankind PRESENT THROUGH THE WHOLE WORLD receiving several Denominations from the DIVERSITY OF HIS APPEARANCES and the various Operations and Effects of his Divine Power shewn therein Which kind of Evangelical Definition may very rightly induce us to
as that which raiseth up the Soul into a Sensible Communion with God above the World which the Mind of Man is prone to slug or bemire it self withal And adds PLOTIN a Famous Platonist God is the very Root or Life of the Soul Again Man hath a Divine Principle in him which maketh the true and good Man And the Platonists in general held Three Principles to be in Man the first they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind Intellect Spirit or Divine Light The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of Man The Third they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul's Image which say they is her vital Energy upon the Body and the Feminine Faculty of the Soul By all which it is evident though I could more abundantly prove from their many Writings that they believ'd and held Divine Illumination and Inspiration and that such a Principle resided in Man even the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind which is to say in proper English God Himself by which alone the Soul could become what it ought to be to God VII CLEANTHES the Stoick alloweth not Mankind to be govern'd of right by the Dictates of their own Nature which barely renders them Men but by that Divine Infinite and Eternal Nature which is God universally defus'd or sown through the whole Race of Man as the most sure and infallible Guide and Rule To live saith he according to this Knowledge and Direction is truly to live according to Vertue not doing any thing that is forbidden The Vertue and Happiness of a Man depends upon the close Correspondence of his Mind with the Divine Will of him who governeth the Universe Again saith the same Cleanthes THE KNOWLEDGE OF GOD IS IMPRINTED UPON THE MINDS OF MEN. VIII MENANDER signifying God to be Good saith Every Man hath a good Daemon as soon as he is born an Holy Instructor in governing of the Life as that I may confess him to be an Evil Daemon who hurts the Life of a Good Man Then subjoyns he That a Good God is in all that God is perfectly Good and that he is Good in all Again on another Occasion saith he God who is alwayes near sees this for God is not a God afar off IX PHILO though a Jew born yet a very Serious and Refin'd Philosopher gives us his Judgment in this Particular very positively and to purpose How should the Soul of Man saith he know God IF HE DID NOT INSPIRE HER AND TAKE HOLD OF HER BY HIS DIVINE POWER Again That the Divine Reason we have from God is an Infallible Law not a Mortal Rule given by this or that Mortal NO LIFELESS PRECEPTS WRITTEN IN PAPERS OR UPON PILLARS BUT IMMORTAL being ingraven by the Eternal Nature IN THE MINDS OF MEN. This is an undeniable Testimony to the Law written in the Heart as a more Excellent Dispensation then that which is written in Paper or engraved on Pillars But further X. Nor is PLUTARCH wanting to the Proof of this Assertion on the behalf of the Gentiles Divinity who thus delivers himself speaking of the Principle of God in the Conscience It is a Law saith he not written in Tables or Books but dwelling in the Mind ALWAYS AS A LIVING RULE which never permits the Soul to be destitute of an interiour Cuide Again To debase this Ancient Faith of Mankind and Natural Belief which is planted in all Reasonable Souls is to Overthrow the Strong and Everlasting Foundation of Vertue Doubtless very Peremptory Zealous and Sensible doth Plutarch show himself on the behalf of an Internal Divine Principle XI But be pleased to hear what * EPICTETUS says in this Matter whose Vertue was admirable in its time and whose Memory is preserv'd in great Respect among many who would think themselves much wrong'd if they should not be accounted Christians When you have shut your Gates saith he and made it all Dark Within that is to say are retired to your own Dwelling as alone do not say that you are alone for you are not alone but GOD IS WITHIN What need then is there of outward Light to discover what is done or to light to good Actions who have God or that Genius or Divine Principle for your Light as the following words do further import But above all the Gentiles that have been mention'd I mean in Point of plain and Positive Expression for I will prefer the Life of none before that Self-denying Martyr Socrates let us hear with great Attention what kind of Lecture SENEC A will read us upon the Subject handled truly something very weighty XII The Multitude saith SENECA is the worst Argument Let us inquire what is best to be done not what most usually is done and that may settle us in the Possession of Everlasting Happiness not what is allotted by the Vulgar the worst Interpreters of Truth I have saith he a clearer and more certain Light by which I may judge the Truth from Falshood that which appertains to the Felicity of the Soul the Eternal Mind will direct to that was the Light doubtless Seneca meant Again It is a foolish thing for thee to wish what by thee cannot be obtained God is near thee and HE IS IN THEE The Holy Spirit SITS OR RESIDES WITHIN US the Observer of our Good and Evil Actions as he is dealt with by us HE DEALS WITH US But yet further we have this great Gift saith Seneâ—… That Vertue meaning the Principle or God hath sent her Light before into the Minds of all for even they that follow her not SEE HER. Where observe Reader how he confesseth to the Universality of the Light yet lays the Fault of Rebellion against it not as T. Hicks doth upon the Light but such as refuse to follow it implying their voluntary Rejection of its Heavenly Discoveries Again Wonderest thou that Men go to God God comes UNTO Men nay which is more near he cometh INTO MAN and he makes the Heart of every good Man his Habitation Yet again hear him Nothing is closed from God he is within our Souls and he Cometh INTO THE MIDST OF OUR THOUGHTS And lastly Every Man saith he has God indued with that which if he forsake it not HE SHALL ARISE LIKE GOD. How much more weighty O Sober and Impartial Reader are these inward Doctrines of the Vertuous Gentiles then the Vehement Clamours and Uncharitable Exclamations of Empty Christians against them Men that seem as if they were aâ—…raid of nothing more then inherent Holiness though of Christ's working reputing it a kind of Undervalue of his Blood to feel the Only I mean the Inward Benefit of it accounting us the greatest Hereticks for assenting to the greatest Truth to wit The Sufficiency of his Universal Light in the Hearts of Men to Salvation challenging us to prove it by Scripture or any Credible History objecting the Heathens
their Weakness that he might both keep them from gadding after the Pompous Invention and Idolatrous Worship of other Nations and point out unto them under their great Carnality that more Hidden Glory and Spiritual Dispensation which should-afterwards be revealed to wit The Compleat Redemption of the Soul and Raign of the Holy Seed from the Child born and the Son given to the Wonderful Counsellor the Mighty God the Everlasting Father and Prince of Peace of the Increase of whose Government there shall be no End So that then we ought and we do by absolute Force of Truth conclude 1. That the Seed which Seed is Christ was in all Ages with Abraham with the Israelites with the Prophets Therefore he was as well before he came in that prepared Body as then and since 2. Yet it is confest That He was not so clearly revealed perfectly brought forth and generally known before his so Coming as then and since but more darkly figured out by Types and Shaddowy Services which though they Cleans'd not Sav'd not Redeem'd not yet did show forth a more Hidden and Spiritual Substance that was able to Cleanse Save and Redeem and did all that received it and were truly subject to it 3. That it therefore is not at all Absurd that the more Excellent Manifestation of Truth should he Typified and Prophesied of under the Enjoyment of the Lesser since the Reason of the Thing and the Testimonies of the Scripture are so express for it which ends our Answer to this Particular CHAP. XX. The Fourth Part of the Objection stated and considered Christ's Death and Sufferings confessed to and respected they were beneficial The Light of Christ within is the Efficient Cause to Salvation HAving thus considered the Third Part of this great Objection I am now come to what chiefly stumbles People with respect to the Light within at least as I apprehend and that is this Fourth and Last Particular viz. But if the Light in every Man be Christ how doth it bear our Sins and are our Iniquities laid upon it and how can we be said to be Justified Redeemed or Saved by its Blood since all these things are spoken by the Holy Pen-men of the Man Christ or Jesus born at Nazareth Surely you wholy invalidate his Life Death Resurrection Ascension and Mediation by this Belief in the Light This I take to be the very Stress of the Matter collected out of the most Forceable Writings of our Adversaries To which I Answer and let him that reads understand It must be considered in this Last Part of the Objection how those Questions can be applicable to the Light and yet be reconciliable with those Scriptures that seem to attribute all to his Bodily Sufferings I hope to make appear that as we exalt the First so we dare not by any means to slight the Last The Light or rather He that is Light in Man for I have alwayes desired so to be understood Light being a Metaphor or word taken from the outward Day and chiefly so term'd because of Man's Darkness which is thereby discovered hath been as a Lamb slain since the Foundation of the World that is the World had not been long created before the good Order of it and every thing therein being envied by the Fallen Angels that Spirit of Iniquity betrayed Man of his Innocency and Sin by Disobedience prevailing the Light or Principle of Life under whose Holy Leadings Man was placed became Resisted Grieved and as it were Slain which word Slain is also Metaphorical that is to say the Innocent Pure Life was as Wounded unto Death through Man's Disobedience and Lamb-like Image in which Adam was created by him through Rebellion lost Thus that Holy Principle which God placed in the Heart of Adam in which was true Light Life and Power bore the Sin was prest under it as a Cart under Sheaves grieved exceedingly and as it were quencht with Iniquity This hath been the Condition of that Precious and Elect Seed Spirit Light Life Truth or whatever Name equivalent any may please to give it ever since that first Rebellion to this very Day And as in Wicked Men God's Holy Light and Spirit or that Principle which is so called hath been deeply Wounded yea as one Slain so in Good Men that have had a Sence of the World's Abomination hath it also born many Burdens and Weights for the Light and Life is One in All. And those who have been reformed by it and joyned to it have been as One Spirit and have not been without their Share of their Lord 's heavy Sufferings from the Ungodly World which was as well a filling up of Christ's Sufferings that were before his Outward Coming as what to this Generation are behind And as at any time Disobedient Men have harkened to the still Voice of the WORD that Messenger of God in their Hearts to be affected and convinced by it as it brings Reproof for Sin which is but a Fatherly Chastizement â—…o upon true Brokenness of Soul and Contrition of Spirit that very same Principle and Word of Life in Man has mediated and attoned and God has been propitious lifting up the Light of his Countenance and replenishing such humble 〈◊〉 with Divine Consolations So that still the same Christ Word-God who has enlightned all Men by Sin is grieved bearing the Iniquities of such as so sin and reject his Benefits but as any hear his Knocks and let him in he first Wounds and then Heals afterwards he attones mediates and re-instates in the holy Image Behold this is the State of Restitution And this in some Measure was witnessed by the Holy Patriarchs Prophets and Servants of God in old time to whom Christ was substantially the same Saviour and Seed bruising the Serpent's Head that he is now to us what Difference sâ—…ever there may be in Point oâ—… Manifestation But notwithstanding the same Light and Life with that which afterwards clothed it it self with that outward Body did in measure inwardly appear for the Salvation of the Souls of Men yet as have often said never did that Liâ—…â—…eminently put â—…orth it self for that End as in that 〈◊〉 and prepared Body so that what he then suffered and did in that transcendent Manisestation may by way of Eminency assume the whole Work unto it self that he ever did before or might do afterwards For doubtless that very Light Life and Power which dwelt in that Fleshâ—…y Tabernacle eminently was the Convincer Condemner Saviour and Redeemer yet not only as confined to that Body but as revealed in the Hearts of Men as he was in Paul who not consulting with Flesh and Blood against the Lord of Glory willingly receive him in to bind the strong Man spoil his Goods and cast him out that He might Reign And that the Divine Life Light Spirit Nature of Principle which resided in that Body was the efficient Cause of Salvation observe the Title that is given from the great Work he was to
they are though once they were as Calenders for weak People to read some mystically Glory by but Beggarly Elements VI. That not only in that Flesh did the Eternal Light preach forth it self the End of these Things by Revealing becoming the Author of a more plain and perfect Way though less easie to Flesh and Blood placing the Stress of all upon an Evaâ—…gelical Righteousness whereof he became the first Miâ—…er and our most Holy Example but he also appear'd in that publick Body so peculiarly prepared a General Saviour by his Life Doctrine Miracles Death of the Cross Resurrection in and by all which he obtained a Name above every Name VII That nevertheless not to the Body but holy Light of Life therein is chiefly to be asscribed the Salvation and to the Body however excellent but Instrumentally for that it was the Eternal Light and Life which gave the Weight to all the Actions and Sufferings of the Body VIII That the Benefit then procured is not witnessed by any but as they come to believe in Christ the Light as he doth appear in the Heart and Conscience to save from Sin destroy the Works of the Devil finish Transgression and bring in of his Everlasting Righteousness Wherefore to fancy one's self intituled to a State of Salvation whilst in Rebellion against the Light within which is Christ's inward Knocking and Appearance must needs be a Delusion most pernicious and destructive to the Souls of men IX That upon the whole it is determin'd and concluded that Christ is that Light which shineth in the Conscience X. That the Light is prov'd by Reason both Universal and Sufficient The first from the Consent of Mankind the Goodness and Rectitude of God the second from both Experience and that it were inconsistent with God to give a Light to his Creature insufficient for the Work for which he gave it Thus in short have I given the Heads and Results of most of the Matter contained in the whole Discourse upon the Light and I intreat our Adversaries they would seriously weigh the Whole before they either reject it or endeavour to reply to it But let them be advised to try the Virtue of the Light before they sentence it to have none And in the Love of God be once prevail'd upon to consider if something in them doth not really Condemn them amongst other things for these brisk Attempts against it Oh! Why should Men covet to Know so far beyond what they do faithfully Practise Let them first out-live the Just and Holy Requirings of the. LIGHT before they put these Barbarous Affronts upon it of a WIL IN THE WISP A DARK LANTHORN-LIGHT NATURAL INSUFFICIENT IGNIS FATUUS THE QUAKERS IDOL and abundance of such like Frothy Prophane and indeed Blasphemous Epithetes which they wickedly bestow upon IT as if they were Its Pâ—…per Names when the Scriptures they would oppose to it plainly tell them that the whole Work of the Apostolical Ministry was To turn People from Darkness to the Light from the Power of Sathan unto God that they might have Remission of Sins As much as to say Such as are turned to the Light are turn'd to God who is Light and those who abide there both have Remission of the Punishment and Purgation from the Defilement of Sin And whatever any may think of us we both believe assert and will maintain against Men and Divels that God is LIGHT and that out of the Light or void of his Divine Illumination no man can Know him and consequently not Worship him unless they should worship an Unknown God That such as receive this Illumination and rebel not against it but improve this Heavenly Talent they have Fellowship with the Pure Eternal God and experience the Blood of Jesus Christ to cleanse theâ—… from all Unrighteousness If any think to arrive at Glory another Way and will not be admonisht let them proceed we speak what we know and can but declare what we have felt of the Work of God in our Hearts The Scriptures we highly value But we believe not the things we often quote thence to be true Only because there but for that we are Witnesses of the same Operation and bring in our experimental Testimonies to confirm the Truth of theirs and such truly honour the Scriptures all others are at best but empty Scribes and Pharisaical Babblers So with God I leave my Labour in this Particular desiring that his Heavenly Light may yet more abundantly arise upon the Dark Hearts of Mankind and awaken them to Repentance that since IT hath so long shined in Darkness uncomprehended till even Darkness it self is grown so impudent as to interpret its Inability to see the Insufficiency of the Light he would be pleased to cause it to shine out of Darkness that IT might plead the Excellency of ITS own Divine Nature in the Consciences of Men and Women against the daily Scornes and base Detractions that even great Professors of Christianity stick not to fling upon It so ill are they principl'd and so un-Christianly employ'd which proves to me how little they are Professâ—…rs of the True Pure and Undefiled Religion what ever Place their cunning Devices may have given them in the Hearts of Weak and Simple People My Soul pittyeth their Opposition and feareth the Consequence of such Resistance and desires they may see the very Vanity of their Endeavours against the Light Repent of them and be Converted that God may yet Heal them which sincere Desire is my Return for all their Hard Speeches and Ungodly Sayings against us in general and my self in particular W. Penn. AN APPENDIX To the First Part being a Discourse OF THE GENERAL RULE OF Faith and Life AND Judge of Controversie Greatly importing all those who desire to take Right Measures of Faith and to Determine at least to themselves the numerous Controversâ—…es now on foot in the World By the same Author For in Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but a NEW Creature And as many as walk according to THIS Rule Peace be on them and Mercy and upon the whole Israel of God Gal. 6. 16. But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God The Things of God knoweth no Man save the Spirit of God He that is Spiritual judgeth all things 1 Cor. 2. 10 11 15. But ye have an Unction from the Holy One and ye know all things 1 John 2. 20. Printed in the Year 1673. OF THE GENERAL RULE OF Faith and Life SInce there be so many Faiths in the World and perplext Controversies about them and that it greatly behoveth every man if to Contend for then first to Know the True Faith that overcometh the World It may not be unnecessary to say something of the General Rule of Faith and Life and Judge of Controversie at this time And indeed I am prest to it from this weighty
In short If the holy Ancients had Faith before they had and wrote Scrâ—…pture they had a Rule before they had or wrote Scripture for where Faith is there is a Rule for that Faith And if the Faith be of one Nature the Rule is of one Nature And since the Faith is Inward Spiritual begotten of the Immortal Word in which is Life and that the Light of men and that this Word Life and Light was the Rule then no more Book Writing or ingraving on visible and perishable Matter can be the Rule now Again Such as the Faith is such must the Rule be But the Faith is as before Inward and Spirual therefore the Rule must be Inward and spiritual which no meer Book can be 2. If the Scriptures were the Rule they must have always been a perfect Rule ever since they were a Rule But this is impossible since they were many hundred years in writing and are now imperfect also as to Number How then the perfect Rule That they were not the Perfect Rule before they were written must be granted and that they were many hundred Years awriting must also be allowed and that they are imperfect now as to Number I prove First Enoch's Prophecy is mentioned by Jude but not extant in the Bible the Books of the Wars of the Lord Numb 21. 14. The Book of Jasher Josh. 10. 13. 2 Sam. 1. 18. The Book of Nathan 2 Chron. 9. 29. The Book of Shemaiah 2 Chron. 12. 15. The Book of Jehu The Epistle of Paul to the Laodiceans Collos. 4. 16. and several others mentioned in the Scriptures not now extant And lastly Luke sayes That many took in hand to relate from Eye-Witnesses the things most surely believed c. Now 't is taken for granted that John wrote many Years after Luke Some think Luke wrote before Mark However Matthew and Mark were not many and to this day we see no more then those four in our Bibles and therefore many such Writings lost and if lost then the Scriptures not perfect and if imperfect how can they be the Rule of Faith since the Rule of Faith must be perfect 3. My third Reason is this The Scriptures however useful to Edification and Comfort seem not in their own Nature and Frame to have been compil'd and delivered as the Rule and intire Body of Faith but rather upon particular Occasions and Emergencies The Doctrines are scattered throughout the Scriptures insomuch that those Societies who have given forth verbal Confessions of their Faith have been necessitated to toss them to and fro search here and search there to lay down this or the other Principle and then as like the original Text as their Apprehensions are whereas were it as plain and distinct as the Nature of a Rule requires they needed only to have given their Subscription for a Confession Besides here they are Proper there Metaphorical in one place Literally in another Mystically to be accepted Most times Points are to be prov'd by comparing and weighing Places coherent here to allude aptly and not wrong the Sense is difficult and requires infallible Discerning notwithstanding the Brawlers of our times against Infallibility Now from all this with abundance more that might be said plain it is that the Scriptures are not plain but to the spiritual man but as Peter said of Paul s Writings in many things hard to be understood therefore not the Rule which ought to be plain proper and intelligible 4. Again the Scripture cannot be the Rule of Faith because it cannot give Faith for Faith is the Gift of God which overcomes the World neither of Practice because it cannot distinguish of it self in all Cases what ought to be practised and what not it containing as well what ought not to be practised as what ought This was the Case of Christ's Disciples who had no particular Rule in the old Testament Writings for the abolishing of some part of the old Testament Religion on the contrary they might have pleaded for the Perpetuity of it because Christ said unto them Do as they say that sit in Moses ' s Chair more reasonably then many make that a Plea now adayes for their invented Worships What guided them in their declaring void and relinquishing those things For Instance God gave Circumcision as a Sign for ever And Paul tells the Galatians That if they be circumcised Christ should profit them nothing Was not this the Spirit of Truth that leads into all Truth that they made the Judge and Rule of their Doctrine and Practices So James and the Assembly of the Apostles when they said It seemâ—…th good to the Holy Ghost and to us c. 5. These very men that say it is the Rule of Faith and Life deviate in their Proof from their Assertion for the Scriptures no where say so of themselves He that flyes to Meanings and Interpretations The Question arises not about the Truth of the Text for that is agreed on on all hands but the Exposition of it If then I yield to that Man do I bow to the Letter of the Text or to his Interpretation If the Latter as manifestly I do is the Scripture or that Man's Sense of it my Rule Nay the Person so interpreting makes not the Scripture his Rule but his own Apprehension whatever he may say to gain Credit to his Conceptions in others then Mine it must needs be I consenting thereto 6. How shall I be assured that these Scriptures came from God I am bound to try all things If all things then Them amongst the rest I would fain know what I must try them with with the Scriptures Then the Scriptures must be the Rule of my Examination and Faith concerning themselves which is improper If with the Spirit that gave them forth that searcheth the deep things of God a measure of which is given to me to profit withal Then is it most congruous to call the Spirit and not the Scriptures the Rule 7. If the Scriptures are the Rule they are so either in their Original or Copies If in their Original that is not extant then no Rule in being for the last of it that was extant was John's History at Ephesus not seen these thousand Years If the Copies must be the Rule it were to be wished we knew which were the nighest to the Original there being above thirty in Number This is undetermined and for ought we see indeterminable And that which makes good what I say are the Variety of Readings among those Copies amounting to several thousands And if the Copies cannot how can the Translations be the Rule so differing from the true Sense of the Copies in many things and one from another Besides I would fain know of those of our present Age who thus contend for the Scriptures being the Rule c. in Opposition to the Spirit upon what foot they receive them into this Place and Authority Is it by Tradition or Revelation I mean
whence it came Or because of God s ondescension for a time to Externals shall they turn the Light and Spirit out of the Office of Rule and Judge by being perpetuated the Rule and Judge Or is it to lay down instituted Religion as some ignorantly talk to press after that which was beâ—…ore and ends those temporary things The Law outward as a Rule was but as Moses till the Son came The Servant abideth not in the House forever The written Law held its place but till the inward rise in more Glory and Brightness oâ—… rather till they became more capable of being turned to it and living with it In those Dayes I will write my Law in their Heart c. They who say otherwise of Scripture do pervert and abuse it for there is nothing more clearly laid down in it from Beginning to End then the Rule and Reign of the Spirit My Kingdom said Christ is not of this World Again The Kingdom of God is within I will write my Law in their Hearts and place my Fear in thâ—…ir inward parts All thy Children shall be taught of the â—…ord and in Righteousness shall they be established I will pour out my Spirit on all Flesh. The Grace of God that brings Salvation hath appeared to all Men teaching c. Obj. But if the â—…aw engraven and delivered to Moses was a Rule to the Jews why should not the Law deliverd by Christ and written by his Apostles be the Rule to Christians Answ. Christ left nothing in writing as the Rule that we hear of and it is not to be thought he was less faithful in his House then Moses And doubtless had he intended the Rule of his Followers to have been a written Rule he would have left it upon record with all Punctuality This must be believed and that done on Pain of eternal Death Nor did his Followers write in the Method of a Rule as the Law was written nor did they so call or recommend what they writ But this leads me to my 8th Reason why the Scriptures cannot be the Rule under the New Covenant c. For admitting the Law written by Moses were the Rule A Rule I grant it was to the Jew outward yet Christ the spiritual Leader of a spiritâ—…al Israel writeth his spiritual Law in the Heart as Moses the outward Israel's Leader writ the Law upon Tables of Stone This was God's Promise the Priviledge and Blessing of the new Covenant that as the outward Jew had an outward Law for a Directory the inward Jew should have an inward Law for his Directory And as the outward Jew had an outward Priest at whose Mouth he ought to seek the Law so the Jew inward and Circumcision in Spirit has an inward and Spiritual High-Priest whose Lips preserve Knowledge at whose Mouth he is to receive the Law of Life And this is his Rule who is the Ruler of his People Israel who reigneth in Righteousness and of the Increase of whose heavenly Government there shall be no End The King Ruler Judge Law-giver High-priest Law Rule Temple are all Spiritual so the Scriptures inform us My Kingdom said Christ is not of this World Again The Kingdom of God is within I will write my Law in their Hearts and place my Fear in their inward Parts They shall be all taught of me and in Righteousness shall they be established The Tabernacle of God is with Man He will dwell with them I will pour out my Spirit on all Flesh. The Grace hath appeared to all Mâ—…n teaching c. A Measure of the Spirit is given to all Men to profit withal The Inspiration of the Almighty giveth Understanding Whatsoever may be known of God is manifest within walk in the Spirit If ye walk in the Light c. Come let us walk in the Light of the Lord. And there needed neither Sun nor Moon to shine for the Glory of God did lighten it and the Lamb was the Light thereof As many as walk according to this Rule Peace be on them and the whole Israel of God c. What Rule Not that of the old legal Creation that passed away but the Rule of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new Creation as it may be rendred And as Drusius cites one to have interpreted it and Grotius also interprets it which is the Way of Life Isaiah spoak of An High-Way there shall be and it shall be called the Way of Holiness the Unclean shall not pass over it and wayfaring Men though Fools shall not eâ—…r therein There shall be no Lyon there nor ravenous Beast go thereon but the redeeâ—…d shall walk there which Way Teachâ—… Guide Rule Light Spirit andholy Unction that directs keepeth in steady Paths of Truth is Christ Jesus our Lord. Obj. But do you not turâ—… the Scriptures off sor an uncertain unâ—…rviceable Writing and as good as reject and deny them altogether Answ. There is a late Author or two who to depaint us as ugly as their Malice could invent have rendered themselves so ridiculous as so to infer But it is not my Business at this time to medle with particular Controversie that followeth in the second Part and shall therefore attend to answer the general Objection The Scriptures are uncertain upon your Foundation but not upon ours Doth our maniâ—…esting your Faith concerning them to be grounded upon your own Imaginations or human Traditions make void or render uncertain the Scriptures By no means but we would have you come to receive them upon the Spirit 's Testimony and Evidence that gave them forth And though we cannot allow them to be the Rule of Faith and Life under the Dispensation of the Gospel which is Power and Life it self yet are they to be read believed and fulfilled under the Gospel For notwithstanding the Law written upon Stone was not Paul's Rule after the Son of God was revealed in him yet the Son of God taught Paul to fulfil the Righteousness declared by that Law If it were to deny and reject as some Persons enviously say of us yea to vilifie the Scripture because we cannot allow it to be the Rule c. Paul must be said to deny reject and vilifie the Law written at what time the Law of the Spirit of Life in Christ Jesus became his Rule There is a great Difference in asserting that the Spirit is the Rule and casting away vilifying of Scripture And indeed it is but an old Fetch of the Devil 's to pretend Honour to the Letter that he might the more unsuspectedly oppose the bringing in of the Dispensation of the Spirit which the Letter it self testifies to They that come to be led of the Spirit arrive at the End for which Scripture was given forth the Apostle John did as good as say the same thing when he told them to whom he wrote That the Anointing which they had
received and abode in them would lead them iâ—…to all Truth and that they needed not that any man should teach them To deny this to have been the Saints Teacher is to deny as plain a Proposition as is in the whole Scripture and that one Age of Christianity should have one Rule and another Age another Rule that the Spirit we but the Letter is more then any Man can prove yet did John's so writing invalid the Scripture or vilifie his own Epistle Certainly none will talk so idly How then doth our lifting up the Light and Spirit of Christ which fulfils the Scriptures by bringing such as are led thereby to enjoy the good things therein declared reject and vilifie the Scriptures Does our living up to them by an higher Rule make us to deny and reprobate them Erasmus and Grotius think them then most to be valued when men are Witnesses of them see on 2 Pet. 1. 19 20. I do acknowledge they contain an Account of several heavenly Prophecies godly Reproofs and Instructions that ought to be obeyed Obj If so Then how are they not a Rule of Faith and Life Answ. A Rule and the Rule are not one and the same thing By the Rule of Faith and Life I understand the living spiritual immediate omnipresent discovering ordering Spirit of God And by a Rule some Instrument by and through which this great Rule may convey its Direction Such a subordinate secondary and dâ—…claratory Rule we never said several parts of Scripture were not yet the Reason of our Obedience is not meerly because they are there written that were legal but because they are the eternal Precepts of the Spirit in Mens Consciences there repeated and declared Iâ—… is the Tâ—…stimony of the Spirit that is the true Rule for believing and understanding of any or all the Scripture therefore not the Scripture but the Spirit of Truth must be the Rule for mens believing understanding c. Thus held the Ancients Tâ—…rtullian saith Worldly Wisdom the Lord calls Foolishne ss he hath chosen the soolish things of the World to the confounding of Philosophy for that is the Matter of Worldly Wisdom a divine Interpreter of the divine Nature and Disposings Justin Martyr in Exposit. â—…id The Interpretation of the Scriptures is to be a commodated to the Will of the Doctrine of the Spirit and not to human Reasonings Hieron saith The Scriptures musâ—… be opened with spiritual Exposition Epiphanius saith Only â—…o the Children of the holy Ghost all the Scriptures are plain and cleâ—…r Nor were the most approved Protestants of any sort who have been so reputed in Opposition to Popery of another mind It is the Substance of the sourth Article exhibited against the Lutherans in the Council of Trent as an Erroneous Doctrine they held That to understand the Scripture neither Gâ—…oss nor Comment is necessary but only to have the Spirit of a Sheep of Christ's Pasture Erasmus tells us What Man sets forth by Man's Deâ—…ice may be received by Man's Wit But the thing that is set forth by the Inspiraâ—…ion of the Holy Ghost requireth an Interpreter inspired with the like Spirit and without the Inspiration of it the Secrets of God cannot be known Luther giveth us his Mind thus The Scriptures are not to be understood but by that very Spirit by which they were writ Peter Martyr that famous Italian Protestant teacheth us The Spirit is the Abettor by which we must assure our selves for understanding of the Scriptures that thereby we must discern between Christ's Words and a Strangers quoting Christ's Words My Sheep know my Voice and several other places of Scriptures Again The Spirit of God revâ—…aleth the Truth in the Scriptures H. Bullinger Decad. 4. Serm. 8. Men â—…etch the Understanding of Heavenly Things and Knoâ—…ge of the Holy Ghost from NOWHERE ELSE but from the same Spirit John Bradford answerd to the Arch-Bishop of York thus We know the Scriptures as Christ's Sheep by the same Spirit that wrote and spake them being thereby assured c. Calvin teacheth thus in his Institutes It is necessary the same Spirit that spake by the Mouth of the Prophâ—…ts should pierce into our Hearts to perswade us that they faithfully delivered that which was committed to them of God Beza saith That the Way of understanding Prophecies and referring them to the right Scope must be sought or fetcht from the same Spirit which dictated them to the Prophets themselves and more to that purpose W. Tindal call'd the English Apostle by J. Fox saith It is impossible to understand in the Scriptures more then a Turk for any that hath not the Law of God writ in the Heart to sulfil it Bp. Jewel thus against Harding The Spirit of God is bound neither to Sharpness of Wit nor to Abundance of Learning Flesh and Blood is not able to understand the Holy Will of God without SPECIAL REVELATION Without this SPECIAL HELP and PROMPTING OF GOD's SPIRIT the Scripture is to the Reader be he never so Wisâ—… and well-Learned as the Vision of a sealed Book D. Ames a great Father of the Independents saith upon Bellarmin's wordâ—… The Anointing of the Holy Spirit doth teach the Faithful to understand those things which they received of the Apostles therefore to understand the Scriptures in those things which are necessary to Salvation with more to that purpose Vatablâ—…s on Job 32. 8. with Drusius Clarius and others speak to the same effect G. Crâ—…dock a famous Independent Preacher preacht That the Scripture is a Speechless thing without the Spirit Ch. Goad an eminent Separatist's Works styl'd B. D. of K. Colledge in Cambridge and an Independent Pastor thus taâ—…ght There is no Knowledge of Christ nor of the Scripture but by Revelation D. J. Owen a man of greatest Fame among the present Independents saith The publick authentick and infallible Interpreter of the holy Scripture is HE who is the AUTHOR of them from the BREATHING OF WHOSE SPIRIT IT DERIVETH ALL ITS VERITY PERSPICUITY AND AUTHORITY So that we see upon the Judgment of many considerable Persons the Scripture is no Rule for our believing and understanding of it self therefore not The Rule of Faith and Practice coâ—…cerning the things therein declared I will give a short Instance in Christ's words about Regeneration He taught and strange it was no doubt to wise Nicodemus That unlâ—…ss a Man be born again he cannot see the Kingdom of God This is as plain a Proposition as can be laid down and may be credited Historically But what is that to any â—…s New Birth that they are never like to 〈◊〉 â—…formed of there Nor can that Scripture be my Rule in that Heavenly Travail respecting the many and wonderful Tryals and Exercises that are to be met with in it neither can any other Writing whatever This only is the Office of that Spirit Word immortal by which I am anew
begotten Who then is my Rule to inform order strengthen and lead through the whole Experience but the same Spirit All Doctrinal Scripture was experienced before written or they had not been true Witnesses who wrote it Now that which was their Rule can only guide us into the same Experiences nor are they to be known before experienced Do my Will and you shall know more of my Doctrine saith Christ. I read the History of such things This saves not Neither can the History be the Rule leading into the Mystery That belongs only to the Spirit that searcheth the deep things of God Consequently the Spirit and not the Scripture is the Rule for so believing and living Obj. But is not this to make void the Protestants Plea against the Papists That the Scriptures are the Rule of Faith and Practice Answ. No such matter For the Question was not Whether the Spirit of Christ or the Scripture was the Rule But Whether the Scripture God's Tradition or Popish Traditions were the Rule to measure the Truth of Doctrines and Practices by We grant that particular Scriptures rightly understood may measure what is agreeable or disagreeable to them that is such Doctrines and Practices as are contrary to that part of Scripture more particularly relating to our dayes are questionable by the Scripture especially since all Parties pretend what they say and do is according to Scripture Yet this concludes not the Scripture to be the General and Evangelical Rule Obj. But if God had not revealed those things that are in Scripture by it to us â—…ow could they have been known by us Answ. They were known by the Light and Spirit of Christ before written from whence they are call'd Scripture Therefore it is said That the Prophets searched diligently what and what manner of Time the Spirit of Christ that was in them did signifie when it testified before-hand of the Sufferings of Christ. Nor are they ever the more reveal'd to the blind and dark Mind because there written The Mysteries of Regeneration are as puzling to Natural Wit and Earthly Wisdom as before Therefore well said Epiphanius Only to the Children of the Holy Ghost all the Holy Scriptures are plain and easie Mens going to hammer out Principles without that infallible Guide and Rule hath been the Cause of that great Confusion that is over Mankind about Religion Obj. But how could you have known those Prophecies to be true for that is not matter of Witnessing but Fore-telling Answ. That is an extraordinary Revelation not falling within the ordinary Discoveries absolutely necessary to mans Salvation but to shew his Power Faithfulness that he is God and can and will fore-tell and bring to pass But therefore must there be an Extraordinary Light or Spirit and not rather an Extraordinary Sight and Seâ—…ne from one and the same Light and Spirit in them Besides That which gives me to believe and savour it to be from the Spirit and not by Imposture is my Rule for believing it Now that the Spirit so doth Calvin and Beza too as before cited assert for me viz. The same Spirit that spake by the Mouth of the Prophets must pierce into our Hearts to perswade us that they faithfully declared that which was committed to them of God Obj. But this Light you speak of could not tell you which way Sin came into the World That there was an Adam and Eve that they fell after that manner that Sin so entered the World That Christ was born of a Virgin suffered Death and rose again That you ought not to Swear in any case c. if the Scriptures had not told you so Answ. That is boldly said But consider well Moses sayes the vulgar Opinion had that Account above Two Thousand Years after the Creation by Revelation which we find in Genesis Now that there could be no Revelation without this Divine Light or Spirit which is the Life of the Eternal Creating Word must needs be granted For the Spirit of God knoweth only the Things of God and whatever makes manifest is Light And that the Spirit and Light are one though two Names has been sufficiently evidenced If then it was this Light of the Eternal Word that delivered these past things to Moses and gave that Prospect of future things to the Prophets as no doubt it was if Scripture be indubitable then to say the Light or Spirit could not do it is Blasphemous Again To argue because the Light does not reveal every Circumstance of History to each Individual that hath already an Account that therefore it could not is ridiculous Were the History of the Transactions of Christ and his Followers wanting as before Moses was that of Adam and his Posterity and that the Lord saw it needful to acquaint Mankind therewith no doubt but the Light and Spirit which revealed the Account of the Creation above Two Thousand Years after to Moses and fore-told several Hundred Years many of those Transactions of Christ by the Prophets would also have supplyed that Want But inasmuch as an Account is extant and therefore not needed 't is vain to make that Objection Again It does not follow because every man has a Measure of Light to inform and rule him that therefore he must needs know all which that Light knows or is able to reveal to him I return that Argument thus upon our Adversaries They say they have the Spirit of God Then they know all that the Spirit of God knows or can reveal to them If the latter be absurd then the former Again say they The Light within did not reveal Christ to the Gentiles that Christ should be born of a Virgin c. therefore insufficient I return upon them thus The Spirit of God given to the Children of Israel Neh. 9. 20. did not acquaint them that Christ should be born of a Virgin nor much more of his Life and Bodily Transactions therefore the Spirit of God was insufficient The like may be concluded against the Spirit in the Prophets For 't is manifest from 1 Pet. 1. 10 11. that the Spirit had not revealed to all the Prophets the Time of Christ's Appearance and Sufferings was the Spirit therefore an insufficient Rule to them But that which falls heaviest upon our Adversaries is this That the Scriptures by their own Argument are a most imperfect Account themselves of what was done not relating the hundredth part of things therefore as insufficient in not relating what is behind as they would weakly render the Light or Spirit in not revealing to every Individual those things already related Nay they may as well infer Insufficiency to the Spirit or the Light within in that it does not now shew all that shall be to the End of the World which in their proper Seasons there will be a Necessity to know as to reflect insufficiency upon it c. because it did not foretel things now past to â—…ormer Ages or needlesly reveal
Mankind What more excellent Judgment can be given then that men quit their Contentions about Notions and Opinions and betake themselves to the Practice of that which God hath already shewn unto them as spake both the Prophet Micah 6. 8. and the Apostle Paul Rom. 1. 19. And if any thing be revealed to one more then another let the rest judge in the Spirit or be silent till God manifest more to them in order to Right Judgment 'T is good to try all things but we must have something to try them by and what ought that to be but the Spirit that searcheth the Anointing that teaches all things which is Truth it self Here Mankind will live in Love having at least Natural Affections now lost by the Bâ—…rbarity of some of their cruel Religions and a Judgment oâ—… things will be made not from the Rash Partial Short sighted a d Froward Mind of man but that eternal Light and Spirit that never erred which however disgustful to some Protestants in this Age was no False Doctrine in the Account of John Philpot and Bp. Latimer two great Founders of the Reformation The first in his Answer to the Bishop of Chichester reproving his Confidence about true Faith in Christ saying These Hereticks take upon them to be sure of all things they stand in Let him doubt saith John Philpot of his Faith that listeth God give me alwayes to believe that I am sure of true Faith and Favour in Christ. The second in his Answer to a Knight objecting the Uncertainty of Man in what he calls Truth thus recorded by J. Fox Your Friends deny not but that certain Truths are communicated to us according to Capacity But as to my Presumption and Arrogancy either I am certain or uncertain that it is Truth that I preach if it be Truth why may not I say so if I be uncertain why dare I be so bold as to preach it And if your Friends be Preachers themselves after their Sermon I pray you ask them Whether they be certain and sure they preach the Truth or no and send me word what they say that I may learn to speak after them If they say they be sure you know what follows if they say they be unsure when shall you be sure that have so doubtful and unsure Teachers Let not Protestants for Shame judge us for owning a Doctrine that is confessed to and confirmed by some of the Worthiest of their own Ancestors viz. That an Infallible Judgment in things necessary to Salvation is both possible and requisite and that God communicates it by his Spirit to the Souls of men The Conclusion TO Conclude Immanuel a word suited not only to that Appearance but whole Dispensation imports God nigh to or with men The Tabernacle of God is with men he will dwell in them and walk in them they shall be all taught of me and in Righteousness shall they be established And this admits not of any Book or literal Rule or Judge to come between that in-dwelling Light Life and Wisdom of God and the Soul as its Rule of Faith and Life And because it is the unutterable Goodness of God to People in these latter Dayes as the Sum of Scripture-Prophecy thus to make known himself we are incessant in our Cries unto them that they would turn in their Minds now abroad and taking up their Rest in the Externals of Religion that they may hear his Heavenly Voice and Knocks and let him in and be taught of him to know and do his Will that they may come to be experienced and expert in the School of Christ For never Man spoak and taught as he livingly speaks and teaches in the Consciences of those who diligently hear him and are willing to be taught of him the Knowledge of his Wayes The Priest was Outward but he is now Inward the Law Outward but it is now Inward And he is no more a Jew that is one outward nor that Circumcision which is outward in the Flesh but he is a Jew who is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God Which is so far from lessening the Scriptures of Truth that unless this be man's Rule and Judge in the reading and believing of them he can never either understand them or keep the things therein contain'd aright And indeed as before I have expressed I cannot but say That Man whilst unregenerated setting his Wit and Wisdom to fathom and comprehend the Intention of the Holy Ghost in many of those Writings hath occasioned that Confusion Darkness and perplext Controversie that now so lamentably pesters the World In which State for all the External Imitations of the Ancients in some temporary and visible Parts of Worship I am to tell such from the Spirit of the Lord God of all Truth they will never be accepted The utmost of that literal Knowledge historical Faith and outward Religion is at best but the Old Heavens that are to be wrapped up as a Scroul the Old Wine and Bottle that belong not to the Kingdom and Man's holding true Words in an unregenerated and unrighteous Nature where he may cry Lord Lord but shalâ—… never enter into the Rest that is Eternal For under such a Faith and Religion Envy Wrath Malice Persecution Pride Passion Worldly-Mindedness c. may and do live yea and are cloaked as with a secure Cover from the Stroak of God's Spirit insomuch as when any are moved of the Lord to decry such fair and hypocritical Shews of Religion they are reputed Rash and Censorious and presently a Plea must he made on this wise Do not we follow the Commands of the Scripture Did not such and such do so and so Never regarding from what Grounds the Performance springs whether it be according to the Rule of the NEW or OLD Creature buâ—… abuse and vilifie us for making such Distinctions as if the Prayers Preachings Singings outward Baptizings and Suppings c. of Men in their own Spirits Strength and Will were required and accepted of God for Evangelical Worship Thick Darkness and dangerous Presumption Thus are Men out of the Way concerning both Faith and Practice and the true Rule and Judge of them They make the former to lie in an Assent of the Understanding to such Propositions and in the performing of some visible Parts of Religion in their own Spirits and Wills which is far from the Immanuel-State And the latter to be the Scriptures which is but an Account of those Things which others were ruled to and directed in by the Holy Spirit before they were ever recorded or made Scripture and not another Rule or Judge can so regulate For as the Faith and Experience so the Rule and Judge of that Faith and that Experience must be one God by his Spirit begets Faith God by his Spirit rules Faith and governs the Life of his Children for
corruptly and disingenuously against the Light within but I ask T. H. if the Light within him doth not at some times reprove him for his Passion Envy and Railing which ill becomes a Man professing the Patience and Sufferings of Christ No Man can have a sufficient Light to guide him to Salvation that hath not the Spirit of God because no man can understand the things of God but he that hath the Spirit of God but all men have not the Spirit of God therefore all men have not a sufficient Rule to Salvation because all Men have not the Spirit Answ. By this he hath granted the Spirit of God and Light of it to be a sufficient Guide and Rule to Salvation and to bring man to understand the things of God but how well this agrees with their Doctrine That the Scriptures are the only Rule of Faith and Practicâ—… and not the Spirit nor Light in man and that the Bible is the means of knowing God I refer to the understanding Reader to judge of And what though all men have not the Spirit either in the Union or Possession of it as their Rule can no man have it that thus hath it not already Seeing he concludes that no man can have a sufficient Light to guide him to Salvation that hath not the Spirit what can no man have it Is it not then to be had and yet 't is granted to be the Saint's Rule whenas that which is the Saint's Rule ought to be every man's Rule because every man ought to be a Saint wherefore God hath afforded some divine Light to every man whereby he may be led out of Darkness call upon God obtain Life receive the Spirit which he giveth to them that ask and become Saint for God is ready to give the Spirit to them that truely ask it which only man can do by a Light of it His Argument that all men have not the Spirit is no Proof that every man is not enlightened by Christ for those are said not to have the Spirit who live not to God in it but in Sensuality Jude 19. and yet such were said to be twice dead ver 12. which they could not have been if they had never been quickened yet being twice dead pluckt up by the Roots they are become sensual having not the Spirit i. e. in the Knowledge Rule Exercise and Union of it But whether shall I go from thy Spirit or whether shall I flee from thy Presence Psa. 139. 7. and upon whom doth not his Light arise when every man that cometh into the World is enlightened by Christ. The Light within cannot be ae sufficient Rule because it is made the Character of a wicked Man to do what is right in his own Eyes and to walk after his own Imaginations then that which they do account their Duty may be their Wickedness highest Wickedness and an Argument of God's severe Curse upon them it s said he gave them up to strong Delusions to believe a Lye Answ. Doth then the wicked man follow the Light within him as his Rule in doing what 's right in his own Evil Eyes and in walking in his own Imaginations Or doth God bring such a severe Curse â—…pon any as the giving up to strong Delusions for walking after or following the Light within How horribly blasphâ—…mous is it either to suppose or imply these things against the Light within to prove it an Insufficient Rule as this man argues placing not only Uncertainties the various Opinions Thoughts and Imaginations of wicked men upon the Light within but their Wickedness and highest Wickedness if they own it their Duty his Argument blasphemously places it upon the Light within most blindly confounding wicked men's Imaginations Wickedness which the Devil is the Author of with the Light in every man without distinction wherein Ranter like he puts Darkness for Light and Light for Darkness which wo is to them that doth Isa. 5. 20. Whereas they that follow their own vain Imaginations and are given up to strong delusions to believe a Lye as T. H. doth are such as have rebelled against the Light rejected the Truth have not glorified God as God nor liked to retain him in their Knowledge see Job 24. 13. Rom. 1. 21. 28. because they obeyed not the Gospel noâ—… received the Love of the Truth that they might be saved God gave them over to strong Delusions and took Vengeance on them 2 Thes. 1. 8. and Chap. 2. 10 11. Therefore God did afford both a sufficient Light Rule and tendred the Love of the Truth to them as he doth to all else how should they be left without Excuse seeing it is a Righteous thing with God to recompence and render Vengeancâ—… on them that know him not for their disobedience It cannot be consistent with his Righteousness in Judgment to bring Tribulation and Anguish upon every Soul that doth Evil or to judge the Secrets of Men by Christ according to the Gospel without ever affording them a Lght of the Gospel or Gospel Nature sufficient to discover Evil and direct to Good and how can Indignation and Wrath come upon them that are Contentious and obey not the Truth but obey Unrighteousness if the Truth did never reach to or enlighten them or how should their not obeying the Truth but Unrighteousness be charged upon them if the Truth were never afforded them Therefore by the same Reason that its confest that God wil render to every man according to his Deeds that there is no Respect of Persons with God it ought to be also confessed or owned that he doth afford to every man a Light of Truth Righteousness sufficient for a Rule to escape Sin and Evil and the Wrath that 's due for it and to direct man unto patient continuance in Well doing to seek for Glory and Immortality that he might obtain eternal Life Glory see consider Rom. 2. throughout which sufficiently signifies 1. The Goodness of God to Man 2. His dispencing of his Grace and Truth to all 3. How Impartial he is Righteous in his Judgment against the disobedient and rebellious who despise his Goodness and thereby bring Wrath upon themselves 4. The acceptance of the Gentiles who obeyed that Law or Light given them though they had not the Law in the Letter of it Wherefore now moderate Reader take notice that the very Ground of our asserting the universal Extent of Saving Grace sufficient Light to Man-kind is 1. The unspeakable Love and Goodness of God as in himself he being Love in the highest 2. His unwillingness that Man should either live or die in Sin he having no Pleasure in the Death of Sinners but rather that they should return and live 3. That he so loved the World that he sent his Son into the World that whosoever believes in him might not perish but have Everlasting Life in that he sent not his Son into the World to condemn
the World but that the World through him might be saved These weighty Considerations we have all along respect to in our asserting sufficient Grace or Light to be afforded of God to Mankind If the Light within be a sufficient Rule then no Man ought to repent of his Ignorant worshiping of the true God or of his worshiping a false God Nor ought men to repent of their Acts of Cruelty against the Saints wherin they think they do wel act according to their Light Nor ought the Quakers to repent of their Inhuman Actions of walking naked for they think in so doing they do well and act according to their Light therefore the Light within is not a sufficient Rule Answ. Still the man goes on in an absolute Strain of apparent Ranterism gross Inconsistencies and Blasphemous Inferences against the Light within while he renders it neither a sufficient Rule to discover Truth or Error in matter of Worship nor to lead men to repent of Idolatry Wickedness or Acts of Cruelty against the Saints but their thinking they do well therein this he deems according to their Light and all this to shew that the Light within which the Quakers preach is an insufficient Rule But it s then Non-sense in him to account it any Real Light at all by those his Discriptions of it before which one while renders the Light within so defective so mutable and so insignificant as a meer Nullity another while no better then Darkness it self another while the Author of Sin and Wickedness as being according to their Light What horrible Madness and gross Darkness hath the Devil led these Opposers into His accusing the Quakers with Inhuman Actions of walking naked 1st As it s in general its fals â—…or its neither a general Practice among us nor the constant Practice of any It was only some few particulars that have had a peculiar Burthen laid upon them to go naked for a Sign to such Hypocritical Professors as oppose and rebell against the Light within and are covered but not with the Spirit of the Lord that God would rent their false Coverings and discover their Shame and Nakedness as it is manifest at this Day So that its evident that some who have been made such Signs as before were therein true Prophers against a Generation of Envious Hyppocrites and Persecutors 2. His asserting that walking naked is an Inhuman Action as his Charge is general it s not true that all going naked is Inhuman but where corruptly intended for some Evil or Inhuman Act or End for 1st Were Adam and Eve Inhuman in their being naked when they were not ashamed being Innocent Gen. 2. 25. for the Shame came after Transgression from which came the Inhumanity 2ly When the Spirit of God was upon Saul it s said he stript of his Clothes also and prophesied before Samuel and lay down naked all that Day and all that Night wherefore they say is Saul also amongst the Prophets 1 Sam. 19. 23 24. It appears then that going naked was not counted such an Inhuman Action among the Prophets see also how Esaiah was made to be a Sign and a Wonder upon Aegypt and Aethiopiah Esa. Chap. 20. and so what know you but that the Lord hath made some of his Servants Signs and Wonders against many in Spiritual Aegypt and Bondage however covered with a Profession and Pretence of being redeemed as true Jews Partakers of Gospel and Church Priviledges of Spiritual Canaan whilst yet in Spiritual Sodom Aegypt and Babylon where both our Lord hath been Spiritually crucified and the Blood of his Prophets sound Here follows T. H. his after-Charge 1st And that the whole Religion and Principles of that People called Quakers wherein they difference themselves from others is of the Devil witness my Hand Thomas Hicks This Charge is not only General but also very dark and most disingenuous For if by OTHERS he means ALL OTHERS he should have specified those Principles wherein we differ from all others and produced his Proof But if by others he mean only his own Sect called Anabaptists then he hath made a very rigid Conclusion against all others differing from them that their whole Religion and Principles wherein they differ from Anabaptists are of the Devil 2dly They that deny the Resurrection of that Body that was committed unto Dust overthrows all Religion he saith To which I say these Baptists that affirm it of the same Carnal Body after turned to Dust and yet that it cannot be a New-Created Body and that the Body which God giveth to every Seed is the same Body as T. H. in his Dialogue doth Pag. 58. 59. with others of his Brethren they affirm they know not what and that which they can never give a reasonable or a convincing Demonstration of being also contrary to that Scripture 1 Cor. 15. 37 38 40 50. and while they make this their Opinion the Ground of their Religion and future Happiness their Religion is Carnal and their Opinion Non-sensical and their Foundation Sandy being grounded upon Dust and they themselves are very Ignorant of the Mystery of the Resurrection as will further appear hereafter upon the full Disquission of this weighty matter THE CHRISTIAN-QUAKER AND HIS Divine Testimony VIDICATED In a more particular and direct Answer to the Baptist's Dialogue Section I. The Light Within proved Divine and Saving c. FIrst That there is a divine Light in every man which is of a saving Property in its self and therefore sufficient to guide and direct man to God and so to Salvation And for its being a divine Light I have urged Joh. 1. 4. In him was Life and the Life was the Light of Men. Secondly That this Light is the certain Guide and Rule to true Believers in matters of Faith Spiritual Worship and Obedience to God and therefore that which can give a right Understanding of the Holy Scriptures These our Assertions are chiefly quarelled at by T.H. and some of his Brethren though he very smoothly pretends not to cavil but that he may understand the Truth as desiring to know First What this Salvation is 2dly What this Light is 3dly Who they are that do obey this Light and in obeying attain Salvation pag. 2. To which I answer It both hath appeared and will appear against thee T. H. that thy Envy and Cavilling hath kept thee from the right Understanding and Knowledge of the Light and Salvation that thou art now to seek at this time of Day And yet sayest that all thou intendest is my Conviction and Recovery as in thy 10th p. when as yet the Darkness covers thee and keeps thee from the right understanding of Truth But if thou hadst obeyed the Light of Christ within thee thou wouldst have known both its Power and Sufficiency unto Salvation and that this Salvation which it leads to is Christ who is both Redemption and Salvation to them who follow him in his Light from Darkness Sin and Defilement
by thee in shunning those many Evils thou art checkt for and performing the good to which it excites thee thou wouldst both know and speak better of it then thou dost as that which both moves and leads in the Way to Salvation which is from Sin here and from Wrath hereafter and so unto Christ who is the Giver of it But it is probable thou thinkst thou art an elect Person and so in thy Presumption slites the Light within as not only Insufficient of it self to guide unto Salvation but also as a mis-guiding Light And this Doctrine herein opposeth thy Maker and his Universal good to Man-kind How then thinkest thou that the Rebellious can be left without Excuse or God be known to be clear when he judges Sect. V. The Dipper proved a Blind Guide and in gross Confusion in undervaluing the Light within T. H. DId the Light in Saul reprove him for persecuting the Church Doth not he himself confess that he verily thought he ought to do many things against the Name of Jesus Yea doth not Christ tell his Disciples that some would kill them and yet think they did God Service But how could they think so if this Light in them did reprove for it p. 8 9. Answ. Thou having asserted that there are some Sins which the Light reproves not among these thou instancest namely persecuting the Church doing many things against the Name of Jesus killing the Disciples and therefore concludes it no sufficient Rule O! thou blind Guide how darest thou thus accuse and undervalue the Light of Christ within contrary to thy many Concessions elsewhere Is Christ the Life and Light of men And yet does not his Light reprove Persecution and Murther If it reprove not these what are the Evils it checks for What rational Man cannot see thy manifest Folly herein thus to confound Persecutors evil Thoughts with the Light within and to conclude the Light within no sufficient Rule because of some mens Wickedness who have rebelled against the Light and therein thou hast put Darkness for Light And what were the Pricks that were hard for Saul to kick against And where was that Holy Ghost which the Persecutor alwayes resisted Act. 7 Their Envious and superstitious Minds and dark Thoughts were not the Light but such as clouded and obscured the Light in them yet the Kingdom of Heaven was in those Jews and so much divine Light in those Heathen as shewed them that there was a true and unknown God to be worshipped with sincere Hearts and pure minds and that in him we live and move and have our Being had they waited in that Light and listened to it they would both truely have known God his Way and Worship as some did If all things that are reproved are made manifest by the Light how dost thou exclude those gross Sins of Persecution and Murder from being reproved by the Light And why dost thou argue against it from mens persecuting and murtherous Thoughts which arise from their Enmity and Rebellion against the Light But further I argue against thee on the Behalf of the Light viz. That its manifesting all things that are reproved is in order to guide men out of all reprovable Wayes which if they be guided out of they are in their Duty For where man is not reproveable for any thing he is in his whole Duty and so in the right Way T. H. Did the Light in the Heathen-Philosophers check them for multiplying their Deityes and for not believing that Jesus is the Christ Or did it reprove them for their manifold Superstitions And were they thereby directed to the right Way of worshipping the true God I demand an Instance among the many Thousands of Man-kind c. p. 9. Answ. That which might be known of God which was manifest in the Heathen and which did open the Eyes of many clearly to see the eternal Power and God head Rom. 1. that was able to direct them into the right Way of worshipping the true God for the reason why many run into Superstition and to multiply Gods was because that when they knew God they Glorified him not as God but became vaine in their Imaginations Rom. 1. which was their Sin and not any Defect of the Light given them from above for that Light which gave them the Knowledge of the true God was therefore able to direct them into the right Way of worshipping him And whereas thou demandest an Instance among the many Thousands of Man-kind that hath been convinced or reproved for not believing Jesus to be the Christ by the meer Light within before any Light of Revelation was brought unto them p. 9. Thou still persists in thy dull course of begging the question while thou takest it for granted that the Light within is but a Creature or natural and so not any absolute revealing Light But this I cannot grant thee while it is revealing God and his eternal Power to man that waits in it However thou slites it under thy frequent Phrase Meer Light within though it be neither opposed to the Spirit nor Revelation as thou wouldst have it while it is Divine and Spiritual And that thousands of Man-kind are reproved for not believing in the Son of God is evident by the Spirit of Truth reproving the World of Sin because they believe not in the Son of God in that they do not believe in his Life or Light within they do not believe in him who is the Giver of it and therefore reproved by the Spirit and surely many Thousands are comprehended in this World of Unbelievers Sect. VI. His Ignorance of the Divine Principle T. H. I Grant that the Light in thee may reprove for those Sins the common Light in all Man-kind will not because thou hast borrowed much Light from the Scriptures p. 9. Answ. It s evident thou understands not the Principle of divine Light within from what thou hast borrowed from the Scriptures with thy Imaginations perverting them wherein is thy great Darkness thou egregiously mistakeest a litteral Notion and Historical Faith for the divine Light within which is given to all which is a pure Incorruptible and Unchangeable Principle of Life and Truth immediately given and shining from Christ the Eternal Word and not mens acquired Notions from the History of Christ's outward Manifestation in the Flesh. But in thy gross Ignorance thou exalts such Acquirements of men above the Principle of Light within And so mens Historical Profession of the Scriptures as their only Rule though they much differ in their meanings therein which they make their Rule many times above the Scriptures and above the Gift of God this is a great Error of you Litteral Professors Thou wouldst not be pleased should I alledge your various Opinions upon the Scriptures to prove them no sufficient Rule though thus thou art pleased contradictorily to deal with the Light within Had the Princes of this World obeyed the Light of Christ within they would not have crucified
Light from Christ Jesus the Way out of the Fall the second Adam receiving the Light they receive Redemption and Sanctification whereby their Spirits Bodies and Souls are sanctified Great Mystery p. 91. Note here still that he plainly distinguisheth between the Soul and him that redeems and sanctifies it so that the Soul or Spirit of Man is neither God nor Christ but as much inferior in Subordination to God and Christ as the Creature Man is to the Creator or that which is saved and redeemed to him that saveth and redeemeth The sum of what 's said amounts to this candid Account about the Soul viz. That the Soul and Spirit of Man is not the very Being of God nor a part of God though the original Life of the Soul which came out from God is immutable and infinite there is a divine and infinite Life in the Soul of Man which we would have you be sensible of This is the Life of Lives the Soul of Souls the Being of Beings by which the Soul of man is made to subsist in its Being and Immortality whether in the Kingdom of Glory or Pit of Darkness although this original or divine Life in the Soul stands clear and free from both the Guilt Torment and Anguish that comes upon every Soul of Man that does Evil. Every Soul must appear before the Lord in its own proper Image and Nature which it hath born been under and received while in the Body having been subject either to the Spirit and Power of God or to the Spirit and Power of the wicked one wherein it s capable of either being a Vessel of Mercy and Love or a Vessel to hold Wrath and Anguish according to what it doth here love and effect and contract to it self whether Good or Evil. Therefore as it s commanded Take heed to thy self and keep thy Soul diligently c. love the Lord thy God with all thy Soul c. and then thou wilt know Christ to be the Salvation of it The Scripture speaks variously of the Soul and as in divers States and Conditions viz. 1. Of the Soul of God which is Immutable 2. Of the Soul of Man and that 1. Of the Righteous which really pertake of the divine Nature 2. Of the Wicked which pertake of the Nature of Enmity And these differ in their Affections the one being to Good and the other to Evil. Mention is made of the Soul as under the Power of Sin Death and the Grave by man's Disobedience and Fall and of the Soul as quickned raised up and delivered or saved by the Power of Christ the living ingrafted Word Sometimes the Soul is mentioned as including the whole man sometimes as distinguished from the Body sometimes it s esteemed as the Life and sometimes the Spirit or Breath of Life and an active Soul inspired and there is a State wherein the Word of the Lord is said to divide asunder betwixt the Soul and Spirit Now if you do not own a divine Seed or unchangeable Principle of Life in the Soul I query of you 1st Do you or did you ever know your own Souls 2ly What the Soul is in it self and distinct from the Body 3ly What and where is that to be known that is to change the Souls and so the whole man's Affections from Evil to Good while man remains in this Life 4ly Do you own the Souls Immortality that it doth not dye with the Body Do not some of you Baptists hold that the Soul dyeth with the Body and sleeps in the dust of the Earth untill both arise together 5ly Whether Man doth not subsist in his spiritual Being and Parts with a spiritual Capacity and spiritual Sences having a Sense of perpetual Gain or Loss when his Earthly Tabernacle is put off 6ly Whether the Spirit of Man doth not return unto God that gave it to receive its Judgment and Reward 7ly Whether Man must not be born again here of an Immortal and Incorruptible Seed in him if ever he enter into God's Kingdâ—…m or enjoy Glory hereafter 8thly Whether it be not more necessary for you to wait in humilily to know this immortal Seed in you and to be born thereof then to puzzle your Brains and to busie your Thoughts either about the Questâ—…on how and with what Body are the Dead raised Or how your Souls shall be invested hereafter If you remain here in the Enmity slighting and contemning the Light within or the immortal Principle or incorruptible Seed within as T. H. doth scoff and ridiculously droll at our Testimony for it you 'll be clothed with perpetual shame and Contempt hereafter God knows how to reserve the Unjust to the Judgement of his great Day to be punished as both Divels fallen Angels and wicked men are reserved You need not question in what Bodies or Vessels for that you shall be vessels fit to hold inevitable Wrath if here in time you repent not But if you repent and return to the Lord God and love and serve him with all your Souls it will be well with you hereafter God will provide well for you And the Glory wherewith his sanctified Ones shall be invested And of that House wherewith Righteous Souls shall be cloathed upon is beyond the reach of humane Capacities Thoughts or Imaginations of men And you who are contending and quarrelling about your carnal Bodies have not had so much as a Vision of the Glory of the Saints hereafter nor of the Gloriousness and Spirituality of their Body who are as the Angels of God in Heaven Sect. XII The Neck of the Baptist's Cause broken by his own Concession to the Light within in which Christ and his Testimonies are effectually received T. H. HOw could you call the Light within Christ if some Scriptures had not mentioned Christ in you that he is the Life and Light of Men Give me an Instance of any Person in the World that never had Acquaintance of the Scriptures that ever called the Light in every Man by this Name If none can be produced then the Scriptures must be your Rule for this p. 22. Answ. Thou hast said enough in not only granting the Light within to be Christ but also in confessing that he is the Life and Light of men which while he is really so to men this is sufficient for them to call him as he is and appears to them Is it not therefore great Ignorance to imply him an insufficient Rule for men to give Testimony of him while he is a sufficient Rule and Light to them for their Supply and Life in him And what if they cannot call him by all those Names by which he is called in Scripture while they feel him in Vertue and Power to be really what he is called according to their Enjoyment of him It s true we having the Knowledge of him as our Life and Light we must needs reverently own and make use of those Testimonies in Scripture which concur with our Knowledge of him
because you that profess them to be so are so repugnant one unto another thou wouldst readily reflect Absurdity upon me though to the undermining of thy own Cause Why dost thou so much slite the Light within and insinuate against Revelation or Perfection from personal mistakes Weaknesses or Failings of some particulars supposed Nay I may further except against thy Impertinency herein who durst not produce one Argument against the Principle upon this Occasion when thou wast desired for that an occasional Mistake Slip or circumstantial Difference is no general Argument to prove a man a false Prophet or Minister never called of God seeing that An Eli and a Samuel might be mistaken 1 Sam. 1. 13 14. and Ch. 3 4 5 6 7 8. and Ch. 16. Verse 6 7. A young Prophet seduced by an old 1 King 13 18 19 20 22 23 24. A Paul revoking his Reflection Acts 23. 5. A Paul and a Banabas in a Contest Acts 15. 39. A Peter withstood by Paul Gal. 2. 11 12 13 14. Yet these are no Arguments that therefore these men were never called of God nor had divine Revelation to prophesie or preach Neither on the other Hand does it argue that they fell short of Perfection or Infallibility when they came to see into the Depths of Satan and how any of them have been overtaken for through that which is perfect they out-grew Imperfections and Weaknesses I must yet take notice of what thou speaks of a Revelation that came from Paul Hobson who on Purpose to try them spake through a Trunk yet could they not distinguish his Voice from the Immediate Voice of God p. 27. Reply Thou hast herein grosly belyed the Quakers neither were they either thus tryed or cheated howbeit dost thou think that this adds to the Credit of thy Cause Was not Paul Hobson an eminent Dipper or Brother Baptist of yours who when he grew weary of a poor shattered whimsical man in his House who was no Quaker your Brother Paul did feign a Call as from God through a hollow Trunk to the poor man to get rid of him as I have also heard the Story credibly related in the County of Durham Now was not this a horrible Deceit and Cheat of your Brother Paul to presume such an Invention as in the Name of God whether was he the Deceiver or the poor man deceived most to be blamed Let the ingenuous Reader and thy own Conscience judge And so how dully and sorrily thou hast come off to bring this as an Instance either against the Quakers or Revelation How hast thou manifested thy Folly herein And wouldst thou and thy Brethren be thus dealt by to be all reflected upon or disparaged by the Miscarriage of any particular Persons supposed among you thou wouldst be ill pleased if I should speak in earnest behold what Deceivers the Baptist Preachers are seeing Paul Hobson their Brother did so impiously deceive and cheat the poor shattered man And so what Advantage hath thy envious Reflection upon us been to thee or thy Cause Again thou bring'st an Instance against the Light within thus T. H. Above all that eminent Difference may not be omitted between J. N. and G. F. at or after J. N's publick Entrance into Bristol when they called each other the Children of the Devil and departed from the Light A great Party adhered to both in this Opposition of their Lights and Revelations p. 27. Answ. First This is a false Relation the Words were not so between them nor was the Opposition at Bristol 2. Nor was the Opposition from the Light in both 3. It s true that J. N. was witnessed against by several for turning aside from the Light at that time and therefore it is most unjust in thee to cast his Failings upon the Light or instance it as an Argument against us 4. J. N. came by the Light to a Sence of his Loss and repented of it therefore unjustly imputed either to the Light to G. F. or us 5. Seeing there was Opposition between them it is a most malitious Conclusion of thine from hence to call us Cheats and Impostors p. 28. as also in thy 17. pag. thou calls our first fundamental Principle a meer Cheat. Thus thy wicked Design is not only against the Persons but against the Principles whereas our first fundamental Principle is the true Light against which thou hast thus blasphemed for which God will rebuke thee not only as an impertinent but a most malitious Opposer And to prove thy Lye that we endeavour to beget in the minds of men an ill Opinion of the Scriptures thou dost instance my Saying that which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and greater p. 28. But leavest out my Explication viz. as received and immediately proceeding from the Spirit and spoken in the Sence thereof that is in the living Demonstration of the Spirit to the Conscience This I still testifie is of greater Authority then the meer Letter or Writing though containing the same Words so spoken as I did then instance and explain thus viz. As Christ's Words were of greater Authority when he spake then the Pharisees reading the Letter c. But do not you Baptists deem your Preaching of equal Authority with the Scriptures when you say what you preach is the Word of God however intermixt with your own uncertain Meanings In thy 35. pag. to prove thy calling me a Knave a false and deceitful Man thou sayst I give not the least hint of thy Explications of thy Positions whereas I writ thy Doctrines for thee to give thy own Explications least thou shouldst say I wronged thee yet to this Day I must confess that some of thy Positions were so absurd and incongruous that I could not hear thee give the least rational Explication upon them as those mentioned upon Joh. 1. 4. viz. First Of the Light being natural because the Light of the Eternal Word Secondly That 't is divine as in God but natural as in man for this thou didst not shew so much as the least Colour of Reason or rational Explication And must I be accounted a Knave guilty of Deceit a false deceitful Fellow for not writing all thy Impertinencies And yet thou takest the Liberty to leave out my Explication which was most material to my Position for the powerful Demonstration of the Spirit while it was set down in Print before thy Eye Oh! what gross Hyocrisie art thou guilty of thus to rail and revile such as wish thee no Harm when thou hast no Occasion given thee and yet art guilty of that which thou falsly accusest another for An other dark Accusation of thine is of a Servant Maid that should say the Bible is a good honest thing but she lik't our Friends Books better p. 29. If thou hadst mentioned the Name of this Maid and proved the Accusation what is this to the Body of the Quakers Though I suspect this
Accusation not true but if it were doth thy inference follow that our Proselites are thus taught O abominable Wickedness Where or when did we ever preach such Doctrine We utterly deny it and never heard any of our Friends held or owned it knowing in our Conscience the eminent and reverend Esteem we have of the Scriptures or Bible as the principle Book extant in the World though we may not slite but esteem all other Books dictated by the Spirit of Truth in their Places and for the good ends intended Another Accusation is that Fox and Hubberthorn said the Scriptures are no standing Rule and that it is dangerous for ignorant People to read them p. 29. Reply First As for being the only and standing Rule they no where call themselves so but refer us to God and Christ or Spirit within 2ly Thou hast wronged and mis-cited their Words in a more general terms then they are their Words not being 't is dangerous for ignorant People but to their Adversary they say The Letter which killeth is dangerous for thou takest it here to war withal against the Saints giving out thy carnal Expositions upon it you read with Danger who make a trade of Scripture but blessed is he that does read and understand c. as in the same page and Book cited by thee Entit Truth 's Defence Mark here they neither slite nor oppose the sincere reading and perusing of the Scriptures Now seeing thou abuses and mis-renders as hinted before such Passages as we find apparent in our Books to correct thee It s no Wonderment if thou dost abuse divers of our Friâ—…nds in thy Stories upon meer Reports and private Discourses as thy manifest Deceit in mis-citing our Words which renders thee very suspitious in many of those Stories Now let the ingenuous Reader take notice of thy Abuse herein Bâ—…t 3ly That it is dangerous for some ignorant or unlearned People to read them is evident while unstable and prejudiced in their Minds not regarding the Spirit or Light that gave them forth to learn by and give them the right Understanding for 't is such as are unlearned who wrest them to their own Destruction Is not this dangerous for any to pervert them to their own Destruction Is it therefore just in thee to compare them to Jesuites and Romanists who thus intend Yet 't is not dangerous but useful and profitable to read the Scriptures in Honesty and Simplicity of mind having regard to that divine Light and Inspiration of the Almighty that gives the true Understanding of them Another Story is of one Holbrow that should say that the Scriptures were no better to him then an old Almanack Answ. This verifies the old Saying that the Devil will play at a small game rather then stand out But we utterly deny any such gross Comparison concerning the Scriptures I am credibly informed of a Ranter that spake these Words above twenty Years ago what 's that to the Quakers And we have heard of some Ranters that have thus grosly slited the Scriptures but never any real Quaker Howbeit thou art not wanting in Envy to brand us with such Calumnies how utterly soever the things be disowned abhorred by us Some Baptists have turned Ranters and others have mantained Ranterism and others of them Poligamie others again eminent among them as namely of their Leaders have turned Papists Now wouldst thou take it well if I should endeavour to render you all odious upon their Account 'T is probable when they turned Ranters they had a very mean Esteem of the Scriptures And if I should take this Course of arguing against the whole Body of you Baptists and Dippers I might make a large Narrative of the gross Wickedness of many that have been eminent among you but that is not my Way of confuting mens corrupt Principles though sufficient to spoil the Credit of the guilty and to render them unmeet Guides to others Yet far be it from me to asperse all amongst you therewith believing many called Anabaptists to be far more honest and sincere then thy self or divers of thy Brethren Elizabeth Marshal saith in answer to the Dialogue pag. 27. THat about sixteen Years ago I was pressed in my Spirit to vâ—…sil the People called Baptists in Taunton and at their Meeting which was then in Taunton Castle I spake amongst them what was given me of God which the Meeting with Attention received and many of them came forth with me lovingly to a neighbouring House this is true but that I should ever say or pretend I had a Message from the Lord to deliver only to Thomas Mercer at Taunton this is utterly false And also that Thomas Mercer as an old Acquaintance hath been several times to visit me this is true but that I should say to him or any other person that it was revealed to me that he was come to deny his Principles this is also a false forged Lye and I think when I shall speak with Thomas Mercer he will not abuse me with such a Lye not did he ever reprehend me for such a Saying So it is a Lye proceeding from the Father of Lyes who through his Servants would suggest such things on purpose to render the Truth and those that profess it odious but the Pit the wicked hath digged for others they fall into themselves and the Truth is Clear and I am Innocent therein who am yet alive to give this my Testimony under my Hand Elizabeth Marshal Sect. XV. His partial Relation against John Story AGain thou givest a very scanty and partial Relation concerning John Story about the Sufficiency of the Light in every Man to guide to Salvation without any other Counceller upon their excepting against the Priest's Book out of which the Position was read and refusing to be catechised by thee c. p. 30. As for that Contest between thee and John Story I have heard a more full and impartial Account then thou givest and how thou wast sufficiently baffled at it and proved a false Accuser of the Principle of the Quakers as leading from Christianity to Heathenism which could not be supposed to relate to those Gentiles that walked up to the Light or Law of God in their Hearts for that was really pious and therefore Christian but to the impious idolatrous Part And though John Story and his Friends might justly except against the Priest's Book as being an Adversary to us perverting our Principles and representing them to our disadvantage yet John Story never receded from the sufficiency of that divine Light of Christ in every man to guide them to Salvation who believe in it and are obedient to it not excluding the Counsel of such faithful Ministers where they are sent so to direct and turn mens minds from Darkness to the Light wherein they still submit to the Light of Christ as the Ground of their Ministry and the sufficient chief Rule and Guide which implies no defect in Christs Light but on the
Creatures Part whose mind is alienated from the Light the Insufficiency is not in any degree of the Light it self as a Rule but they that are turned to it ought solely to depend upon it in it to know and receive the Light of Life and Power from Christ against Sin and the Devil As for John Story and our Friends refusing to be catechized by thee when thou hadst accused them they might very well while thy catechizing argued want of Proof for thy Charge and a Willingness to draw out some Occasion from them therefore they had the Advantage to discover thy foolish Rashness And thou hast made use of divers other lying Pamphlets to prove thy Falshoods against us in many things and hast raked up in thy Dialogue Slanders out of our Adversaries Writings which have been long since answered Reader be pleased to view over these two Accounts touching the Controversy between Tho. Hicks and John Story that It may be understood how Sillyly Tho. Hicks came off about his false Charge against the Quakers Devizes the 21st of the 11th Month 1672. THe Occasion and Substance as I remember of what past between John Story and T. Hicks at Bromham boâ—…se was as followeth viz. A Friend of ours visiting some of her Relations that were Baptists in the Vize some Discourse passed of the Fewness that was converted of late Years to which Tho. Hicks said it is not now a time for Conversion the Friend answered she believed otherwise for many had been converted within these few Years by the People called Quakers the Quakers said Hicks their Conversion is but from Christianism to Heathenism which the Friend said was not so but he pretended he would prove it and came to the Meeting where John Story layd his false Accusation hard upon him either to prove it or confess his Lye but he sought many Wayes to evade it at length Hicks and an outed Priest that came with him produced a Book a Priest's Book as was conceived in which as they said was contained many Errors collected out of our Friend's Books John Story replyed to this Purpose that we shall take no notice of what is printed or mis-represented of our Principles but we shall claim that Priviledge to state our Principles our selves and to present them as we understand them And in some Discourse about the Light John Story laid it down as our Principle that the true Light that lighteth every man that cometh into the World is sufficient for Salvation c. But Hicks not willing to be beat out of his own Road raised many Intergatories which some Friends of ours reproving said they needed not or did not come to be catechizâ—…d of him but pressed him to answer the matter in Controversie and not permitting their Arguments out of the Book they brought Hicks and his Company rose up and went away with a Lye in their Mouthes which was that our Friends did deny their Principles Samuel Noyes Chippenham the 15th of the 11th Month 1672. IT s known here that the matter to be disputed was Hicks ' s own Assertion under his Hand which he promised to pâ—…ve viz. that the Quakers converted from Christianism to Heathenism and John Story to make an Introduction into the Dispute after the People understood the matter to be disputed opened to the People what must be understood by Christianity according to the Saints Testimony and what by Heathenism according to holy Scripture as to both their Wayes and Worships by that Hicks found himself at a loss and surely felt his own Words his Burthen and strugled much to avoid the proving his Charge though given under his own Hand but Truth bruised his Head and held him fast God's Power and Wisdom was manifested above the Serpent then he pulled out a Priest's Book and read that which he called the Quakers Tenet which either the Priest had wronged in his Book or Hicks in reading or the Printer in printing viz. that the Light in every man is sufficient without any other Councellor to guide unto Salvation leaving out the two Words of Christ it should have been the Light of Christ or that true Light which lighteth every man that cometh into the World is sufficient So our Friends answered they came not there to be catechised by him but to hear him to prove if he could that the Quakers converted from Christianism to Heathenism and said that Book in his hand was a lying Book so the Weight of Judgment in the Truth came upon him These are the Heads of the matter and manner of the Dispute so far as Friends here at present remember Take this at present lest John Story 's Information come not in time Thomas Neate William Dyer Sect. XVI The Baptist's Disparagement of the Light within contrary to his own Pretence AFter thou hast pretended no Disparagement to the Light within to say that God makes any thing more known of his Will c. for each degree of Light is serviceable to its end p. 36. wherein though thou hast granted the Difference to be but in the degrees of Light and not in the kind yet mark what thou sayst afterwards in thy 38. pag. viz. T. H. What intollerable Pride and Arogancy have you arrived to And all this in following as you pretend the Conduct of the Light within improving it to the subverting and anihilating the Covenant of Grace which is the only Way God hath revealed since the Fall for the Salvation of Sinners Surely then this Light which instead of directing what you do in a Way of Subserviency to the Ends of this Covenant doth directly oppose it is in that so far from being a sufficient Rule that it ought to be rejected Answ. Are all these no disparagement to the Light within let the ingenuous Reader judge Hast thou not herein manifestly opposed and deny'd what thou sayst before for the Serviceableness of each degree of Light to its end But what Service if the following or Improvement of any degree of the Light doth either anihilate or oppose the Covenant of Grace What dark mad and blasphemous Work hast thou here made against the Light within which if it ought to be rejected what account will be given to God for it And he should he give a Light so repugnant to his own Covenant Hast thou not told us that man must be accountable to God for every Dispensation of Light But now thou sayst it ought to be rejected And hast thou not told us that Christ is the Light and Life of men How easie is it to see thy lamentable and blasphemous Contradiction which thou art fallen into as a Judgment upon thee for thy opposing the Light But let us understand how thou discribes this Covenant of Grace and way for the Salvation of Sinners since thou dost not own it to be obtain'd by following of the Light within but the â—…ight within to be Rejected where thy Christianity comes to be embraced We are sure that God hath
according to the Scripture though 't is probable not in my Opposers Words and Terms for note that his Charge which I denyed was not that the Quakers deny the raising again of this very Body of Flesh c. but the Resurrection of the body in this general Phrase Is it therefore ingenuous that I should be thus accused in these general Terms And when I cannot in Reason or Conscience own T. H's manner of stating things as my Opinions in his own Words both besides and contrary to what my Words were or are must I therefore be called a Knave a deceitufl Fellow c Whereas my Conscience bears me witness that if he had stated either my Affirmations or Denials in any Case in my own Words Books or Writing I would not in the least have disowned or receded from them as mine but either have stood by them or upon plain Scripture Evidence to the contrary should have fallen â—…nder Conviction and Reprehension according to the nature of the Error or Mistake if truely detected or proved guilty thereof As concerning the Resurrection I am so far from bauking my Testimony or receding from what I have and do hold concerning it that I am intended if God permit to speak further thereof according to the Sence and Understanding given me and that before I have done with my present Opposers But whereas T. H. takes the Liberty to be the Quakers Mouth and to present them as speaking those impertinencies and Falshoods which are meerly his own Forgeries and â—…ever believed nor intended by them Let the unprejudiceâ—… Reaâ—…er judge whether he be not highly guilty of Falshood and Deceit herein as in divers things hath been signiâ—…ed in this Discourse And as for his second Accusation admitting that I did not write down all his Explications upon his Positions 't is no Proof that the Relation of what I gave was false as very sillily he accuses me Neither hath he proved that I have given a false Relation of any one Position of his Besides in some of his Positions the very Substance of his Reason or Argument is therewith inserted in my Paper others of his Positions are so absurd and gross that he could not make so much as the Colour of a reasonable Explication upon them and therefore I did endeavour to induce him upon more deliberate Conside rations to produce what Explications he could for his Doctrines for which these were my Words If our Opposer say we have not inserted his Explications upon his Assertions our Answer is that 's his Work he hath Liberty to do it himself Now if for this he must revile me in the open Street calling me Knave and shaking his Stick at me If the Baptists will prove men Knaves at this Rate about Principles or Opinions they will make all Knaves that oppose them who do not relate all Circumstances of Words as well as their Assertions how impertinent soever Though I am unwilling to reflect upon all of them for this outragious and uncivil Carriage and defaming Language of their Brother Hicks for his Brother W. Kiffin did somewhat ingenuously shew his Dislike thereof openly yet when he attempted to prove it adding thereto against me such Language as this viz. impudent Fellow audacious Fellow deceitful Fellow c. To excuse him herein some of his Companions said it was his Zeal but this Cover was too narrow such hypocritical and false Excuses will not hold up the Credit of T. Hicks and those his Adherents And be it reminded that in divers things he hath both curtail'd and wholy left out my Explications particularly of that Passage cited by him in his 28. pag. viz. That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and greater here he stops and leaves out As received and proceeding immediately from that Spirit and as Christ's Words were of greater Authority when he spoke then the Pharisees reading the Letter as before hinted See here he hath called me a Knave for that which he is more manifestly guilty of and so is condemned out of his own Mouth in that which he allows himself in And I desire that Tho. Hicks may look at home and examine his own Conscience whether he was not in himself detected for that his Passion and Fury towards me I would not have him go on wronging his own Conscience nor withstand that Light in him which in secret would shew him his Infirmity and Evil in this matter of Passion and calumnious Railing whereby he will never gain upon the Spirits of any who are tender and sincere to God But instead of repenting thereof he brings the same Language over again in his Postscript after he has had both reproof and deliberation to have learnt better but it appears he is disturbed and royl'd in his Spirit as a man guilty and therefore shuffles to ease himself by telling us again thus viz. I told G. W. he was a Knave wherefore I did then and do so still esteem him c. really false and dishonest p. 91. To which G. W's reply is the Lord forgive him howbeiâ—… I am at defiance of my Adversary's implacable Enmity and do challenge him and all the World justly to detect me of dishonesty or of acting against my Conscience or to the Injury of any one living knowing my own Peace in the Testimony of a good Conscience towards God and Man I do really defie the Envy of the Devil and all his Agents And T.H. cannot hide his Passion and 〈◊〉 by his begging the Question viz. Doth not that Quaker who wrote that Book called the lying Wonder p. 9. endeavour to fasten these terms of Fool and Knave upon J. G. Whereas his Case was not the same with mine nor is he positively so charged for his Brother J. G. attempting to attest the Anabaptist's lying Wonder out of Lincolnshire upon the meer Credit of his Brother Ralph James the Fomentor of it as having been an Elder of a Congregation many Years from whose Mouth J. G. had the Relation of a great Miracle done by the Prayers of their Church though contrary to their Faith who affirm that Miracles are ceased long since and yet in his Letter to his Elder R. J. to desire a Reason why this great handy Work of God hath been so long concealed from Publication when he himself knew of it some Months before as also Ben. Morley as J. G. affirms to which the Words are added by T. R. thus viz. Whether J. G. be not as much Fool as Knave by his own handy Work let his Brethren judge See here it s referred to his Brethren to judge in this Case which was 1st His deposing the lying Wonder under his Hand from the Credit of the Forger 2. His pretending to desire a Reason of its being so long concealed when he himself knew of it some months before though they have not judged his Folly at least in this but T. H. hath positively called
that are not written Joh. 20. 30. and Joh. 21. 25. To this I say It s an easie matter for Intruders to ask unlearned and unnecessary Questions whereof this is one of those many other Signs and Things that Jesus did it s said If they should be written every one I suppose that even the World it self could not contain the Books Joh. 20. 25. how then should this Querist be capable to contain them I suppose he doth not think himself able to contain more then the World it self If he saith it is an hiperbolical Expression then is his Question hiperbolical to be sure And if we cannot give him Account of all those Signs and things in particular while we are not sollicitous to know them nor do we think it needful is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching Would such an Argument against the Scriptures being the Rule please him because they contain not all that was done God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for to understand as Mat. 19. 11. to comprehend Job 21 25. Then in that Sence there 's far more written in the Scriptures already then either our Opposer or his Brethren can either comprehend or understand and therefore it s a busie Intrusion and Cavil in them to query for more while they oppose the true Light within and will not believe in it nor depend upon the Immediate Teachings of the Spirit of Truth from whence the holy Scriptures proceeded but dark they are and more grosly dark and confused they are like to be who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth which I desire the Lord to give them a Sight and Sence of unto Repentance rather then they should perish in their perverse Gain-sayings THE Angry Anabaptist Proved BABYLONISH IN Answer to Henry Grigg's Pamphlet stiled The Baptist not Babylonish Wherein Whilst he endeavours to reconcile his Contradictions in his Book Entituled Light from the Sun c. Charged upon him in a Paper Entituled The Babylonish Baptist He is run into more Contradictions Absurdities and false Accusations against the People of God called Quakers and their Principles By G. W. Ex ore tuo te judicabo Printed in the Year 1673. The Heads of the following Treatise I. OF the Light of the Eternal Word in Man and the Anabaptist confounded about it II. The Sufficiency of the Light within to reveal God Christ c. III. The Effect of Christ's Sufferings only known in his Light within IV. The saving Work of the Spirit V. How the Light in Man is a Gift and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined VI. The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished VII The Anabaptist's Imposition about their Shadowy Baptism VIII Their Definition of the true Saviour and his Being IX The Hypostatical Union X. His Charge against the Quakers Principles and Doctrines of the Light within proved impure vile and ignorant and the Spirituality Divinity and Sufficiency of the Light within further asserted XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers XII His groundless Comparison and Distinction between the Light of God in man and the Light of Christ or Gospel further refuted XIII His belying us with denying the Man Christ Jesus to â—…loak his own Absurdity and Ignorance of Christ and his Being XIV That scriptural Distinction between the Eternal Son of God and the Body prepared for him further maintained and the Anabaptist's persecuting Spirit reviling and traducing the Inocent reproved XV. A Warning and Reproof to Hen. Grigg c. XVI The Baptist's nine Questions answered THE Angry Anabaptist Proved BABYLONISH IN Answer to H. G's Pamphlet stiled The Baptist not Babylonish WHereas H. G. pretends he hath set down my Animadversions upon his Contradictions in order exactly after my own Fashion pag. 1. I say this is not true he hath left out the latter part of five of them which it appears did pinch him Therefore I shall represent to the Reader his Contradictions with my Animadversions and the Stress of his Exceptions whereby he would endeavour to make People believe he hath not contradicted himself but that we must refer to the Impartial Readers to judge of in the Light of Truth I. Of the Light of the Eternal Word in Man and the Anabaptist confounded about it HEnry Grigg saith viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light pag. 8. of his Book called Light from the Sun of Righteousness H. G. in Contradiction saith I really believe that the Lord Jesus Christ AS the Eternal Word hath given Light or enlightneth all Men and Women that come into the World p. 8. G. W. his Animadversion The Light or Life of the Eternal Word which is the Light of Men Joh. 1. 4. is spiritual and divine as is that Word and therefore saving to all that truly obey it H. G. replyes It seems to me as if this Man had lost his Common Reason because I deny that the Light which is in all Men is a saving Light and yet say I really believe all have a Light in them from Christ considered as Creator This cannot be a Contradiction unless he can prove there is no Light proceeding from the Eternal Word as Creator but what is saving p. 2. G. W. answereth Whilst he would insinuate that the Light in every Man is created or a Creature he meerly beggs the Question and still remains in his self-Contradiction for he dare not say That AS the Eternal Word Jesus Christ is a Creature Neither is his Light that proceedeth from him as that Word created any more then that Life which was in him which Life was the Light of Men will they say this is either created or natural As the Eternal Word is divine so is the Light or immediate Shining thereof in Man's Conscience H. G. What though it be granted that the Light which all Men that come into the World are lighted which flows from the Eternal Word and so is spiritual must it needs therefore be a saving Light Was not the Law given forth on Mount Sinai a Light of or come from the Eternal Word and doth not Paul say that the Law is spiritual Rom. 7. 14. and yet a Ministration of Death 2 Cor. 3. 7. and that killed and in other places that there was no Justification by it G. W. Answer 1. If it be a spiritual Light in Man proceeding and flowing from the Eternal Word it must therefore be the Eternal Word that immediately shineth in Man's Heart which is not created nor natural for all have not
his Prologue prefixt in some Bibles he saith thus viz. W. Tindal unto the Christian Reader If ought seem Changed or not altogether agreeing with the Greek let the Finder of the Fault consider the Hebrew Phrase or Manner of Speech left in the Greek Words whose Preterperfect Tense and Present Tense is oft both one and the Future Tense is the Optative Mood also and the Future Tense is oft the Imperative Mood in the Active Voyce and in the Passive evâ—…r likewise Person for Person Number for Number and Interrogation for a Conditional and such like is with the Hebrews and Common usage and he further adds if I shall perceive either by my self or by the Information of others that ought be escaped me or might be more plainly Translated I will shortly after cause it to be amended howbeit in many places me thinketh it better to put a Declaration in the Margâ—…nt then to run too far from the Text. Now from hence considering the Difficulty of truly translating the Scriptures from the Hebrew both as to Time Manner Voice Person Number and Condition c. how easily herein may the Sense be greatly changed and how this ingenuous Translator himself doth not place Infallibility upon his Work or Translation from the Hebrew but ingenuously proffereth Amendment of it if either by himself or an others Information he shall perceive a Deficiency in which he hath done and also considering what Irreconcileable Controversies have been among many counted Learned about the Translations in divers Places of Scriptures and how many Amendments have from Time to Time been made upon them and even how many various English Translations we have what Dubiousness and Uncertainty are both Priests and People in both as to Rule Faith and Foundation of their Religion who neither know nor own the Principle of true Knowledge and divine Understanding which is God's Gift while they have no regard to divine Illumination as the Rule of Faith before the Scriptures but do cry and set up one while a meer Translation or Reading which to them may be dubious as their only highest infallible Rule of Faith another while their own uncertain Meanings private Conceptions and fallible Interpretations upon the Scriptures they set up as the Rule and Judge over them as their Phrase hath been to Reconcile the Scriptuâ—…es which as given by divine Inspiration cannot be broken And while still their Work tends to divert peoples Minds from depending upon the Spirit of Truth and its Inlightning as the chief and only infallible Guide and Rule where will they center and what a Babylonish Structure do they erect upon their uncertain Conjectures and dubious Interpretations from their fallible Spirits and Judgments And to place Infallibility upon the Letter or Writing or English Translation whereas W. Tindal a Translator himself did not attribute this to his Translation nor divers others in their putting many marginal Notes upon some English Bibles as from the Hebrew and Greek and even their learned D. Ceâ—…l set forth a large Book in Folio entituled An Essay to the Amendment of the Last English Translation of the Bible whâ—… he finds fault with and corrects several noted Places and what less is signified in their ample Annotations and manifold Notes upon some Bibles And moreover when some of the Clergy have made that of Job 2. 9. their Texit viz. that Job's Wife said unto him Curse God 〈◊〉 dye they have told People that that Hebrew Text signifieth Bless God and dye and some take it so as to desire humbly of God that he might dye which arguing Impatiency was reproveable others that it was Curse God and dye which was much more reproveable not only as Foolishness but Wickedness And concerning that of Saul and the Witch of Endor his bidding her bring him up Samuel it 's said And when the Woman saw Samuel ver 12. and Saul know that it was Samuel vers 14. And Samuel said unto Saul why hast thou disquieted me c. ver 15. then said Samuel ver 16. So the matter runs in Samuel's name Whereas those of the Clergy have told us it was Satan and that Saul spake according to his gross Ignorance not considering the slate of the Saints after this Life and how Satan hath no Power over them it was Satan who to blind Saul's Eyes took upon him the Form of Samuel c. Now seeing this Interpretation is so plainly contrary to the Words themselves for which I blame them not in this though in many others I do I query how theâ—… agrees this with their placing Infallibility upon the Scriptures not only on the Doctrinal but on the Historical Part when they are minded to oppose the Sufficiency of the Light of Christ within Many more Instances might be brought to shew their vast Variations from the Letter of the Scriptures in their Interpretations By the Tenor of all which Discourse before of this Import it 's evident that their Confession at least of many of them is that aâ—…l the Scriptures are not Infallible but some Corrupted in the various Translations â—…hers not to be taken meerly as the Words import Howbeit for all this many Priests and Professors for their own Ends if they be about to oppose the Light within or divine Illumination and the Sufficiency of the holy Spirit 's Teaching denying it to be either the Rule of Faith or Life or sufficient to guide to Heaven without the Scriptures which argues their gross and carnal Diffidence and sinful Unbelief then in plain Contradiction they place all the Infallibility and sole Sufficiency therein upon the Scriptures as the only highest Rule of Faith and Life the only Rule and Way to Heaven and Glory the only Rule totry both Doctrines and Spirits by And here they most Idolatrously and in a most preâ—…sterous Manner prefer the Scriptures before Christ and set them up above the Spirit that gave them forth while they slight and cry down the Light of Christ within as not any Rule c. though it both manifests all things reproveable and be the Prover of Deeds whether they are wrought in God for which End he that doth Truth bringeth his Deeds to the Light Joh. 3. 19 20. But as Christ said to the unbelieving Jews so it may justly be said to these Opposers of his Light within now Ye search the Scriptures for in them ye think to have Eternal Life and they are they which testifie of me but ye will not come to me that you might have Life Joh. 5. 39 40. Mark ye will not come to Christ that ye might have Life and now the Scriptures do not direct Men to themselves for Life and Salvation but to the Son of God who is both the Life the Foundation the Way and so the only Rule Guide and Teacher and not the Scriptures But why do the Presbyters of our Times so often exalt their own divers Meanings and Interpretations as the Rule above the Scriptures contrary to the great
Stress which at other times they lay upon the Scriptures So that finally they deny both the Spirit the Scriptures to be the Rule setting up their own Meanings over both being ignorant of the Scriptures and the Power of God We may believe that the Truth of it is It is more consistent with their Gain and Trade of Preaching that their Meanings should be the Rule over or above the Scriptures then that the Scriptures should be the only or highest Rule to Heaven as sometimes they pretend for that Bibles are had at a great deal cheaper Rate then their Trade of Preaching can be had But then for their own Ends on the other Haâ—…d they can in plain self-Contradiction cry up the Scriptures as the only 〈◊〉 Rule to Heaven when their Design is to divert Peoples Minds from depending upon the DIVINE LIGHT and IMMEDIATE TEACHING OF GOD WITHIN for Life and Salvation Seeing that it 's evident they can more easily avoid the Scriptures Infallibility for their own Ends that they may be Masters both over the Scriptures and Mens Faith for their Lucre and Gain than they can get any of the Children of Light to assist their Trade or any to maintain them therein who are turned from Darkness to the LIGHT to wait upon the Immediate Teachings of God it 's easier for them to evade or dispense with the Scripture's Infallibility then to hinder the true LIGHT WITHIN from shining in Mens Hearts for that is impossible for them Again the Scriptures were not the Presbyterians sole Rule of Faith and Practice when they set forth their 〈◊〉 Confession of Faith and Scotch Covenant agreed upon by the Kirk of Scotland and the Assembly at Westminster which was of no small Charge It 's easie to see that their sole Rule as they have pretended the Scriptures to be they can easily dispense with add to or vary from for their own Ends at their Pleasure both in Doctrine Discipline and Practice as might be instanced not only for their unscriptural Sprinkling Infants but in many otheâ—… Traditions and Babylonish Reliques S. Scandret ' s Sense about the Points in Controversie examined S. S. BY the Light in every Man understand not the Light of the Gospel 2 Cor. 4. 4. lest the Light of the glorious Gospel should shine c. p. 1 2. Answ. The God of the World hath blinded the Minds of them that are lost lest the Light of the glorious Gospel should shine unto them 2 Cor. 4. 4. And this Man's Work is of the same Tendency viz. to blind Peoples Minds which implies that the Light of Christ Jesus which is Gospel-Light is given to all but the Minds blinded by Satan oppose it The Subject which Satan works upon and prevails with is their Minds not the Light S. S. Mark 't is not said the Light but God hath shined p. 7. Answ. A frivolous Exception Can there be such divine Shiâ—…ing without his divine Light God hath shined in our Hearts c. and God is Light S. S. Upon Phil. 3. 16. The Saints were to walk according to their several Attainments what they had got out of the Scriâ—…s by the same Rule c. p. 9. Answ. What Scriptures They were to walk in the Spirit which directed their Minds to God that he might reveal his Mind to them And here was the same Rule the same Thing the same Principle their several Attainments being according to their spiritual Growth in the Light Was the Rule mentioned in 2 Cor. 10. 13. and Gal. 6. 15 16. to be got out of the Bible See this Man's gross Ignorance S. S. Innocency man's perfect Light must not be the wholâ—… his Rule p. 11. Answ. A gross Error God was then his perfect Light and Rule in his Teachings and is not that Light which is perfect whole S. S. We need no infallible Spirit to help to discern the Counsels of Light and Darkness in Scripture for all there comes from God p. 27. Answ. He is not told this by an infallible Spirit for many Counsels of Darkness Serpent and wicked Men both against God Christ and his People are recorded in Scripture And it is the Spirit of Christ which is Infallible that truly opens and reveals the Truths in Scripture to the Understanding of the Children of Light S. S. The Spirit dwelling in all Believers is sometimes a sweet Moâ—…r to Duty though no indwelling Spirit p. 38. 〈◊〉 Gross Ignorance and Confusion What! no indwelling Spirit and yet dwelling in all Believers Did you ever hear such Doctrine before S. S. God's Commands cease not to be God's Commands either because the Spirit doth not within put Men on to obey them c. p. 38. Answ. A gross Inference against the Spirit for the Spirit of Truth leads true Believers into all Truth from which no true and necessary Commands can be excluded unless he will say some of them are no Truths S. S. We are to obey them though the Spirit 〈◊〉 puts not on otherwise some wicked men in living contrâ—…ry to the Scriptures do not sin cannot be damâ—…ed for so doing for sâ—…e have sinned away the Motions and Strivings of 〈◊〉 Spirit p. 8. Answ. What will become of such poor â—…eople that are fed with such Chaff and Darknes as this And what is the Tendency of it but to set 〈◊〉 on to work in their own Wills to set up their own 〈◊〉 without the Movings of the Spirit of God And what will that profit them though without this Spiriâ—… they are carnal and selfish in all their Actiâ—…gs and canâ—…t truly obey Nor can wicked Men who have 〈◊〉 away its Strivings escape Damnation withall S. S. â—…is pressing them to obey the Scriptures wiâ—…hout the Guidance of the Spirit for without him we can do 〈◊〉 but all things through him that strengthneth us S. S. Because a Thing is written in the Scripture are we to do it I will in God's Assistance rowl my self and act Faith on God and Christ because I see the sweet Words in the Scriptures c. p. 38. Answ. This is a Faith of his own making a Will acting that is not grounded upon the Spirit of God and its Perswasion within an imperfect Imitation of the â—…etter wiâ—…hout the Spirit for he hath not an infallible Spirit oâ—… discerning between the Counsels of Light and Darkness in the Heart nor to discern those few Truths it doth reveal as he confesseth p. 27. and 31 So that this Book of his against us prâ—…ceeded from his Darkness and fallible Spirit But if God s Spirit teach us by the Works of Creation and the Light in every Man propounding the Creation to be considered and he helps us to conclude a God thence that he is to be worshiped c. for in him we live move and have our being as is largely confessed p. 53. Then there is a twofold Testimony afforded of God to Mankind viz. Immediate and Mediate as namely First his Spirit or Light 2dly His Works
of Creation thrâ—…gh which his Light gives Men to consider and see God and his eternal Power Rom. 1. and to worship him And this Light and Works are and do preach forth the Power of God and his Wisdom where the Scriptures are not And therefore God affords a Sufficiency even to the Heathens both of Light inward and Evidence outward of his Power c. They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them as his Light within opens their Understandings in them to the Right Use of them Aâ—…d they that have not the Bible have the Book of the Creation to read in and the Light within to open it and to read and understand a Deity and Divine Power through all and over all And they that are born Deaf and Blind shall not be therefore damned God having afforded an invisible sufficient Light to save being obeyed to leave them without excufe being disobeyed And if by the use of Reason the Spirit of God teacheth the Heathen moral Duties as in p. 54. which Duties as he explains are to love and worship God and to love our Neighbours as our selves then have the Heathen First A supernatural and Divine Light to wit that of the Spirit 2dly His Spirit with the Teaching and Reason of it in that degree it is in them is a Rule of Life to them that have not Scriptures who obey it And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion S. S. Most falsly obtruds upon R. Ludgater this Concession viz. That the Will of God as much of it as is revealed by the Light in every man without the help of Scripture is not the only Rule to Heaven p. 23. And this sayes S. S. fetcht out of the very Heart-Blood of Quakery Epist. This is a gross Abuse and Lye for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man and its own Sufficiency to guide the Obedient to Heaven In him was Life the Life was the Light of Men Job 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule Also S. S. hath abused G. W. in several places perverting his Words and setting down words in G. W's Name which he never wrote nor spoak and in particular these words about Christ's Coming viz. He hath tarried above Sixteen Hundred Years p. 86. quoting Divin of Christ p. 49. and then to back this Abuse and to lay Judgment 〈◊〉 G. W. brings those Scriptures 2 Pet. 2. 3 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary â—…nfessing both to Christ's Outward and Inward Coming which â—…is Disciples did not put afar off as you do it being above â—…ixteen Hundred Years since they both waited for and receiv'd â—…is Coming Here is no such Word as that He hath tarried so long we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this as also many more might be instanced where instead of answering he hath wronged and belyed our Words and Books S. S. in p. 32. saith though the Counsels of God's Spirit in Believers Hearts be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures yet are they not to Believers so certainly the Truths of God Answ. What 's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths or that the Spirit of Christ is Insufficient assuredly to manifest his own Counsels to Believers which is contrary to Christ's own Testimony He shall guide you into all Truth He shall abide with you forever and the Sons of God are led by his Spirit and hereby know we that we dwell in him and be in us because he hath given us of his Spirit 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule And as to his pudder he makes about Water-Baptism 't is very confused and silly as at the Dispute not plainly asserting whom he would have the Subjects of it whether Infants or Believers yet brings some of the Anabaptists Arguments though we still suppose he intends Infants but durst not tell us whether it be his Practice now So see what a Laborynth and Loss his Work tends to bring People to neither plainly telling them the Subjects nor showing who are the Ministers of this imposed Water-Baptism whether himself or such as he or who and yet injoyns it as a Means of Sanctification a Means of Salvation which we do not believe As also he explains not his terms of the Lord's Supper what he means by the Lord's Supper whether the Shaddow or the Mystery and what is his own Practice therein whether he ministers Bread and Wine as a Figure or the Substance And whether the Mystery or thing signified be attained by any in this Life This is unanswer'd Nor whether Shaddows be essential to the Gospel Dispensation Concerning Justification He hath in some degree granted to truth that the word Justifie the Scripture sometimes useth it to signifie to make Just by inherent Holiness or to Sanctifie Tit. 3. 5 7. He saved us by the Washing of Regeneration that being justified c. Herein he hath assented more to Truth then many of his â—…rethren but 't is much contradicted again in his handling the matter of Imputation of Adam's Sin to those that are not Partakers of it and so of Christ's Obedience p. 96. As if Adam's Sin and Christ's Righteousness were so imputed to them who partake not of them This we cannot own and hath been often answered in our Books and much we have against this his Sense of Imputation as also against their Opinion about personal Election and Reprobation and the Cruelty Partiality and ill Consequence of the Presbyters Opinion therein And against S. S. his shallow and absurd managing the matter whose manifest Contradictions were long since published which we do not understand that he hath made any Publick Essay to reconcile also his work about the Scriptures Baptism and the Supper are more particularly and fully answered elsewhere which there hath not been for some time an oppoâ—…tunity to publish CHAP. II. About JUSTIFICATION and IMPUTATION S. S's Quest. WHether we are justified by the Righteousness of Christ imputed The Question would better reach the Controversie as thus stated viz. Whether Impure that is unsanctified Persons while 〈◊〉 be justified by the Imputation of Christ's Righteousness Thus I stated the Question at first which S. S. evaded with this viz. Whether Justification be by the Works of the Law 〈◊〉 by the Righteousness of Christ through Faith Noâ—…â—…enying the former and granting the latter this Question will not find out the Controversie but rather Whether Christ's Righteousness be imputed unto Persons in a disobedient unsanctisied or unconverted State Or Whether Christ's Righteousness be imputed of Coâ—… to Persons
remit or pardon Offences past without such a severe Payment and Satisfaction as is implyed because as some say he dispenseth not with the Act of Law If he could so punish his Innocent Son to the full who never offended was not this a Dispensing with the Act of Law when the Law was made for Offenders and added because of Transgression and to punish such for it was not made to punish an Innocent or Righteous Man against whom there is no Law But if to pardon former Transgression upon true Repentance and to save Man from Sin and Wrath be not inconsistent with the infinite Goodness and Mercy of God himself and to be both a just God and a Saviour were not Inconsistent then his divine Justice consisted not in such Severity as to obliege him from shewing Mercy withoâ—…t such a rigid Satisfaction and Payment as that of punishing his Son to the full and pouring out his Wrath upon him for the Sin of Mankind Whereas where Remission of Sin is obtained there is both a Relaxation of the Severity of the Law and a manifest Effect of the Propitiation or sweet smelling Sacrifice of Christ as Mediator and Advocate and not as the Object of Wrath Revenge and full Punishment from God that is due to Sin and that to acquit the Sinners continuing therein And his not sparing his own Son but delivering him up for us all and his being made a Curse for us was neither equivalent to that of Eternal Death Curse and Damnation which Sin and Sinners have deserved nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ though it was for a Relaxation of the Law as to the Bondage thereof and in order to abolish and end the first Covenant and the Curse thereof yet not to pardon or justifie Men in Sin against the second Nor is it any Loosening but a Reinforcing of the Terms thereof for he took away the first that he might establish the second he removed â—…nd ended the Shadows that he might exalt the Substance that was vailed under them he blotted out the Hand-writing of Ordinances nailed it to his Cross that he might reinforce the Law of the new Covenant written in the Heart that we might not be without Law to God but under the Law to Christ He did both fulfil the Law in hs Person and doth fulfil the Righteousness of it in them that walk not after the Flesh but after the Spirit he did not only remove the shadowy Part of the Law and the Curse thereof through his Suffering and Sacrifice but also he actually deliveâ—…s the Soul from the inward Terrors Condemnation and Wrath of the Law upon true Repentance and Contrition of Heart in Remission and Pardon through Faith in his Blood being virtuously felt and efficaciously evidenced by his holy Spirit unto the Soul that hath a Part in Christ as the Propitiation for the Sins of the whole World whose Blood bears Record in the Earth agrees in one with the Spirit sprinkleth the Consciâ—…nce from dead Works speaketh forth Mercy and Forgiveness better things then that of Abel Besides Christ was as well exemplary as propiriatâ—…ry or gracious in his Sufferings which had both a blessed Accepâ—…ance and Effâ—…ct with Gâ—…d and a spiritual Influence upon them that follow him in Spirit further then the Historical Faith and Relation thereof as he said If any Man serve me let him follow me and where I am there shall also my Servant bâ—… Jâ—…h 12. 26. And thus far is his Example spiritually fulfilled in them that follow him as namely Jesus Christ was outwardly câ—…rcumcised baptized crucified put to Death as concerning the Flesh buried quickned raised up by the Power of God c. His Followers or Servants are spiritually circumcised baptized into his Death or crucified with him buried with him by Baptism as Partakers of the Fellowship of his Suffâ—…rings quickned by his Spirit raised up by his Power into the Likeness of his Resurrection and having suffered with him shall reign with him And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction as is by divers asserted 〈◊〉 must tell my Opposers that though the Chastisement of our Peace was upon him and by his Stripes we are said to be healed this is neither of the Nature of Revenge from God Wrath or Punishment to the full that is due for Sin nor doth it exempt or free them who come to be his Followers from being liable at all to God's Chastisement or Correction in their own particulars when there is Cause for it for whom he loves them also he doth correct which is not Revenge as 't is said If my Children forsake my Law and keep not my Commandments then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my loving Kindness will I not utterly take from them c. Psa. 89. 30 31 32 33. This concerned David and his Seed who notwithstanding did so undergoe the Chastisements of the Lord that he went often in a bowed down and mournful State as when he complained My God my God why hast thou forsaken me c. Psa. 22. which were the same Words Christ uâ—…tered in his deep Suffering Mat. 27. 4â—… plainly iâ—…timating how he took upon him the Sufferings and Burâ—…en of his People and his bearing the Sin and 〈◊〉 of many wherein it 's evident that they that â—…ollow Christ through the Work of Regeneration and obtain the new Birth do spiritually pass through the Fellowship of Christ's Sufferings and do partake of their due Shares thereof both for their Remission and to obliege them to follow him in his own Way of Light and Life whereby they who are faithful to him witnes the Blood Coveâ—…ant the Coverant that cleanseth from Sin and an Interest in that everlasting 〈◊〉 This is the Way aâ—…d Passage of the Raâ—…somed oâ—… the Lord who through his Judgment and Chastisâ—…ments have 〈◊〉 a Ransom received the Attonement and an Interest in the Everlasting 〈◊〉 of Liâ—… and Glory Having thuâ—… 〈◊〉 〈◊〉 to the Matter in general I come further to 〈◊〉 〈◊〉 〈◊〉 particular Passages that chiefly concern me to 〈◊〉 S. S. Thâ—… Laâ—…â—…ver aâ—…ows us to sin if at ten Years of Age a Person commits Mâ—…er aâ—…d then lives according to the Law of the Land in evâ—… 〈◊〉 â—…rty Years then arraigned for this the Judge cannot proâ—…ounce him Innocent and so acquit him because the Law did not allow him to commit Murther any Part of his Life p. 93. Answ. A Truth in both 1st The Law never allows us to sin no more doth Grace or the Gospel Shall we sin because we are no more under the Law but under Grace God forbid for how can we that are dead unto Sin live any longer therein 2dly Justice cannot pronounce a Guilty Person Innocent upon the Cessation from the meer Act of Unrighteousness but God's lovinâ—… Kindness and
rasting Death for every Man was not by Way of Revenge or Wrath from the Father nor the Punishment due to the World's Sin for tasting Death is far short of eternally dying The Prophet said Surely he has born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted but he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering however some esteemed him smitten or plagued of God He hath born our Griefs and carried our Sorrows c. Such as suffer with Christ and lie under the Sence of their Burthen do not lay all both the Sorrow and Punishment Oâ—… Sin upon Christ such do not say Christ was sorry or repented for us therefore we need not or Christ was chastised and afflicted in our Person for us therefore we need not be chastised nor afflicted for Sin past Christ made Intercession therefore we need not pray This were not to know the Fellowship of his Sufferings nor to be conformable to his Death nor baptized with his Baptism Besides the Chastisement of our Peace upon him was not Revenge nor burning Wrath from God Chastisement and Vengeance are two things God's Chastisement is in Love not in Revenge it pleased the Lord to bruise him who had done no Violence Isa. 53. by delivering him up to suffer and bear our Sorrows and Griefs AN ACT OF HIS GOOD PLEASURE NOT OF REVENGE OR WRATH how could it be Justice fully to punish the Innocent for the Wicked's Offence Were it not Blasphemy to charge God with such Cruelty and Injâ—…stice Obj. Every known Sin is a wilful Rejection of Infinite Goodness a free Choice of Infinite Displeasure c. It therefore carries Infinite Demerit with it and nothing short of Infinite Punishment or Sufferings of Infinite Wrath can possibly suffice to satisfie for it Rep. Wo unto them that persist in Sin and reject Christ's inherent or inward Righteousness for such a Satisfaction as this of Infinite Punishment c. or that believe their Sins were thus punisht in Christ and thereupon continue in Sin Wo unto you that thus justifie the Wicked condemn the Innocent God's Controversie is against you you are afflicting oppressing and crucifying the Just with your Iniquities treading under Foot the Son of God rejecting the Blood of the Covenant you are Guilty of the Body and Blood of Christ as much as they were that condemned him and said he was Guilty of Death your Doctrine imputes the Sin Guilt and Punishment thereof to Christ you have esteemed him plagued of God but you have pierced him and grieved him by your Iniquity and Hypocrisie Take Heed of wilful sinning and rejecting the Goodness of God lest there remain no more a Sacrifice for you Repent repent repent Return return return to the Lord God before his Wrath sweep you away into Perdition Further he saith None but God's Equal and this is God himself in our Nature that is capable to satisfie God for Sin Christ received the Stroak of God's Justice c. Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ and now it is God himself that satisfies God this is of an absurd and blasphemous Tendence as if God punisht himself or as if God satisfied God with Infinite Punishment or suffering of Infinite Wrath and what is this but to divide God against himself Yet we may find out a better Sense for the Words before that God and Christ were one inseparable in the Suffering Affliction That his Soul bore as the Spirit of God was burthened afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin howbeit this was not of the Nature of strict Payment made to God by himself in Man's stead much less to punish man's Sin in Christ with infinite Wrath. Quest. Can Faith and the Works that follow without the Imputation of Christ's Sufferings satisfie God's Majesty for our Sin Answ. Here he misseth the true State of the Controversie or Question which should rather be Can your Imputation of Christ's Sufferings without true Faith and the Obedience or Works thereof either satisfie God's Majesty for Sin or justifie Men while he implies No he hath given away his Cause by granting That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him By so much was Jesus made the Surety of a better Testament Heb. 7. 22. This is no Proof that your Sins were imputed to him as punish'd in him by the suffering of Infinite Wrath which to affirm renders him no better then a Transgressor guilty of your Sins as your Brother T. D. hath affirmed which is much beneath his being Mediator or the Surety of the new Testament which he was made the Surety of to ensure and make good the Promises and Priviledges thereof to true Believers which are all Yea Amen in him and to enable us to obey and perform those Terms and Conditions of the new Testament or Covenant which concern us for we cannot receive the Promises but in him nor discharge or pay our Duty without him therefore he is the Mediator of the new Covenant he is our high Priest made with the Oath of God and continueth forever and he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them Heb. 7. 24 25 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ and for them only God justifie men and secure them from Condemnation It being against Justice it self to punish those Sins a second time that have been punisht to the full already he saith How then shall God render to every Man according to his Works Indignation and Wrath to them that are contentious obey not the Truth but obey Unrighteousness Will they be able to plead this Doctrine before his Tribunal Lord thou hast punisht our Sins to the full in thy Son Christ It is against Justice it self to punish them a second time for Christ dyed for all Men tasted Death for every Man gave himself a Ransom for all for a Testimony in due Time But if this were a Punishment of their Sins to the full then how could Justice punish them again with Indignation Wrath But Glory Honour Peace to them that do Good to the Jew first and also to the Gentile to them that through Patient continuing in Well-doing seek for Glory and Immortality eternal Life see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to justifie and excuse them in Sin in their Persons or to cloak their doing Evil all their Life long though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their
with the Assemblies Opinion and Stephen Scandret's uncertain Proposition for it His Abuse of divers Scriptures in his State of the Case for a personal Election answered and the Way of God's â—…hoosing resolved The Weakness of his two first Arguments touching God's Decree and Promises His gross Ignorance of those Names written in the Lamb's Book Arg. 3. His Impertinency and ignorant Allegation and mis-understanding of divers Scriptures concerning God's Choice and Ordination and the Cause of Mens Destruction opened against Argum. 4. Persons being chosen proves not their Eternal Election as Persons Concerning Jacob and Esau Christ's Sheep those that come are drawn and given unto him of the Father Arg. 5 6. Election explained God's loving Jacob and hating Esau their Posterities concerned therein And how far the two Births were figured in Jacob and Esau. Our Opposers blasphemously placing a partial Resolution upon God as creating Persons with Intention to leave them to Destruction contrary to his universal Call and Tenders of Salvation The Unchangeableness of God's Election in what State and our Opposers Ignorance and Error concerning God's Purpose My unanswered Objection of setting Life and Death before Men and warning them of Destruction The Cause of God's hardning Pharoah Judas and others not grounded upon meer Will and Pleasure but for their Rebellion Touching the Fall of particular Angels and Men the Tendence of God's long-Suffering towards the Wickeâ—… and my Opposer's Confession to Truth to the â—…tter Overthrow of his Opinion Presbyterians Mâ—…ckery in their Warnings setting Life Death conditional Promises and Threats before People contrary to their partial Opinion of an eternal personal Election and Reprobation The sad Consequence of their accusing God with decreeing to deny saving Grace to particular Persons yea to the greater Part of Mankind shewing that divine Justice it self hath not so decreed Grace differing from Debt The Reason why God finds Fault with Men. The Question Who hath resisted his Will resolved Their urging all to for sake Sin contradictory to their Opinion and not in true Eaith Their Flattering many with fair Pretences contrary to their own Intentions the poor Encouragement and cold Comfort that their Doctrine of a personal Reprobation yields to the greatest Part of Mankind The wise God the just Judge is the Ordeiner of the Punishment not of the Fact nor the Author of Sin or their Wickedness who persecuted Christ. Hypocritical Priests making and strengthning Hypocrites by deceitfully daubing them up in their Sins and flattering them with a You are not fallen from Grace while they are guilty of gross Wickedness Concerning God's Convenant with David and his Seed and the Mystery typified in him To all which is added a short Postscript A Brief Introduction TO The following Discourse concerning Election and Reprobation STephen Scandret begins with an absolute false Charge against me as Depraving God's Truth whenas according to plain Scripture without any Depravation thereof I examined their partial and graceless Opinion as their making God the Ordeiner of whatsoever comes to pass both as to the States and Ends of Men and their placing his Decree thereof from all Eternity upon particular Persons and noâ—… upon the two Seeds and Conditions wherein Election and Reprobation do originally consist which in time extends to Persons only as related to the good or evil Seed and not from a partial absolute and meer voluntary Decree and Design to particular Persons as their narrow and silly Opinion imports which I opposed and that from the Scriptures of Truth testifying 1. God's Good-Will and Grace to Mankind in general 2. The real Causes on their Parts of his Severity towards them and their Reprobation I â—…aid down the Presbyterian Principle and Opinion as it may be seen in their Confession and Catechism agreed upon by their Assembly of Divines so called at Westminster and approved by the general Assembly of the Kirk of Scotland as where they say in their 3d Chapter That God from all Eternity did by the most wise and holy Counsel of his own Will freely and unchangeably ordain whatsoever comes to pass And that by the Decree of God for the Manifestation of his Glory some Men and Angels are predestinated unto everlasting Life and others fore-ordained unto everlasting Death and that these Angels and Men thus predestinated and fore-ordeined are particularly and unchangeably designed their Number so certain and definite that it cannot be either encreased or diminished c. And also upon the same Principle they add in their tenth Chapter That all those whom God hath predestinated unto Life and those only he is pleased effectually to call by his Word and Spirit out of the State of Sin and Death in which they are by Nature to Grace and Salvation by Jesus Christ enlightning their Minds spiritually and savingly to understand the things of God c. And in their eleaventh Chapter God did from all Eternity decree to justifie all the Elected and Christ did in the Fulness of time dye for their Sins and rise again for their Justification The Consequence of this Doctrine with a plain and scriptural Answer and Confutation are laid down in the latter End of our Book entituled The Glory of Christ's Light within expelling Darkness which Book yet remains unanswered by S. S. both as to this and other Heads wherein he and his Brethren are concerned though now in order to vindicate this Doctrine he layes down the Proposition thus S. Scandret That God did most freely and unchangeably and from all Eternity choose some particular Persons to partake of saving Grace c. from whence it will necessarily follow That he hath reprobated or passed by others I must manifest this by Parts Answ. In Opposition to this Partiality unjustly charged upon God I must assert this Proposition That God's eternal Election stands originally in his own Seed of Promise and free Grace thereby freely tendered to all Mankind both Jews and Gentiles and all Men in the first place left free for a Share therein and none are reprobated but who first reject this Grace and like not to retain God in their Knowledge his words that he hath reprobated or passed by others are very doubtful being as much as to say that either God hath from all Eternity reprobated particular Persons or left them to Reprobate themselves It is then either God's Act or the Creatures which as appears this Man's Masters the pretended Divines could not resolve and we do not expect him to be a more proâ—…ound Divine then his Tutors However their Opinion at least reflects upon God as passiâ—…g by the greater part of Mankind without aâ—…ording them any Saving Grace or the least Spiritual Assistance of Divine Light or Life so as if he thus takes no notice of them at all but passeth by them they must inevitably be left to Destruction and eternal Misery by this Graceless and Uncharitable Opinion which tends greatly to â—…cclipse the Glory of
with Intention to leave them without Recovery which though all in curreth the same End as is supposed to a certain fore designed Number of Persons yet the State of the Case as it reflects upon God is as much opposite and contrary as to say God doth absolutely eternally decree Man's Destruction or did reprobate them from Eternity and then that he purposely passeth by and leaves them to destroy or kill themselves whereas his good Will and Kindness and free Proffers of Grace and Salvation to lost Man admits of neither to wit neither of such Cruelty to nor Carelesness of his Creatures his Mercies are over all his Works and his Grace and Mercy in the first place extending to all And that saying He will have Mercy on whom he will is no Limitation to the first extent of his Grace and good Will But that he will have Mercy both by way of Encrease and Continuance to the Upright-hearted even to them that fear him who Love and obey him but those that are destroyed their Destruction is of themselves as it is written But my People would not hearken unto my Voice Israel would none of me Therefore mark the Cause I gave them over to their own Hearts Lusts Psal. 81. 11. and as S. S. in Contradiction to himself saith Nor doth God consume any Man meerly as his own Workmanship but he adds God endureth with much long Suffering unregenerate men and they fit themselves for Destruction pag. 113. See here how the Man breaks the Neck of his own Cause Is his Opinion of God's Eternally reprobating and ordaining partiticular Persons to Destruction come to this That now while he sheweth long Suffering towards them they fit themselves for Destruction that is they rebel against God resist his Spirit and despise the Riches of his Grace and slight his long Suffering and Patience till they bring swift Destruction upon themselves And this God is not the Cause of He doth not unchangeably ordain whatsoever comes to pass Sin and Rebellion in the Wicked and their Striving against him Isa. 45. 9. are come to pass which he is not the Author of Wo unto him that Strives with his Maker thou hast hid thy Face from us and we are consumed because of our Iniquities which God is neither the Author nor Cause of S. S. God's Election is unchangeable he will certainly bring in never finally reject that Soul he had taken Liking to Nothing sect 7 can fall out not Sin it self causing God to alter his Purpose he foresaw all c. p. 113. Answ. His Election and Purpose thereof where made sure and confirmed by his Spirit in his Sanctified ones who are established in his Grace is unalterable But 1st There are Degrees and Growths in a State of Election before Establishment as those to whom Peter wrote his first Epistle were called Elect according to the fore-Knowledge of God through Sanctification of the Spirit unto Obedience c. 1 Pet. 1. 2. These though Elected so far as they were chosen out of the World through Sanctification and Belief of the Truth yet he both wrote unto them to stir up their pure Minds 2 Pet. 3. 1. and exhorted them to give Diligence to make their Calling and Election sure that they might never fall 2 Pet. 1. 10. But what need of this if they were personally elected from an absolute Purpose of God from Eternity Needed or could they make that more sure which God had made so absolute If so then the Exhortation had more properly run thus viz. Brethren believe that God hath made your personal Election sure from Eternity and then what needed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them who had forsaken the right Way or of such who after they had escaped the Pollutions of the World through the Knowledge of our Lord and Saviour Jesus Christ which sure was saving Grace yet were again entangled therein that their latter End was worse with them then the Beginning 2 Pet. 2. Did not then their Sin their falling from Grace and so their Disobedience hinder their Establishment and Security in a State of Election or keep from that Diligence in the Spirit whereby they should have made their Calling and Election sure 2dly His saying That Sin it self cannot cause God to alter his Purpose is not only a gross Mistake as in this Case but also gives a great Liberty to Hypocrites who believe they are eternally elect Persons to continue in Sin and Presumption But in Reproof to such and Confutation of the Mistake see what the Prophet Jeremiah saith in the 18th Chapter where having first declared the Power God had over them by the Instance of the Potter ver 3 4 5 6. He further shews his Purpose and the Manifestation of his Power both in Judgment and Mercy and the Condition on which his declar'd Thought or Intention may be alter'd as where he saith v. 7. at what Instant I shall speak concerning a Nation concerning a Kingdom to pluck up and to pull down and destroy it v. 8. If that Nation against whom I have pronounced turn from their Evil I will repent of the Evil I thought to do unto them v. 9. And at what Instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant it v. 10. If it do Evil in my Sight that it obey not my Voice then will I repent of the Good wherewith I said I would benefit them See also ver 11 12. to the 18th Object If any should thus object That these conditional Alterations of God's Purposes did but concern their temporal Conditions not their eternal c. Answ. It may be answered That it is a Mistake they concerned both except Men repent they shall perish eternally Their persisting in Evil-doing and Disobedience to the Voice of God iâ—…currs eternal Condemnation as well as temporal Punishments so contrary wise through true Repentance c. both have been escaped by many and Godliness is great Gain which hath the Promise of the Life that now is and of that which is to come 1 Tim. 4. 8. 6. 6. Again my unanswered Objection was and still is Were it not impertinent and vain to warn Men of Destruction sect 8 eternal Death or Perishing if from Eternity they were secured from any such Danger Or on the other Hand in time to set before them Life and Death that they might chuse Life refuse Death c. as Deut. 30. 15 16 17 18 19 20. If God had particularly designed them for Death and Destruction how should they then chuse Life Were not this to mock them with a dissembling Proffer of Life if the contrary be so unalterably designed for them S. S. After his fashion answers God that decrees their Salvation decrees by such Warnings to work in them his Fear and an holy Caution to keep them in his Wayes that they may be saved p. 114. Rep. What Fear A Fear
of that which there is no Danger of or that from a Fear of Destruction they may fear him when they are from Etâ—…rnity unalterably secured from Destruction or of Salvation as is supposed What Non-sense and impertinent Preaching and Warning is this to dissemble People into a Fear and Cautiousness of that which they are out of all Danger of incurring especially if God's Purpose in the Case be so unchangeable as to particular Persons that Sin it self cannot alter it Is this Way of Presbyterians warning Men of Destruction being compared with their partial Opinion any better then frighting Children with fond Conceits and Fancies of things that are not But we are sure that the Warnings that both Moses the Prophets and Apostles gave were real and serious both as to their Tendence and Consequence and not with such partial and contradictory Reserves and Opinions as this of the Presbyterians eternal Election and Reprobation of particular Persons Object Whom he will he hardeneth Rom. 9. Peter deserved sect 9 hardening as well as Judas That God hardeneth Judas not Peter proceeds from the meer Pleasure of his Will p. 114. Rep. The Man most egregiously mistakes in this his placing such a severe Act of God's Will as hardening any that are rebellious upon meer Will and Pleasure in our Opposer's Sense as the Cause of such a Judgment whereas it cannot be the meer Will and Pleasure of God to use such Severity as to harden and destroy his Creatures for he delighteth in Mercy Micah 7. 18. and hath no â—…leasure in the Death of him that dyeth and he willeth not the Death of a Sinner but rather his Return Ezek. 18. 23. 33. 11. So that when he will harden or give Persons up to the Hardeness of their Hearts Justice as being provoked is of Necessity the Reason of his so acting and not meer Will and Pleasure neither doth he harden Men from Eternity but in Time because of their Rebellion resisting and gain-saying him in the Time of his long Suffering and Warnings to them which doubtless he fore-saw in Pharaoh who was in himself a proud imperious cruel Rebel against God and Tyrant over his People which appeared when he was warned in his saying Who is the Lord that I should obey his Voice to let Israâ—…l go I know not the Lord neither will I let Israel go * Exod. 5. 2. As also Pharaoh's Rebellion appear'd when he hardened his own Heart when he saw there was Respite Exod. 8. 15. So God's giving him up to Hardeness of Heart was not upon meer Will and Pleasure for that is all the Reason that the severe Actions of such Tyrants as Pharaoh yields as namely Will and Pleasure their Will is their Law they will be cruel and oppress because they will do so But all the Judgments of the Lord are just and righteous respecting the Merit of the Fact or Cause more then meer Will and Pleasure therefore it was his Will to give Phaâ—…aoh Judas and many others up to Hardeness because it was Just so to do for that their Rebellion and Provocation was exceeding great and high against him when as rigorous and cruel Tyrants use their Power in their Cruelties and Oppressions and seek to temporize and draw out their Subjects into Irreligiousness and Debaucheries only upon Will and Pleasure which to affix upon God as the Reason of hardening any is no small Degree of Blasphemy as is this Man 's accusing God with the meer Pleasure of his Will as the Cause or Reason of hardening Judas not Peter his accusing Peter with deserving hardening as well as Judas is his manifest Error making no Difference between Judas his Offence and Peter's nor between their States and Conditions As the State of Peter who through Weakness and Fear denyed Christ which he presently repented of and that of Judas who wilfully betrayed Christ and delivered him into the Hands of Murtherers Was not here a vast Difference between Peter and Judas what say you Professors to it and a great Reason for the Judgment of God upon that Traytor Judas more then meer Will and Pleasure S. S. Arg. As there are particular Angels whom God suffered sect 10 to fall though he could as easily have preserved them as he did the rest so there are particular Men and Women whom God endures with much long Suffering to fit themselves for Destruction therefore from all Eternity did God decree thus to do concerning them in particular for known to the Lord are all his Works from the Foundation of the World p. 114 Answ. God's suffering Men and Angels to fall or to fit themselves for Destruction doth much differ from eternally decreeing them particularly for Destruction for if he had so decreed concerning them meerly as particular Persons what needed he endure tâ—…em with much long Suffering that being both a Testimony of his Grace or Favour towards them and of his Unwillingness to destroy them for his long Suffering and Goodness leadeth some to Repentance and his Judgment is according to Truth upon them that despise the Riches of his Goodness and Forbearance Rom. 2. And concerning the Fall of those Angels that fell 1st God did neither particularly design it nor was he the Author of it no more then of Men's Transgressions in general he hath ordained the Punishment of the Ungodly not their Ungodliness for in Jude 6. it is said The Angels which kept not their first Estate or Principality but left their own Habitation he hath reserved in everlasting Chains under Darkness c. To that Saying God could have preserved them I answer They provoked him which was their great Sin and Loss to themselves Therefore he saw it not meet to continue his Love and Favour to them which they had so abused Neither is it his Will or Way to detain or restrain any forceably in his Way whether they will or not nor to preserve any without their Diligence in attending upon him and keeping their Habitations 2dly So likewise concerning those that were ordained of old to this Condemnation Jude 4. or as it may be read who were of old prescribed to this Judgment of the Ungodly however they as Ungodly Men were so ordained for Condemnation not meerly as particular Persons but as such who were so far fallen from the Grace of God as to transfer his Favours unto Luxury denying the only Lord God They were also Trees whose Fruit wither d twice dead c. Jude 12. Surely they could not be twice Dead if they had never been Quickned but their Ingratitude and Abuse of the Grace of God that had quickned them caused their Condemnation as God spared not the Angels that sinned but cast them down to Hell they having left their own Habitation and spared not the old World nor the Cities of Sodom and Gomorrah whom he condemned with an Overthrow making them an Ensample unto those that after should live Ungodly 2 Pet. 2. This sufficiently declares the Reason Cause
to turn from Sin to God in Christ and to seek after good Scripture Evidence of their Election p. 116. Answ. The Matter would have been more congruous thus for that no fallen Men nor Women are reprobated for Everlasting lasting Destruction until they have first slighted the Kindness of God abused his Grace rebelled against his blessed Light rejected his Knowledge as not liking to retain him in their Knowledge this importunately urgeth all in Compassion to their own Souls to turn from Sin to God in Christ while his Grace and Good Will extends to them and a time of Love is afforded them while he maketh his Sun to rise on the Evil and on the Good and sendeth Rain on the Just and on the Unjust Mat. 5. 45. Now this is Matter of Comfort that God doth shew Love and Kindness towards all and that he universally extends Light and offereth Salvation by his Son who indeed is his shining Sun to the Ends of the Earth and that he willeth not or desireth not the Death of any in their Sins but rather their Return and Repentance that they may live But alas What a maniâ—…est Contradiction is it for the Man one while to conclude that God hath from all Eternity reprobated the greatest Part or Number of â—…allen Men and Women or unchangeably designed their Eternal Damnation poor Encouragement another while to tell of importunately urging all in Compassion to their own immortal Souls to turn from Sin to God in Christ How should they have Compassion to their immortal Souls if God hath no Compassion nor Love towards them Or how should Reprobates turn from Sin if eternally reprobated This were but putting them upon an Impossibility and so a flattering and mocking them with a pretended Kindness never intended for them As the Opinion which I oppose vainly supposeth by such specious Pretences Presbyterian Priests c. have flattered many out of their Money which is like as if a Priest in his preaching to a People should bid them all have Compassion upon their Immortal Souls and turn from Sin and then tell them it is impossible they should ever turn from Sin or be saved God having unalterably designed the Destruction and Damnation of the greatest Part of them what Comfort would this Contradiction and cruel Partiality administer to them I pray you It would be but cold Comfort to tell a great Congregation That God had fore-designâ—…d them all except two or three of them to be damned eternally This is not the Word of Faith nor any preaching in the Faith this is not Yea Amen but a saying and unsaying a pretending to comfort and encourage them all and to discourage and lead mâ—…ny into Despair And how then should they seek Evidence in Scripture for their Election or Salvation The Scriptures of themselves do not evidence to particular Persoâ—…s their Election from Eternity the Seriptures do not tell S. Scandrâ—…t Nat. Barnard c. that they are Elect Persons Bâ—…t to them that believe in Christ and in him have obtained Power over their Corruptions and whose Hearts are truly and spiritually tender towards God his Spirit beareth Witneâ—…s wâ—…th their Spirits and evidenceth to them according to Scripture that they are the Sons of God chosen in Christ Jesus through Sanctification of the Spi it and Belief of the Truth and so are adopted through the Spirit of Adoption to be the Children of God and Coheirs with Christ of Eternal Life and Peace S. S. Is the Judge cruel that hangs up a Murtherer sect 15 Answ. No but neither the Judge nor yet the Law doth ordain or prescribe that this or that Person shall be a Murtherer for the Fact is forbidden and the Punishment is prescribed as is the judgment and Punishment of ungodly Men in general S. S. God doth actually damn none but the finally Impenitent Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion not of God's Decree and this sufficiently conâ—…utes their accusing God with fore-designing or ordaining the Sin or wicked Actions of Men or particular Persons â—…or such and such Wayes and Ends Act. 2. 23. Christ being delivered by the determinate Câ—…unsel and fore-Knowledge of God after you had taken with wicked Hands you havâ—… crucified and slain p. 116. There was a Necessity of his being delivered to suffer as God fore-knew because of the Sins of the World Christ was given up in the Counsel of God on his Part to suffer but their wicked Hands that God permitted to take and murther him were against God and Christ not subject to his Counsel of Love and Mercy but to the Devil and their own wicked Hearts malicious murtherous Spirits and therefore they were by God's Counfel call'd to repent to be converted to turn from their Iniquities Acts 3. 14 15 19 26. But surely God did not call them to reâ—…ent of obeying his holy and just Counsel but of their Iniquities having murthered the Just one Acts 4. 27 28. Against thy â—…oly Child Jesus Herod Pontius Pilate with the Gentiles and the People of Israel gathered themselves together to do whatsoever thine Hand and thy Counsel had determin'd before to be done But see ver 25 26. concerning the Gentilâ—…s Rage and the Kings of the Earth and the Rulers standing up and gathering together against the Lord and against his Christ the Rage and wicked Consultations of whom God was not the Author of for when God by the Mouth of his Servant David asked Why did the Heathen rage ver 25. Would it have been a good Answer for any to have said Lord why dost thou ask Hast not thou â—…ore ordained them to rage imagine vain things Surely no sor thâ—…n he would not ask why but when thereby they had provoked him having rejected his Counsel and Good Will they were given up to work Wickedness and Injustice and so their own Ruin like those who brought Wo upon their Souls for they had rewarded Evil to themselves As God's Counsel fore-saw and perceived as the Jews or People of Israel rejected Christ and would not be gathered by him he said O Jerusalem Jerusalem how oft would I have gathered thy Children even as the Hen gathereth her Chickens under her Wings and you would not he therefore said Ye are the Children of them that murthered the Prophets fill ye up the Measure of your Fathers c. Serpents c. Mat. 23. 31. to the End This was not from an Eternal Decree irrespectively against their Persons but in Judgment and Wrath against them because of their Ungratefulness Envy and Wickedness and so likewise all who receive not the Love of the Truth whereby they might be saved but have Pleasure in their Unrighteousness God gives them up both to strong Delusions and Hardness of Heart for their Iniquity 2 Thes. 2. 10 11. S. S. Is Cod the Author of Sin in determining or fore-ordaining the wicked Actions of these Men It is one thing to decree
a Witnessing of a measure of the same Light Spirit and Power to appear for Redemption in each particular VIII That Justification came by Faith in his Blood is clear in a Sense for by the Law could no Flesh be justified That is the Law being added because of Transgression certainly the Transgressor could not be justified whilst such by that Law which condemned him for being such Which puts me upon Distinguishing betwixt Justification as it is sometimes taken viz. for Remission Pardon or Forgiveness of Sin past upon Repentance and that Justification which implies an Acceptance with and an Access to God as a Keeper of the Law of the Spirit of Life which is to be made Inherently Just. In the first Sense Since all have sinned no Man can be justified by the Law he has transgress'd Therefore that great Favour and Mercy of Remission Pardon and Forgiveness was only then generally preacht in the Name of Jesus that such as believed in his Message should obtain Thus by the Works of the Law shall no Flesh be justified because all the Righteousness Man is capable of caâ—…ot make Satisfaction for any Unrighteousness he has committed since what he daily doth is but what he daily ows But still such as keep the Law are justified for that a Man should be condemned both for Transgressing Keeping the Law too would be very hard What shall we say then but that Justification in the first Sense since Adam's Day to this hath been God's Free Love upon Repentance and above all that by Christ's visible Appearance and in his Name was Remission Pardon or Forgiveness preacht or held forth to the whole World upon their believing therein more eminently then ever But in the last Sense No Man can be justified but as he is made Just and is found actually Doing of the Will of God That justifies that is it gives Acceptance with and Access to God In this Sense it was that the Apostle said Such as are the DOERS of the Law shall be justified and not from the Guilt of what they formerly did against it by then keeping it for that is the free Love of God alone upon the Repentance of the Creature which hath been in all former Ages but never so eminently held forth to the World as by the Coming of Jesus Christ in the Flesh. So that thus far we can approach the Honester Sort of Professors of Religion or rather we never were at a Distance from them viz. That Men may be reconciled and in a Sense justified while Sin may not be totally destroyed That is God upon their Repenting of past Sins whilst not then clearly purged from the Ground of Evil may and we believe doth remit pardon or forgive former Offences and is thus far reconciled that is hâ—… ceaseth to be Wrath or at a Distance from them as whilst they went on in a State of Disobedience to the Light Yet forever we affirm that no Man or Woman can be â—…ade a Child of God but as the New Birth Regeneratâ—… and the iâ—…vine and Heavenly Image comes to be witnessed through the putting off the Old Man and his Deeds and being baptized by the Holy Ghost and Fire into the one Holy Body of which Christ the â—…maculate Lamb of God is Head and Lord. So that all those who apply to themselves or others the â—…romises due to this State unto that before-mentioned heal themselves or other deceitfuly and God will judge for those things So let all People coâ—…sider with Sobriety and Moderation iâ—… the thiâ—…gs we aâ—…ert are not most agreeable with Scripture and that Light of Truth which is in their own Consciences unto which we most of all desire to be made maniâ—…est IX Nor is this all the Good the Life and Sufferings of that Blessed Manhood brought unto the World For having been enabled so effectually to perform the Will of God Living anâ—… so patiently suffered the Will of Wicked Men Dying therein freely offering up his â—…ost Innocent Life for the World He certainly obtained exceeatâ—…g great and pretious Gifts which as every Man comes to believe in the â—…ight wherewith Christ 〈◊〉 hath enlightned him and to be lead by it he shall assuredly fâ—…el a particular Benefit to him accruing from that general one procured by him who so laid down his Life for the World In short As we cannot but acknowledge him a Saviour in That very Manifestation or Coming in that prepared Boâ—…y who appeared so extraordinarily to visit the World with hâ—…s marvelous Light and Truth to turn their Minds from Error and Darkness and actually converted and reclaimed many and endued his Followers with his own Heavenly Light Life and Power whereby to supply his exteriour Absence with a most lively piercing and effectual Ministry for the compleating the rest from Generation to Generation so must we needs attribute this chiefly to the Divine Light Life and Power that through the Manhood of both Lord and Servants put forth and revealed It self to the Salvation of the World Nor are we yet as hath been often hinted to speak strictly to asscribe the particular Salvation of every Man's Soul to the Appearance of that same Light in Nature in either Lord or Servant albeit many were reacht into their very Hearts and Consciences at that time and great and mighty things were generally procured and Christ in that Manifestation became the Author of Salvation unto many but rather as he is the Light of Men Individually both then did and now doth appear in the Hearts and Consciences of Men unto the awakening of whom and turning their Minds from that Darkness of Tradition Formality and Sin which had and doth overcast the Soul unto that blessed Light in the particular that thereby as to them suffer'd and doth yet suffer so great and tedious an Ecclips â—…say this is the Efficient of Salvation and all other Exteriour Visitations Ministries or Assistants though from the same Light are in respect of the Light in every single Man or Woman but Instrumeâ—…al In this Sense then Man is only a Saviour Instrumenâ—…ly but Christ both whether with reference to his own Bodily Appearance or in the Ministry of his Servants he is the most excellent Instrument and the only Efficient Cause of Salvation as revealed and obeyed in the Consciences of Men. So that it is not the Question Whether do the Quakers deny any Benefit to redound by Christ s Bodily Sufferingsâ—… but Whether the Professors allow and acknowledge the Main of the Work to the Divine Life and Light In short He was the General Saviour in that eminent Appearance at Jerusalem in which he did so many great and good things for Mankind a Particular Saviour as we find him in our Hearts an holy Light shewing Sin reproving for and converting from it into the Holy Nature of the Light to be Flesh of his Flesh and Bone of his Bone Thus have I declared according to my Understanding grounded on Experience and
that Illumination God has given me in Moderation the very Truth Weight and Tendency of the Outward Coming of Christ and his deep Sufferings by and for the World And also the Nature of his Inward Coming into the Souls of Men to expel the Darkness that lodgeth there In both which respects I confess him to be the Saviour of the World in general and the Saviour of each Man in particular But that the Benefit accruing to Men from Him as the general Saviour is known and received only where he is witnessed a particular Saviour and that I will abide by For Christ in Man becoming the Hope of Glory and Man's being changed into the same Image from Glory to Glory even as by the Spirit of the Lord is the Salvation and Perfection of every True Christian. CHAP. XXII That Christ is the Light or the Light is Christ. proved from Scripture and so concluded notwithstanding two Objections which are fully answered THat which remains to compleat our Scriptural Discourse of the Light is to pronounce it that which H. H. J. Faldo Tho. Hicks and a Multitude of other Barkers at it despise to call it and don 't a little undervalue both us and It because we do I mean CHRIST Not that the Manifestation of Light in every Conscience is the Intire Christ but that Christ the Word-God is that Light of Righteousness which inlightens all Men for which the Scripture is most express in that so well known but little believed Passage delivered to us by that beloved â—…isciple who best knew what his Lord was and stood in no need of any of their Information how to denominate or rightly character him although they and others implicitely accuse him of Weakness Obscurity nay Error if not Blasphemy too who make it all this and if it were possible more in a poor Quaker for only Believing on pure Gonviction this one weighty Passage THAT WAS THE TRUE LIGHT WHICH INLIGHTENS ALL MANKIND COMING INTO THE WORLD I have so throughly handled this Matter in a late Book intituled the Spirit of Truth Vindicated that I need the less to enlarge at this time to which I refer the Reader for Satisfaction concerning some Objections raised against the place However I will briefly consider it here that our Believing Christ to be an Universal and Sufficient Light and that to be Christ may stand in the View of the World upon so good Foundation as the Testimony of that Divine and well-beloved Apostle Two things are commonly urg'd against our Understanding of the first Nine Verses of John as they respect the Light 1. Some say that the Light here spoken of is not a Super natural and consequently no Saving Light but the Light of common Reason Others call it of Nature decay'd by the Fall and what Conviction ariseth thence is only the Imperfect Remains of that Natural Light which these Men who thus speak grant all to have as well before as after Christ's coming in the Flesh. 2. Others say that this is indeed an Universal and Saving Light but they restrain it to that Visible Appearance and make the ALL to be all those that will believe and the World to be that New Spiritual World Christ came to create by Saving Knowledge which Believers come into I will briefly answer both and therein as well all the pretended Anti-Socinians viz J. Owen R. Baxter T. Danson J. Clapham J. Bunnion S. Eaton J. Grig T. Imner T. Hicks and abundance more who hold the former as those who are reputed Socinians who hold the latter It is agreed by the First in the beginning of this Chapter that Christ's Eternal Divinity is declared by the Evangelist since some of them and particularly J. Owen tells us out of Eusebius that it was written on that very Occasion one Cerinthus then denying any such thing This Word which was with God and was and is God This God the same Person tells us in his first Epistle is Light By Him all things were made among the rest Mankind He then tells us that This Word had Life and from thence descends to inform us what the Word was with respect to Man In Him the Word was Life and the Life the Light of Men as such He was that True Light and not John who only came to bear Witness of that True Light which inlightens all Mankind coming into the World That this Light is Divine and no otherwise Natural then as it is Christ's Nature or Natural to the Word I shall thus prove Man is here supposed to be before he was inlightened therefore what ever was proper and connatural to Man as Man he had before he was inlightened that is he had a reasonable Soul indued with intelligent Faculties and that clothed with a Body fitted with sensible Organs The Latter differ'd him from Inanimate the Former from Irrational Creatures But still the Light with which this Soul is enlightened in reference to God and things appertaining to its Eternal Well being belongs not to Man as Man Surely then this Light must be superadded that is over and above Man's Composition as a meer Understanding Creature and consequently it must descend from above and in this Sense be Supernatural Thus the Word created all things and among them made Man enlightened Man with a Supernatural Light That this Light was not only over and above Man's Nature but is also of a Divine and Saving One in it self 〈◊〉 prove from its being the Life of the Word for if the Life of the Word be the Light of Men here is no such thing as descending to an Effect to prove the Light Divine a that the Life should bring forth a Light and therefore this Light is Divine because the Life of the Word that Product it is so I say without going to an Effect for a Proof of the Light 's Divinity I thus Undeniably prove it from the Life it self for that very Divine LIFE is the LIGHT not that it createth or brings forth a Light as a Cause doth an Effect but is that very Light it self so that unless they will make that Life Natural I mean as they do Created though very improperly for a Divine Life is Natural to Christ they cannot conclude the Light which is not the Product but that very same Life it felf to be a meer Natural Light If then the very LIFE of the Word be the LIGHT of Men unless the LIFE of the Word be NATURAL the LIGHT of Men must be SUPERNATURAL DIVINE and INFINITE as it becomes the LIFE of the WORD which is GOD to be And this roundly checks the dull Ignorance or base Malice of Tho. Hicks who either could not or would not understand G. Whitehead when he said The Light must needs be Divine because the Life from whence it came is so and the Effect is alwayes of the same Nature with the Cause in any other sense then this That because saith Tho. Hicks God is the Cause of Beasts