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
them naturally unto the Rising of the Day-Star which though a more glorious manifestation yet not of another Light Life or Spirit then had ever been for there are not two Lights Lifes Natures or Spirits in God he is ONE for ever in himself and his Light one in kind how ever variously he may have declar'd himself or manifested it at sundry times of the World His Truth is one his Way is one and his Rest one forever But last of all that which greatly joyes is this that the Narrowness of some Mens Spirits in this World will not be found able to exclude vertuous Gentiles from their Reward in the other But maugre all the Heat Petulancy Conceitedness and Fleshly Boasting of Carnal Christians such as fear God and Work Righteousness and are Doers of the Law we are assured shall be accepted with and justified of God in the Day that he will judge the Secrets of all men by Jesus Christ according to Paul ' s Gospel and if any man bring another let It be accurst Amen I have here on purpose overlookt many very pregnant Instances both in the Old and New Testament so call'd for Brevities sake in which the Righteousness of the Gentiles hath in several Cases more evidently appeared then that of some of the Jews and which undeniably testifies to the Sufficiency of that Light they had both to manifest that which was Good from that which was Evil and give an Ability to such as truly minded its Illumination whereby they were enabled to do the one and to reject the other Such were Abimelech Cyrus Darius the Ruler that came to Christ and many others which I shall omit to mention more particularly the chief Bent of my Mind being to demonstrate the Truth of my Assertion from their own Writings CHAP. X. That the Gentiles Believed in One God That He inlightned 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 prov'd by Sixteen Testimonies HAving prov'd briefly but truly from the Scriptures that the Gentiles in general were Illuminated with a Divine Light I shall now make it my Business to evidence the Truth thereof by most undeniable particular Instances out of their own Writings And because I am willing my Defence of both the Light within and Those of them who obey'd it should turn to the clearest and best Account I will endeavour to resolve the Whole into as plain a Method as the Matter and their Way of delivering it will allow me First then from their own Authorities I am taught to affirm that the Gentiles Believed in One Holy Infinite and Eternal God Secondly That they did therefore so believe because God had imprinted the Knowledge of himself in their Hearts or in our Language that he had Illuminated all Mankind with a Divine Light which as conversed with and obey'd would lead to Eternal Happiness Thirdly That they held and practised high Sanctity of Life Fourthly That they affirmed an Immortality of Souls and Eternal Rewards of Felicity or Misery according to Man's Obedience to or Rebellion against the Eternal God his Creator which Excellent Principles true and clear being the Result of their Discourse on those Subjects do worthily deserve in my esteem the Style of DIVINITY which shall be the Denomination I hope I may without Offence bestow upon them in this Discourse That the Gentiles did acknowledge and believe There was but One Supream God that made all things who is Infinite Almighty Omni-present Holy and Good forever I shall produce some of those many Authorities that aver the same and accommodate it to such Scripture as the Truth of them as well as Practice of very Ancient Fathers will bear me out in I. ORPHEUS as Old as more then One Thousand Two Hundred Years before Christ thus expresseth his Belief of God His Hand reaches to the End of the Sea his Right-hand is everywhere and the Earth is under his Feet He is only One begot of himself and of Him alone are all things begot and God is the First and the Last Hereby not only telling us there was a God but attributing that Almighty Power and Omni-presence which show he meant no Statuary Deity but the God that made the Heavens and the Earth II. HESIOD Of all which do not Dye thou art King and Lord none can Contend with Thee concerning Thy Power This Emphatically proves God to have been but One and Omni-potent in their Belief III. THALES a very Ancient Greek Phylosopher tells us That there is but One God that he is Glorious forever and ever And he openly confesseth That he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HE WHO KNOWS HEARTS Thales being demanded what God was That saith he which has NEITHER BEGINNING NOR END Another asking If a Man might do Ill and conceal it from God How saith he WHEN A MAN THAT THINKS IT CANNOT Men ought to believe saith Cicero in his Name that God sees all things IV. SIBYLLA There is One God who alone is Infinite and without Beginning Again Who can see with Fleshly Eyes the Heavenly True and Immortal God whose Seat is in the Highest of Heaven This Sibyll is Aged above Two Thousand Years The Question implies her Faith that God was a Spirit as Christ himself also testifies V. PYTHAGORAS a Modest but Diligent and Retired Man in his Search after Heavenly things saith That it is Man's Duty to believe of the Divinity that it is and that it is in such a manner as to Mankind that it overlooks them and neglects them not for we have need of such a Government as we ought not in any thing to Contradict such is that which proceeds from the Divinity For the Divinity is such that to it doth of Right belong the Dominion of all Again God resembleth LIGHT and TRUTH In another place God himself inhabits the Lowest and Highest and the Middlemost there is no Being nor Place without God God is One HE IS NOT as some conceive OUT OF THE WORLD but entire within himself as in a Compleat Circle surveying all Generations HE IS THE SALT OF ALL AGES the Agent of his own Powers and Works the Principle of all things One Heavenly Luminary or Light and Father of all things Only Wise Invisible yet Intelligible Which very Pathetical Account of the Divine Being so correspondent with Scripture yet he a Stranger to it I mean the Words only for the Matter in this Point he weightily hits deserves very Serious Consideration and Acknowledgment from all especially those who would not Narrow God's Mercies to their own Time or Party VI. To the same purpose speaks HERACLITUS that sensibly Afflicted Philosopher for the World's Impieties and Idolatrics whose very Sorrowful yet sound smart Expressions show they came from a Mind deeply touch'd In one of his
the Priests might shew themselves some of them thinking it to long to wait the Magistrates Leisure turn'd their own Pay-Masters upon Heads Shoulders and other Limbs of Men and Women not distinguishing in either Sex or Age. The Cry of these Innocent People came up to the then Supream Authority but Relief could not be had One Book came out upon another conjuring the Magistrates to employ their Power to the utter Extirpation of these Seducers commanded the People that they should not so much as have any common Intercourse with them but avoid them as the Pest and fly them as Witches Sorcerers It were to irksom to tell the moity of their Stratagems O the Mercys of these Men were Cruelties But yet farther many things were writ by us in Vindication oâ—… our Innocency Some that sought for the Redemption of Israel and the Right Way of God believ'd here there a Simeon a Centurion a Priest a Lawyer a Physitian a Customer Fisherman and abundance of Handecrafts for the Poor receiv'd the Gospel But Alas Neither our Apologies nor grievous Sufferings were enough to allay that swelling spirit of Cruelty nor in the least affect the minds of Priests or Rulers with the Deploredness of our Condition so as to redress all these grievious Sufferings perhaps somtimes a little shew of Favour there might be but usually attended with a more terrible Storm They at last I mean the Magistrates by the detestable Suggestions of the Priests not having any Law in force by which they could justâ—…fie the Rigor of their Carriage towards us enacted first that no Man should Travel on the Sabboth-Day thereby to punish us as Criminals for going to our Assemblies to Worship the living God and next that such Persons as should be found above so many Miles from their own Homes not being able to give a good account of themselves should be whipt as Vagabonds by which Laws they miserably opprest our Friends many Men of considerable Estates being worse us'd then very Vagabonds Thus covering the one over with Devotion for the Day of rest and the other with prudent care for the Good of the Common-Wealth Nor was this all but as if they would out-do the Ages of cruel Popery and degenerated Prelacy they received both the Oath of Queen Mary made against such Protestants as came to decry the Idolatrys and Superstitions of the Romish Worship in the time of their Service thereby to justifie themselves in the Exercise of Cruelty and Revenge upon us for beaâ—…ing our faithful Testimony against their Formal and Hypocritical Preachments and that Oaâ—…h of Abrogatâ—…on of Popery that by the Advantage they took of our not Swearing at all they might the better fasten upon us the Character of Papists as Men Jesuited to that Interest with plain Design to render us odious and cover their own Cruelty Well may I say OUT-DONE when pretended reformed Protestants endeavour the Security of their Religion by the enaction of those Laws which were made by Inhuman Papists against such as in good measure we can say were truly reformed Protestants thereby condemning that in the Papists which they vigorously acted themselves and basely sought to entrap us by a colourable Oath wickedly forecast because they knew we could not Swear at all to punish us for not swearing against the Papists This was their Cloak they had to cover their Malice but it is grown to short scanty and out of date The Bruises Blood-shed grievous Beatings and tedious Imprisonments which followed this procedure are now seen with detestation of almost the very multitude it self and after Generations shall have it in utter abhorrance O what did not the Blood-thirsty Spirit in its Day These were the great pretending Presbyterians Independents and Anabaptists Fighting Knocking Kicking Robbing Imprisoning and Murthering an Innocenâ—… People whose whole Business was to Deny the dawâ—…g Doctrines of the Times and to Direct People to a certain Holy Principle in themselves unto which being Obedient they should experience Sin conquer'd and Peace with God preferring this above all the Traditions of Men or utmost Power of Human Ministry But as many of us saw in the Eternal Light that such Obstinacy in both Priests and Rulers to the Heavenly Truth would provoke the Just God to overturn them forever which though we did once and again tell them by Writings and by Word of Mouth they slighted our plain-Dealing turning it upon us that we should vanish in a little while So within very few Years God wrought the wonderfull Revolution and those who had been Inflicters of Heavy Punishments upon us became the Objects of their greatest Dis-pleasure whose Power and Estates they had so long usurp'd I can call it no otherwise for not the Country but Self was wickedly advanc'd thereby Behold the Justice of the Almighty such as refused us our Liberty after their Solemn Oathes to God and Men for the Preservation of Liberties Civil and Religious became destitute of their Own and who spoil'd us were spoil'd by Others and we just now under their Feeâ—… came upon Equal Terms with Our Adversaries At what time though both They and We used our Endeavours to prevent Coertion upon Conscience yet whether they prevailed or no some were in Hopes that the Edge of their Spirits by this Change of Affairs had been so doubl'd as never more to cut or wound a People that had never wrong'd them and that their Retirement would have been rather employ'd in hearty Sorrow for their Abuse of Government in their Unjust Severity towards us as well as others then a Continuance of the same Enmity But thus far such fail'd in hopes their Displeasure against us surviving their Power to inflict it for though it is true that in time of Persecution they would inquire out of their By-Holes of our Well-fare for who had so long reigned shew'd they were most unfit for Suffering and like People upon City-Walls or from other convenâ—…ent standings would diligently observe the State of things and by their Observation or Inquiry carefully acquaint themselves with the Success for our Overthrow had been the End of them and as one of themselves said We were the Bulworks that receiv'd the Shot Yet so unabated hath their implacable Malice been at the King 's first coming in they thought to do great Matters by letting the Powers know they were no Abettors of the Quakers which indeed stood us in great stead least we might have been taken for those Tumultuous Blood-thirsty Covenant-breaking Government-destroying Anabaptists and that they might prove to the World we were not of them No sooner those Storms of Persecution have been over but like forgetful Mariners they have faln to their Old Work of bitter Envying Either some one of their Church leaves them or the Quakers are prosperous in their Labours or any thing else that is next for a Cover to palliate their Emulous Spirit in all its base Detractions from us and the blessed Truth
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
and the Cause of men's Destruction opened against Arg. 4. Persons being chosen proves not their Eternal Election as Persons p. 260. § 4. Concerning Jacob and Esau Christ's Sheep those that come â—…ome drawn and given unto him of the Father Arg. 5 6. p. 262. § 5. 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 p. 265. § 6. Our Opposer's blasphemously placing a partial Resolution upon God as creating Persons with Intention to leave them to Destruction contrary to his universal Call and Tend rs of Salvation p. 268. § 7. The Unchangeableness of God's Election in what State and our Opposer's Ignorance and Error concerning God's Purpose p. 269. § 8. My Unanswered Objection of setting Life and Death before men and Warning them of Destruction p. 271. § 9. The Cause of God's Hardening Pharaoh Judas and others not grounded upon meer Will and Pleasure but for their Rebellion p. 272. § 10. Touching the Fall of particular Angels and Men the Tendence of God's Long-suffering towards the Wicked and my Opposer's Confession to Truth to the utter Overthrow of his Opinion p. 273. § 11. Presbyters Mockery in their Warnings and setting Life and Death Conditional Promises and Threats before People contrary to their Partial Opinion of an Eternal Personal Election and Reprobation png. 275. Sect. 12. 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 pag. 277. § 13. Grace differing from Debt The Reason why God finds Fault with Men The Question Who hath resisted his Will resolved p. 278. § 14. Their urging all to forsake Sin contradictory to their Opinion and not in true Faith 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 p. 279. § 15. The Wise God the Just Judge is the Ordainer of the Punishment not of the Fact nor the Author of Sin or their Wickedness who persecuted Christ p. 281. § 16. Hypocritical Priests making and strengthening 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 VVickedness p. 283. § 17. Concerning God's Covenant with David and his Seed and the Mystery typified in him p. 284. To all which is added a Short Postscript concerning the WILL of God in its Manifestation 1st as Unresistible 2dly as Resistible p. 286 287 288 289. Chap. VI. VVhether PERFECTION that is a State freed from all Sin be attainable in this Life from p. 290. to p. 312. The Fifth Treatise about the RESURRECTION beginning at pag. 315. to the end of the Book The RESURRECTION owned by us and Scripturally asserted with the Future and distinct Beings of Men Angels and the Eternal Advantage Glory Felicity of the Righteous or Saints after Dissolution The Scriptures spiritual Teftimony thereof being owned and vindicated by us in Opposition to our OPPOSER ' s CARNAL THOUGHTS about the Resurrection and future State particularly in Answer to Tho. Hicks W. Burnet and Thomas Danson Unto which is annexed Thomas Vincent ' s Illustrations about the Resurrection as partly an Explication of the Sense of the rest of our Opposers therein Finally Some Passages of Hen. Moor ' s for the SPIRITUALITY of the Resurrection-Bodies viz. the Body of Christ and the Bodies of Saints The Intent of all this Fifth Treatise being both to remove Groundless Objections Unnecessary Questions and Fruitless Disputes about this Weighty and Mysterious Point of the Resurrection THE CHRISTIAN-QUAKER And his DIVINE TESTIMONY VINDICATED c. Viz. The Universality Sufficiency of Christ's LIGHT WITHIN through all Ages to Eternal SALVATION fully Stated and Defended CHAP. I. The Occasion of the Discourse The Unhandsome Dealing of our Adversary with Respect to the Invented Weakness he chargeth upon the Quakers as the Strength of their Cause THere is a Book lately come to my Hands intituled A Dialogue between a Christian and a Quaker which with several others lately publisht against us hath given Occasion for this general Undertaking I was very curious to peruse that Discourse which should make a Difference between them having in my diligent Search after Religion ever desired to understand and profess That which upon true Convictions I had Reason to believe was the most Christian But as upon Impartial View I found the Weakness of that Book more favourable to us then the Uncharitableness of the Title-Page which seem'd to dis interest a Quaker in Christianity so most unexpectedly I found my Name among others often us'd and as often undeservedly abus'd by the Author I was not willing that any else should answer for my Faults if any there were and if Innocent I esteem'd my self both sufficient and oblig'd to my own Relief which will not be hard to do and the Reason is because so little Reason and so much Railing have been by him imploy'd against me as if he intended to scold rather then confute me and to let the World know how much better skill'd He is in Scurrility then Argument This I confess drew me first into any Willingness of considering his Discourse at large Not that the Truth was not first in mine Eye but because I know the Person most concern'd with him to be both able and resolv'd to reply I thought my Endeavors at least for this time might have been very well excused But so many Out-cries coming upon the Neck of another if possible to expel us the World I found my self press'd in Spirit to buckle my Mind to this Enterprise notwithstanding that my late Concernment with some other Adversaries had left the Wearisomness of a Combat upon my Spirit and the Hopes I had of being spared by the ingenuous Acknowledgment of our Enemies from the like Necessity of further Controversie But as it fell out with the People of Syracuse that several very Bad Tyrants were succeded by Worse so truly it hath done with us The Confutation of one Adversary redoubling Envy Prejudice and almost every evil Quality in the next as if to be overcome were more intollerable to them then to find the TRUTH by it would be Acceptable Oh Lamentable Use that these Men make of our Love and Pains But we have some Cause to think that failing of that Reason which is necessary to prop so infirm a Cause they would if possible supply the Want of it with the LAST WORD which at Billings Gate I hear goeth a Great Way to Advantage and turn the Scale in all Disputes And truly if the Temper of this Adversary be but consider'd with what Help he himself has given us to do it For my part I should stand amaz'd that any Sober Civil or Christian Man could refrain passing
this World who had crept into the Outward Forms of Religion then as now and in that employ'd many Emissaries to decry that Pure Heavenly and Invisible Life of Truth and Righteousness which was then and is now begotten in the Hearts of many to the ending of the Idolatries of the Gentiles and Formality and Outward Services of both Jews and Carnal Christians And I affirm in the Name of God and with the Reason of a Man That it is most preposterously absurd for any to charge the Rebellion of Men to be Insufficiency in the Light For if men are Wicked not because they will not be better but because they neither see nor know nor are able to do better How Heavy how Black and how Blasphemous a Charecter doth the Consequence of these Mens Opinion fasten upon the Righteous God of Heaven and Earth since it supposes him Not to have given either Inwardly or Outwardly unto Men Means sufficient to do that which he requires from them and for the not doing of which they are to be sentenced to Eternal Misery But I confess How deep soever this may stick with Impartial Spirits I almost despair of entering our Adversaries whose Souls are pinch'd up within the narrow Compass of a most Detestable Kind of Predestination making the Eternal God as Partial as themselves like some Ancients That because they could not Resemble God they would make such Gods as might Resemble them I say what else can be the tendency of this kind of Doctrine against the Sufficiency of the Light Within then that the Gift of God is not Perfect or able because Men don't Obey it and that the Talent God has given to all is therefore Insufficient for the End for which it was given because Man hides it in a Napkin Again Let them tell me Would it be a good Argument that if the same Corn should be sown in a Fertile and Barren Soile that growing in one and not in the other the Fault should be in the Seed and not rather in the Ground Who knows not how Tradition and Custom have eaten out much of Conviction blinded the World and that it is through Lusts and Pleasures become stupified as to the Invisible Things of God Alas there had never been so much Need of many Exteriour Dispensations and Appearances in reference to Religion so much preferred by the Professors of this Day had not Mens Minds been departed from the Inward Light and Life of Righteousness so that they being abroad God was pleased to meet them there with some External Manifestations yet so as to turn them home again to their first Love to that Light and Life which was given of God as the Way to Eternal Salvation Nor could any of those cleanse as concerning the Conscience wherefore God still by his Servants and Prophets admonished and warned the People of Old To Put Away the Evil of their Doings and to Wash themselves and to Cleanse themselves for that all their Exactness in Outward Services was otherwise but as the Cutting off a Dog's Neck a Sacrifice equally pleasing wherefore the Abrogation of all Outward Dispensations and Reducing Man to his first State of Inward Light and Righteousness is called in Scripture The Times of Refreshment and of the Restitution of all things In short Though there have been External Observations and Ordinances in the World by God's appointment either to prevent the Jews from the Outward splendid Worship of the Idolatrous Gentiles that he might retain a Peculiar Soveraignity over them or to show forth unto them a more Hidden and Invisible Glory this remains sure forever That Light there was and that the Ancients saw their Sins by it and that there could be no Acceptance with God but as they walk'd up to it and were taught to put away the Evil of their Doings by it suitable to that Notable Passage The Path of the Just is a shining Light that shines clearer and clearer unto the Perfect Day What was this Day but compleat Salvation Can there be any Imperfection or Darkness in the Day Surely no What if their Light was not so large Was it not therefore Saving Yes surely But as where much is given much is required so where little is given but little is required If the Light was not so Gloriously manifested before the coming of our Lord Jesus Christ in the Flesh less was then required at that time then since yet it follows not that there was Two Lights or that the Light was not Saving before the Visible Appearance of Christ to as many as lived in an Holy Conformity to it And if it be agreed that Blindness in Men can be no Argument against the Light of the Sun neither is the Light Insufficient because the People of any Nation remain Blind through their Vain Customs Nay should any such Doctrine be admitted what would become of our Adversary's Opinion That the Light of Scripture is Sufficient of it self to give Men the Knowledge of God For if those People who have the Scriptures do not so Know Believe and Obey God as T. Hicks says they ought to do will it not follow upon his Principles that the Defect is not in such as if they were Ignorant and Rebellious but in the Scriptures Certainly the Consequence will hold as well against the Scriptures as the Light If then such wrong the Scriptures who so dispute Let T. Hicks I intreat him endeavour to Right the Light and not longer maintain a Position that being admitted would equally overturn his Notion of the Scriptures without Belief of the Light Within CHAP. VII Another Objection against the Lights Sufficiency to manifest what ought to be done though it were able to discover what should be avoided It is answerd The Lights not telling man 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 shows what ought not to be done From Scripture at large that it does 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 Essential Difference between the Seed Light Word Spirit Life Truth Power Unction Bread Water Flesh and Blood onely so denominated from the various Manifestations Operations and Effects of one and the same Divine Principle BUt there is a Second Objection That there seems to be a manifest Insufficiency in the Light For though several things are Revealed by it yet several necessary matters are not nor cannot So that though it should manifest all that is Reproveable yet cannot it Discover all that is Necessary to be either Believed or Done I Answer this is but a peece of the former Objection already considered I perceive the Pinch lies here that because Men do not Do what they should or don't Know
make thee Ruler over many things Enter thou into the Joy of thy Lord. Then he which had received One Talent came and said Lord I knew thee that thou art an hard Man Reaping where thou hast not sown and Gathering where thou hast not strawed and I was afraid and went and hid thy Talent in the Earth Lo there thou hast that which is thine His Lord answer'd and said unto him Thou Wicked and Slothful Servant thou knewest that I Reap where I sowed not and Gather where I have not strawed Thou oughtest therefore to have put my Money to the Exchangers and then at my Coming I should have received mine Own with Usury Take therefore the Talent from him and give it unto him which has Ten Talents For unto every one that hath shall be given and he shall have Abundance but from him that has not shall be taken away even that which he hath And cast ye the Unprofitable Servant into utter Darkness there shall be Weeping and Gnashing of Teeth when the Son of Man shall come in his Glory and all the Holy Angels with Him then shall He sit upon the Throne of his Glory and before Him shall be gather'd all Nations and He shall separate them one from another as a Shepherd divideth his Sheep from the Goats and He shall set the Sheep on his Right Hand but the Goats on the Left Serious Reader I have the rather repeated the Scripture at large because of that great Strength it carries methinks to the Conviction at least Confusion of that Narrow Spirit which confines the infinite Goodness of God and renders him whilst he is an Universal Creator but a particular Benefactor shutting up his Gifts within the straight compass of a FEW representing him thereby as partial as some Parents who they know not for what beside their own unequal Wills do frequently bestow their Favour indeed the whole of their Affection upon an Elected Dareling to the manifest though causeless Neglect of the rest But to speak the Truth of the matter the Over-fondness some bear to their own Opinions joyn'd with the Envy raised towards those who conform not to them has so emptied them of all natural Affection that looking upon God in that condition they dare to think him as unnatural as themselves For my part I have not a great while believ'd but that it rather rise from an Unwillingness in some that Dissenters from them should be saved thereby endeavouring a Compliance upon Necessity then that God had not been propitious unto all his Creatures For who sees not who can or will see that God is this Soveraign Lord that he made Mankind to be his Servants that these Three are representative of the whole and to the End they might not be Unprofitable Ones that he gave them Talents to improve against his Return that is against the Day of Recompence for which they are accountable that who improve their Talents may be rewarded and they who make no improvement of their Talents may be punisht with Eternal Separation from the Presence of God and all his Holy Angels I will conclude with these Five Observations 1. That God though it be his Soveraign Prerogative what he will give has given a Talent out of his Celestial Treasury unto every Man and Woman 2. That this Talent is in it self Sufficient but as the best Corn so this Talent put up into a Napkin must needs be Unprofitable yet that the Fault is in the Party Neglecting or Hiding of it not in it self 3. That those who improve not their Talent are most apt to charge God with Reaping where he Sows not as do those Professors we have to do with who make God to require an Account of all and yet deny in order to rendring up this Account with Joy that he has given all a Talent Sufficient thereunto 4. That the Eternal Estate of Men and Women as Sheep and Goats purely depends upon their Improving or not Improving of that Heavenly Talent wherewith God has indu'd them Lastly Neither is there any Shelter for these Parsimonious Men or their Hide-bound Faith under the Inequality of the Number of the Talents for it is not how many Talents are given but what Improvement is made of what is given Wherefore greater is his Reward who makes one Talent Three then his who of Ten advances but to Fifteen since the one makes but Half whilst the other makes Treble Improvement Blessed therefore are you all and will you assuredly be in the Day of the Lord's Recompence who disregarding the Vanities Pleasures Cares and Fleshly Religions of the World diligently mind your own Talent and are in the Pure Wisdom and Holy Counsel of the Lord making your daily Improvement of the same laying up Treasure in the High and Heavenly Place that is Durable and Everlasting V. This reasonable Truth is yet further manifest from the weighty Words of our Lord Jesus Christ For every one that doth Evil hateth the Light neither comes to the Light lest his Deeds should be reproved To which I would add that of the Apostle Whatsoever is reproved is made manifest by the Light Certainly then unless Men will be so Unjust to God as to think contrary to Scripture and Reason He should let Millions of Men and Scores of Generations live in Sin without a Light to shew it them or a Law to limit them it must be yielded that they had Light and Law in their Hearts and Consciences by which they were Convicted of Sin and such as obey'd it led to work Righteousness since their Refusing to bring their Deeds to the Light was not an Act of Ignorance but Design because they knew their Deeds would be Condemn'd and they for them which loudly asserts that they both had a Light and knew they had it though they Rebell'd against it And if I should grant that whatever was reproveable was not made manifest unto them yet this will no wayes hinder the Capacity of the Light to do it 'T is evident That some things which the Gentiles did were reprov'd therefore they had the Light And if they had it not in all the Extent of its Revelation the Light was no more to be blamed then that Guide whose Passengers therefore could not arrive at their Journey 's End because they never would begin at least proceed Had the Heathens been Faithful to what they had of God in themselves and not been blinded by the Vain Idolatries and Superstitious Traditions of their Fathers they had more fully known and learn'd the Mind and Will of their Creator which some of those Gentiles notwithstanding did as will yet further appear VI. Thus the Apostle Paul teaches us to believe in that remarkable Passage of his in the first Chapter to the Romans For I am not Asham'd of the Gospel of Christ For it is the Power of God unto Salvation to every one that believeth to the Jew first and also to the Greek For therein is
do namely To save his People from their Sins there is not one Word of Wrath but consequentially Therefore since that Sin is in the Heart and Conscience of Mankind nothing but a Divine Light Spirit or Power can reach Immaculation into those inward Parts and consequently that must be the Redeemer and Saviour But indeed those who have a Mind to Naturalize that strange Figure into the Language of the Holy Truth I mean to understand that to be saved is to be saved from Wrath and not from Sin whose assured Wages is Wrath may have some Interest though no Reason for their implacable Enmity against an Inherent Holiness But I farther confess that his Righteous Life with respect to its Appearance in that Body was grieved by Sin that the Weight of the Iniquity of the whole World with the Concernment of its Eternal Well-being lay hard upon him nor was his Manhood Insensible of it Under the Load of this did He travel he alone trode the Wine-Press that is All others were then Insensible of that Eternal Wrath which would be the Portion of Impenitent Persons as well as that it was his great Care and deep Travel that the Holy yet Oppressed Seed might arise over the Pressures of Iniquity in the Hearts of Men to bruise the Serpent's Head in all And as outwardly he gave his outward Life for the World so he might inwardly shed abroad in their Souls the Blood of God that is The Holy Purifying Life and Virtue which is in him as the Word-God and as which he is the Life of the World This was it which gave that visible Part the Understanding it had which fitted it for so great an Embassy by whose Power alone it Fasted Prayed Preacht Cast-out Devils Wrought Miracles Lived that most Unblemisht Life Patiently Suffered Death was Raised for an Holy Confirmation maugre all the Military Opposition of the Jews and this it was which accompanied the Ministry of his Followers rendring it Efficacious to Conviction and Conversion So that the Invisible Spiritual and Divine Life Principle or Nature was the Root and Fountain of all which is sometimes asscribed in Scripture to the Body by that Common Figure or Way of Speaking amongst Men the Thing containing which was the Body for the Thing contained which was the Eternal Power Wisdom Life c. Not that we would irreverently rob the Holy Body of whatsoever Acknowledgement is justly due nor yet separate that God joyned though I confess with holy Fear I dare not attribute to an External prepared Being which is the Natural Proper and Only Work of the Divine Light and Life to operate and effect But certainly if some Men in Scripture are intituled Saviours because of the Contribution of their Tryals Travels and Labours towards the Salvation of Man-kind of much more Right is that Honour ascribable to him who had the Spirit without Measure For I do freely acknowledge it to have been in some sense a Co-worker and Partner with the Divine Life in many of its Tryals Weights Sufferings and Travels for Man-kind Yet as it was the Divine Power in them that made them serviceable in that great Work so was it the Divine Power in him which made that what it was and therefore ought we chiefly to appropriate the Salvation to Christ as the Word-God and to the Holy Manhood not any otherwise then Instrumentally or by the same Divine Power in and through it I mean as it was a Chosen Instrument or Vessel in and by which God declared the Blessed Glad-Tidings of Love and his Message of Reconciliation to the World in which he gave the most Heavenly Example of Purity and through whose whole Life Doctrine and Death did shine forth the clearest Evidences of Truth Goodness Mercy Patience deep Travel for the World Self-Denyal Holiness and Triumphant Matyrdom No Wonder then if he be called a Saviour who not only came on an Embassy of Salvation and when come did draw many after him who were struck with the Authority of his Sayings when he allow'd for a time to have their Eyes and Hearts upon him as in that State present with them But afterwards he let his Disciples know of how much Benefit it would be to them that he should leave them How Forever In all Capacities No but as with respect to his outward Appearance that being scattered in that Day to their own Measure of Light Pon er and Life they might know him NO MORE AFTER THE FLESH but witness him come into their Hearts a Comforter who could not leave his true-hearted Disciples comfortless He that is with you shall be in you To be brief that I may yet again express our reverent Sense of Christ's Manifestation so far as relates to that Holy Thing that should be born of Mary take these few particulars in my next Chapter CHAP. XXI A Confession in particular to Christ's Redemption Remission Justification and Salvation I. WE do confess that though the Eternal Power Life and Light which inhabited that Holy Person which was born at Nazareth was is chiefly eminently the Saviour for there is no Saviour besides me saith God yet that it was Instrumentally a Saviour as prepared and choseâ—… oâ—… the Work which Christ had then to do iâ—… it which was actually to the Salvation of some and intentionally of the whole World then and in Ages to come suitable to that Scripture Lo in the Volumn of the Book it is written I come to do thy Will O God a Body hast thou prepared me c. II. That as there was a Necessity that one should dye for the People so whoever then or since believed in Him had and have a Seal or Confirmation of the Remission of their Sins in his Blood and that Blood alluding to the Custom or the Jewish Sacrifices shall be an utter Blotting out of former iniquates carrying them as into a Land of Forgetfulness This grand Assurance of Remission from the Wrath due upon the Score or former Offences do all receive in the Ratifying Blood of Christ who Repenting of their Sins believe and obey the Holy Light with which he hath Illuminated them For Paul's being turned from Darkness to the Light in his Heart was one with his believing in the Son of God revealed in his Heart III. This more glorious Appearance ended that less glorious Service of the Jews the Figures being compleated the Shadows they fell He in that Body preacht and lived beyond those Beggarly Elements He drew Religion more Inward even into the Secret of the Heart and made it to consist in an higher State oâ—… Righteousness called Evangelical and at once became both the Authâ—…ro 〈◊〉 Heavenly Dispensation and therein an Example to all as well Jews and Gentiles sealing such a Common and General Religion to both with his Blood as would forever end the Difference and slay the Enmity that they might be all one in Christ. Thus did he end the Jews External Services
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
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
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
leave to receive the reward of thy work at the hand of God who is just will not let the guilty go unpunished Whereas thou T. H. seemest offended at us for saying Christ is within in whom as such we have living Faith as opposed to their Faith who know not him within but expect to be saved as believing in a Person without them as thy Phrase is p. 44. It appears this is the manner of thy Expectation and Belief expecting to be saved by Jesus as a Person without thee though thou hast no real Knowledge of him as such But it is to be minded how plainly before thou hast contradicted thy Faith as thus declared where in thy 24th page upon 2 Corinth 5. 16. thou dost thus paraphrase viz. Though I Paul when a Jew and in my unconverted State only knew Christ after a fleshly manner to be a King of the Jews and to deliver only from outward Bondage and Captivity yet henceforth from the time of my Conversion I know him so no more for now I know him according to that design of infinite Grace and Love which he came to carry on in the World in being a Saviour of Sinners from Sin Death and Hell which before I knew not Thus far thou Mark here thy Contradiction is plain one while believing in and expecting to be saved by him as a Person without another while from the Time of my Conversion I know him no more after a fleshly manner for now my Knowledge of him in being a Saviour from Sin c. is not after a fleshly manner but according to the design of infinite Grace and Love From whence it follows that he is not now known to be the absolute Saviour from Sin as a Person without or as considered after a fleshly manner but after a spiritual though he was truely a Saviour in the Dayes of his Flesh by the Power of the Father by which the Saving Work alwayes was and is inwardly effected And indeed his going away or dis-appearing after the Flesh was that his Appearance and Knowledge after the Spirit might be the more revealed and the Disciples might the more know and rely upon the Comforter even Christ's Spiritual Appearance within Sect. XIX The End of Christ's Coming Example and Suffering more truely owned by the Quaker then the Dipper AGain thy implying by Way of Question as if we owned that the Word did take Flesh and that the Flesh was crucified for no other End and Purpose then meerly to be an Example p. 47. is very false against us for our owning Christ in the Flesh to be a living Example does not argue that he took Flesh and was crucified for no other End and Purpose then meerly to be an Example for he came into the World both to bear witness to the Truth to shew Light to do the Works the Father sent him to do to war against the Power of Darkness and Wickedness to exalt the Divinity the Power of the Father and to glorifie him upon Earth to pass through and fulfil the first Covenant and end the Shadows thereof and to set up the new and the living Way that the second Covenant or Testament might be established and confirmed that the Living Ministry thereof might have its free Course being inforced above and beyond all the former Types Shadows and Vails under the first Covenant And so in offering himself up freely both to do his Fathers Will and to suffer for Man-kind he gave himself a Ransom for all to be testified of in due time As also he was an eminent Example and Pattern of Innocence and Piety through all which they that slite his Example have no Benefit in his Sacrifice nor are concerned in the Ends thereof otherwise then to their own Condemnation for Christ's Innocency and Righteousness even in the Dayes of his Flesh as openly manifest do both judge and condemn all the Hypocritical Professors of Christianity who refuse following his Example while they are applying the Ends of his Coming and Suffering Sect. XX. The Baptist's Ignorance and Cavil about Redemption and the Spiritual Discoveries of Christ and his Seed WHereas thou makest a peice of thy Dialogue p. 47. run thus viz. Qua. He viz. Christ comes to work Redemption Christi I query for whom or what did he work this Redemption Qua. There is a Seed to which the Promise of Redemption is which only wants Redemption Thus Nayler in his Book Love to the Lost. Answ. Thou perverts his Words for they are not That this Seed only wants Redemption but wherein only it s seen and received viz. that in the promised Seed Redemption is only seen and received by Man or the Creature as he fully after explains Chr. Nayler saith that Christ is the Election and the Elect Seed and Fox in his great Mystery the Seed hath been laden c. which Seed is the Hope Christ. Answ. If God was so prest as a Cart with Sheaves and his Spirit grieved by mens Sins is it otherwise with his Seed in them And it thou wert not willfully blind and hardened thou wouldst not raise such a Consequence from the Words before perverted by thee while the Scripture mentions the Seed under a two-sold Consideration 1st As to Christ to whom the Promises originally are as being Heir of all 2ly As to the Children of Promise the Children of the Kingdom the true Believers who are truely Israel and of Abraham's Seed according to the Faith Now know that Christ the promi ed Seed hath entred into Sufferings and Travel of Soul to bring forth his Seed as it s written He shall see his Seed he shall see of the Travel of his Soul and shall be satisfied So he came not to redeem or save himself as absurdly thou infers but to bring forth and redeem a Seed which shall serve him and be counted for a Generation And the Life of Christ as manifest in mortal Flesh hath pertaken of the Afflictions of the Upright in all Ages and the Spirit of God is grieved the just Principle oppressed and offended with mens Iniquities and Transgressions So Christ considered as a Seed and in that low Estate is capable of being formed in man both of being raised up in man by the Power of the Father of growing up as a tender Plant and as a Root out of dry Ground and so of receiving Power and Help from him as indeed every Seed that 's sown and every Plant that takes Root is capable of receiving Vertue and Nourishment according to its kind or else it cannot be quickned to Life grow or bring forth Fruit And such a Growth of the immortal Seed was both in Christ and in his People which must be owned if the Seed of the Kingdom within and the Spiritual Birth or forming of Christ within or he as a Seed or Plant of Renown be known and owned or a Suffering Crucifying Dying and Living with Christ be witnessed by man For Christ's Suffering Cross Death Resurrection
the Law in the Letter or as outwardly written And if this Immediate Light be not of a saveing Property what Light is And for what end is it given universally to Man-kind That they may be saved or onely to condemn them 2. Christ's enlightning all men as the Eternal Word and that with a spiritual Light flowing from himself as the Eternall Word Enlightening It is not with the Letter which killeth and Cannot give Life but with an Immediate Illumination or Influence of Light from himself which can both kill and make a live it hath both the Law or sentence of Death in it to the transgressor and quickning Vertue and Gospel in it to make alive to God and minister Life and Justification from God to them that truly obey it 3. This immed iate Light or Shining from Jesus Christ as the Eternal Word is neither the Letter of the Law nor created nor yet natural as Anabaptists use to say but as the Eternal Word enlightning man and the Life which was in him being the Light of Men is therefore a Light and Law which can give Life which the Law as in the Letter could not it being the Life it self that was in the Eternal Word H. G. The great Darkness of these Men who cry up Light and Power within this Wile of Satan and Cheat of Anti-Christ p. 31. H. G. Contradiction The Lord Jesus Christ as the Eternal Word enlightneth all Men this Light is the Substance of the Law the Candle of the Lord it doth convince of Sin p. 8. If Heathens follow it they would shine in just living the Work of Faith with Power I do mantain that Faith is required and must be wrought with Power in the Heart p. 15 16. G. W. Animad What horrible Blasphemy is it then to term our crying up the Light and Power of Christ within the Wile of Satan and Cheat of Anti-Christ and how plainly hereby confuted We have Cause to look upon those Heathens that follow the Light or Gift of God within to be more godly and better Christians then many of these Baptists H. G. Rep. Your Lyes and Ignorance I say the Darkness of these Men who cry up Light and Power within is great and I did say in p. 31. I should make appear this Wile of Satan and Cheat of Anti-Christ that is to say the Evil Doctrine and Principles of yours And do I contradict this in affirming there is a Light in all Men called the Candle of the Lord and in owning the Inward Work of Faith with Power upon the Heart c. p. 4. G. W. Answer Hath he not before evidently made their crying up Light and Power within the Character of the great Darkness and this the Wile of Satan and Cheat of Anti-christ You that understand Grammer and common Sence mark the Tenour of his Words and how he shuffles to cover this Blasphemy and Contradiction to his confessing that the Lord Jesus as the Eternal Word enlightneth all Men and this is our Principle though now he placeth the great Darkness Wile of Satan and Cheat of Anti-Christ upon our Doctrine and Principles without Exception concerning the Light within and thus still ensnares himself in his Confusion as also in one while affirming that this Light in Man is the Substance of the Law or first Covenant another while that it is the formed Spirit in Man Zach. 12. 1. which is called the Candle of the Lord as in his 9th pag. of his first Book Where note that by seeking to obscure his gross Contradiction before he is run into another viz. One while calling the Light of the Eternal Word in every Man The Substance of the Law of the first Covenant yea now the Ministration of Death or Letter that killeth from 2 Corrinth 3. 6 7. cited by him another while he calls this Light in every man A Spirit that God hath given or formed in Man you who can distinguish between the Law or Letter of it written in Table of Stone and the Spirit of Man Judge if this Anabaptist be not plainly contradictory to himself herein for is the Spirit of Man and the Law written both one and the same thing And while the Spirit of Man is confest to be the Candle of the Lord it s lighted by his Divine Word or Fire The Lord hath lighted my Candle II. The Sufficiency of the Light within to reveal God Christ c. HEnry Grigg again shuffles and beggs the Question thus viz. Do not you say that this Light which is in every Man that cometh into the World is God is Christ is the Holy Spirit or Blessed Comforter and a Saving Light and that it will convince a Man of every Sin and Transgression and lead into all Truth c. Answ. He here questions the things which in his 18th pag he affirms The Quakers speak of the Light within viz. That it is the Divine Essence the Lord Jesus Christ the holy Spirit c. But I ask him where or in what Book and page do the Quakers speak all this of that Measure or Gift of Light that is in every man he deals disingenuously in not citing our own Books and Pages for these Words that we might consider further thereof seeing the Stress of his Charge lies so much on them which though we assert it to be a divine Light of God and Christ and holy Spirit which are one and omni-present filling Heaven and Earth over all and through all God unlimitted in his Presence which to man is an Enlightning Presence yet God and Christ is not revealed in all for he was in the World and the World was made by him and the World knew him not yet his divine Light or immediate Shining in Man is manifest by measure or Degrees as man is capable to receive it the least degree whereof is saving to them that obey it and tends to direct and draw Man towards God who is the absolute and alone Saviour and he and his Light in men are inseparable whose Salvation is manifest by degrees as his Light or Grace in man's Heart is which hath taught us to wait and to look for that blessed Hope and the glorious apprearing of the great God and our Saviour Jesus Christ. The Measure or Manifestation of this Light and Grace which immediately directs and leads to this Appearance of the great God and our Saviour must needs therefore be saving And because God or his Son in his infinite Fulness and Knowledge as in himself cannot be contained in man in that the Heaven of Heavens cannot contain God it follows not therefore that the Measure and Manifestation of his Light in Man is not convincing sanctifying or saving whilst it is confest to be a Light or Illumination of Jesus Christ as the Eternal Word enlightning all Men and Women If the infinite Fulness or Giver of this Light cannot be contained in Man yet God hath promised to tabernacle with Men and to dwell in them it follows
tender Mercy can and doth afford Remission upon true Repentance and his Justice can pronounce him â—…nocent that is purged from the Nature Root of Sin washed from Iniquity Have Mercy upon me O God according to thy loving Kindness according to the multitude of thy tender Mercy blot out my Transgressions wash me throughly from mine Iniquity c. Psa 51. 1 2. They whose Transgressions are thus blotted ouâ—… who come thus to be washed and saved through the Washing of Regeneration such come thus to be justified by his Grace can be pronounced Innocent as being washed and sanctified and such have the Demand of a good Conscience And though Pardon and Justification look not back at the unconverted State with Severity but with Remission upon Conversion yet they require what God's Covenant doth afterward to the End of our Dayes that is not to live in Sin but in Christ's Righteousness The Grace or Favour of God teacheth us that denying Ungodliness and wordly Lusts that we should live godly and soberly in this present World Tit. 2. 12. To be invested with Christ's Everlasting Righteousness p. 93. is the very Thing I plead for and if in Reality the Man stood to this the Controversie would soon have an End And he further assents to Truth viz. If this Righteousness be not put on by Faith we are not invested with any Thing for which God should declare or pronounce us Righteous From whence observe That we must be invested with Christ's Everlasting Righteousness if God pronounce us Righteous Take Justification and Imputation in this Sense and then we differ not in this Matter but how well this agrees with imputing and reckoning Guilty Condemned Fallen Creature JUST or INNOCENT only on the Account of Christ's Sufferings and Death while such condemned Creatures are invested with Sin and Guilt and not with Christ's Everlasting Righteousness Will his telling us of Christ's Death imputed p. 97. make up the Matter 'T is true Christ is our Surety and that of the new Testament or Covenant 1st For that without him we can pay no Debt nor truly obey or fulfil the Terms thereof on our Parts but in and through him that strengthneth us 2dly Of the New Testament also in fulfilling the Promises belonging thereto for all the Promises of God are Yea and Amen in him David describes the Blessedness of the Man to whom God imputes Righteousness without Works saying Blessed is he whose Iniquity is forgiven But then S. S. is not pleased to take notice of but overlooks the following Words viz. Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is NO GUILE See Psal. 32. 1 2. If it were only a Man thus qualified that the Imputation of Christ's Righteousness and Justification were pleaded for we should not have this Controversie but should agree That the Man in whose Spirit is NO GUILE is blessed He is the Man whom God pronounceth Just and Innocent his Transgression is forgiven his Sin is covered And though it is said God imputes Righteousness to him without Works yet 't is to be understood it is not without a sincere Obedience because that in his Spirit there is no Guile and then without what Works 1. Not without the Work of living Faith 2. Not without yielding true Subjection or Obedience unto God in his spiritual Requirings or Law of Faith for Abraham did not only believe God but by Faith yielded â—…o obey him Without what Works then but the Work of the Law of Works as wrought by the Flesh or stâ—…nly Jew by which no Flesh shall be justified I mentioned Câ—…rcumcision and others that were Types or Signs wherein the Righteousness of Faith doth not consist see Divin of Christ p. 64 65. in which this Point is opened and cleared But to this S. S. objects viz. He errs calling the Ceremonial Law a Law of Works in giving this the Lord gave a Law of Grace to his People p. 94. Rep. If the Ceremonial Law be not a Law of Works but a Law of Grace he should have been so Ingenuous as to have told us what the Law of Works is which the Apostle distinguisheth from the Law of Faith Rom. 3. 27. as he dâ—…th between justifying Faith and the Deeds of the Law as wrought and boasted in by the literal Jews And whether the Law of Works be some Law inferiour to that of Circumcision other Types But to shew S. S. his Error in denying the Ceremonial Law as he calls it to be the Law of Works let him consider that after the Apostle excludes Boasting not by the Law of Works and concludes a Man is justified by Faith without the Deeds of the Law he saith Is Hâ—… the God of the Jews only Is He not also of the Gentiles and that it is by Faith that God justifies both the Circumcision and the Uncircumciâ—…on and that Faith was reckoned to Abraham â—…or Righteousness not in Circumcision but in 〈◊〉 and that he received the Sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised that he might be the Father of all them that beâ—…ieve though they be not Circumcised c. See Rom. 3. 28 29. and Ch. 4. 10 11. Gal. 2. 16. and 3. 2 5. and 4. 10. And â—…urther If ye be circumcised Christ shall profit you nothing ch 5 2. From all which 't is plain 't is no Error to say the Law of Works as opposed to the Law of Faith is that enjoyning Circumcision and other Signs and Shadows these the Works which are not imputed unto Justification nay I shall further grant that all Man's Works or working whatsoever before a living Faith are neither available nor accountable unto his Justification with God and on the other Hand that a true and sanctifying Faith and believing in God from a Sence of his living Word or holy Command in the Heart is accounted for Righteousness to him that so believeâ—…h before he hath performed his actual Obedience even while in the Faith he is passively waiting upon God as being ceased to do Evil that he may receive Strength to act Good even while he is so believing and waiting and breathing to the Lord and saying draw me and I will come after thee lead me and I will follow give me Strength and I will walk in thy Wayes come let us walk in the Light of the Lord c. knowing that it is the Power of God that begets living Faith and thereby changes and sanctifieth the Mind unto a living and sincere Obedience and this Faith is the Giâ—…t of God a Fruit of his own Spirit and therefore accounted of by him and reckoned unto us I would not make the Scriptures speak that God imputes Works wrought by us without Works by us as S. S. falsly accuseth me p. 94. But rather that God imputes his own Works in us without any self-Works wrought by us and accepts us in the
in all c. Rep. God's Truth is concerned in his gracious Promises both absolute and conditional as well as in his conditional Threats And let it be considered 1st That Man's Dying in the Day he so eat was the Fruit of his Fall into a State of Misery in dying from that State of Righteousness and Felicity he was in before and it was the Natural Effect of his Transgression and yet not so as that God was absolutely bound to bring eternal Death on Man in that day no no nor was divine Justice so narrowly tyed up or short sighted as not to reserve a Remedy for God had the Seed of the Woman in his eye and divine Justice doth not require that eternal Death or the second death shall remain upon any but on the finally Impenitent who continue in Sin under the Power of the first Death for all they who return to God and receive Christ the promised Seed he proves to them both a Just God and a Saviour neither Justice nor the Curse of the Law can limit him from shewing Mercy Remission or Salvation to the Creature upon true Repentance and Faith in Christ Jesus who overcomes the World and the evil Nature from whence those cursed Actions have sprung mentioned Deut. 27. 15. to the end of the Chapter And t is true the Jews outward who rejected the Righteousness of Faith that is received in the Spirit when Christ was set forth and fetcht their Righteousness from the Letter of the Law they did strictly and formally bring themselves under the Curse thereof when they continued not in all that was written But there is no Condemnation or Curse to them that are in Christ Jesus my Opposer leaves out what follows viz. that walk not after the Flesh but after the Spirit Rom. 8. 1. Yet what the Law saith it saith to them that are under the Law that every Mouth may be stopt and all the World may become Guilty before God This Law therefore as thus convicting is Spiritual and tends to man's Conversion in that it is to prepare him for Mercy which divine Justice doth not hinder nor detain the World under the Guilt divine Truth being concerned in the gracious Promises which are Yea and Amen in the Promised Seed that ransoms Man slayes the Enmity crucifies the Transgressors or first Birth which must dye upon which the Law and its Sentence of Death must pass and Man that is guilty must feel this in himself before he be delivered into that State wherein there is no Condemnation or be united to the Lord who Kills and makes Alive So that neither Justice nor Truth in the Law are frustrated the Law is not made void through Faith but established in the Spirituality and Purity of it the Righteousness of the Law being fulfilled in them that walk not after the Flesh but after the Spirit And 't is said that the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by the Faith of Jesus Christ unto all and upon all them that believe Rom. 3. Christ came to condemn Sin in the Flesh and is the End of the Law for Righteousness to all them that believe and not for the Continuance of Unrighteousness and where Sin is put an End to by Christ the Curse and Condemnation of necessity ceaseth with it and the Righteousness of Faith takes place in the Soul Obj. Adam hath sinned We are by Nature Children of Wrath in our own Persons We have failed hence God's Wrath is up against us God burning in his Wrath is ready to condemn us to take Vengeance on us to consume us as Fire not to Justifie and acquit from our Ill Deserts c. If Burning ten thousand millions of Years in Hell is not enough to turn away his Wrath c. Rep. Thus he hath defined divine Justice as he thinks which is further spoken to hereafter but upon whom must it be thus satisfied supposeth he S. S. Justice is satisfied upon Transgression p. 103. Rep. Then upon Rebellious Transgressors and not upon Christ who was alwayes Innocent and did the things well pleasing to the Father and therefore divine Justice could never burn nor take such Vengeance on him for Satisfaction and let the Guilty go free for so to do could not be Justice the Satisfaction whereof as it intends the Undergoing the Penalty of the Law due for the Injury done Justice can only require it of the Offender and Guilty for whom the Law was made not of the innocent or Righteous for whom the Law was not made But where then were the Mercy or Forgiveness to the poor Creature that hath sinned if God were so engaged to burn in his Wrath and take the full Vengeance upon lost man S. S. His Truth engageth him to execute his Justice in punishing Sin yea to the full should Mercy offer to pronounce any man absolved his Sin unpunished Truth would stop the Mouth of Mercy and say Hold I have Cursed c. Rep. What strange and lamentable Division would this make in God! and how variable and in Contrariety with himself And how Contrary to the Testimonies of his Faithful Witnesses hath this Man rendered God As if absolute Revenge and Wrath towards all Mankind did bear the sole Sway in him over all both his Love Goodness and Mercy Oh sad Is not his Mercy over all his Works and hath he not Forgiveness in store unto whom it is said who is a God like unto Thee that pardoneth Iniquity and passeth by the Transgression of the Remnant of his Heritage he retaineth not his * Anger forever because he delighteth in Mercy Mica 7. 18. The Lord God merciful and gracious forgiving Iniquity Transgression and Sin Exod. 34. 6 7. So that even in the Law Gods Mercy and Forgiveness as well as his Threats were signified which his Truth must needs be concerned in Is it not evident that God is not engaged under Revenge nor his Mercy and Truth divided or opposite as this Man renders him For both must be received and have their place where Judgment and Mercy meet and men through the Law become dead unto the Law so as to know Christ to live in them and through God's Judgment and Chastisements to find a Ransom and an Attonement and God hath Power to turn away Wrath as he doth upon men's true Repentance Humiliation and Return to him as when the King humbled himself the Wrath of the Lord turned away from him 2 Chron. 12. 12. And also Hezekiah seeing the Wrath of the Lord upon Judah and Jerusalem for their doing Evil in his Sight and turning their Backs c. He said Now is it in mine Heart to make a Covenant with the Lord God of Israel that his fierce Wrath may turn away from us 2 Chron. 29. 8 10. And in the King's Letters be ye not stiff necked but yield your selves unto the Lord
Pardon or pronounce Man Just upon the account of an Inhâ—…rent Righteousness Sanctity or Reformation wrought by the Spirit without Satisfaction to vindictive Justice for Sins past seeing those who are the most inherently Holy have not perfectly obeyed God s Law from the Beginning of Life to the End Answ. 1. Both God's Justice Truth and Mercy have a share in Man's Reformation and Restoration to himself and it is in his uâ—…iversal Love in Christ Jesus to Mankind that he makes knowâ—… his Truth that makes free and the Grace and Truth concurring in Man's Conversion and Restoration and so in making him a New Creature it must needs be consistent with God's Truth to Pardon and pronounce Man Just as he becomes and is God's own Workmanship in whom he beholds his own Image renewed for he blessed the Works of his Hands and still blesseth them 2dly Without such a Satisfaction he doth pardon c. And yet Justice and Truth are not violated nor destroyed but have their place and share in Man's Reformation both in God's Judging Reproving and Correcting Man for Sin Coâ—…demning Crucifying and Slaying the Transgresfing Earthly Nature and Birth and Christ came not to destroy the Law but to fulfil it He came to condemn Sin in the Flesh and to Save Man that the Righteousness of the Law might be fulfilled in them who walk not after the Flesh but after the Spirit The Law forbids Adultery Christ forbids and removes the Evil Lusts and Desires which are the Ground of it The Law forbids Covetousness Christ removes It The Law forbids Murther Christ forbids Envy 3dly But from the Beginning of Life to the End who can say he hath perfect Righteousness inherent in him Answ. He that is born of God the New Creature to whom Christ is made Righteousness and who being God's Workmanship is made the Righteousness of God in Christ Jesus He that is attained to this New Creature 's State hath crucified and put off the Old Man with his Deeds whom the Law 〈◊〉 that hath been the Offender and Sinner from the Beginning of Life to the End as The new Birth and new Creâ—…ture in Christ hath No Guile in his Spirit but is alwaies inwardly Righteous from the Beginning of Life And that â—…or this End God is pleased in his Son to shew forth his Forâ—…earance and Favour to Mankind and for a time to suspend the â—…evere Execution of his Law as not to execute Judgment â—…peedily but in giving Man Grace and Space to Repent be Converted and Renewed in Righteousness This answers the 〈◊〉 of his sending his Son into the World to be both a Saâ—…ice and a Saviour So his Forbearance or Suspension of the â—…verity oâ—… the Law for Christ's sake can be no making void 〈◊〉 Law Justice or Truth which Christ came to fulfil and 〈◊〉 〈◊〉 The Difference between the Terms or Tenour of our Opposers Gospel and ours I. AS to the Sense or Substance of our Opposers the Predestinarians according to their Traditional Faith partial harsh Opinions repugnant to God's universal Grace and Love in Christ Jesus to Mankind their Gospel runs on this wise or in such Terms as these viz. We tender Grace and Salvation to all but believe it is only free for a few Elect Persons for whom only Christ dyed Therefore believe you are Elect Persons and that Christ dyed for you apply his Blood and Merits and you shall be saved though you be Sinners all your Dayes Believe that you are Justified by Christ's Death and Sufferings only though you have nothing but Matter of Condemnation in you believe that you are Imputatively Righteous by Christ's Sufferings and Righteousness without you only and in Comparison thereof do you abhor all Sanctification in you or inherent Righteousness wrought in you by the Spirit Believe that it is God's good Pleasure Sin should be in you all your Dayes to keep you humble and that Christ hath satisfied for all your Sins past present and to come Believe that God hath poured out all his Wrath upon his Son Jesus Christ and punisht your Sin to the full in him to satisfie Justice for your Injury done him Therefore there remains no more Wrath behind for you being Elect and Justified Persons Though you commit Sin as did David and have Corruption remaining in you all your Dayes and and daily Sin in your best Duties and have Sin mixt with your Graces your Salvation is eternally secured for you as Persons whom God has had in his Eye to save you need not fear any final Fall or falling away from Grace once in Christ and ever in Christ. Thus far Presbyterians II. The Sense and Terms of our Gospel according to what follows From the Sence and Experience we have of God's free Love and Grace in Jesus Christ to all Mankind We preach in the Spirit of the Gospel The Instructions and Conditions thereof are on this wise viz. Be converted that your Sins may be blotted out Turn ye from Darkness and Sin to the true Light that shews It and reproves Evil And so turn from Satan's Power to God and receive the Remissions of Sins Believe in the Light that ye may become the Children of Light Labour to make your Calling and Election sure If ye walk in the Light the Blood of Christ cleanseth from all Sin If ye be Crucified Dye and Suffer with Christ ye shall Live and Reign with him Believe and Obey the Gospel and be saved Christ Jesus is the Author of Eternal Salvation unto all them that obey him Confess and forsake Sin and ye shall finde Mercy Depart from Evil and do Good and dwell forevermore Wash you make you Clean put away the Evil of your Doings c. Except a Man be born again he cannot enter in the Kingdom c. If I do not wash thee saith Christ thou hast no part with me And to them in whose Hearts the Work is begun Look diligently to your Standing lest any of you fall from the Grace of God Abide in his 〈◊〉 that you may not fall into the hand of Severity To Unbelievers and Rebellious If ye believe not in Christ you shall dye in your Sins and where He is ye cannot come The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men who hold the Truth in Unrighteousness and his Wrath abides upon them that do not Believe nor Obey his Son Thus far Quakers so called Now serious Reader judge which of these whether the Presbyterians or the Quakers Doctrine tends to stir up and excite People to Righteousness to true Fear and Watchfulness And whether the Presbyterians doth not tend to beget People into a Self-Confidence and false Liberty in Sin upon a partial Opinion and Conceit But the Quakers Desire Aim and End is To turn People from Darkness to the true Light and to true Fear Diligence and Faithfulness to God CHAP. V. Concerning ELECTION and REPROBATION THE CONTENTS A brief Introduction
God and his free Grace and renders the Tenders of it to Mankind in general and preaching Salvation by it conditionally to all no better then a Mockery to the greater part of the World And this neither S. S. nor his Assembly of Divines have answered nor can they clear themselves herein S. S. begins to vindicate his Opinion by parts thus sect 1 1. God's Act which Essentially takes in the Object thereof he hath chosen some particular Persons 2 Thes. 2. 13. God hath Chosen you Joh. 15. 19. I have Chosen you Ephes. 1. 4. He hath Chosen us This being directly denyed I shall add Arguments Answ. The Scriptures are not denyed by me as most falsely is here insinuated but I deny that these prove their Proposition for a Personal Election or Reprobation from all Eternity as also I deny that God â—…rom all Eternity did unchangeably ordein whatsoever comes to pass as they most grosly asserted or that his Decree or Act is so absolute from all Eternity to particular Persons as strictly eying and unchangeably designing each Person to his End a certain definite Number unto everlasting Life and others to everlasting Death This I still oppose and find this Man's Vindication thereof very â—…eeble and his Proofs impertinent For that 2 Thes. 〈◊〉 13. He hath left out the following words after chosen you he leaves out through Sanctification of the Spirit and Belief of the Truth which as they clearly explain how they were chosen to Salvation even the Conditions on which God's Act of Chusing them depends to wit Sanctification of the Spirit and Belief of the Truth So this makes clearly against my Opposers Opinion for they were not capable of this Belief of the Truth and Sanctification before they had personal Beings which sure they had not from all Eternity and so seeing the Way and Act of God's chusing Men must be through Sanctification and of the Spirit and Belief of the Truth which Condition answers this Decree he hath not designed nor ordeined the contrary Condition of his Wrath against Man as Sin and Unbelief though they are come to pass upon many whose Repentance and Return God rather willed then their Death or Destruction But if S. S. might have pleaded a little further from the words God hath from the Beginning chosen you if he had insisted on the Words from the Beginning I might answer That does not signifie from all Eternity much less that he hath had you particular Persons in his Eye as unchangeably designing you to Salvation meerly as particular Persons without having Relation to any such Conditions or Qualifications as Faith Sanctification c. which may be rejected by Man 2. The Words from the Beginning are so far from signifying from all Eternity that in this place they reach not so far as to the Time of the Beginning of the Creation but rather to the Time of their first Reception and Belief of the Truth according as they import in divers other places as 1 Joh. 3. 11. This is the Message that ye have heard from the Beginning and 2 Joh. 5. Though Beginning in the highest Sense relateth to Christ as the divine Word who is the Beginning and the End And also note that S. S. deals with that of Joh. 15. 19. as he doth by the other leaving out both the foregoing and following Words which still make against him setting down only I have Chosen you whereas Christ said thus Because ye are not of the World but I have Chosen you out of the World therefore the World hateth you Joh. 15. 19. And then it is plain they were both of and in the World before they were chosen out of the World for could they be chosen out of that-which they were never in So that Christ's Chusing his out of the Corrupt Wayes and Spirit of the World through Faith and Sanctification is the Reason why the World hates them which it did not while they were Conformable to the World By the World here is understood those who are in the Natural Unbelieving State and also such as hate the true Believers and Disciples of Christ whence it follows that you Presbyterians how highly soever you conceit of your selves as Elect Persons from all Eternity above all others yet are not in the Election of Christ nor in a State of Election so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit oâ—… Persecution Rules in you as 〈◊〉 〈◊〉 〈◊〉 shewed it self in many of your Leaders and 〈◊〉 〈◊〉 And to that of Ephes. 1. 4. He hath Chosen us 〈◊〉 him These words In him to wit in Christ S. Scandret hath left out like one that both shuts his own Eyes and seeks to keep others in a blind Belief of his partial Principle The very Ground and Principle of Election being in Christ which the man overlooks God hath Chosen us the true Church which is Elect in him before the Foundation of the World that we should be Holy and without Blame before him in Love Ephes. 1. 4. For as we are in him and become so well qualified in Holiness and thus nearly related to him as to be without Blame in due time we shew forth the Effects and Fruits of that Elect Seed and Principle wherein our Life and Ground of Election stood before the Foundation of the World not merely as we are particular Persons or Natural men but as his living and Royal Of-spring his Church and peculiar People sprung from his own Seed now in due time chosen by him out of the World and the Corruptions thereof through Sanctification of the Spirit and Belief of the Truth S. S. Arg. 1. Particular Persons in time receive Mercy are converted sect 2 made to pâ—…rsevere are saved Therefore God did Decree this beforehand for God worketh according to the Counsel of his own Will Ephes. 1. 11. Answ. Particular Persons in time receiving Mercy being converted and persevering in Grace doth not argue that Mercy was but only proffered and shewed to a few particular Persons nor yet that it is so absolutely and Eternally Decreed of God that all to whom Mercy and Grace is shewed shall so inevitably persevere in it as that there is no Possibility of their Declension and Falling from it after the time of their receiving Grace while yet unestablished for 1. He hath concluded all under Sin that he might shew Mercy upon all 2. Those particulars who sincerely receive Mercy and Goodness upon them he will have Mercy both in a way of Continuance and Increase and unto them Goodness who abide in his Goodness Rom. 11. 20 21 22. It is true God worketh all things after the Counsel of his own Will his gracious and good Will counsels him to shew forth Goodness and Mercy to all in the first place and Severity or Damnation to none without Cause And his Will is alfo Believers Sanctification in order to which he graciously counsels and perswades Men by his Spirit to forsake Sin and be converted which manner of working in
Wicked who are Rebellious against him and reject his Grace by rebelling against his gracious Light and Spirit in them And also it was said unto Esau as 〈◊〉 the Wicked of his Posterity or the earthly Edonites and carnal envious Persecutors Shall I not saith the Lord even destroy the wise Men out of Edom and the Understanding out of the Mount of Esau Obed. 8. That every one of the Mount of Esau may be cut off ver 9. For the Violâ—…ce against thy Brother Jacob Shame shall cover thee and thou shalt be cut off forever ver 10. Thou shouldst not have looked on the Day of thy Brother c. neither shouldst thou have spoken proudly in the Day of Distress See ver 12 13 14. to the End Are not here plain Causes shâ—…wn why God hated Esau Arg. 6. God knows his Elect from others and this not only after but before they are called 2 Tim. 2. 19. The Foundation of God standeth sure The Lord knoweth who are his Joh. 13. 18. I know whom I have chosen Joh. 10. 14. I am the good Shepherd I know my Sheep ver 16. Other Sheep I have that are not of this Fold them also I must bring and they shall hear my Voice Therefore are they particular Persons These and not others that the Lord hath chosen Joh. 6. 37. All that the Father giveth me shall come to me Answ. This Argument signifies nothing at all sor his Purpose nor would it help him one whit if it were all granted for who questions God's Omnisciency God knows all alike considered meerly as Persons but in a near peculiar Relation to himself he knows his Elect he knows who are his Christ knows them both Men and Women whom he hath chosen out of the World and he saith I am the good Shepherd and know my Sheep and am known of mine Joh. 10. 16. But these latter Words and I am known of mine S. S. is pleased to leave out and quietly to pass by for that Christ is known of his Elect his Sheep but surely he could not be known of them before they were born or had a Being and as for those other Sheep which are not of this Fold which Christ foretold the Gathering or bringing home of they were such as had a Remainder of Innocency in whom Jacob was not wholy destroyed through Rebellion and Wickedness but such as had been seeking Rest where they could not find it but when the Truth and Way of Life came to be manifest to them they were ready to receive and comply with it and hear the good Shepherd's Voice and obey him There were such lost Sheep both among Jews and Gentiles who when the good Shepherd appeared were so well disposed as willing and ready to come to him receive and follow him and obey his Voice which were distinguished from the Murtherers of the Just one in themselves who were Wolves and Persecutors of Christ his Witnesses as he the good Shepherd was distinguished from the Hireling that fleeth Joh. 10. 13 14. And they that come to Christ out of a true Hunger and Desire after him as the Bread of Life are those whom the Father hath given to him who come to him in that which is given to him of which he looseth nothing but will raise it up at the last Day Joh. 6. 37 39. And they whom the Father giveth to the Son are given in a true Desire Willingness and Love in themselves to the Truth to follow obey Christ the Father's Drawings not being resisted by them but having an Influence and Prevalency with them and upon their Spirits for that End as he said Every man that hath heard and learned of the Father cometh unto me Joh. 6. 45. so the Father's Teaching or Instruction was the Way of his drawing to the Son and this was not a Forceing them whether they will'd or nill'd to the Son but a gentle Perswading them to hear and learn of God in his Light that thereby they might come and in a sence of his Love therein be given to the Son Arg. 7. This appears from the very Nature of Election for sect 5 where all are taken or all are left there can be no Election Answ. Election rightly considered and truly stated according to Scripture I never questioned the Nature of which as is by this Opposer implied here is a being chosen out of or from imong and so the Elect or true Believers are chosen out of the World from among Men chosen out of Kindreds Nations and People as the Royal Offspring and Priesthood of Christ But what proves this of a Personal Election and Reprobation particularly decreed and designed from all Eternity But still the quite contrary far from the Nature of Election or chusing a Church or People out of the World or from among Men and that through the Sanctification of the Spirit and Belief of that Truth it follows that they were first in the World in the Unbelief and scattered among Men and People before this Act of Election or chusing out was fulfilled in them He hath chosen us that we should be Holy and wâ—…thout Blame that we might partake of Salvation by Jesus Christ Ephes. 14. 1 Thes. 5. 9. and those thus choâ—…en for this end were the Saints the Faithful in Christ Jesus Ephes. 1. 1. who first trusted in Christ ver 12. who alter they believed were sealed with the holy Spirit of Promise ver 13. their Faith was in the Lord Jesus and Love unto all Saiâ—…ts ver 15. who believed according to the working of his mighty Power ver 19. Aâ—…d that thâ—… Estaâ—…e might be attained Faith is offered to all the Power of Believing is given in the free Grace and Giâ—…t of God's eternal Spirit and universal Light of his Son It beiâ—…g the World's Sin that they do not believe in Christ of which the Spirit reproves them sor which they would not be chargeable or reproved if he had not afforded them Light and Power sufficient â—…or them to believe and obey Christ. S. S. Jacob have I Loved and Esau have I hated Though these last Worâ—…s were spoken when Esau's Posterity was the Border of Wickedness Mal. 1. yet what ever G. W. saith were they spoken to 〈◊〉 the free Choice that God long before had made os Jacob and his 〈◊〉 pag. 112. Answ. As he intends Jacob after the Flesh and so his Seed who was called by the Name of Israel this is still grounded upon his Mistake and doth not at all make for his Opinion but against him For though I grant a free Love to and Choice of Israel so of the Seed of Jacob as a peculiar People yet this did not secure them as to their eternal States without their Perseverance in the Way of God Neither was the Seed of Jacob as after the Flesh under an absolute Decree of Election to Eternal Life that being known only in the Seed after the Spirit for the contrary was and is manifest
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
terms of his Covenant and Promise on his part I Would ask our Opposer who reckons it not a falling from Grace for those he counts Elect Persons as David and his Children with others of his own Opinion now to sall into the Guilt of Adultery and Murther c. whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women so as they turned away his Heart aster other God's 1 Kings 11. Did he stand in the Covenant of Grace or in God's Favour all this time Was not the Lord angrv with him See ver 10 11 12. And surther that of Psal. 89. Concerning David his Seed and Throne it extends further then meerly a literal Relation of him and his Seed according to the Flesh for David is beloved I have sound David my Servant with my holy Oyl have I anointed him ver 20. his Seed also will I make to endure for ever and his Throne as the dayes of Heaven ver 29. his Seed shall endure forever and his Throne as the Sun before me ver 36. Herein David was truly a Type of Christ the Anointed of God to whom these Promises relate which were typified in David as also that saying I will make him my First-bâ—…rn higher tâ—…en the Kings of the Earth ver 27. This is a Mystery beyond a meer Literal Acceptation and I may say in this as the Apostle said in his Instance of Abraham and his Seed That as they that were of Faith were of Abraham and his Children so they that are spiritually anointed of God and his Beloved Children and Faithful Servants are of David's Seed even such who incline their Ear to God and obey his Voyce for it is written Hearken diligently unto me and eat ye that which is Good and let your Soul delight it self in Fatness Incline your Ear and come unto me hear and your Soul shall live and I will make an Everlasting Covenant with you even the sure Mercies of David Isa. 55. 2 3. A POSTSCRIPT about the Will of God Election and Reprobation Concerning the Will of God in its Manifestation both 1st as unresistable â—…dly as resistable sect 1 FIrst On what Considerations it may be said to be unresistable shewing forth the Might of his Power as 1. In bringing forth the Works of Creation Whatsoever he pleased that did he Psal. 135. 6. 2. In fore-ordaining his Son to be set forth in him to tender Grace and Salvation in due time to Mankind Who could hinder his first Ordination though many reject the Tenders 3. In extending his Light and Power universally to the final Conviction of Impenitent Evil-doers for their Rebellion which Light and Power unavoidably at times seizes upon their Consciences reproving and convicting them while they have a Day and though they may shun being reformed thereby yet they cannot alwayes avoid the Torment and Trouble thereof in themselves That God may shew himself clear when he Judgeth 4. In bringing and executing his Judgments and Wrath as he sees Cause upon the Wicked and Rebellious who are finally Impenitent By all which God hath manifested his Power or Soveraignity which on these Considerations hath irresistably shewed it self for the fulfilling his Righteous Will so far as it hath absolutely extended it self from an Intention or Design of God to shew forth his Wisdom Justice and the Greatness or Might of his Power without the Creature Complyance as 1. God's Work of Creation 2. His Fore-ordination to bring forth his Son into the World c. 3. His Power in finally Convicting Rebellious Sinners 4. The Execution of his Judgments upon the Rebellious In all these who shall say to God What doest thou Who shall let what he will do so far as his Will inevitably and unresistably hath acted or doth act in any thing without Man's Complyance as it was in Making Man in Convicting and Condemning the Rebellious and Stubborn But Secondly The Will and Power of God as condescending and reaching gradually to the Creature 's Capacity it is possible â—…or Men to resist the Manifestation thereof to their own Condemnation As the Will of God is manifest in a Way of Friendship and Kindness to Mankind as 1. In a way of Counsel Commands Instructions Invitations Perswasions and gentle Reproofs which have a tendence to draw Men out of Sin and 2. In his Patience and long Suffering towards them waiting to be gratious desiring their Return striving with them by his Spirit Thus his Will is That all should know the Truth and be saved 1 Tim. 2. 4. 2 Pet. 3. 9. But Mens Conversion and Salvation is not wrought without their Subjection Obedience and Complyance with the Spirit and Power of God co-operating by Faith Reprobation What it is A Reproving Disallowing Rejecting sect 2 Reprobate is Wicked Base Dishonest Corrupt so as to be cast out of God s Favour c. And the Cause of Persons being given over to a Reprobate Mind is their Rebellion against Light given them their rejecting the Knowledge of God till their Minds became so reprobate or corrupt as to be void of true Sence and Judgment Rom. 1. As they who wâ—…re called Reprobate Silver or as corrupt drossy false Coyn were rejected of the Lord Jerem. 6. 30. The Word Election explained Election is Choice which respects both sect 3 I. The chusing of some from amongst many as Christ said to his Followers I have chosen you out of the World Joh. 15. 19. II. The Excellency or Choiceness of that which is chosen And this relates First To Christ the Elect Seed of whom it is said Behold my Servant mine Elect in whom my Soul delighteth Isa. 42. 1. And He is also called a chief Corner-Stone Elect Pretious 1 Pet. 2. 6. Secondly To the true Church or Elect People who being chosen through Sanctification of the Spirit and Belief of the Truth are the faithful Followers of Christ these are choice and pretious in God's Sight and therefore are called the Elect of God Holy and Beloved Col. 3. 12. a chosen Generation a Royal Priesthood an Holy Nation a peculiar People c. 1 Pet. 2. 9. They that are with the Lamb are Called Chosen and Faithful Rev. 17. 14. the Pretious Sons of Sion comparable to fine Gold Lam. 4. 2. This God's Election or Choice of his Church or People is gradually manifest and experienced in them as 1st When they have known the Work of God by his Grace begun it them unto their Separation from the World through a Decree of Faith and Sanctification are called Elect that is as chosen out of the World or from among Men being more peculiar to God then others while yet they are not perfectly grown and established in the Truth as Israel of old was Elect and Jerusalem chosen before their Estrangement from God Esa. 44. 1. 1 Kings 11. 13. Paul was a Chosen Vessel when first he had received and obeyed the heavenly Vision and Call Acts 9. 15. and Chap. 26. 19.
Ignorance and Idolatry against the Truth of its Discoveries and Efficacy of its Power If we had not desended the Light 's Sufficiency from these Authorities then our Assertion had been declared infirm with no small Shew of Triumph and Insult and now we have made good our Ground against their Objections the next News I expect to hear from such as are Perverse among them will be our Heathening â—…r turning Heathens But as all they could do would not make us Christians if Heathens so neither can their Prejudice being True-Spirited Christians render us in their Sense Heathens with Sober and Impartial Persons 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 BUt as I have hitherto made evidently appear both that the Gentiles Believed in One God and had a very clear Apprehension of the Light or Divine Principle placed in Man from whom all Heavenly Knowledge was to be derived and that this Divine Light or Spirit or Principle was by them asserted to be the most certain Guide and infallible Rule of Faith and Practice And further that the Scriptures produced abundantly verifie their Doctrines as that due Comparison of them will evidence so to the End these angry Men I have to do with should not count it a Prophaning of holy Writ or think that I am the only Man that ever had that favourable Apprehension of these Gentile-Doctrines I am willing to instance some of the most Primitive and Approved Fathers of the Christian-Church And by a short view of what they believed in reference to the present Subject with their way of phraising such Belief we may the more clearly perceive how far those Gentiles are by them Reprehensible either with respect to their Soundness in Judgement or Expression that if it be possible we may remove all Pretence for Objection against the Universality and Sufficiency of this Blessed Light I. JUSTINUS MARTYR whom I therefore chuse to begin with because from a Learned Philosopher becoming an Honest Christian and Constant Martyr from whence he was sirnamed Martyr he could the better tell us the Difference of the Change But so far was he from reputing the Principle of God within Men Hetrodox or Inconsistent with the Purity of the Christian Religion that with no small Earnestness he therefore pleads against all Coercive Power upon Conscience and the Pompous Worship of the Heathens in their Temples as his Apologies will inform us because saith he GOD HATH BUILT TO HIMSELF A NATURAL TEMPLE IN THE CONSCIENCES OF MEN as the Place wherein he would be Worshipped and that there Men ought to look for his Appearance and Reverence and Worship him or to that purpose II. To this doth CLEMENS ALEXANDRINUS that Earnest Contender against the Apostate Gentiles plainly assent who often but more particularly in these few Places following recommends to us the Light or Word Within It is the Voice of Truth saith he that Light will shine out of Darkness Therefore doth it shine in the hidden Part of Mankind that is in the Heart and the Rayes of Knowledge break forth making manifest and shining upon the inward Man which is hidden Christ's Intimates and Coheirs are the Disciples of the Light He further expresseth himself in another Place Man cannot be void of Divine Knowledge who Naturally or as he comes into the World partaketh of Divine Inspiration as being of a more Pure Essence or Nature then any other Animals And as assenting to the Doctrine of some Ancient Philosophers and other Heathen Authors for against the Gentiles of his time I suppose he may make use of no less then about Two Hundred and Fifty he doth very frequently attest the Truth of the Doctrine of the Divine Light in Man as Man's Concomitant to all good Works as one Passage eminently proves I earnestly exhort thee because I would have thee saved and that would Christ also who offers thee Life in one Word But thou mayst say What is it IT IS THE WORD OF TRUTH THE INCORRUPTIBLE WORD WHICH REGENERATES MANKIND AND LEADS HIM AGAIN TO TRUTH the Spur that pricketh on to Salvation who expelleth the Destruction chaseth away Death and hath BUILT A TEMPLE IN MANKIND THAT IT MAY PLACE GOD IN MAN I know not any of the Ancients more profoundly read in the Doctrines of the Gentiles then this Clemens Alexandrinus and who to prove the Verity of the Christian-Religion against them doth numerously cite and insert the Writings of the more Venerable Heathens and with the very Books of their Admired Ancestors doth he accutely argue the Unreasonableness of their Opposition to Christianity the very top of Vertue and Perfection of Goodness as did Christ to prove himself the True Messiah urge the Scriptures to those pretended great Believers in them as an Aggravation of their Incredulity III. TERTULLIAN then whom there was not any I ever read more sharp against the Dissolute Gentiles of his time as his most quaint Apology for the Christians and in it his severe Charge against their Enemies doth particularly assure us thinks it to be neither Heresie nor Heathenism as it is commonly understood to believe and assert That a Life subject to the Holy Guidings of the Universal Light in the Conscience is a kind of Natural Christianity or to be Naturally a Christian. And though in his Apology he stabs with the sharpest Points of Wit Reason and Truth the Cause of Degenerated Philosophy or rather those that were unmeritedly called Philosophers yet he lays it still on the side of their great Apostacy from that Noble Principle which worthily Renowned their Predecessors the Being of whose Stock and Assuming whose Titles alone they Vainly esteem'd Warrant enough for their so great Pretensions to Real Science not unlike the Pharisees of the Jews as hath already been observed IV. ORIGEN who I may say was twice a Christian first by Education and next by Choyce a strong Defender of Christianity as his notable Books against Celsus and others do abundantly witness treating of that Divine Light with which God has illuminated Mankind as his Universal Endowment calls it AN IMMUTABLE LAW WHICH WITH THE KNOWLEDGE OF GOOD AND EVIL IS ENGRAVEN UPON THE HEART AND GRAFTED INTO THE SOUL OF MAN V. LACTANTIUS Scholar to Arnobius who writ smartly against the Apostate Gentiles esteemed a good and acute Man thus delivers himself about the Matter in hand THE LAW OF GOD saith he is made known unto us WHOSE LIGHT like the STARS TO THE MARINER in the Night Season clearly discovers to us THE PATH OF WISDOM That Law is Pure and Unspotted Reason not inconsonant with nor unintelligible by Nature DEFUSED THROUGH ALL THE WORLD in it self UNCHANGEABLE and ETERNAL which that it may deter Man from Vice doth faithfully by its INJUNCTIONS and PROHIBITIONS DECLARE UNTO MAN HIS
DUTY Again The Way to ascend up to the House of Truth IS TO BEHOLD WITHIN US THAT THERE IS ONE MOST HIGH GOD who made and governs all things that Christ is God's Ambassadour and Builder sent unto Men and as they receive him INTO THEIR HEARTS HE BUILDETH A DIVINE AND IMMORTAL TEMPLE IN THEM VI. But let us deliberately read what the so much admired ATHANASIUS says to the Gentiles who did frequently cast out that Vulgar Objection to the Christians How know you that yours is the Right Way The Way whereby to attain to the Knowledge of God IS WITHIN US which is proved from Moses who saith THE WORD OF GOD IS WITHIN THY HEART and from this Saying of Christ THE FAITH AND KINGDOM OF GOD IS WITHIN YOU If then says Athanasius the KINGDGM OF GOD BE WITHIN US likewise are we able to understand the WORD or VOICE OF THE FATHER Which Solid Ancient and Great Truth could not but highly aggravate the Blame of such as were Infidel to it because it was but the Doctrine of their Fam'd Philosophers more clearly and Scripturally exprest as it doth abundantly testifie to us upon which Ground it was the Primitive Christians believed and practised their Religion Not Tradition however Holy but Sound Internal Conviction and Revelation from no Words Without BUT THE ETERNAL WORD OF GOD IN THE HEART the great Discoverer of the Will and Way of God to Men He that knows this Word or Divine Principle to raign in his Heart knoweth the Kingdom of God come there and his Will done even the Sanctification of the Soul VII CHRYSOSTOME also is not wanting to ascribe some Honour to this Holy Light we contend for who not only confesseth the Light mention'd in the first of John to be Christ the Word-God who inlightneth all Mankind coming into the World but also avers it to be of a Saving Nature unto all who believe in it and follow it wherefore saith he Let none blame the Light they are not Saved but their own Rebellion who refuse to be saved by it This he very solemnly calls A TEACHER OR INSTRUCTOR DWELLING IN MAN's NATURE or that no Man is without a Teacher to Instruct Inspire Help and Assist him in what leads to Eternal Life I will conclude these Christian Testimonies with a Passage out of AUGUSTINE not unsuitable to the Business in hand VIII AUGUSTINE in his Discourse on John has this very notable Passage viz. THAT GOD IS PROPERLY KING OF MINDS OR SOULS because when he is receiv'd in he governeth by his Divine Power and Spirit in the Heart therefore is not his Kingdom after the Manner of this World BUT WITHIN and much to this purpose Again he Distinguisheth upon the Word REASON There is a Superior and Inferior Reason saith he the Inferior is a meer Rational Creature or that Understanding which distinguisheth a Man from a Beast but the Superior Reason is a LIGHT or as it were a POWER in Mankind DICTATING REVEALING and INJOYNING DIVINE ETERNAL and INTIRELY GOOD THINGS as for Example when it shall say This is Sin thou oughtest no to commit but AVOID it Why Because it offends God Thus far of Primitive Christian-Divinity from about 132. years after Christ to about 400. years after Christ by way of Confirmation of that Part of the Gentile-Divinity which might with least Credit be imbraced for to cite never so many Primitive Christian Authors to prove a God Holy Life and the Immortality of the Soul the other Points of Gentile-Divinity would look like Labour in vain since none that believes them to have been Christians ought to doubt of their holding these very things which in a great measure character'd them such but that which is though it should not be the Wonder is to quote them in the Language of the so much yet so undeservedly decri'd and abused Quakers viz. That not only the best Gentiles but most approved Christians of the Primitive Times Confess to a Divine Light Principle Word or Spirit in Man whose Inspiration gives infallible Understanding and as Man is guided by it he shall be Recovered out of that Mire Sin has stuck him in and it will Free him from the Snares of Pleasures Inlighten his Eyes Inspire his Soul and Lead him gently by the hand in the Way of Eternal Righteousness whose Reward from God will be Immortality and Eternal Life CHAP. XII The Third Part of the Gentile-Divinity viz. That they were Men of Vertuous Lives and taught the Indispensibleness thereof to Life Eternal Prov'd by Numerous Instances IT may be now time that I dispatch the other two Parts of the Gentile-Divinity which I shall endeavour with all convenient Brevity There are many Instances of their Pious Doctrine and singular Examples of their Vertue I will instance in a few to convince if I can such as scarcely believe any Good of them and the rather I fear that they may not charge the Bad upon the Light that their Doctrines and Practice with respect to Good Living were and are very Commendable and Approveable of all Good Christians I. PITTACUS Mitilenaeus one of the Seven Wise Men of Greece as they were called his Apophthegms were these What thou tak'st Ill in thy Neighbonr DO NOT THY SELF Reproach not the Unhappy for the Hand of GOD is on them Restore what is committed to thy Trust. Bear with thy Neighbour LOVE THY NEIGHBOUR Reproach not thy Friend though he recede from thee a little Acquire Honesty Seek Obsequiousness Love Discipline Temperance Prudence TRUTH FAITH Experience Dexterity Society Diligence Oeconomy and PIETY II. CHILON another of them he was so Just in all his Actions that in his old Age he professed He never had done any thing contrary to the Conscience of an Upright Man only that of one thing he was doubtful Having given Sentence against his Friend according to Law he advised his Friend to Appeal from him his Judge so to preserve both his Friend and the Law Agellius relates it thus When his Lise drew towards an End ready to be seized by Death he spoke thus to his Friends about him My Words and Actions in this Long Term of Years have been almost all such as I need not Repent of which perhaps you also know TRULY EVEN AT THIS TIME I AM CERTAIN I NEVER COMMITTED ANY THING THE REMEMBRANCE WHEREOF BEGETS ANY TROUBLE IN ME unless this one thing only which whether it were done amiss or not I am uncertain I sate with two others as Judge upon the Life of my Friend the Law was such as the Person must of necessity be condemned so that either my Friend must lose his Life or some Deceit be used towards the Law revolving many things in my Mind for a Relief of a Condition so desperate I conceived that which I put in Practice to be of all other the most easie to be born Silently I Condemned him and perswaded these others who judged
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
Consideration that Men perish for Want of it and can no more arrive at Truth without it then the distressed Mariner can gain his Port who sailes without either Star or Compass I shall begin with an Explanation of the Terms Rule and Faith of which we shall first treat that we may as well express what we intend by the one as what we mean by the other which will be a proper Introduction to the whole Discourse By General Rule c. we understand that Constant Measure or Standard by which Men have been in all Ages enabled to Judge of the Truth or Error of Doctrines and the Good or Evil of Thoughts Words and Actions By Faith we understand an Assent of the Mind in such manner to the Discoveries made of God thereto as to resign up to God and have Dependence upon him as the Great Creator and Saviour of his People which is inseparable from good Works That Men in all Ages have had a Belief of God and some Knowledge of him though not upon equal Discovery must be granted from that account that all Story gives us of Mankind in matters of Religion several have fully performed this Ofold Justin Martyr Clemens Alexandrinus Augustine and others of later times Du Plessy Grotius Amiraldus L. Herbert with many more And indeed the reliques we have of the most ancient Historians and Authors are a Demonstration in the Point Now the Scripture tells us that no Man knows the Father but the Son and he to whom the Son reveals him And as none knows the things of Man save the Spirit of Man so the things of God knows no Man but the Spirit of God Hence we may safely conclude that the Creating Word that was with God and was God in whom was Life and that Life the Light of Men who is the Quickning Spirit was He by whom God in all Ages must have been revealed consequently that Light or Spirit hath been the General Rule of mens Knowledge Faith and Obedience with respect to God And thus much Pythagoras that liv'd about Six Hundred Years before those Words were spoak or writ laid down for a Maxim viz. That no man can know what is agreeable to God except a man hear God himself that is within for that was his Doctrine To which the Apostle and Prophet thus agree 1. In that whatever makes manifest is Light 2. That whatever might be known of God was manifest within for God who is Light 1 Joh. 1. 5. had shewn it unto them And God hath shewn unto thee O Man what is good and acceptable c. which could not be without his Light shining in Man's Conscience Therefore the Light of God in the Conscience must needs have been the general Rule c. It was by this Law that Enoch Noah Abraham Melchisedeck Abimeleeh Job Jethro c. walked and were accepted as saith Irenaeus Tertullian They were Just by the Law written in their Hearts then was it their Rule to and in that just State Obj. It seems then you deny the Scripture to be the General Rule c. Answ. How can they be the General Rule that have not been General That which was both before and since they were in being must needs be more general then they But that was this Light in the Conscience the Law and Guide of those Patriarchs for the Scriptures began long after in Moses consequently that must be the general Rule c. Obj. But granting that the Light within were so before Scripture was extant yet since the Writing of holy Scripture the Scripture and not the Light hath been the general Rule Answ. That cannot be unless Palestina or Canaan a little Province of Asia was the whole World and the Jews a particular People all Mankind For at what time the Writings were among the Jews other Nations were only left to the Law and Light within This the Apostle confirmeth in that Passage For the Gentiles which have not the Law that is the outward Law or Law written do by Nature the things conteined in the Law which sheweth the Work of the Law written in their Hearts And the Gentiles themselves called it the immutable Law the everlasting Foundation of Vertue no liveless Precepts but immortal a sacred Good God the Overseer the living Rule the Root of the Soul that which makes the Good Man Thus Thales Pythagoras Socrates Plato Plotin Hieron Philo Plutarch as cited And saith Sophocles God grant that I may alwaies observe that venerâ—…ble Sanctity in my Words and Deeds which these noble Precepts writ 〈◊〉 Mans Heart requâ—…re God is their Father neither shall they ever be abrogated for there is in them a GREAT GOD that never waxeth Old More reverent Epithetes then John Faldo and T. Hicks can afford as their Books too openly witness yet would go for Christian-men though manifestly short of Heathens Thus is it evident that the Scripture was not the general Rule aâ—…ter it was given forth Obj. But hath it not been since and is it not now the general Rule c Answ. There hath been since and is now the same Impediment for before Christ's coming in the Flesh and since where the Scriptures never reach d there hath been the same Light And though Nations through not glorifying God as God when they have known him have bin so given up to all manner of Impieties as that their Understandings have been greatly vail'd yet did not the Light within so wholely loose its Ruling Exercise among them as that they lived without any Sence of such thing Therefore still the Scriptures have not been neither are the General Rule no not so much as of any Age since in no Age can it be prov'd that the whole World was furnished with them But had they been so for some one or two Ages as they never were yet the granting it will not reach our Question where the Word General implieth the Nature of the Thing it self respecting Mankind from the Beginning to this Day and so to the End Obj. But is not the Scripture the Rule c. of our Day Answ. If The Rule then the General Rule for whatsoever is The Rule of Faith and Life excludeth all other from being General they being but particular in respect of it self Therefore not The Rule of Faith and Life But besides their not being Cenetal I have several Reasons to offer why they cannot be The Rule of Faith and Life c. 1. If now the Rule then ever the Rule But they were not ever the Rule and therefore they cannot now be the Rule That they were not ever the Rule is granted But that they are not therefore now the Rule may be by some denyed which I shall prove If the Faith of God's People in all Ages be of one Nature then the Rule but of one Nature But clear it is Heb. 11. The Faith has been but of one Nature Consequently the Rule but of one Nature