The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

Lux Exorta Est: OR THE LIGHT SPRUNG UP IN THE Despised Quaker, With Evident Testimony against the Darkness and Prejudice of the Old Anabaptist IN ANSWER To Henry Grigg's Book, stiled, Light from the Sun of Righteousness, (but proved an Effect of Smoke and Darkness, proceeding from the Pit of Enmity and Confusion.) Unnaturally published against his own Natural Sister in Barbadoes, chiefly, because of her own∣ing the People of God called Quakers, and their PRINCIPLE, Which is herein further Vindicated; AND His Erronious Doctrines are Examined His Self-Contradictions are Compared His Impertinent Exceptions are Overturned By G. W.

—Neither do the Aged understand Judgment.Night is come upon you, and the Day is become Dark over you.

Printed in the Year, 1973.

THE CONTENTS.

About

• 1. The Light within.
• 2. Justification, &c.
• 3. The Lord's Supper.
• 4. Baptism.
• 5. The Anointed.
• 6. Jesus and his Body, Man and the Body of Man, &c.
• 7. The Resurrection.
• 8. The Light, the Sufferings and Work of Christ.
• 9. The Baptists Ordinances Shadows, &c.
• 10. Knowing Christ, and his Coming, Reign, and Deity.
• 11. Their Erroneous and Groundless Distinction be∣tween the Light of God and the Light of Christ.
• 12. Turning to the Light within.
• 13. Christ as at the Right hand of Power.
• 14. Perfection.
• 15. The Light within distinguished from an Histori∣cal Knowledge.
• 16. The Baptist's unlearned Question.

TO THE READER.

Serious Reader,

THe implacable Enmity of divers Baptist Teachers against us, our present Liberty and Prosperity is very obvious, by their several perverse confused Pamphlets; although the sad Experience and Fruitlesness of Coertion has not been shewn by their Valour: They have Cause rather to be abased and humbled for their timerous obscuring themselves (many of them) in the late stormy times, then now either to boast, or thus come croak∣ing out in warm Weather, with Blasphemy and Revilings against the Light of Truth, or us its Children: As also for their many Divisions among themselves, contrary to this Man's pretended Order and Communion of him and his Brethren of their baptized Churches, as in pag. 53. being divided about Prin∣ciples and Doctrines; as some of their Leaders and Chieftains preaching up a personal Election; others general Redemp∣tion; some for Christ's dying for all; others for his dying but for a few; some for the Jews Seventh-Day Sab∣both, others opposing it; some holding the Souls mortality with the Body, others the Immortality: They should have been reconciled among themselves, before they had thus appeared in Print against us called Quakers; for as yet we have no consistent matter from them to deal withall.

Lux Exorta Est: OR THE LIGHT SPRUNG UP IN THE Despised Quaker, With Evident Testimony against the Darkness and Prejudice of the Old Anabaptist

I. Concerning the Light within.

THe Light or Life of the Eternal Word, which is the Light of men, Joh. 1. 4. is spiritual and divine, as is that Word; and therefore able to direct man his Way out of Sin, and to give him Power against it; what Cru∣elty and Partiallity doth he therefore (like the partial∣minded Electioners) reflect upon God in saying, that this Light or Illumination of the Eternal Word, leaves man like the Priest and Levite in his Blood and Wounds? and yet how ma∣nifestly is this contradicted in his granting, That by this Light Mankind may come to understand there is a God, and also their Duty as he is their Creator? Now this their Duty is both truely to love, obey and sear him; as also the man grants, the Light to convince them of Sins, and teach them to do unto all men, as themselves would be done unto; and that if the Hea∣thens do follow the Light (they are enlightened withal by the glorious Creator) they would shine forth in the Principles of Morality and just Living, p. 9. Now then it appears that this Light in all men, can both teach them their Duty to God and one another; so then it would teach them both to begodly and just: Then the Question is, whether all that

are so taught, and are such, be they called Heathens, or others, be not in Reality Christians? Can a man be godly and not a Christian? Surely if the Heathens do mind and follow so much Light as God has given them, they shall be saved; for is there any more required then what is given? Or doth God condemn Men for not improving more then he gives them? How can they then be inexcusable, or left without Excuse before him?

Observe again, that this Opposer is not only cruel, in leaving men in their Blood and Wounds, though they fol∣low so much Light as is given them; but he is greatly con∣founded about the Light in all men; one while calling it, The Substance of the Law of the first Covenant, p. 11. another while saith, That Law was a more glorious Ministration, and did convince of Sin more clearly then this Light, p. 10. (where∣as the inward Convincement or Conviction does not arise from the Law, meerly as written without; but from the Law or Light as received from God in the Heart) another while he calls it, the Spirit that God has formed in man, Zach. 12. 1. The Candle of the Lord, p. 9. Let the inge∣nuous Reader judge how this man is shattered in these his Contradictions, Inconsistencies and Variations, and how plainly he hath broke the Neck of his own Cause in con∣fessing that the Lord Jesus, as the eternal Word, enlight∣neth all men; for Jesus Christ and his Light as the eter∣nal Word, is the divine and highest Light.

II. Concerning Redemption Justification, &c.

HE is very inconsistent in his Saying that, Redemp∣tion and Justification have been fully compleated and finisht by our Lord Jesus for •…•…s once for all, and that the Debt is paid, and Satisfaction made, p. 14. while yet he grants that Ignorance and Unbelief as Chains and Fetters bind many in Sa∣tan's Kingdom, p. 14. for did you ever know of any so ful∣ly in a redeemed and justified Estate, while so actually un∣der Satan's Chains and Fetters in his Kingdom? Or that any should be thus detained in Prison, so long after the Debt is paid, and Satisfaction made, as he imagines? But in this Notion of Satisfaction, he appears very short and shallow, though it be not a Scripture Phrase, as T. Danson

grants, Synops. p. 19. and though it depends but upon some Notions of Law, as Dr. Owen saith, Declar. p. 150. Now that all mens Debt should be so strictly payed, or such a severe Satisfaction made to vindicate Justice by Christ in their Stead (which God never imposed upon the Son of his Love) and that for Sins past, present and to come (as some say) how inconsistent is it? Besides the gross Liberty this gives to Sin; how agrees it with his teaching them to pray, Forgive us our Debts? Math. 6. 12. for what needed that if they be all fo strictly paid in their Stead? Howbeit that Christ in another or more acceptable Sence, was a most satisfactory Offering and Sacrifice for Man-kind, for a sweet smelling Savour to God, Ephes. 5. 2. this we confess and own; and that he tasted Death not only for some, but for every Man, and is a Propitiation for the Sins of the whole World.

And that Men are not justified, nor all their Debt pay∣ed in their Stead, while they are actually in Chains in Sa∣tan's Kingdom; see this Man's Concession to his own Confutation, touching the Power of true Conversion that is taught by Christ and his Ministers, viz.

That a man must repent, that true Repentance is a through Change of the mind, and that it consists in (1) A clear Sight and Sence of Sin (2) Godly Sorrow in the Sence and Burthen of it (3) In utter Abhorrence and forsaking of it: And also — Faith is required and must be wrought with Power in the Hearts of the Penitent, &c. p. 15. 16.

Mark then, here is some Debt for men to pay through the Help of Christ's Power and Work within; but to go round again, he is sliting that inherent Holiness which is wrought within, and accusing his Sister for not having a deep dependency on that Sacrifice of Christ's Crucified Bo∣dy without, p. 14. The Truth on't is, she or they that be∣lieve Christ to be risen, and know his Power in their Hearts may think it improper to have their Dependancy on that his Body, as crucified without, but rather on him that lives for ever, as knowing the blessed Effects of his Sacrifice, to wit, the Relief and Redemption which his Flesh and Blood affords.

His saying, The Debt is paid, and yet fearing his Sister's remaining in Prison and Darkness, notwithstanding her Teacher near, p. 14. proves no more against the Light, the inward Teacher, then against Christ's Sufferings: She may as well

say, Brother for all thy Dependance upon the crucified Body without thee, I fear thou art yet dead in thy Sins and in gross Darkness, and thou takest not the Course to con∣vince me, nor at all to draw my Heart towards thee and thy Brethren, by such sad and wicked Work as thou ma∣kest against the Light.

Concerning his Water-Baptism, its not Reasonable in him, either to impose it, or judge us Transgressors in not submitting unto it, p. 18, 27. until he prove his Call, or himself or any of his Brethren commissionated from Hea∣ven, as John was, to administer it; for we do not own it to be Christ's Baptism, and till they prove themselves so called, they should let us alone without it, we being con∣tent with the one Baptism of the Spirit.

III. Of the Lord's Supper.

THe drinking of the Fruit of the Vine in the Fa∣thers Kingdom, and the eating of the Living Bread which comes down from Heaven, Joh. Chap. 6. Luk. 22. 18, 30. Mat. 26. 29. We are come to witness and so to partake of the heavenly Passover, and the Com∣munion of the Body and Blood of Christ, which wise men can judge of, 1 Cor. 10. 15, 16. And the Power and Coming of our Lord Jesus Christ we have been Eye Witnesses of; so as we cannot dote about Signs and Shadows, as you carnal Professors do, whose pretended Lords Supper is but Bread and Wine, and no more then a Sign, Type or Shadow, which the clear Light of the Gospel and its Dispensation is beyond; and in it there's no need of those Shadows for a sacred Memorial of Christ's Death; for the supposed Use and End thereof is better supplyed by the divine Light and Spirit of the everlasting Gospel, which hath not only begotten in us a living Memorial and Sence of the Death of Christ, and blessed Effects thereof; but hath also brought us to know the Power of his Resurrection, and our being risen with him; so as we are not only dead with him from the Rudiment of the World, and from touching, tasting and handling those things that perish with the using after the Commands and Doctrines of Men, but also being ri∣sen with Christ, we are come to set our Affections on things above.

Where are those his Words written in Scripture, viz. That Bread and Wine remain in full Force until Christ's second coming in Person, p. 19. where doth the Scriptures call his second Appearance, a coming in Person? Which was a coming to Salvation, Hebr. 9. 28. but this man saith, he is not so come the second Time, which doth both conclude that all the primitive Believers or Christians, who so look•…•… for his second coming, both fell short of Salvation, and mist and were dis-appointed of their Hope and Expectation, which is a sad Mistake.

His saying, He dare not be wise above what is written, p. 29. contradicts his asserting that which derogates from what's written, viz.

That Christ's second coming to Salvation is in Person, or a per∣sonal Coming, whereas (nigh his Departure) he said, I am no more in the World, Joh. 17. 11. and yet a little while and the World seeth me no more, but ye see me, Ch. 14. 19. his spiritual Appearance was to be in the World, and he universally to be seen in Judgment.

As for that which Paul received of the Lord, 1 Cor. 11. 23. proves not that he received outward Bread and Wine of the Lord, to deliver to them, till Christ's supposed coming in Person again; but he received of the Lord, not on∣ly the Relation how Christ took Bread and the Cup, &c. And so of the Administration of the Sign or Shadow; but the Communication of the Mystery, viz. the Body and Blood of Christ: See 1 Cor. 10.

And this was that Bread and that Cup spoken of 1 Cor. 11. 28. And he further shews what he received, and what he delivered concerning Christ and his comings, 1 Cor. 15. 1, 2, 3, 4, 5, 6, 7, 8. 2 Cor. 13. 5. As for the Corinthians, many of them were carnal, and their minds too much in outward Things and Shadows, and some lyable to run into Idolatry: And the Apostle in some things condiscended to them as Weaklings below the spiritual and manly Un∣derstandings; wherefore their Practice and Example is not in every thing binding to spiritual men.

IV. Of Baptism.

H.G. FRom Math. 28. 19, 20. The Baptism here spoken of is that of Water, p. 23. to baptize with the holy Spirit, is the alone Work of Jesus Christ; and it never was in the Power of any Apostle or Disciple to do it. p. 24.

Answ. This man contrary to his Pretence, here makes himself wise above what is written, in adding to the Com∣mand, That it was the Baptism of Water, which is not men∣tioned in the Command; but rather it appears to be a spiritual Baptism, which the Disciples were impoured to administer, in that they were to teach, baptizing them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the Name, &c. which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports the Authority and Power of Christ, and sometimes Christ himself, and sometimes Reverence and Worship; see T. C's Lexicon: The man is very rash in his concluding, that it was never in the Power of any Apostle to baptize with the holy Spirit: I ask him if the true Ministers were not endued with Power from on high, to turn and convert People from Darkness to Light, and from Satan's Power unto God: And if so, what's this short of the Spirit's Baptism, I pray.

His meaning from Paul's not being sent by Christ to bap∣tize, but to preach the Gospel, 1 Cor. 1. is, that he gives us to understand, that to baptize was not the alone or chief Bu∣siness he was sent to do, p. 27. [alone or chief Business] is his own Addition to Paul's Words; what needed he give them to understand, that to baptize was not his alone Busi∣ness, while they knew he was more a Preacher. 'Tis not to be supposed, that the Corinthians should think that Paul was to do nothing else, but baptize or plunge them in Wa∣ter; but he himself gives it as the chief Reason why he baptized none but those few mentioned; namely, for Christ (saith he) sent me not to baptize, but to preach the Gospel: So he did not thank God for neglecting part of his Commission, in baptizing so few, but partly to pre∣vent their wrong Use thereof, and chiefly because his Com∣mission did not extend to Water-Baptism.

And as to his Allegation, to prove that the Word not is not alwayes used as an absolute Negative, p. 27. he

cites, Joh. 6. 27. Labour not for the Meat that perisheth, but for the Meat which endureth, &c. If the Occasion of these Words be minded, not will prove an absolute Nega∣tive in this Place; Jesus speaking to them that sought af∣ter him, because they did eat of the Loaves, ver. 20. and were filled, for which end they ought not to have sought after him.

And admitting his Instance in Adam, that he was not deceived, namely, that he was not first deceived, taking in the Word [first] from the Verse before; this is alto∣gether impertinent unto his Purpose, about Paul's not being sent to baptize, there being no such Discovery, that Paul was sent at all to baptize, as there was of Adam's Trans∣gression, but the contrary, in that Paul expresly said, Christ fent me not to baptize, but to preach the Gospel.

V. Of the Anionted

TO his saying the Word Christ signifies one Anointed, accounting it absurd to say, the Spirit or Anointing is Christ, p. 37. I answer, are not the Father, the Spirit and the Word one? Christ as the Son of God is God's anoint∣ed: And is it not granted that he was the Son of God by eternal Generation? And fo was (before he took upon him that Body prepared for him) called the Lord's anointed, Psal. 2. 2. which Word Anointed, sometimes relates to his being set up; or exalted as King; yet have I set (or anoin∣ted, Hebr.) my King upon Sion, the Hill of my Holiness, ver. 6. As also to his being endued or anointed with Pow∣er from on high, which Power is that divine Unction, and in that Christ is called the Power of God, and the Wis∣dom of God, 1 Cor. 1. 24 He may as properly be called, the Anointing, as where the Spirit of the Lord is, there is Liberty, now the Lord is that Spirit; this Anointing is not an outward Unction, nor outwardly received upon the Flesh or Body; but being a divine Unction of Glory and Power from above, its inwardly and spiritually received by an immortal Seed and Birth born from above, as that which is born of the Spirit is Spirit. As for his Term, Humane Nature, and Glorious Unity between the divine and hu∣man Nature, p. 36. he talks he knows not what, besides Scripture-Language: the Word human is not applicable

to Christ in Glory by the Scriptures, but originally relates to the Earth, and so to the Body of man as coming thence. But Jesus Christ was the Anointed, as he was the Son from the Father's Substance (which he was before he came in the Flesh, or took upon him that Body that was prepared for him) and the Anointed and Saviour by the divine Power given him, when in that Body upon Earth; though more highly exalted or anointed, as ascended far above all Heavens, and exalted in the Fa∣ther's Glory; the Anointed and Saviour also, as revealed and formed in the Saints, Gal. 4. 19. the Anointed as set up from Everlasting; the Anointed both in Sufferings and in Glory; the Anointed both as he came in Flesh, and as coming and revealed in the Spirit in his People; and his Name by which Life and Salvation comes, and is given, is his divine Nature and Power, to which his Name re∣lates that is above every other Name.

One thing this man H. G. and his Brethren stumble at, and at which his Soul is wounded (as he saith) p. 30. is, that Christ was never seen with an outward (or rather carnal Eye) which H. W. is accused of, sor saying, The Eternal Son of God was never seen with any Carnal Eye; to which I say, they should have been so ingenuous, as to have considered the Intent of these Words, and more can∣didly to have construed them thus, Christ as the eternal Word, the Lord from Heaven, the only begotten of the Father in his spiritual Discovery, as the Image of the in∣visible God and Brightness of his Glory cannot be seen with a carnal Eye, Flesh and Blood hath not so revealed him; the saving Light of Christ never was nor can be reach∣ed with the carnal Eye; he that seeth the Son and believeth on him hath everlasting Life, Joh. 6. 40. and as saith the Son of God, he that seeth me seeth my Father also, Joh. 12. 45. and 14. 9. but none can see the Father with a car∣nal Eye, therefore none could ever see the eternal Son with their carnal Eyes in this Sence of seeing, which extends to true Knowing, Joh. 8. 19. and 14. 7. though many did see the Body or Person of Christ in the Dayes of his Flesh, wherein he was crucified and put to Death; the Jews •…•…nd Persecutors saw him in that Sence with their outward Eyes, when they did neither truely see nor know him to their Salvation, it being the Spirit that quickneth, and such a Sight of Christ as that of his Body or outward man, no rea∣sonable

man can be so absurd as to say, it was not obvious to the Bodily Eyes, and as absurd for any to imagine, that any of us should intend otherwise.

Now these Baptists Faith concerning the Son of God, according to their carnal Discourse of him, may be mode∣lized into this or the like Argument, viz. If Jesus Christ, the Son of God be also the Son of man glorified on the right Hand of God in Heaven, then he consists of human Body of Flesh and Bones, as some say; or of a body of Flesh, Blood and Bones, as others say.

But he is the Son of man glorified, &c. Ergo he con∣sists of a human Body, either of Flesh and Bone, or of Flesh Blood and Bones in Heaven.

Ans. I deny their varied Consequence as inconsequent; for Christ was called the Son of man in a higher Sence then this human, earthly or carnal Sence, which they represent him in, in that he himself said, no man hath ascended up to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven, Joh. 3. 13. and what if you shall see the Son of Man ascend up where he was before; it is the Spirit that quickneth, the Flesh per∣fitteth nothing, Joh. 6. 62, 63. who will affim, that as he came down from Heaven, or as he was before in Hea∣ven, he so consisted of a carnal human Body, either made up of Flesh and Bone, or of Flesh, Blood and Bone in their gross and carnal Sence; John the Baptist had not such mean Thoughts of Christ, as these carnal Bap∣tists have; for John said, he that cometh from above is above all, he that is of the Earth is earthly and speak∣eth of the Earth, he that cometh from Heaven is above all, John 3. 31. and the Flesh of the Son of man, which he gave for the Life of the World is that Bread which came down from Heaven, Joh. 6. 50, 51. Except ye eat the Flesh of the Son of Man, and drink his Blood ye have no Life in you, ver. 53. Yet that the Name Son of Man was applyed to him as a Sufferer, and as he said, so shall the Son of man be three Dayes and three Nights in the Heart of the Earth, Math. 12. 40. I deny not; but this doth not limit him from being called the Son of Man in a higher State, also each of God's Prophets might be called (as divers were) a Son of Man; but Christ the great Pro∣phet, the Son of Man, the Apostle distinguisheth between the first man and the second man thus, The first man is of

the Earth earthly (or human) the second man is the Lord from Heaven, 1 Cor. 15. 47. therefore the second man is not human in their Sence, nor consisting of a human or earthly Body as the first man, and Ephes. 4. 9, 10. now that he ascended, what is it, but that he also descended first into the lower Parts of the Earth, he that descended is the same also that ascended up far above all Heavens, that he might fill all things, and Phil. 3. 21, who shall change the Body of our Lowness, that it may be fashoned like unto his glorious Body, &c. Now if it should be read according to these Baptists Sence, it must be, who shall change our vile Bodies, that they may be fashoned like unto his hu∣man Body, as if they were not such already, and how dis∣proportionable is it to say, Christ consists of a human Bo∣dy of flesh, blood and bones in Heaven; but the Saints must have a spiritual glorious Body in the State of Glory hereafter; yet to prevent these mens Scruples concerning our owning the man Christ, or the Son of man in Glory; I tell them seriously that I do confess both to his miraculous Conception by the Power of the holy Spirit overshadow∣ing the Virgin Mary, and to his being born of her accor∣ding to the Flesh, and so that he took upon him a real Bo∣dy (and not a fantastical) and that he was real Man, come of the Seed of Abraham, and that he in the Dayes of his Flesh preached Righteousness, wrought Miracles, was cruci∣fied and put to Death by wicked Hands, that he was bu∣ried and rose again the third Day according to the Scrip∣tures; and after he rose, he appeared diversly, or in di∣vers Forms and Manners he really appeared to many Bre∣thren, 1 Corinth. 15. and afterwards ascended into Glo∣ry, being translated according to the Wisdom and Pow∣er of the Heavenly Father, and is glorified with the same Glory which he had with the Father before the World began, being ascended far above all Heavens, that he might fill all things, whose Glory is Incom∣prehensible, and beyond the Apprehension of Human Capacities.

VI. Of Jesus and his Body; of Man and the Body of Man.

WHereas H. G. cavils at my speaking distinctly of the Body of Jesus, in that Joseph of Arima∣thea begg'd the Body of Jesus, and to confute me herein, he instanceth that of the body of Saul, and saith, that the Case is the same, and the body of Moses which the Devil disputed about, p. 39, 40, 41. but in this I cannot see any valid Matter to his purpose, nor wherein he can intend it, unless he believes that the Soul or spiritual Existence of man dyes with the body; and the Devil did appear wi∣ser then he, concerning this distinction, in that his dispu∣ting about the body of Moses does imply a distinction be∣tween Moses (as to his immortal Existence) and the body of Moses; and that he did not confound them as this man doth, who concludes Jesus Christ to consist of a human Body of Flesh and Bone, which the original Being of no man pro∣perly consists of, though to prevent Cavils and for 〈◊〉〈◊〉 sake i'll grant him thus much, that the Name Jesus Christ is indifferently and mutually applyed both to his spiritual being, and to the body he took upon him, and that distinctly in Scripture, although the Names Messiah, Jesus Christ, the Anointed, the Image and Glory of the invisible God, the Word, the Light, the Life, &c. do more emi∣nently, and more originally belong to him, as he was before he took that body upon him, which he called this Temple, and it was called the body of Jesus.

Whereas H. G. sayes, What a strange Epitath would this Man write upon a Tomb-stone, he cannot write, here lyes the Body of Thomas or William, &c. but rather thus, here lies the Thomas of Thomas, p. 41.

Reply, This more properly falls upon himself in not ad∣mitting that distinction touching Jesus and the body of Je∣sns; but their concluding and confining Jesus Christ, as to confist of the meer body of flesh and bone, and that he could not be Jesus Christ the Saviour before he took upon him that body; by which this man cannot write, Here lies the body of Thomas or William, &c. (which implies a belief of an Immortality of the man, as to his Spirituality) but rather, here lies the whole man Thomas or William without

admitting of any such Immortality; and yet I will grant him as before, that the Word Man is indifferently applyed to either the spiritual Being or Body of man, as there is an inward man and an outward man, 2 Cor. 4. 16.

And as God created man in his own Image; and yet its said, he formed man of the Dust of the Earth, Gen. 1. 27. and Chap. 2. 7. and its said, That the rich Man dyed and was buried (which was his Body) and in Hell he lift up his Eyes, &c. (which could not be that Part which dyed and was buried, but the immortal part or Soul) Luke 16. 22. 23. yet the Word Man, most properly and originally (as God created Man in his own Image) belongs to his spiritual Existence or Being; for the Earthly Body was not the Image of God.

But farther, let the Reader observe how evidently H. G. has contradicted his foregoing Stuff, for a human Christ consisting of a Body of meer Flesh and Bone, against my distinction (concerning Jesus and his Body that was put to Death and buried, which was also raised) as where he speaks distinctly of Jesus and his Body, p. 33. and confes∣seth that Christ came in the Flesh, p. 36. that he hath an outward glorisied Existence — that he hath a body, p. 46, 47. Christ's crucified Body, p. 50. the Body that was prepared for him, p. 79. He did assume our Nature, p. 80. He had the very Form, Shape and Fashion of a Man, p. 81. And what He or Him was this he speaks of? Was it not Christ, the Son of God, the Anointed.

And to his arguing, That if Jesus Christ continues a man for ever, then he hath a Body of Flesh and Bone forever: This doth not follow, but is falsly deduced as before is proved, that Man both did and doth exist when he hath not such a carnal body as he intends; although I do own Christ to be the heavenly and spiritual Man glorified, and (in a more sublime and heavenly Sence) his flesh and bone, of which the Saints are Members, and that the true Christ is not without Blood to communicate, which the Spiritual Com∣municants drink of.

H. G. also further adds, Unless it can be proved, that Man

can exist and have a Being without Flesh and Bone, which I suppose, all will conclude is impossible, p. 47.

To which I say, This is not only confuted by what I have said before, but also by himself, where he confes∣seth the Coming of the Spirit into his Heart, for the bind∣ing

of the Strong Man Satan, p. 16. here he hath found out a Man, and that a strong one to, too wit, Satan, whom I suppose he deems not a man made up (or consisting) of flesh and bones, though he be called the strong Man; but the Heavenly and Spiritual Man Christ Jesus is stronger then he.

VII. Of the Resurrection.

AS for his insinuating against us, as denying the Resur∣rection of the Dead, or of the Body, p. 41, 42, 43. This Accusation is not only in general Terms, but also it is notoriously false, as may be evinced, not only in many of our Books and Writings, but also by our deep Sufferings for Christ; so that if in this Life we had Hope only, we were of all men most miserable: Its true, there hath been and is a Controversie between us and many of the Baptists, and some others about that, or the like unlearn'd Question, which they have been busie to obtrude upon us, viz. How are the dead raised, and with what Body? Which we have answered, as the Apostle did such, Thou Fool, that which thou sowest is not quickned except it dye, and thou sowest not that body that shall be, but bare grain, it may chance of Wheat, &c. but God giveth it a body as it pleaseth him, and every Seed his own body, or its proper body, 1 Cor. 15. 35, 36, 37, 38. &c.

But to prove the arising of the same Bodies buried in the Graves, he perverts and miscites Phil. 3. 21. thus, He will change our vile bodies, and fashion them like unto his glo∣rious body; whereas that Phil. 3. 21. is in the singular, vile Body, or rather, he shall change the body of our Low∣ness, or our suffering body, that it may be •…•…ashoned like unto his glorious body; now the body of their Lowness or Humility, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comprehended the whole Suffering Estate of the Church: And I do confess that the Resurrection, Change and Translation or Transfigu∣ration (as some renders it) of the Just or Righteous, ex∣tends not only to a Resurrection from Sin, Corruption and Weakness, but to an arising out of a Suffering State into Glory: And as God knows how to deliver and raise up the Righteous, out of Temptations, Tryals and Suffe∣rings; so he knows how to reserve the Unjust unto Punish∣ment,

and unto the day of Destruction; for both shall rise to their several Ends and Rewards; yea, the Sea, Death, Hell and the Grave shall deliver up their dead to be judged, &c. and he giveth to every Seed his own proper body, as he pleaseth; and we know, that if our earthly house of this Tabernacle be destroyed, we have a building given of God, that is, a House not made with Hands, but eternal in the Heavens: Flesh and Blood cannot inherit the King∣dom of God, 1 Cor. 15. 50. H. G. sayes, By Flesh and Blood the Apostle doth intend Corruption, p. 44. whereas the Apostle spake of them distinctly, viz. flesh and blood can∣not inherit the Kingdom of God, neither doth Corruption inherit Incorruption; to say that by flesh and blood he doth intend Corruption is no Answer to their Question, with what body are the Dead raised, &c. Which though reproved as foolish, yet not so foolish as to ask whether Corruption be raised? And more absurd it is to imply, that by flesh and blood he doth not intend Body, but only Corruption.

Again H. G. to prove the rising of the same Bodies cites Job 19. 25. In my Flesh shall I see God, whom I shall see for my self, and mine Eyes shall behold, &c. p. 44, 45.

By this his Instance it appears what gross Apprehensions he hath of God, while he thinks to see him with his bodily or carnal Eyes, which no Being nor Thing is visible or ob∣vious unto, but what is of an outward or corporeal Sub∣stance or formal limitted matter, which an infinite eter∣nal Spirit is not? for God who is that Spirit is invisible; therefore Jeb did not speak of his bodily Eyes, but of his spiritual, who afterwards said unto the Lord, I have heard of thee by the hearing of the Ear, but now mine Eye seeth thee, Jo. 42. 5. which cannot be understood of his see∣ing him with his bodily Eye; H. G. pretends to know the State or manner of the Saints being in Glory, telling us that all deformity shall be done away, p. 44. and that these vile Bodies shall be fashoned like unto Christ's glorious Body: How then shall they be these very same earthly and nume∣rical bodies? many whereof are not only deformed, but greatly defective, both as to Infants and Aged that dye; as also his confessing to 2 Cor. 5. 1, 2. doth appear a Con∣tradiction plain enough to himself, if righly considered; its probable this Man has as strange Conceits about the Resurrection, as Tho. Vincent in his Book of the Coming

of Christ to Judgment and the Resurrection; but I cannot look upon either him or the Baptists to be such divine Philoso∣phers, as either to know or define the manner of the Saints Existance or Beings in Heaven and Glory; but rather that they are Imaginary and Intruders therein, though it would better become them to acquiese with God s Will and Plea∣sure concerning such Mysteries as are beyond their Capa∣cities; I expect some of them in their busie minds, will give me farther Occasion to speak to this weighty Point of the Resurrection, though it be a matter I never desired to make publick Controversie of, it being beyond human Capacities.

VIII. Of the Word, the Light, the Sufferings of Christ and his Work within.

H.G. THere is a great difference between the Essence & Body of the Sun and its Beams or Rayes: for though the Sun by its Rayes doth give Light to all, yet is not the Essence or Body of the Sun in them; so in like manner, though the Word be the true Light which lighteth every man, yet is he not essentially in their Hearts, p. 48. 49.

Answ. He hath strain'd his Simile too sar, and there∣by hath denyed the Omni-presence and Infiniteness of God, whose Presence filleth Heaven and Earth; the Sun and its Rays and Beams are finite and limitable; so and in like manner is not God and his Illuminati∣on, and thus to limit and circumscribe God and his Light or Shining to be so, and in like manner as the Sun and its Beams, doth mani•…•…est such gross Apprehensions of God, as he did before, in expecting to see him with bodily Eyes: And this relates to the old Heresie of the Anthropomorphites or Monks in the desarts of Aegypt, as also to that of the present Mugletonians, who imagine God to be a personal or bodily Existence circumscribed as to place, denying him to be an infinite Spirit; yet thus far I will admit of his Simile, by a Reason of the contrary, that as the natural created Sun immediately sends forth its Beams or Rayes which are natural, and do influence the Earth with the Vertue of the Sun; so the eternal increated Spi∣•…•…itor Word doth shine and shew forth its own immediate,

increated divine Light and Vertue in the Hearts and Souls of Man-kind; as the Sun is natural and created, so is its Light or Shining; and as God the eternal Word is increa∣ted and super-natural, so is his immediate Shining or Light in the Hearts and Souls of Man-kind; and as a man's Eye is directly set towards the Sun, in the least Beam thereof, shining through any Crevis into any Dungeon Cell or other oscure place, it sees directly to the Sun it self; so the Eye of the Soul being directe dtowards God by the least Appea∣rance of his divine and immediate Shining or Illumination, therein it hath a Sight of God, and the Soul thereby comes to seel of his Vertue and Power in waiting upon him.

And for this man to conclude, that this Light of the eter∣nal Word cannot teach and reveal unto man the Lord Jesus Christ, p. 50. is to deny Jesus Christ to be the Word, or that true Light that enlightneth every Man, whereas his Illumination directs man immediately to himself as its eyed and minded.

As also he is as narrow, shallow and partial, in conclu∣ding the Light will not reveal unto man his Saviour without the Help of the Scriptures p. 50. this is a strange undervaluing of the Light of Christ; what then did the Scriptures proceed from? Was it not the Light? And what shall become of all those Nations and People that have not the Scriptures, if this be true?

It is none of our Assertion, that Christ in his Death and Sufferings, was but only a Pattern or Example of that which must be wrought over again in us; for though we own him to have left an Example, yet he was more then an Example, and he did not only end the Types, but was a Sacrifice and Of∣fering for Man-kind, and opened the new and living Way, giving Testimony of God's free Love towards all, and ma∣king Way for the enforcing of the new Testament or Co∣venant of Life: But yet that either all or any men are cleansed, or justified, or saved meerly by the outward Suf∣ferings, Crucifixion, Death or Blood shed of Christ, the Scripture proves not (but by Christ himself, and his Blood, Life, Spirit and Power) nor yet that men are acquitted or saved by their outward Application thereof: And this man to his own Confutation confesseth to the Power of Christ s Spirit being risen in us, for our Sanctification and Renovation, as well as Christ was raised from the dead for our Justification, p. 54. then all is not fully doneby his

Death without them, but both the End and Mystery of the Cross, Sufferings and Death of Christ without, 〈◊〉〈◊〉 be known and fulfilled within, see Philip. 3. 10. although this man seems not willing to hear of Christ's being a Pat∣tern or Example of that which must be wrought over again in us, p. 50 yet in Contradiction to this he saith, The Lord Jesus Christ hath wrought Red•…•…mption and Salvation for me, and revealed this by his Word and Spirit, and 〈◊〉〈◊〉 it in me, p. 52. its well that in any Measure he is made to grant to this in∣ward Work of Christ.

IX. Further about their Ordinances.

His pleading for their shadowy and carnal Ordinances to continue under this Notion, viz. Under his Sha∣dow I have with the Spouse sat down, and his Fruit is and hath been sweet unto my t•…•…ste, p. 53. This is a very impertinent Instance, and altogether improper, to reckon Bread, Wine and Water-Baptisin that Shadow of the Souls Beloved, to wit, Christ, that the Spouse sat under, seeing the Lord himsel•…•… saith, I will be a Shadow from the Heat, and a Re∣fuge from the Storm: And we are so far from believing these his carnal Ordinances to be the direct Shadow of the Souls Beloved in that neer Sence, that we look upon him, he is yet to prove them Appointments, Institutions and Ordinances of Christ, or of Necessity to continue in the Church, notwithstanding his spiritual Coming and Reve∣lation, which he hath not, much less that they are spiritual or of a Spiritualness, as he saith, p. 59. and 60. which he hath manifestly contradicted, in granting, They are but the Sign, the Shadow, the Shell, and Christ the Substance p. 53, 54. For my part, I don't look upon either John's Baptism, or the Supper of Christ and his Disciples (at which they had the Passover) to be Institutions and Ordinances originally appointed by Christ, or enjoyned to all that should succeed in the Gospel and true Church; but rather, though they were not directly enjoyned by the Law of Moses, as we say, modo & forma; yet that they did more naturally relate to that former dispensation of Shadows, then to that of the Gospel and new Covenant; and that John's Baptism was rather for a Consummation of the Jews divers Sprinklings

and Washings under the Law, comprehending them in or∣der to end them, and Christ's eating of the Passover and drinking with his Disciples, Luke 32. to be as a Consum∣mation of the Jews Feasts under the Law, viz. that of the Passover and others, according to the Relation given at large concerning the Ecclesiastical Rites of the ancien•…•… Hebrews, by T. Goodwin in his Antiquities of the •…•…ews, cal∣led, Moses and Aaron, p. 86, 87, 88, 89, 90, 91. and 〈◊〉〈◊〉, and Christ saying, As often as you do this, is not a •…•…om∣mand, and This do in Remembrance of me, and 〈◊〉〈◊〉 the Lord's Death till he come, does limit a time for its Discontinuance; for till he come must either respect his next Coming, or ren∣der not only his coming after he was risen, but his spiri∣tual Coming and Revelation in his Saints no Comings, which were absurd and Auti-Christian, and there was a time to shew forth his Life as well as his Death.

Hi•…•… saying, The Sign and thing signified God hath joyned to∣gether, p. 54. is again contradicted by his granting a Per∣sonmay find a Shell and have no Kernel in it, p. 54.

To which I add, That God hath so joyned the Sign or Shadow and the Substance together, as so to continue, I deny, or that the Scripture any where so saith; but as for these Baptists Shells, Husks and Shadows they are both dry and empty, and the Lord is departed from them, so as neither Life nor Substance is to be found in them, but a dark Spirit of Enmity and Opposition against the true Power and Life is centered in them; Yea, the same Spi∣rit which walketh in dry Places: I wish they were truely sensible of it.

X. Of knowing Christ and his Coming, Reign and Deity.

UPon 2 Cor. 5. 16. Though I have known Christ af∣ter the Flesh, yet from henceforth know I him so no more.

H. G's Exposition is, That the Word [know] here, doth hold forth to esteem, regard, allow or to approve by Way of Pre∣ference, p. 58.

Now if we read his Exposition herein upon the Text, it runs thus, viz. Though I have known or esteemed, regar∣ded or approved Christ after the Flesh by Way of Prefe∣rence,

yet from henceforth do I esteem regard or approve of him so no more; and then how must I regard and pre∣fer him, but after the Spirit and in his spiritual Manifesta∣tion, as I know him in me to be my Hope, Life and Stay: But how does this agree with his Discription of Jesus Christ (as the alone Saviour) As consisting of a human Body of Flesh and Bone (as before) p. 31. and 55. and with his saying that the Spirit or blessed Comforter cannot be the Saviour and Mediator, p. 46. But this he hath also eminently Con∣tradicted, in confessing that The Power of Christ's Spirit risen in us, is for our Sanctification and Renovation, p. 54. To which I add, that the Apostle witnessed that the ingrafted Word is able to save your Souls, or the Word that is grafted in you (as some have it) Jam. 1. 21. and see 1 Pet. 1. 23. and the Spirit is Life, giveth Life, quickneth, sanctifieth, it self maketh Intercession: And if ye through the Spi∣rit mortifie the Deeds of the Flesh ye shall live, Rom. 8. Therefore the Word and Spirit (which are one) do save the Obedient.

Whereas H. G. saith, Some of those Cazers and Waiters (viz. that look for Christ's personal Reign) was Paul, Peter and John, yea, all the primitive Saints, though Christ was come in Spirit to them as gloriously, &c. p. 60.

I deny that they were any such Gazers, after Christ's Ascension and glorious spiritual Appearance and Revelati∣on in them; he hath herein asperst Paul, Peter and John and all the primitive Saints with gazing for Christ's personal Reign, which he reckons his second Coming to Salvation; wherein he hath not only rendred all the Saints and for∣mer Witnesses of Christ to be such uncertain Gazers abroad; but their Hope, Expectation and Faith ineffectual and fruitless as to such a Coming, and they to be disappointed of Salvation; for a personal Coming and Reign of Christ (as this man speaks of) they attained not in their Dayes, nei∣ther is it yet, nor are Baptists like to see such a personal Reign, though he has rendred all the primitive Saints Gazers and Waiters for it; whereas Christ said unto his Disciples, Verily I say unto you, there be some standing here, which shall not taste of Death, till they see the Son of Man coming in his King∣dom, Math. 16. 28. or till they have seen the Kingdom of God come with Power, Mark 9. 1.

As for H.G's human personal Christ, consisting (or meerly made up) of Flesh and Bone, finite, weak, subject to Passion as

we are, who as such he deems the alone Saviour with his un∣scriptural Expressions he puts upon him, as outward Exist∣ence, personal Existence, personal Subsistence, human Nature, second Person of the Trinity, &c. p. 46. and 83. and 94. And yet in Contradiction he is made to confess him to be the most high God, p. 80. Jesus of Nazareth truely God, the most high God as is the Father, and of the same Substance and Essence, yet distinguished from the Father, as touching his perso∣nal Subsistence, p. 83. I cannot but look upon this Relation to be non-sensical and confusedly intermixt with those un∣scriptural Terms, of which let the ingenuous Reader judge, that can distinguish between the Body which Christ took upon him and the divine Being; this Relation of his tends farther to stumble and keep distant both Jews and Others, thus to represent Jesus Christ as a meer Body, consisting of Flesh and Bone, human Nature, finite, weak, &c. and then saying, He is the most high God of the same Essence, &c.

And his rendring him only a Saviour, after this his own imaginary, human or earthly manner, he hath suffici∣ently confuted by these Reasons, wherewith he proves Jesus Christ his Deity or Being God (and as such the Sa∣viour, orgiveth Power unto others to become the Sons of God.)

• 1st. From his Name, the mighty God, the true God, the only wise God, God blessed for ever, Isa. 9. 6. 1 Joh. 5. 20. Jude 25. and Rom. 9. 5.
• 2ly, His making and creating the World, Joh. 1. 1, 3. Col. 2. 16. Heb. 2. 10.
• 3ly, His upholding and preserving the whole Creation, Heb. 1. 3. Col. 1. 17.
• 4ly, His knowing all things, Joh. 12. 17. and 2. 24, 25. Psa. 139. and 4. 10. Job 36. 4. and Ch. 38.
• 5ly, His searching the Heart, Jer. 17. Rev. 2. 23.
• 6ly, His being the fist and the last, Isa. 44. 6. and 48. 12. Rev. 2. 8. 17.
• 7ly, His having spiritual Worship or divine Adoration due to him, Mat. 8. 2. and 28. 17. Luke 24. 52. Joh. 8. 38. Heb. 1. 6. Phil. 2. 10.
• 8ly, His having Power to forgive or pardon Iniquity, Mat. Ch. 9. and Mark 2. 5. Luke 5. 21.
• 9ly. In that the Saints ought to pray to him, Act. 9. 14. Rom. 10. 9, 10. 1 Cor. 1. 2.
• ...

• 10ly, His having Power to give the Holy Spirit and Saving Graces, Math. 3. 11. Mark. 1. 4. Ephes. 4. 8, 9.
• 11ly, His being equal with God, Phil. 2. 6, 7. Zach. 13. 7.
• 12ly, His having Power to lay down his Life and to raise it up again. Joh. 2. 19. and 10. 18.
• 13ly, His being the Object, Author and Finisher of the true Believers Faith, Joh. 14. 1. and 9. 35. Heb. 12. 2.
• 14ly, He who can by his own Name, proper Power and Authority, give Power unto others to become the Sons of God, must needs be God himself; but that Christ doth and can do this is evident, Joh. 1. 11, 12. He doth adopt, regenerate or make others the Children of God, by the effectual Working of his blessed Spirit in the Hearts, by which they are interested in all the Priviledges of the Co∣venant of Grace, which none can do save God alone, p. 91, 92. Thus far H. G. to his own eminent Confutation and Contradiction, hath assented to Truth in Words; and how Jesus Christ is the Object of Faith, and Giver of Power to men to become the Sons of God; and how he makes them his Children by the effectual Workings of his blessed Spirit in their Hearts, even because he is God Eternal, in that none can do those but God alone, accor∣ding to Isa. 43. 10, 11, 12. and 45. 14. and 49. 26. and 63. 〈◊〉〈◊〉. Jer. 14. 8. Hos. 13. 4. 1 Tim. 1. 1. and 4. 10. Jude 25. But how doth H. G's Confession and these Scriptures agree with the Discription he gives of Jesus Christ as Saviour, and as the only true Christ, viz. That he consists of a Bo∣dy of Flesh and Bone, human Nature, being finite, weak, subject to passion as we are, saith he, p. 94. Let the Rea∣der judge how gross and confused he is in these matters, and whether the true Christ and Saviour doth either con∣sist of an earthly Nature or finite being, or was subject to Passion as fallen men are?

The Truth of it is, this Man hath confest more to the Deity and divine Power of Christ, and so to save and be∣get men to himself, as God alone, more then most of the Baptists that I have met withall before; for one of his Bre∣thren, to wit, W. Burnet (a Preacher) saith, That Christ as he was the Word, which was God was not a Saviour, as he was God he could not save Man, in his Book stiled the Capital Principles, p. 35. which denyes the Omnipotency of God; but this Baptist H. G. grants that it is the Power and Spi∣rit of God himself, or God alone that doth regenerate and

make men his Children; whence it follows that then it was not meerly the outward Body of Jesus that was the Saviour, though he was a Saviour in that Body, but it was by the Divine Power or Holy Spirit of the Father in him.

XI. His Erroneous Distinction about the Light.

BUt whereas H. G. accounts the Light and Knowledge of God as Creator, that was given to the Gentiles, Rom. 1. 19. and Chap. 2. 14, 15. But the Light of the Moon to guide their Paths, and so much inferior to that of a cruci∣fied Jesus, as that it leaves them utterly void of the saving Knowledge of the Gospel, and of a crucified Jesus, p. 68, 69. Mark here, how he hath undervalued the Light and Knowledge of the glorious Creator whom before he has in Words exalted above all, in the Work of Regeneration, and Christ as man, but as finite weak, &c. But now alass! with him the Light and Knowledge of the glorious Creator, is but the Light of the Moon in comparison of the Light and Knowledge of Christ as man, though in that Weakness as crucified; how egregiously he is involved in gross Consusion and self-Contradiction in these things; he that runs may read; and no such distinction nor con∣trariety between the Light of God and the Light of his Son is owned in Scripture; •…•…or I and my Father are one saith Christ; and the Father, Word and holy Spirit are one.

And the same Life which was in him was the Light of Men, Joh. 1. 4. and this Life which in due time was mani∣fested, was the same eternal Life which was with the Fa∣ther, 1Joh. 1. 1. 2. which Light or Life they that obey a•…•…d follow, in its Appearance and Guidance, it brings them to a Fellowship with the Father, and with the Son; and this is not the Light of the Moon, as our Opposer blind∣ly and unscripturally terms it: But seeing he saith; this Law or Light is given to guide their Paths, by which the Gen∣tiles are taught their Duty to God in Morals. I ask him, whe∣ther will this Light guide their Paths, if not in the Way to Salvation? And whether will they go, and to what End, if they obey and follow it? Does not the Apostle for a Proof of a justified State, instance it in the Gentiles,

shewing the Effects of the Law written in their Hearts? Rom. 2. 13, 14, 15, 16. And what Nature was that by which those Gentiles did those things contained in the Law; surely it was not the corrupt Nature, for that is inconsistent, the Law being holy, just and good; and though these Gentiles had not the Law in the Letter of it, as many now have not the litteral Discription or histo∣tical Relation of Christ's outward Sufferings, must they therefore be damned to Hell? What Cruelty were this, to condemn Nations for want of the Scriptures? But as those Gentiles who had not the Law in the Letter, and yet had and obeyed it in the Spirit, were both therein a Law to themselves, and excused in the Sight of God, in the day when he judgeth the Secrets of Men by Jesus Christ accor∣ding to the Gospel, Rom. 2. 16.

So those Gentiles and Peoples who obey the Light and Life of the Son of God in them, though they have not the historical Knowledge and Profession of Christ as he was Man, and suffered Death in the Flesh, &c. Yet they are truely accepted of God, and more real Christians inwardly then many of you, that have the Scriptures, and an histo∣rical Faith and Profession of the Man Christ, and of Chri∣stianity outwardly; for in all Nations, every one that fears God and worketh Righteousness is accepted of him. De∣part from Evil, and do Good, and dwell for evermore. And this the Light of the Son of God implanted in the Hearts of all Nations teacheth; and herein the Grace of God that bringeth Salvation hath appeared unto all Men, Tit. 2. 11. But it is the Error and Mistake of these Men, to put their historical Notions and Profession of the Man Christ, for the Light of Christ in Man, whereas their No∣tions and Professions are neither any real Knowledge of the Man Christ, nor the Principle of his Light in Man; for the one is traditional and acquired by Man, and so but dark; the other is the immediate and divine unchangeable Gift of Christ in Man, which indeed is the Light of the Eternal Word, the glorious Creator; but as these men's pretended Light and Knowledge of the man Christ, is what they get out of Scriptures (with their own private Interpretations on them) so they hereby render Christ and his Light, as limitted only to such Places and People as have the Scriptures, opposing his divine Omni-presence and denying him his Right, which is the Heathen for his

Inheritance, and the uttermost Parts of the Earth for his Possession, Psa. 2.

Now as for that Morality (as he calls it) which the Law of the first Covenant, and Light implanted in the Hea•…•…ts of all Man-kind teacheth, in the true Nature and Inten•…•… thereof, it falleth no more short of Christianity then Godliness doth; for this Law and Light teacheth Man to love the Lord God with all his Heart and Soul, &c. and his Neighbour as himself; this do (saith Christ) and thou shalt live, in answer to the Question, what shall I do to inherit Eternal Life? Luke 10. 25, 26, 27, 28. This is the highest Morality or Duty of Man-kind, even this Love to God and one another, which is the fulfilling of the Law: And this is both taught by the Light within, and Power given by the Grace of God to fulfil it, which the Law without in the Letter cannot do: Now if the Jews Way to inherit Eternal Life was (through the Grace or Help of God) to fulfil what was written (as before) then if a Heathen, that hath not this Law outwardly written, should ask the same Question, what shall I do to inherit Eternal Life? He may truely be answered, Obey the Light or Law of thy Maker in thy Heart which tells thee, Thou must love and honour him above all, and do Injury or Wrong to no Man; this do and thou shalt inherit eternal Life; for this End the Grace of God is free for thee.

XII. Our Doctrine for turning People to the Light within justified.

H. G. NOne of the true Gospel-Preachers did ever teach such a Doctrine as this is which the Quakers preach, namely, bid People turn to the Light within, p. 63. 64. H. G. Contra. That God who commanded Light to shine out of Darkness hath shined in our Hearts, 2 Cor. 4.

(Concession) Who doth deny that Holy Men did endea∣vour to turn Men and Women from Darkness to the Light, to leave their Sins, to turn from all their wicked Abominations, and Unfruitful Works of Darkness to God and Christ? p. 67. What may be known of God is manifest in Men, Rom. 1. pag. 68, 69.

Anim. If God hath shined in our Hearts, and what may be known of God be manifest in Men; must they not turn to his Shining and Illumination? For God is Light, whose inward Light (which we testifie to) is become the main stumbling Block and Rock of Offence to these dark Opposers: And where was the Darkness which holy Men endeavoured to turn others from, was it not within? And the Light shines in Darkness, the Light of God and Christ which their Minds were to be turned unto, it was not an out∣ward created or natural Light, but inward and Spiritual, and so rceived; God hath shined in our Hearts, see 2 Cor. 4. 6. his Concession to this overturns him: And if the Quakers do not prove these very bare Words in Scripture, to wit, turn to the Light within; it doth not therefore follow, that they cannot prove the Matter of such a Doctrine, as turn to the Light within; see Deut, 30. 1. 2. (both in Tindal's Trans∣lation, and in the Bible in folio, London printed in the Year 1576. Thou shalt turn into thy Heart — and shalt return unto the Lord thy God, &c. As also to the Question, where∣with shall a young Man cleanse his Wayes, the Answer and Direction is (saith H. G. pag. 64.) by taking Heed thereto according to thy Word, Psalm. 119. 9. And did not David hide this Word in his Heart, that he might not sin against God.

And both Moses and the Apostle say, the Word is nigh thee in thy Heart, Deut. 30. Rom. 10. And did not Jesus say, There is yet a little Light in you (as some Copies have it) Joh. 12. 35. And while you have the Light, believe in the Light, that you be the Children of the Light, ver. 36. Many other Instances of this Doctrine might be urged

XIII. Of Christ as at the Father's right Hand. &c.

I May not well omit one Passage of H.G. which had like to have been buried in the bulk and heap of his Rub∣bish, that is, after he denies the Spirit to be Saviour, though present, to prove the Saviour absent, he saith, He is ascended into Heaven, and hath a real outward Existence at the Father's right Hand, p. 46. an outward glorified Existence in the King∣dom,

of his Father or Glory above, p. 47 To which I say, The Saviour is not absent from them that are saved; for Christ said, He that is with you shall be in you: His as∣cending into Heaven, yea, and far above all Heavens, was not, that he might remain absent from his Church; but rather that being departed from them in his outward Presence or Body, he might be the more present with them, and in them, in the Spirit and Power of the Father.

And Christ being exalted at the Father's right Hand, is no Proof that he is remote, separate or absent from his People and Members, any more, then that the Father's right Hand of Power is absent and remote from them; though we see what gross Apprehensions some Men have of God and Christ; who thus would exclude, limit or circum∣scribe them, yea, God and his right Hand of Power only to a Place distant from his People and Children, which doth not only strengthen gross Apprehensions in the Ignorant, to keep them in Ignorance, dark Thoughts and car•…•…al Ima∣ginations concerning God and his right Hand, as if he were a Body or Person like themselves; but also opposeth his Infiniteness and Omnipresence, and so Christ's Divi∣nity; whereas the Heaven of Heavens cannot contain him. We may in a Sence be said to be absent from the Lord, while at home (or Strangers in the Body, in Com∣parison of that Enjoyment of him hereafter to be had, which yet proves not him nor his right hand absent (as circumscribed or only far distant) from us; his right hand of Power is where he is; and Christ inseparably with and in the Father, glorified with the Father's own self, even with the same Glory which he had with him before the World began, which Glory is divine, invisible and incomprehen∣sible; and therefore human or Earthly Nature is not ca∣pable of that divine Glory and Power, wherewith the Son of God was anointed, dignified and exalted at God's right hand: And David said, O thou that savest by thy right hand them which put their Trust in thee, and thy right hand hath holden me up, Psa. 17. 7. and 18. 35. and 20. 6. and 60. 5. and 63. 8. and 73. 23. So that neither the infinite God, nor his Son, nor his right hand of Strength can be circumscribed, or limitted into a Separation or Remote∣ness from the Children of Light, who are saved by the right hand of God, whose Hand and Power is spiritual. And if Saul was struck down and blinded by the Light that

shone from Heaven above the Brightness of the Son (which he calls the heavenly Vision in Acts 26. 13, 19. In which Jesus did speak unto him, whose Voice the Men with Saul heard not, Ch. 22. 9. How much further doth Jesus him∣self in the Father's Divine Glory transcend this Vision, though glorious? And how far is his own Being, his spi∣ritual and glorious Body beyond the reach of these Men's earnal Thoughts and mean Conceptions, as this Man re∣presents Christ, at God's right hand in Glory, as con∣sisting of Flesh and Bone, human Nature, outward Ex∣istence, &c. And so to have appeared to Paul at the time of his Conversion, p. 46. and which John saw in that Visi∣on, p. 56. Rev. 1. 13, 14, 15. Whereas Paul and John gives no such account of Christ's Appearances to them, as that it was in a human Body of Flesh and Bone; much less, that he consisted meerly of Flesh and Bone; but the Cause of the Martyr Stephen his seeing Jesus standing on the right hand of God was, his being full of the holy Ghost, Acts 7. 55, 56. And it is in the same holy Ghost, that the truely sanctified and Spiritually minded come to see the Glory of God, and Jesus or the Son o•…•… Man at his right hand.

XIV. Of Perfection.

H. G. WE do not believe 'tis possible to attain to such a Degree of Perfection, as to be as pure from Sin as Jesus Christ was, p. 62. I know not what such should call one the Name of the Lord for, &c. p. 63.

H. G. Contra. We can experience the Power of Christ's Spi∣rit risen in us for our Sanctification and Renovation, p. 54. He doth adopt, regenerate, make others Children of God, by the Ef∣fectual Workings of his blessed Spirit in their Hearts, by which they are interrested into all the Priviledges, Promises and Blessings of the Covenant of Grace, p. 91, 92.

Anim. We believe that the Spirit and Power of Christ working in our Hearts, is able to sanctifie throughout, and his Blood to cleanse from all Sin, and that in Christ who is the Covenant of Grace, all the Promises of God are yea and amen; and that Covenant is both a Covenant of Forgiveness, and therein Sin is taken away, as God hath

promised, Jer. 31. I will cleanse them from all their Ini∣quity, Jer. 33. 8. Ezek. 36. 25. All things are possible with God; and we can do all things through Christ that strengthneth us, Phil. 4. 13. who commanded, Be ye per∣fect as your Heavenly Father is perfect; and its possible through his Power & Aid to keep his Commands otherwise for what End are they given out to his Church and People, and for what End should they pray to take away all Ini∣quity? On whom (we believe) he does not impose Im∣possibilities; but to such as dwell in the Love of God, his Commands are not grievous but joyous.

XV. The Light within above an Historical Knowledge.

WHereas to undervalue the Light within which all Men have; H. G. affirms, that none can make appear that ever any Heathen, Aethiopian, Moor or Infidel, in any remote Parts that never heard the Scripture, &c. That ever did attain, meerly, by that Light within, to the Knowledge of one Jesus of Nazareth that was crucified without the Gates of Jerusalem, that meerly by the Help and Guidance of that Light within, came to find out so much as the Name or historical Know∣ledge of a cruciefid Jesus, p. 70.

Answ. 1. As an historical Knowledge and Profession concerning Christ and his Sufferings in the Flesh cannot save you; so its very uncharitable in you Baptists to con∣demn all Nations that have it not, meerly for want of the History or that historical Knowledge. 2. Though you have a historical Faith and Profession of Jesus, as he came and suffered in the Flesh; I deny that this Faith will either save you (for they have as much Faith at Rome) or that you have from thence any real Knowledge of Christ, either as in the Flesh or in the Spirit, either as crucified, as put to Death, or as living and reigning: Its still your Mistake to count your dark Opinions and litteral Notions the Light of the Son of God: Nay, if you have no further Faith and Knowledge of him, then whats meerly historical and litteral. If you have not a spiritual and divine Know∣ledge of Christ, as inwardly revealed, you'll dye in your Sin, and perish for lack of Knowledge: And many of those called Heathens who follow the Help and Guidance of the Light of Christ within, shall come from the East and from

the West, and from the North, and from the South, nd shall sit down with Abraham, Isaac and Jacob in the Kingdom, as Children of Faith and Heirs of Promise, who have be∣lieved God, and obeyed his Light in them, when you and such like litteral Professors shall be utterly rejected, unless you return to Christ's Light within, and believe and wait in it to know Christ's inward and spiritual Appearance and Revelation. 3. In the Gospel preacht to Abraham (in whose Seed all Nations should be blessed) It was fore∣seen, that God would justifie the Heathen through Faith; and accordingly, Christ was absolutely promised and given for a Light to the Gentiles, to be God's Salvation to the Ends of the Earth; that he might say to the Prisoners, go forth, and them that are in Darkness, shew yourselves, Isa. 42. and Ch. 49. Now observe, that the Promise of Christ, both for a Light to the Gentiles, and Salvation to the Ends of the Earth, and himself to speak to the Priso∣ners to go forth, &c. its absolute, and not restrained or limitted to the spreading of Scripture, nor to any such Condition, as to be a Light and Salvation (or to speak) only to such as get the Bible, and have the Scriptures or an historical Knowledge and Profession of Jesus Christ; but he is given both for a Light to the Heathen, and Salvation to the Ends of the Earth, and so to call forth the Prisoners where the Scriptures are not; he being in himself absolute and perfect, and so able to be whatever he is promised of God; and this Salvation is absolutely placed upon the Son of God, who is given both for a Light, a Leader, God's Covenant and Salvation; and therefore he is to be fol∣lowed, obeyed and depended on for Life and Salvation. 4. Moreover, Its possible to have both the Sufferings and Glory of Christ revealed by his Light and Spirit with∣out the Scriptures; seeing the Spirit of Christ shewed and testified aforehand unto the Prophets of his Sufferings and of the Glory that should follow, 1 Pet. 1. 11. to be sure, they who first wrote Scripture of these things aforehand, had them first discovered or opened unto them by the Spirit. 5. And when Nebuchadnezer said, Lo, I see four Men loose walking in the midst of the Fire, and they have no Hurt, and the Form of the fourth is like the Son of God, Dan. 3. 25. How came this Heathen to have any such Impression or Si∣militude of the Son of God in his Mind, as thus to speak of the Son of God, or of the fourth, as represented to him

like the Son of God? And what Scripture could he have for this pray you? Or for Nebuchadnezer and Darius to speak so truly and admirably as they did of the Kingdom and Do∣minion of the most high God, Dan. 4. 3. and Chap. 6. 26. Let the narrow-Spirited Litteralists, and partial Predesti∣nators (who would place all true Knowledge upon the Let∣ter, and confine it within the Compass of a few Professors of Scripture) consider these things. 6. But seeing that Christ dyed for all Men, tasted Death for every Man, and gave himself a Ransom for all; God doth therefore (no doubt) afford a Way for the universal Conveyance of the Vertue and blessed Effects inwardly of his Death and Blood to Man-kind, and that is his divine Light, though many have not the outward Description thereof.

XVI. His unlearned Question.

AS to H. G's Question, p. 70. viz.

I shall only ask this one Question; what things and other Signs were those which Jesus did that are not written, Joh. 20. 30. and Joh. 21. 25. To this I say, Its an easie mat∣ter for Intruders to ask unlearned and unnecessary Questi∣ons, whereof this is one; of those many other Signs and Things that Jesus did, its said, If they should be written every one, I suppose that even the World it self could not contain the Books, Joh. 20. 25. how then should this Querist be capable to contain them? I suppose he doth not think himself able to contain more then the World it self: If he saith, it is an hiperbolical Expression, then is his Question hiperbolical to be sure. And if we cannot give him Account of all those Signs and things in particular, while we are not sollicitous to know them, nor do we think it needful; is that any valid Plea or Proof against the Suf∣ficiency of the Light within or Spirits Teaching? Would such an Argument against the Scriptures being the Rule please him, because they contain not all that was done? God gives us to know what's sufficient and necessary for Life and Salvation by his Light within: But if the Word contain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be taken for, to understand as Mat. 19. 11. to comprehend, Job. 21 25. Then in that Sence there's far more written in the Scriptures already, then either our

Opposer or his Brethren can either comprehend or under∣stand (and therefore its a busie Intrusion and Cavil in them to query for more) while they oppose the true Light with∣in, and will not believe in it, nor depend upon the Imme∣diate Teachings of the Spirit of Truth, from whence the holy Scriptures proceeded; but dark they are, and more grosly dark and confused they are like to be, who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth, which I desire the Lord to give them a Sight and Sence of unto Repentance, rather then they should perish in their perverse Gain-sayings.

Notes

• Joh. 17. 11. and 14. 19.
• Mar. 16. 1•…•….
• Luke 24. 36, 4. 8.
• Joh. 20. 19. 23, 24.
• 29 Mat. 28. 9, 10.
• * And so he hath dealt with Acts 1. 11. saying, In the same manner, p. 21. instead of In like manner.
• H. G.
• H. G. Contrad.
• pag. 94.
• This is Mat Caffin's old Story a∣gainst the Light.
• Mat. 5. 48.