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.

THE CHRISTIAN QUAKER AND HIS Divine Testimony VINDICATED, Against the Adversaries of the True LIGHT; BEING THE Second Part, Containing A more particular Answer to the Baptists (and others) Arguments, Exceptions, Errors and Falasies herein specified.

By a Servant and Follower of Jesus Christ through Persecutions and Reproaches, G. Whitehead.

The vile Person will speak Villany, and his Heart will work Ini∣quity, to practice Hypocrisie, and to utter Error against the Lord, Isa. 32. 6.

Printed in the Year 1673.

To the Unprejudiced READER.

IF it had not been the Lord who was on our side when Men rose up against us; Now may we (with Israel) say, then they had swallowed us up quick, when their Wrath was kind∣led against us.

Had our Separation and Testimony been of Men, or by Man's Will, we ha•…•… fallen long since (as many of our Adversaries have falsly prophesied) we had not been sustained through our many Tryals, nor born up above the Floods of Enmity, if the Lord h•…•…d not been with us; but he who hath gathered and chosen us to witnes•…•… forth his Name and Truth in the Power and Spirit of it, h•…•…th preserved and given us Strength to persevere therein, blessed be his Name for ever.

And this I (with my Brethren) must give Testimony of, that as God hath in these last Dayes been pleased to visit us by his Eternal Power, and in his Love and Kindness to open the Eyes of our Understanding, to see his Goodness both to our own particulars, and to Man-kind in General, in extending Saving Grace or Light to all.

So it is by his Power that he hath raised up, and set forth Wit∣nesses of the same; the Sence we have of the Love of God, and his Glorious Light revealed, induceth and moveth us, even in the Spirit of the Gospel, to call others out of Darkness, and to di∣rect their Minds to the Appearance of the true Light in their Hearts and Consciences (in what degree soever it sheweth it self) which God in his Goodness hath universally afforded for Good to Man∣kind, that they might both know him, and their Duty to him: God did stretch forth his Hand, and reach unto us by his Power, for this very end, to gather us unto his divine Light or Shi∣ning in our Hearts, that thereby we might receive the Know∣ledge of his Glory in the Face of Christ Jesus, as his former Wit∣nesses did.

And although we must still confess to the Love and Good-Will of God to Man, in affording Divine Light universally, through∣out all Ages; yet Transgression and Darkness hath been such in the Earth, that hath in many Ages much vailed and obscured the

Light, that the Knowledge and Manifestation thereof hath be•…•… much wanting, even because of Man's Transgr•…•…ssion and I 〈◊〉〈◊〉.

Wherefore Light being now sprung up, an•…•… Truth arisen out of Darkness and Obscurity; we must faithfully testifie thereof, a•…•…d own the least degrees and lowest Dispensations of divine Light 〈◊〉〈◊〉 Man, as his Duty to observe, and not to slight, nor despise•…•… 〈◊〉〈◊〉 any; for we know, that as Light hath risen, and shined out of Ob∣scurity, and Truth hath risen up out of the Earth, it hath been from a less Appearance and Degree to a greater, 〈◊〉〈◊〉 •…•…rom that Degree of shining in a dark Place, unto the perfect Day: And as all the Promises of God are yea and Amen in Christ; so all his Glorious Dispensations and Promises do center in a Di∣vine and Unchangeable Principle of Life and Light, 〈◊〉〈◊〉 gradually discovered to and in Man: Therefore the 〈◊〉〈◊〉 Appea∣rance or Manifestation in any (while 'tis of the same Principle) cannot be extinguished nor lessened by the greater in others, in that the highest Attainments of Divine Knowledge were alwayes gradually obtained by the Holy Men of God.

Moreover, This we assert, that God that made Man for his own Glory (whose Mcrcies are over all his Works, and who wil∣leth not the Death of Sinners, but rather that they should return and live) He hath not only throughout all Ages universally affor∣ded an Unchangeable Principle of Divine Light, which he hath placed in man, to direct him his Way out of Darkness and Sin; but also he signally visits him at times with Living Appearances, Motions and Opperations of his Light and Spirit, to his Reproof and Conviction, thereby often warning and calling Man out of Iniquity; as the Spirit of God did strive with the old World that had corrupted us Way before him, and was destroyed by the Flood, for its Flood of Iniquity; and he gave his good Spirit unto the Rebellious Jews, which they grieved and vexed, until he became their Enemy, and fought against them: He by his Light∣nings enlightened the World, and the Earth trembled and s•…•…ke, and upon whom doth not his Light arise? although they that rebel against the Light know not the Wayes of it, because they abide not in the Pathes thereof: yea, he that causeth his Sun to arise •…•…n the Evil and on the Good, and sendeth his Rain on the Just and the Unjust; he hath not left himself without sufficient Witness in the Earth, both inward & outward, as namely, his Divine Immediate Light in man appearing to the Soul, & his Works of Creation which are obvious to the Light, and Universally declaring his Wisdom, Power and Greatness to be inwardly 〈◊〉〈◊〉, and •…•…nderstood,

as his Inward Light opens Man's Understanding and the Eyes thereof.

Howbeit Man having transgressed this Divine Principle, and his Mind being alienated from it, and blinded by the God of this World: God having Bowels of Pitty still remaining, he hath been pleased so far to commiserate poor lost Man, as to afford and extend those pretious Promises, as the more eminently to declare, shew forth and renew his Love Light and Power, for man's Recovery out of his Lost and Dark Estate: As that the Seed of the Woman should bruise the Serpents Head; and this did Christ in general (and doth in particular) by the Power of the Father, which can no wayes lessen nor detract from his Light within, nor be any Inconsistency with its directing Men to the same Power of God, for the subduing and bruising Satan under their Feet, which in their own particulars they must experience, whoever attain to De∣liverance or Salvation from the Power of Sin and Satan.

As also God hath promised to make a New-Covenant with his People; Its new, not as opposed to the Light within, as implying its waxing old (but new) as that the old Covenant without, (which the Jews broke) was to decay and vanish, this New-Co∣venant being a Covenant of Light, Life and Peace, a Covenant whereby he takes away and forgives Sin; This they only have a Part in, who obey the Universal Light of the Son of God within, which no Way differs in Nature from the Covenant it self, nor can it oppose the Ends of it; but is a Light of the same Life and Fulness that is enjoyed in the Covenant or Agreement with God, moving and conducing to the very same End and Agreement as ob•…•…ed and waited in; and as the Jews outward had a Rule di∣rectory, and Law in the Letter without (though that alone could not give Life) so the Jew inward hath his Rule directory, and Law inward in Spirit which can give Life.

And this New-Covenant is the last Dispensation of God in Christ to Man, wherein his Highest, Spiritual and Saving Know∣ledge is to be received, by all that truely obey his Light; and though this be new as to his renewed glorious Discovery herein; yet he who is the Life of this Covenant, and given for a Covenant and Salvation, is the first and the last, the Rock of Ages, whom God hath decreed to anoint or set up upon the Hill of his Holiness, even the Holy Hill of Sion, that he may subdue and rule the Na∣tions, and be the Salvation of God to the Ends of the Earth, more abundantly to be manifest in these last Ages, wherein his Church cometh out of the Wilderness, and the Holy City New Jerusalem is discovered from Heaven as a Bride prepared for the Bride∣groom,

and the Lord God and the Lamb (as promised) is the Light thereof, and the Nations of them that are saved shall walk in the Light of this City, and for this End is the Gospel made known and preached again, after a long Night and Reign of An∣ti-Christ, Beast, false Prophet, Dragon and Whore, whose Judgment is revealed, even against all the dark Whorish Spi∣rits, and Hypocritical Envieus Agents of Anti-Christ and Satan, who do not only envy, oppose and gain-say the Truth, and undervalue the True Light, as its an Universal Principle in man, but also resist and strive against the Glorious Breaking forth and Discovery thereof in our Dayes; for which the Lord will rebuke them, and he that sits in Heaven hath them in Derision.

And all such Babylonish Builders, and Envious Agents; as divers of these Men, called Anabaptists, or Dippers, now shew themselves to be, whose Malice, Madness and Folly shall be ma∣nifest to all Men; why do they rage, and fret, and revile, but because the Light is sprung up, and the Over-spreading Day of God is broken forth, who hath said, as truely as I live, all the Earth shall be filled with the Glory of the Lord, Num. 14. 21. The Stone cut out without Hands, that s•…•…ites the Image shall become a great Mountain, and fill the Earth; the God of Heaven is setting up his Kingdom which shall never be destroyed, as is prophesied in Daniel: Yea, Truth is sprung out of the Earth, which strikes at Satan's and Anti-christ's King∣dom, and again bruiseth the Serpent's Head, who hath lodged and covered himself under their empty Forms, Shaddows and Live∣less Professions (as he did among the persecuting Jews of old) The Lord hath lifted up a Standard against their Hypocrisie and Deceit, who have been covering an Envious Spirit with a Pretence of Christianity; And he is exalting his Gospel-Dispensation, in setting up his Light above their Darkness, his Power above their empty Forms, the Substance above the Shaddow, the Spirit above the Letter, and his Worship in Spirit and Truth above Will-Wor∣ship in Hypocrisie.

At this Satan is offended, and his Agents are angry; These our present Opposers vent forth their Confusion, Envy and Strife, though it be against the Stream; they are wearying themselves for very Vanity; the Fire (which they have kindled in their Envy against the Lord's Heritage, wherein they are labouring) shall devour them.

1. These Anabaptists Babylonish Confusion greatly appears about the Light, which is in every Man, as Men whom Enmity hath blinded, and whose Minds are alienated from it into gross

Darkness; Though the Controversie between us is not upon the Question, Whether there be a Light, or any Light in every man (for thus far we both agree in the Affirmative) but whe∣ther God hath given a Divine or Sufficient Light to every Man, to shew and direct him out of Sin and Evil, to God who is Light, and the Giver of Light for Life and Salva∣tion? which we affirm, but these Dippers deny, especially such of them who are particular Electioners or Predestinarians, whose partial Doctrine doth not really place the Cause of Men's Condem∣nation upon their Neglect (or Disobedience) of the Light given them; but originally upon God's secret Decree against them, and his with-holding saving Light or Grace from them (as they both falsly and partially imagine) however its confest to be ten∣dered to all, in preaching the Gospel without Exception or Re∣spect of Persons.

But under what Terms or Names do these our Opposers repre∣sent this Light, which they confess is in every Man to prove it Insufficient, either for a Rule or Guide to Salvation. Some∣time they call it a Creature, sometime a Natural Light, sometime the Substance of the Law, or first Covenant, which they grant ought to be improved. Sometimes, after a more gross manner, they blasphemously represent it as a Mis-guiding Light, directly opposing the Covenant of Grace, and to be rejected; but how well this agrees with its being a Light given of God to be improved (surely sor a good End) I leave to the Serious Impartial Reader to judge, of which he may see further about in the following Answer to Thomas Hicks.

And as touching these Men's Envy against us called Quakers, as being offended at our present Liberty and Prosperity, H. Grigg endeavours to clear them, in his Epistle (to the Baptists, not Babylonish) by this Passage, viz.

I have not the least En∣mity nor Hatred in my Heart against the Persons of any of these People called Quakers, nor are we offended or trou∣bled at their present Liberty, (as he seems to charge us) though we cannot deny but their Principles and un∣sound Doctrines tend to the wounding and grieving of our Souls, because we see daily more and more the dan∣gerous and damnable Nature thereof.

Mark, that while hypocritically they pretend to clear and quit themselves from having the least Enmity against our Persons, or Offence at our present Liberty; It appears they would be grati∣fied or pleased, if the Powers would do them that Favour, as suppress us, and restrain our Liberty for them, as their bitter

Invectives and invet crate Clamours plainly import and intimate their persecuting Spirit and Implac•…•…ble Ma•…•…ice, as while they are complaining against our Principles & Doctri•…•…es as •…•…amnable, & 〈◊〉〈◊〉 us Cheats, Impostors, Romish 〈◊〉〈◊〉, &c. Th•…•…ugh their Charge herein they have never proved against us, nor can they; this doth not only bespeak a Willingness or •…•…esire to have our Principles suppresse•…•…, but our Persons likewise: As also T. Hick's proclaiming to the World, p. 62; that the Quaker's Religion is a meer Cheat calculated to the Service of the Devil; and wickedly infianating against our Sufferings, that the Satis∣faction of our Wills and Lusts, the promoting our Carnal Interest, Respect only to something to be enjoyed here, Carnal Advantage, Outward Gains, &c. may be our chief Motive, Inducement and Encouragement to do and suffer as we do, Dialogue p. 75. And he questions, whether we are not really acted by some Romish Emissaries, to in∣sinuate covertly many of their own Heresies, to distract, deform and declaim the Protestant Profession, &c. p. 76.

Judge, Candid Reader, whether these malitious and false Insinuations do not savour of a persecu•…•…ing Spirit, though they would not be seen to envy our Liberty; yet how do these Inve∣ctives tend to stir up Persecution, and to incense the World, and instigate the Rulers against us sor our Suppression? (Their pre∣tended Alegations sor them are hereafter answered and refuted) and how absurd they are in these Accusations.

1st, To insinuate that our Sufferings have been either for Car∣nal Advantage, Temporal Gains, or to satisfie Lusts; whilst in our resigning up our selves to these many and deep Sufferings, we have often offered up our Lives, and consequently (with them) all our Temporal Enjoyments and Advantages, us many this Day can testifie, together with those many Innocent Person's Lives that have been laid down among us in and by Imprisonments, Ex∣ilements and other Sufferings.

2ly, How ill it doth become these Anabaptists to endeavour to make the World believe, that we are either influenced or acted by Romish Emissaries, either to distract, deform or defame the Protestant Profession, which is not only a Popular and deceitful Insinuation against us (as if the Dippers had the chief Care of Protestant Religion, or were the most Catholick therein) but most notoriously false and wicked; and I challenge Thomas Hicks, and all therest of his Fratcrnity to prove it, or else forever to be ashamed thereof. Have they not more cause to look back at home, and reflect upon themselves, since that divers of their

Brethren (even some of their Preachers) have turned Papists of late Years, whose Names being so well known, I need not now mention them; but when or where did any Preachers owned among us turn Papists, or were any such Emissaries?

Oh the great Enmity thats in these our Opposers, and their great Disingenuity and Immoderation that appears among them (as will further be manifest to their Shame, and the Lord will certainly rebuke them, and all their feigned Coverings will be too narrow for them, and they shall see and be ashamed of their Envy at his People.

But I must proceed to give the Reader a short view of some of Thomas Hicks Doctrines that past at a Dispute, and in a Paper of his, before his Fictitious and Unchristian Dialogue came forth as some Introduction to my following Answer, which was writ quick∣ly after the said Dialogue came forth.

London the 4th. 1st. Month 1673.

I am a Well-Wisher to all Men, even desiring my Enemies Repentance, G. W.

Some of the Doctrines and Contradictions of Thomas Hicks declared at a Discourse between him and some of the Quakers (so called) in Alderman-Berrey London, the twentieth of the third Month 1672.

• ...

  FIrst, He owned the Baptists above other People.

  That is no Honour to them.

• ...

  2ly, That he did not own Water Baptism to be necessary (or of Necessity) to Salvation.

  True, but contrary to many of his Brethren.

• ...

  3ly, That the Quakers err in Fundamentals, denying the Person of Christ, denying the true Christ and Resurrection.

  These are Impudent Slanders.

• ...

  4. That the Life or Light spoken of, John 1. 4, 9. is not su∣pernatural, because it is the Light of the Word as Creator.

  A Blasphemous Inconsistency.

  [This was noted down at the Interim of the Discourse before him, but snacht away by one of his Companions] So that h•…•… concluded, the •…•…ight in every Man is but Natural, and not sufficient to guide to Salvation.

  False Doctrine, the Light of the Eternal Word is supernatural and sufficient

• ...

  5ly, That the Life which is in God, which is the Light of Men, John 1. 4. is divine as it is in God, but natural as it is in Man.

  Blasphemy, that Life is Immutable because Divine.

• ...

  6ly, That the Light that is given in common to Men is not able to apprehend things supernatural.

  A false and inconsistent Doctrine.* 1.1

  And yet able to apprehend (and bring Men clearly to see)

• ...

  the Invisible things of God, even the Eternal Power and God∣head, Rom. 1. 19, 20.

  A true Concession, but a Contradiction to the former.

• ...

  7ly, [Evasion] That it is able to discern the Eternal Power and God head, but not the things that are supernatural that are in God.

  A gross Contradiction, the Eternal Power and God∣Head are supernatural.

• ...

  8ly, That it was a Natural Light, a Light of Conscience, and a depraved renewed Nature, by which the Gentiles did those things contained in the Law, Rom. 2. 14.

  Absurd Inconsistencies and Falshoods.

• ...

  9ly, That the Light in the Heathen, in Philosophers and others was able to apprehend God and his Divine Power, but not those things that are in God.

  A gross Inference; are those things higher then God?

• ...

  10ly, That it cannot discover the human Nature of Christ, or the Body that he took upon him, nor his Suffering nor Death; And yet it can discover the divine Attributes of God, his Wisdom* 1.2 Power, Goodness, Love, and direct Men to love him.

  A manifest Contradiction; can it discover the greater, and not the lesser?

• ...

  11ly, But the Light in the Quakers cannot discover the Per∣son of Christ, nor his human Nature, Sufferings, Death, &c.

  Yet it is the Life and Light of Christ.

• ...

  12ly, That the Quakers deny the Person of Christ, his Offices, Satisfaction, and the Resurrection of the Body, &c.

  Lyes and Slanders forged and brought forth in Envy and Darkness.

• ...

  13ly, That its their Principle that whosoever believes in that Christ that suffered at Jerusalem, and expects Salvation by him, they are deceived in their Faith, and shall be damned, &c. This he spake of James Nayl•…•…r's Love to the Lost, near the Beginning of the Discourse.

  This is an Abuse, the true Christ is but one, and the same yesterday to day and forever.

• ...

• 14ly, Also at the Beginning he said, that the Baptists and Presbyterians agree in Fundamentals, and there are good People among Presbyterians; therefore they might joyn against the Quakers, for they err in Fundamentals.

Answ. First we thought that Water-Baptism had been a fundamental Point with the Baptists; and do they and Pres∣byterians agree therein? 2. Have not the Baptists, whom Presbyterians call Anabaptists, been accounted Hereticks by the Presbyterians? Why do they now joyn against the Quakers (so called)? 3. Dare he say there are no good People among the Quakers, that he makes good People's being among Presbyterians a Reason of his joyning with them a∣gainst us? Is it not easy to see a manifest Dissimulation and feigned Confederacy therein among these our Oppo∣sers? If our Opposer saith, we have not inserted his Ex∣plications upon his Assertions. Answ. Thats his Work, he hath Liberty to do it himself. [But he hath not done it, nor vindicated these his Assertions in his Pamphlet.]

Christ's Light within asserted, as it is Divine (and therefore a sufficient Rule of Life unto Salvation to all that truely obey it) and vin∣dicated from Tho. Hicks his dark Exceptions; fallasious and impious Arguments (consi∣sting of manifest Ignorance, Confusion and Ranterism) which are here inserted as they were exhibited in a Paper, afterwards owned and signed by him.

HIs harge against G.W. That George Whitehead affirmed, that there was that Light in every Man, if fol∣lowed, that was sufficient to Salvation.

T. Hick's Assertions against this.

• 1. In Answer to which it is asserted, that the Light in every Man could not understand the Doctrine of Instituted Worship.
• 2. That the Light in every Man could not understand the Doctrine of Jesus Christ, concerning his coming to save Sinners.
• 3. The Light in every Man could not bring him to the Under∣standing how Sin came into the World.
• 4. The Light in every Man cannot acquaint him with the Know∣ledge of the Doctrine of the Resurrection of the Dead.

Reply, G. Whitehead still affirms, that God hath gratiously afforded that Light to every Man, which he ought to fol∣low, and is sufficient to guide him to Salvation.

To his four first Assertions, I query, Is that Life which is the Light of Men, John 1. 4. divine in it self? the Light of Jesus Christ as the Eternal Word? able to ap∣prehend and bring Man clearly to see the Invisible things of God, even his Eternal Power and Godhead? (as con∣fessed from Rom, 1. 19, 20.) And yet is this Light neither able to understand the Worship that's due to him, the Do∣ctrine of Christ Jesus concerning his coming to save Sinners, how Sin came into the World, nor yet to acquaint Man with the Knowledge of the Resurrection? can the Light apprehend or bring men to see God's Eternal Power, and

yet neither bring them to understand the Cause of Man's Separation and Death from God, nor his Duty or Restora∣tion to God again? How manifestly in consistent and con∣tradictory are these? and how plainly doth he charge men's Ignorance (and Defects for want of Obedience) upon the Light within? And then, what is it given for, and what can it do? But these Assertions are grounded upon his taking it for granted, that it is not a Light of Grace, but of Nature, when that Life which is the Light of Men is granted to be divine in its own being, able to discover the Eternal Power and Godhead, then which there is not a higher Power; but how this divine Light should become Natural as a Creature, we are still to enquire, as that which neither T. H. •…•…or his Brethren have ever yet proved.

That the Light within every Man could not be a Rule, for it* 1.3 must be a Light of Nature or of Grace; This Light cannot be under∣stood the Light of Grace, because the Scripture doth suppose a time when Men are without it: It is said, after those Dayes I will put my Laws in their Hearts, and they shall know me; that must be the Light of Grace.

Answ. Where doth the Scripture say, that the Life of Christ, which was with and in the Father, which is the Light of men, is the Light of Nature, and not a Light of Grace? The man in taking this for granted most filthily begs the Question, and that contrary to his own Concessi∣on before; neither doth the Scripture suppose a time where∣in Men have no Light of Grace in them, as he insinuates; but a time when they are out of the New-Covenant, and Strangers in their Minds to it, as not being come into that Agreement with God or Union with his Light, which this Covenant doth import. And because the State and Te∣nour of it is both the having God's Laws written in his People's Hearts and Minds, their knowing him to be their God, and they to be his People; and its a Covenant of Mercy and Forgiveness of Sins past; It doth not therefore follow, that none of his Law is in them before they come to this Holy Attainment and Blessed Agreement; though his Laws are not so universally written or deeply engraven in their Hearts before, for its now granted by divers of our Opposers, who are of the more moderate.

1. That the pure or holy Law which God placed in

man's Hearts before Transgression, was never wholy abli∣terated, though much clouded by man's Disobedience.

2. Some of these Anabaptists do confess to a Light in man which reproves for Evil and excites to good, which they say is the Substance of the morral •…•…aw, or first Covenant, which enjoyns Man truely to love and worship God, and to love our Neighbours equally with our selves, to do justly, &c. That this the very Heathens or Gentiles have in them. And then I ask, if this Law doth not appertain to the New-Covenant as one principle Law thereof also? and never intended to be destroyed by Christ, but fulfilled and renewed in his Followers, who have Union with it, as ha∣ving a more deep impression, and being more fully disco∣vered in the Hearts of Men, when become Children of this Covenant then before: Was not Love the fulfilling of the Law? and was not this preached by Christ's Mini∣sters? and was not love one to another both the Old and New Commandment; yea, the Old Commandment re∣newed and established?

If not a Light of Grace in every Man, then it must be the* 1.4 Light of Nature; but the Light in every Man cannot be suffi∣cient to Salvation, Acts 11. 18. When they heard these things they held their Peace and glorifyed God, saying, then hath God also to the Gentiles granted Repentance to Life; then they had it not before.

Answ. His Argument still depends upon his former Fal∣lacy, that 'tis not a Light of Grace, but a Light of Nature that is in every Man, as also in putting Repentance for the Light of Grace, he puts the Effect for the Cause, as if no man had saving Grace or a Light thereof before Repentance or Conversion; whereas his Argument doth not at all prove that those Gentiles who received the Word of God, had not a Light of Grace, but only of Nature in them, before Peter preached Jesus Christ to them; but rather the contrary, that it was a Light of Grace, a Light of Jesus Christ and secret Power of God that moved in them, and opened their Hearts, and seriously inclined them to hear the Gospel preached, and which Light in them closed with the lively Testimony thereof, which did concur with the Light to the opening their Understandings, and turning their Minds from Darkness and Sin to the Light shining in their Hearts, and

when those of the Circumcision heard how well the Gen∣tiles were prepared to receive the Gospel, and the Effect of it, Act. 10. and 11. Chap. They were then convinced of God's Graciousness to those of the Uncircumcision, as well as to themselves, their contending with Peter for going unto, and eating with men uncircumcised was then stopped; when they heard these things they held their Peace, and glorified God, saying; then hath God also to the Gentiles granted Repentance unto Life.

And its evident, that Cornelius and the rest that recei∣ved the Word as preached, had a Work of saving Grace in their Hearts before, which prepared them, and begot true desires in them after Life and Salvation.

Also when Barnabas come to Antioch, and had seen the Grace of God, he was glad, and exhorted them all, that with Purpose of Heart they would cleave unto the Lord, Act. 11. 23. So this Light of the Grace of God both to and in them was great Encouragement to him so to exhort them; but if there had been no Saving Grace in their Hearts, what Effect could such Exhortation or Preaching have been of unto them?

If the Light within be sufficient to save Men, then it renders* 1.5 Christs Coming and Suffering needless.

This is a blind Inference, still opposing the Light of Christ within (yea, and all that is of God in Man) as In∣sufficient, and so as neither discovering Christ's Coming, nor the Effect of his Suffering; or as i•…•… Men might be sa∣ved by his Coming and Suffering, without Respect to his Light within, which shews gross Darkness; as if there were not a Concurrence between the Light within, and the End of Christ's Coming and Suffering; and he might as well say, that if the Ingrafted Word which is within be able to save the Soul, then Christ's Coming and Suf∣fering was needless; he should rather have sai•…•…, that Christ's Coming and Suffering without, was because men were turned from his Light within; for if all had walked in his Light within, he had not been persecuted and murthered; but this man's Argument supposeth Christ's Coming and Suffering to be for the Supply of some great Defect or Insufficiency of his Light within;* 1.6 as if man had so well improved it, and found it too scanty or Insufficient;

and therefore (by this) Christ must suffer and die for his own Light within to supply it; whereas Christ dyed for the Ungodly, for all men that were dead in Sin, who had dis∣obeyed and transgressed his Light within; and though there be a Reconciliation by his Death, yet, the being saved is by his Life, whose Life is the Light of men, which for men to be turned to in themselves, and therein to live to God, varies not from the Blessed End of Christs coming and Suffering, while he works in man by his Light and Power within, both in shewing him Sin, & saving him from it, as he believes in the Light, becomes a Child of the Light thereof, as Christ exhorted, and if we walk in the Light (of God) the Blood of Jesus Christ his Son cleanseth us from all Sin.

The Light within cannot be a sufficient Rule, because then there would be no certainty of Truth or Error, of Sin or Duty; for* 1.7 that which one Man maketh Light to Day, the same Man will call Darkness to morrow; one Man calleth one thing a Sin, another calleth it a Duty, by this there will be no such thing as Sin, but only in the Opinions of Men.

Answ. 1. If there can be no Certainty of Truth or Er∣ror, Sin or Duty by the Light within; how is he certain that there is any real Light at all in him.

2. His placing such uncertainties and those various and contrary Opinions of men upon the Light within, and ren∣dring it an Insufficient Rule, either to distinguish between Truth and Error, Sin or Duty; this is contrary to both Christ's and the Apostles Testimony; as namely, that it is a manifesting Light both of good and Evil, both of those deeds wrought in God, and those that are reproved, Joh. 3. 20, 21. Ephes. 5. 13. wherefore the Light of Christ within is a sufficient Rule.

3. And what Proof is it against the Light, if one man calls it Light to day, and the same call it Darkness to mor∣row? or that one man calleth one thing a Sin, another cal∣leth it a Duty? doth this therefore prove the Light not a Sufficient Rule? Or doth it prove any more then that there are those that put Darkness for Light and Light for Darkness, and that call Evil good, and good Evil, Isa. 5. 20. or those that call that a Sin which others call a Duty; If it must •…•…om hence be argued, therefore that there is no such certain

Discovering Light or Rule in man to distinguish these; may it not aswell be argued, that therefore there is no such thing as Truth or Duty to be distinguished from Error and Sin? And doth not this directly lead into Ranterism, and finally into Atheism? let the Serious Reader judge.

If the Light within be a sufficient Rule, then I have a sufficient* 1.8 Rule within me, because you say every Man hath it, and I am bound to obey it: In Obedience to this Rule, I oppose your Errors, and in opposing your Errors one of our Lights cannot be a sufficient Rule, because such a vast difference between us; then one of us hath not a sufficient Rule.

Answ. However he hereby grants the Light in one of us to be a sufficient Rule, pretending that he obeys this Rule, and here he hath found another Rule for a Christian besides the Scriptures, and then they are not the only or sole Rule of Faith and Practice; though its evident he doth not obey the Light within, while he represents it so vari∣able and uncertain, and the Opposition and difference be∣tween us to arise from Light in both, whereas the Light is but one, and changeth not; that divine Principle of Life which is the Light of men is immutably pure, and cannot err, however the Creature doth; therefore it follows that both of us cannot be led by the Light in such direct Opposition; for its Darkness that opposeth the Light.

After his so grosly and impiously slighting and invalida∣ting the Light within, he does not at all tell us what good it can do or understand, nor what good End or Use God hath given it for to Man-kind, nor what shall be the End of them (of what Nation soever) that walk up to the Light within them, nor what Condition or End do the Dictates and Leadings of it tend to; this he has not at all resolved; but (in his Darkness) dealt most corruptly and disinge∣nuously against the Light within; but I ask T. H. if the Light within him doth not at some times reprove him for his Passion, Envy and Railing, which ill becomes a Man professing the Patience and Sufferings of Christ?

No Man can have a sufficient Light to guide him to Sal∣vation,* 1.9 that hath not the Spirit of God, because no man can understand the things of God, but he that hath the Spirit of God; but all men have not the Spirit of God; therefore all

men have not a sufficient Rule to Salvation, because all Men have not the Spirit.

Answ. By this he hath granted the Spirit of God and Light of it to be a sufficient Guide and Rule to Salvation, and to bring man to understand the things of God; but how well this agrees with their Doctrine [That the Scrip∣tures are the only Rule of Faith and Practic•…•…, and not the Spirit nor Light in man, and that the Bible is the means of knowing God] I refer to the understanding Reader to judge of: And what though all men have not the Spirit, either in the Uni∣on or Possession of it as their Rule, can no man have it that thus hath it not already? Seeing he concludes, that no man can have a sufficient Light to guide him to Salvation that hath not the Spirit; what, can no man have it? Is it not then to be had? and yet 'tis granted to be the Saint's Rule; whenas that which is the Saint's Rule ought to be every man's Rule, because every man ought to be a Saint; wherefore God hath afforded some divine Light to every man, whereby he may be led out of Darkness, call upon God, obtain Life, receive the Spirit (which he giveth to them that ask) and become Saint; for God is ready to give the Spirit to them that truely ask it, which only man can do by a Light of it.

His Argument, that all men have not the Spirit, is no Proof that every man is not enlightened by Christ; for those are said not to have the Spirit, who live not to God in it, but in Sensuality, Jude 19. and yet such were said to be twice dead, ver. 12. which they could not have been, if they had never been quickened, yet being twice dead, pluckt up by the Roots, they are become sensual having not the Spirit, i. e. in the Knowledge, Rule, Exercise and Union of it; But whether shall I go from thy Spirit? or whether shall I flee from thy Presence, Psa. 139. 7. and upon whom doth not his Light arise, when every man that co∣meth into the World is enlightened by Christ.

The Light within cannot be ae sufficient Rule, because it is* 1.10 made the Character of a wicked Man, to do what is right in his own Eyes, and to walk after his own Imaginations; then that which they do account their Duty, may be their Wickedness, & highest Wickedness, and an Argument of God's severe Curse upon them; its said, he gave them up to strong Delusions to believe a Lye.

Answ. Doth then the wicked man follow the Light with∣in him, as his Rule in doing, whats right in his own Evil Eyes, and in walking in his own Imaginations? Or doth God bring such a severe Curse •…•…pon any (as the giving up to strong Delusions) for walking after or following the Light within? How horribly blasph•…•…mous is it either to sup∣pose or imply these things against the Light within, to prove it an Insufficient Rule, as this man argues; placing not only Uncertainties, the various Opinions, Thoughts and Imaginations of wicked men upon the Light within, but their Wickedness, and highest Wickedness (if they own it their Duty) his Argument blasphemously places it up∣on the Light within, most blindly confounding wicked men's Imaginations & Wickedness which the Devil is the Author of) with the Light in every man, without distinction, wherein Ranter like, he puts Darkness for Light, and Light for Darkness, which wo is to them that doth, Isa. 5. 20. Whereas they that follow their own vain Imaginations, and are given up to strong delusions to believe a Lye (as T. H. doth) are such as have rebelled against the Light rejected the Truth, have not glorified God as God, nor liked to retain him in their Knowledge, see Job 24. 13. Rom. 1. 21. 28. because they obeyed not the Gospel, no•…•… received the Love of the Truth, that they might be saved, God gave them over to strong Delusions, and took Vengeance on them, 2 Thes. 1. 8. and Chap. 2. 10, 11. Therefore God did afford both a sufficient Light, Rule, and tendred the Love of the Truth to them, as he doth to all, else how should they be left without Excuse; seeing it is a Righteous thing with God to recompence and render Vengeanc•…•… on them that know him not, for their disobedience? It cannot be con∣sistent with his Righteousness in Judgment, to bring Tri∣bulation and Anguish upon every Soul that doth Evil, or to judge the Secrets of Men by Christ, according to the Gospel, without ever affording them a Lght of the Gos∣pel, or Gospel Nature sufficient to discover Evil, and direct to Good; and how can Indignation and Wrath come upon them that are Contentious, and obey not the Truth, but obey Unrighteousness, if the Truth did never reach to, or enlighten them? or how should their not obeying the Truth, but Unrighteousness, be charged upon them, if the Truth were never afforded them? Therefore by the same

Reason that its confest that God wil render to every man ac∣cording to his Deeds, & that there is no Respect of Persons with God; it ought to be also confessed or owned, that he doth afford to every man a Light of Truth & Righteousness sufficient for a Rule to escape Sin and Evil, and the Wrath that's due for it, and to direct man unto patient continuance in Well doing, to seek for Glory and Immortality, that he might obtain eternal Life & Glory; see & consider, Rom. 2. throughout, which sufficiently signifies; 1. The Goodness of God to Man; 2. His dispencing of his Grace and Truth to all; 3. How Impartial he is & Righteous in his Judgment a∣gainst the disobedient and rebellious, who despise his Good∣ness, and thereby bring Wrath upon themselves; 4. The ac∣ceptance of the Gentiles, who obeyed that Law or Light gi∣ven them, though they had not the Law in the Letter of it.

Wherefore now, moderate Reader, take notice that the ve∣ry Ground of our asserting the universal Extent of Saving Grace & sufficient Light to Man-kind, is; 1. The unspeak∣able Love and Goodness of God, as in himself, he being Love in the highest. 2. His unwillingness that Man should either live or die in Sin, he having no Pleasure in the Death of Sin∣ners, but rather that they should return and live. 3. That he so loved the World, that he sent his Son into the World, that whoso∣ever believes in him might not perish, but have Everlasting Life; & in that he sent not his Son into the World to condemn the World, but that the World through him might be saved. These weighty Considerations we have all along respect to in our asserting sufficient Grace or Light to be afforded of God to Mankind.

If the Light within be a sufficient Rule, then no Man ought to repent* 1.11 of his Ignorant worshiping of the true God, or of his worshiping a false God; Nor ought men to repent of their Acts of Cruelty against the Saints, wherin they think they do wel, & act according to their Light; Nor ought the Quakers to repent of their Inhuman Actions of walk∣ing naked; for they think in so doing they do well, and act according to their Light; therefore the Light within is not a sufficient Rule.

Answ. Still the man goes on in an absolute Strain of apparent Ranterism, gross Inconsistencies and Blasphemous Inferences against the Light within, while he renders it neither a sufficient Rule to discover Truth or Error in mat∣ter of Worship, nor to lead men to repent of Idolatry, Wickedness or Acts of Cruelty against the Saints; but their thinking they do well therein, this he deems accor∣ding to their Light; and all this to shew that the Light

within which the Quakers preach, is an insufficient Rule; But its then Non-sense in him to account it any Real Light at all by those his Discriptions of it before, which one while renders the Light within so defective, so mutable, and so insignificant, as a meer Nullity, another while no better then Darkness it self, another while, the Author of Sin and Wickedness, as being according to their Light. What horrible Madness and gross Darkness hath the De∣vil led these Opposers into?

His accusing the Quakers with Inhuman Actions of walk∣ing naked. 1st, As its in general its fals, •…•…or its neither a ge∣neral Practice among us, nor the constant Practice of any; It was only some few particulars that have had a peculiar Bur∣then laid upon them to go naked for a Sign to such Hypocri∣tical Professors (as oppose and rebell against the Light with∣in, and are covered, but not with the Spirit of the Lord) that God would rent their false Coverings, and discover their Shame and Nakedness, as it is manifest at this Day: So that its evident, that some who have been made such Signs, as before, were therein true Prophers against a Generation of Envious Hyppocrites and Persecutors.

2. His asserting that walking naked is an Inhuman Action; as his Charge is general, its not true that all go∣ing naked is Inhuman (but where corruptly intended for some Evil or Inhuman Act or End) for,

• 1st. Were Adam and Eve Inhuman in their being naked, when they were not ashamed, being Innocent? Gen. 2. 25. for the Shame came after Transgression, from which came the Inhumanity.
• 2ly. When the Spirit of God was upon Saul, its said, he stript of his Clothes also, and prophesied before Samuel, and lay down naked all that Day, and all that Night; wherefore they say, is Saul also amongst the Prophets, 1 Sam. 19. 23, 24.

It appears then that going naked was not counted such an Inhuman Action among the Prophets; see also how Esaiah was made to be a Sign and a Wonder upon Aegypt and Aethiopiah, Esa. Chap. 20. and so what know you but that the Lord hath made some of his Servants Signs and Wonders against many in Spiritual Aegypt and Bondage? however covered with a Profession and Pretence of being redeemed, as true Jews, Partakers of Gospel and Church Priviledges, of Spiritual Canaan, whilst yet in Spiritual

Sodom, Aegypt and Babylon, where both our Lord hath been Spiritually crucified, and the Blood of his Prophets sound.

Here follows T. H. his after-Charge.

1st. And that the whole Religion and Principles of that Peo∣ple, called Quakers, wherein they difference themselves from others, is of the Devil, witness my Hand, Thomas Hicks.

This Charge is not only General but also very dark and most disingenuous: For if by [OTHERS] he means ALL OTHERS, he should have specified those Principles where∣in we differ from all others, and produced his Proof. But if (by others) he mean only his own Sect, called Anabaptists, then he hath made a very rigid Conclusion against all o∣thers differing from them, that their whole Religion and Principles (wherein they differ from Anabaptists) are of the Devil.

2dly. They that deny the Resurrection of that Body that was committed unto Dust overthrows all Religion (he saith)

To which I say, these Baptists that affirm it of the same Carnal Body, after turned to Dust, and yet that it cannot be a New-Created Body, and that the Body which God giveth to every Seed is the same Body (as T. H. in his Dialogue doth, Pag. 58. 59. with others of his Brethren) they affirm they know not what, and that which they can never give a rea∣sonable or a convincing Demonstration of (being also con∣trary to that Scripture, 1 Cor. 15. 37, 38, 40, 50.) and while they make this their Opinion the Ground of their Religion and future Happiness, their Religion is Carnal, and their Opinion Non-sensical, and their Foundation Sandy, being grounded upon Dust, and they themselves are very Ignorant of the Mystery of the Resurrection, as will further appear hereafter upon the full Disquission of this weighty matter.

THE CHRISTIAN-QUAKER AND HIS Divine Testimony VIDICATED, In a more particular and direct Answer to the Baptist's Dialogue.

Section I. The Light Within proved Divine and Saving, &c.

FIrst, That there is a divine Light in every man, which is of a saving Property in its self; and therefore suffi∣cient to guide and direct man to God, and so to Salvation. And for its being a divine Light, I have urged Joh. 1. 4. In him was Life, and the Life was the Light of Men.

Secondly, That this Light is the certain Guide and Rule to true Believers in matters of Faith, Spiritual Worship and Obedience to God [and therefore that which can give a right Understanding of the Holy Scriptures.]

These our Assertions are chiefly quarelled at by T.H. and some of his Brethren, though he very smoothly pretends, not to cavil, but that he may understand the Truth, as de∣siring to know.

First, What this Salvation is? 2dly. What this Light is? 3dly. Who they are that do obey this Light, and in obeying attain Salvation? pag. 2.

To which I answer, It both hath appeared, and will appear against thee T. H. that thy Envy and Cavilling hath kept thee from the right Understanding and Knowledge of the Light and Salvation, that thou art now to seek at this

time of Day: And yet sayest, that all thou intendest is my Conviction and Recovery, as in thy 10th p. when as yet the Darkness covers thee, and keeps thee from the right un∣derstanding of Truth. But if thou hadst obeyed the Light of Christ within thee, thou wouldst have known both its Power and Sufficiency unto Salvation, and that this Sal∣vation which it leads to is Christ, who is both Redemption and Salvation to them who follow him in his Light, from Darkness, Sin and Defilement of Conscience (and so consequently from Wrath) which thou art yet highly guilty of, and from which thy Water-Baptism has not washt thee.

T. H. You express your selves with great Varity; some∣times you say 'tis Christ,* 1.12 another time its only a Measure of Christ, anon its only of the Divine Essence; this is a very uncertain Sound, p. 3.

Answ. Thou shewest thy self a dull cavilling Baptist; must we be tied up to one Word to express a Principle by, when the Scriptures allow of Varieties for Demonstration to divers Capacities, which doth not alter the Matter? This divine Light in man is exprest in the Scripture with as much Variety of Words as we do.

As its called the Life, the Light, a Gift, Manifesta∣tion, Seed, Kingdom of Heaven within, a measure of the Gift of Christ, the Grace of God, &c. yet one and the same spiritual and divine Life or Light.

T. H. Notwithstanding thy most diligent Attendance to the Light in thee, that which thou callst the Light in thee hath in many things mis-guided thee, p. 3.

Answ. Now thou beginnest to be mad again the Light within; that which I call the Light within, is the very same that Christ and his Witnesses did witness to (to wit) In him was Life, and the Life was the Light of men; therefore thou hast blasphemously accounted this a mis∣guiding Light.

And in thy 7th. pag. hast plainly contradicted thy self herein, where thou appealest to the Light in me, and grantest it ought to be obeyed: See how thou hast broke the neck of thy corrupt cause; if it were a mis-guiding Light, how

dost thou for Proof appeal to it (as Rule) and grantest it ought to be obeyed? ought that which is mis-guiding to be obeyed? But the Light within ought, therefore it will not mis-guide.

T. H. saith, G. W. in his Discourse upon it urged that text Joh. 1. 4. In him was Life and the Life was the Light of men. If the Life (said he) be the divine Essence (my Words were, If that Life be of the divine Being) the Light must be so also.

Answ. This Argument thou didst never answer to pur∣pose yet, but cavillest, and draws what Absurdities thou pleasest upon thy own Forgeries, as will further ap∣pear, only sillily thou argued against it thus, viz.

T. H. That the Life or Light spoken of, Joh. 1. 4, 9. is not supernatural, because it is the Light of the Word, as a Creator.

Answ. To which was answered, that its false and incon∣sistent Doctrine; For the Light of the Eternal Word is supernatural, because the Light of the Eternal Word the Creator. See here the Reason thou rendrest for its not being supernatural, proves it super-natural; for because its of this divine Relation it must be divine. And thou shifts but very sorrily to come off here, when thou tellest me, that the Life and Light commnuicated to every man from that Eternal Word, is not supernatural, Eternal and Divine. But for this, we have only thy Say-so, contrary to what thou hast granted before, to wit, as being the Light of the Eternal Word. Neither could thy other Shift serve thy turn, viz.

T. H. That the Life which is in God, which is the Light of Men, Joh. 1. 4. is divine as it is in God, but natural as it is in man.

Answ. The Conclusion of this is Blasphemy; for that divine Life is Immutable because divine, it did not loose his Divinity by being given to man; for being divine, 'tis no more subject to mutation than God is. Remember here, how thou wast nonplust, and how thou art in a Labo∣rinth; and of this thou dost not clear thy self in all thy perverse cavilling against us.

Sect. II. The Life which is the Light of Men, not a Creature, or meer Effect, &c.

WHereas on the Behalf of God's immediate Illumi∣nation or Shining in man's Heart; for the Di∣vinity thereof, I alledged, that the Cause thereof being divine, this Effect thereof must needs be divine and su∣pernatural, as in my Narrative. But instead of taking notice of the Words, his Immediate Illumination or Shining, thou art pleased to quarrel upon the Words, such as is the Cause, such the Effect must be; and thus thou proceedest upon it, viz.

T. H. From this kind of Reasoning we may conclude not on∣ly the Light within, but every Creature both Beasts and Trees are God, these being the Effects of Infinite Wisdom; dost thou not tremble at this Consequence, p. 4.

Answ. How causlesly dost thou quarrel? Are both Beasts and Trees Immediate Effects of God's Power? Did he not cause both Plants and Trees to grow out of the Earth? 2ly. Were these Immediate? To be sure I ne∣ver affirmed so many Gods as there are Effects of Infinite Wisdom.

But be it remembred, that I never called the divine Life, which is the Light of men, a meer Effect, but ad∣mitted of the Word Effect with reference to the Immediate Illumination or Shining of God in the Heart, as being of a divine Nature, because God is the Enlightener and Shi∣ner: And thou denying the Light to be of the divine Es∣sence, because communicated, I urged this Argument; That if the Life be divine, or of the divine Being, then the Light in man must be divine, because the Life that was in God was that Light; and such as is the Cause, such is the Effect, in some sence holds true, in all the Effects of Infinite Wisdom, true in all Creatures as they were made good; God, the Cause being the chiefest Good, who beheld all that he had made, that it was very good, And God who is Light is the Fountain of Life and Light,

whose divine Life or Light it self (which is the Light of men) I never intended to be a meer Effect, strictly taken as an Act of Power or thing made or created; but as the Illumination or Immediate Shining in man, immediately and naturally flowing from God the Fountain of Light, (its Envy makes thee carp and cavil) and was not the Effect of the Law written in the Gentiles Hearts, of the Nature of the Law.

Canst think thou art Ingenuous? Dost think that I do not own Varieties of Effects from the Infinite Wisdom and Power of God, as not only supernatural but natural, both mediate, providential and immediate Effects, as well as Increated, Immediate Products of Life, Light and Vertue, flowing naturally from him? Yet though divine Illumina∣tion as manifested in man, be an Immediate Act or Effect; the Light or Life which doth illuminate is greater; for it is the Cause which is more then the Effect, though this Illumination hath a Living Vertue and Resemblance of the Cause in it, and they are inseparable: So that the Life which is the Light of Men, Joh. 〈◊〉〈◊〉. 4. being divine, and of the Being of God himself, who is Light, it is not proper to call it, a meer Effect, as a thing made, or a Crea∣ture as thou blindly calls it, and would have it; wherein thou dost meerly beg the Question and builds a false Stru∣cture thereupon.

Again thou leavest out part of the Controversy between us, whichw as thus. viz.

T. H. The Light in every Man cannot be the divine Essence in God; for God is in Heaven, and his Divine Essence is not communicable, &c.

G. W. What is this but to deny the Omni-presence of God, and to endeavour to confine him 〈◊〉〈◊〉 is Infinite and not limitable. We ask if the Holy Ghost, or the Eter∣nal Spirit be not God? And if this Holy Spirit be not communicable?

This Question in the Narrative T. H. is willing to wave, as that which pinches him, and thus does he reply to the Words before, viz.

T. H. Then it seems that the Lightwithin and the Omni pre∣sence of God is one and the same thing. Is this your Champion. a. 4.

Answ. Thou scoffs, but durst not answer. God's Omni∣presence divine Light and Spirit are inseparable; God is Light, whose Presence fills Heaven and Earth, and upon whom doth not his Light arise? And in what Coun∣try or People does not his Spirit come, if an Infinite Spi∣rit? Whether shall I go from thy Spirit? Or whether shall I flee from thy Presence? Psal. 139. 7, 8, 9, 10.

His Infinite Spirit is not tyed up to a few Predestinarian Electioners, who only conceit they are elected, and sa∣ving Grace only free for them, though in Vertue and Up∣rightness they be far short of many called Heathen, who were a Law to themselves in Truth and Uprightness towards God and man.

Sect. III. The Baptist's Quarrel grounded on his Mistake about the Light, and our Testimony of it.

T. H. THough it be granted, that God is an Infinite, Immu∣table and Perfect being; will it therefore follow, that every thing he created and communicated is his own being? What man but a Quaker would dare affirm this?

Answ. Thou wrongst the Quakers (as thou callst them) its none of their Argument, that because God is Infinite, therefore every thing that he creates is so: But because of his Infiniteness and Omni-presence he is near unto all men, even shining in their Hearts.

But it is thy gross Error to take for granted, that his Light in every man is Created; See 2 Cor. 4. 6. God hath shined in our Hearts, and that Christ that enlightens every man that cometh into the World is God, in worshipping of whom we do not worship a Creature, as thou falsly in∣sinuates against us, p. 6.

But thou shewest thy self against the Light, as an Agent of the Son of Perdition, who exalts himself above all that is called God, or that is worshipped; so that he as God sitteth in the Temple of God, shewing himself that he is God, 2. Thes. 2. 4.

Is not man this Temple of God by right? And hath not this Son of Perdition or Mystery of Iniquity been exal∣ted

in Apostates above all that's called God? And what was that that was called God and that was worshipped, above which this Son of Perdition exalted himself? Was it not a Manifestation of the divine Life and Light? And what was the Apostles Rule to try and reveal this Son of Perdition by, when he wrought in a Mystery, and as God did sit in the Temple of God, shewing himself to be God? Is it not the Day of Christ that reveals, and so God him∣self that makes manifest this man of Sin? And is not God then the Saints Rule to discover this Mystery?

T. H. Let me tell thee that thy Light is very imperfect, for∣asmuch as it hath not yet instructed thee by what Name to call it, whether Christ, or only a Measure or Gift of Christ, p. 6.

Answ. Thou hast wronged my Light; sor God is my Light and my Salvation; and Christ is my Life and Light who is perfect; and this Christ we preach, as the Light of the World, that enlightens every man that comes into the World; though we do not say that he is revealedly or mani∣festly the Light in every man, or by Way of Union, nor yet that Christ (considered as thou describes him, p. 11.) as to his outward Birth and Person is in any, much less in every man; Yet this hinders not, but that as God, or as with Relation to his divine Life and Light, he is Infinite over all, and through all, and in all; yet to those only revealed and united, who truely obey and follow him in the Measure of his Light which is uni∣versally given unto Man-kind.

T. H. The Apostle did needlesly exhort the Corinthians to examine themselves, whether Christ were in them or no (viz. If he were in every man) p. 7.

Answ. Nay, he bad them examine themselves whether they were in the Faith; for saith he, know you not your own selves that Jesus Christ is in you except you be Repro∣bates.

And if thy Mind were not reprobated and estranged from his Light in thee, thou mightst know him revealed in thee. But as Christ the annointed is a Mystery, he is hid from thee and many more, though his Light be in thee and others that is sufficient to reveal Christ, and leave you without Excuse, and to condemn you for Iniquity.

Sect. IV. Christ guides to Salvation by his Inward Light, and the Baptist con∣founded in his opposing it.

T. H. I Grant that every man is enlightened, has a Light in them; but this doth not prove that this Light in every man is Christ, nor yet sufficient of it self to guide to Salvation; Christ is sufficient; but I say the Light in every man is not sufficient, p. 7.

Answ. First, If Christ hath given to every man a suffi∣cient Light to leave them without Excuse (as he hath) then it is sufficient to guide and direct them unto Salva∣tion; for if they could justly charge this Light with Insuf∣ficiency for this end, this would be an Excuse.

Secondly, That Light which is sufficient to convince of Sin, and lead out of it, is sufficient to guide to Salvation; but such is the Light of Christ in every man.

Thirdly, God offers a good end to man, in giving him Life and Grace, Job 10. and this Grace tends to his Salva∣tion, if obeyed; otherwise mans Destruction is of him∣self for his Disobedience, and not Designed by the Lord in his giving him Life and Grace.

4thly, Thy denying the Light in every man to be suffi∣cient to guide to Salvation, is plainly enough contradicted by thee, in thy confessing Christ to be the Life and Light of men, p. 22. whose Life and Light is sufficient. And for what end is his Light in every man given, if not to di∣rect unto Salvation? Thou art not so ingenuous as to re∣late, though thou both appealst to it, and grantst it ought to be obeyed; this will stand in Judgment against thee, for thy false Judgment given against it in other Places, as also what thou further acknowledgest, viz.

T. H. There is something within that checks for many Evils, and excites to many good things, and that I ought to shun those Evils, and to do that good, p. 8.

Answ. If thou didst obey this something, or Light with∣in (thus acknowledged by thee) in shunning those many Evils thou art checkt for, and performing the good to

which it excites thee, thou wouldst both know and speak better of it then thou dost, as that which both moves and leads in the Way to Salvation, which is from Sin here, and from Wrath hereafter, and so unto Christ, who is the Giver of it.

But it is probable thou thinkst thou art an elect Person, and so in thy Presumption slites the Light within, as not only Insufficient of it self to guide unto Salvation, but al∣so as a mis-guiding Light: And this Doctrine herein op∣poseth thy Maker, and his Universal good to Man-kind; How then thinkest thou, that the Rebellious can be left without Excuse, or God be known to be clear, when he judges?

Sect. V. The Dipper proved a Blind Guide, and in gross Confusion in underva∣luing the Light within.

T. H. DId the Light in Saul reprove him for persecuting the Church? Doth not he himself confess that he verily thought he ought to do many things against the Name of Jesus? Yea, doth not Christ tell his Disciples, that some would kill them, and yet think they did God Service? But how could they think so, if this Light in them did reprove for it? p. 8, 9.

Answ. Thou having asserted, that there are some Sins which the Light reproves not, among these thou instancest, namely, persecuting the Church, doing many things a∣gainst the Name of Jesus, killing the Disciples, and there∣fore concludes it no sufficient Rule.

O! thou blind Guide, how darest thou thus accuse and undervalue the Light of Christ within, contrary to thy many Concessions elsewhere? Is Christ the Life and Light of men? And yet does not his Light reprove Per∣secution and Murther? If it reprove not these, what are the Evils it checks for? What rational Man cannot see thy manifest Folly herein, thus to confound Persecutors, evil Thoughts with the Light within, and to conclude the Light within no sufficient Rule, because of some mens Wickedness, who have rebelled against the Light; and therein thou hast put Darkness for Light.

And what were the Pricks that were hard for Saul to kick against? And where was that Holy Ghost which the Per∣secutor alwayes resisted, Act. 7?

Their Envious and superstitious Minds, and dark Thoughts were not the Light, but such as clouded and ob∣scured the Light in them, yet the Kingdom of Heaven was in those Jews; and so much divine Light in those Heathen as shewed them, that there was a true and unknown God to be worshipped (with sincere Hearts and pure minds) and that in him we live and move and have our Being, had they waited in that Light, and listened to it, they would both truely have known God, his Way and Worship, as some did.

If all things that are reproved, are made manifest by the Light, how dost thou exclude those gross Sins of Per∣secution and Murder from being reproved by the Light? And why dost thou argue against it, from mens persecu∣ting and murtherous Thoughts, which arise from their En∣mity and Rebellion against the Light?

But further I argue against thee on the Behalf of the Light, viz. That its manifesting all things that are re∣proved, is in order to guide men out of all reprovable Wayes; which if they be guided out of, they are in their Duty; For where man is not reproveable for any thing, he is in his whole Duty, and so in the right Way.

T. H. Did the Light in the Heathen-Philosophers check them for multiplying their Deityes? and for not believing that Jesus is the Christ? Or did it reprove them for their mani∣fold Superstitions? And were they thereby directed to the right Way of worshipping the true God? I demand an Instance among the many Thousands of Man-kind, &c. p. 9.

Answ. That which might be known of God, which was manifest in the Heathen, and which did open the Eyes of many clearly to see the eternal Power and God head, Rom. 1. that was able to direct them into the right Way of worshipping the true God; for the reason why many run into Superstition, and to multiply Gods, was because that when they knew God, they Glorified him not as God, but became vaine in their Imaginations, Rom. 1. which was their Sin, and not any Defect of the Light given them from above; for that Light which gave them the Know∣ledge

of the true God, was therefore able to direct them into the right Way of worshipping him.

And whereas thou demandest an Instance, among the many Thousands of Man-kind that hath been convinced or reproved for not believing Jesus to be the Christ, by the meer Light within, before any Light of Revelation was brought unto them. p. 9.

Thou still persists in thy dull course of begging the que∣stion, while thou takest it for granted, that the Light with∣in is but a Creature or natural, and so not any absolute reveal∣ing Light: But this I cannot grant thee, while it is re∣vealing God and his eternal Power to man, that waits in it; However, thou slites it under thy frequent Phrase, Meer Light within, though it be neither opposed to the Spirit nor Revelation, as thou wouldst have it, while it is Divine and Spiritual.

And that thousands of Man-kind are reproved for not believing in the Son of God, is evident by the Spirit of Truth, reproving the World of Sin, because they be∣lieve not in the Son of God, in that they do not believe in his Life or Light within, they do not believe in him, who is the Giver of it, and therefore reproved by the Spirit; and surely many Thousands are comprehended in this World of Unbelievers.

Sect. VI. His Ignorance of the Divine Principle.

T. H. I Grant that the Light in thee may reprove for those Sins the common Light in all Man-kind will not, because thou hast borrowed much Light from the Scriptures, p. 9.

Answ. Its evident thou understands not the Principle of divine Light within, from what thou hast borrowed from the Scriptures, with thy Imaginations perverting them, wherein is thy great Darkness; thou egregiously mistake∣est a litteral Notion and Historical Faith, for the divine Light within (which is given to all) which is a pure, In∣corruptible and Unchangeable Principle of Life and Truth; immediately given, and shining from Christ the Eternal Word; and not mens acquired Notions from the History

of Christ's outward Manifestation in the Flesh.

But in thy gross Ignorance thou exalts such Acquire∣ments of men above the Principle of Light within: And so mens Historical Profession of the Scriptures as their on∣ly Rule, though they much differ in their meanings therein, which they make their Rule many times above the Scrip∣tures, and above the Gift of God; this is a great Error of you, Litteral Professors.

Thou wouldst not be pleased, should I alledge your va∣rious Opinions upon the Scriptures, to prove them no suf∣ficient Rule, though thus thou art pleased contradictorily to deal with the Light within.

Had the Princes of this World obeyed the Light of Christ within, they would not have crucified the Lord of Glory; for it would have given them a Sence and Know∣ledge of him; there were those that grieved and vext the Holy Spirit within; would it therefore be a good Argu∣ment to say, that his Spirit was no sufficient Rule?

And to what thou sayst of Jesus Christ, as come in the Flesh, a Person prophesied of, born at Bethlehem, p. 11. we never said the Light in every man was Christ under these Considerations, though Christ considered as the 〈◊〉〈◊〉, enlightens every man Spiritually and Divinely.

Both John the Baptist and John the Evangelist gave a higher Proof and Testimony of Christ, then this you Bap∣tists give. When John Baptist said, he is preferred before me, for he was before me; and John the Evangelist saith, In the beginning was the Word, &c. this was Christ.

Sect. VII. His Madness and Self-Contradiction about the Light.

TOuching our obeying the Commands of the living Word in us; for this thou accuseth us with a mental and mystical Reservation, which thou sayst, indeed is no other then a meer mystical Romance, p. 10. For which the Lord re∣buk ethy Prophaneness and Irreligious romancing against the Word and Light within.

Also thy Blasphemy is very manifest, in accusing what we said of the Light within, as to the Miracles, Wonders or Works wrought by it, to be no more then what the Apostle

spake of the man of Sin, 2 Thes. 2. 9. and also, what may as well prove Mahomet to be the true Christ, as the Light in us, p. 11, 12.

Here again thou actest the Part of a Bedlam against the Light in us, which else-where thou hast confest to be Christ, for that he is the Life and Light of Men; and is not this Christ the Messiah?

They that have believed in his Light within, and so truely made Tryal of it, do know that wrought by it, which never was wrought either by the man of Sin or Mahomet; for to believe in this Light, is the Way to become Chil∣dren of it; the Way to see Darkness and the Power of it to vanish, and so to have Sathan overcome by the Power of Christ received in the Light, and this did never the Man of Sin nor Mahomet; therefore thy Instance herein is most Blasphemous.

And if we be accountable for every Dispensation of Light, according to its kind and degree, p. 13. of what kind is this Dispensation of Light thats given in common unto Man∣kind, thou hast sufficiently answered to thy own utter O∣verthrough in pag. 36. viz.

T. H. Yet all this is no Disparagement to the Light within, to say, that God doth make any thing more known of his Will, than is or can be known by this meer Light within; for 'tis but to say that each degree of Light is serviccable to its End.

Reply. Where now Mark, that the Difference about the Light that is given in common to all (and more peculiarly manifest to some) is not in the Nature and Kind of it, but in Degree, and surely the Degrees of the Light do not alter the Property of it; The divine Light is one and the same Throughout all Ages, both in the time of the Law & Pro∣phets, & of Christ coming in the flesh (which was to exalt his mannifestation in Spirit) And now in the fulness of time, shining forth in a more glorious and powerful Manifestation, the same Light hath shined forth more and more, through∣out the several dispensations of God, which were all for the Exaltation and bringing forth of the Light in its de∣grees and Manifestations of Glory and Power.

But what Account wilt thou give to God, for thy so much undervaluing that Degree of Light that he hath given unto all Mankind, as thou hast done.

One while in judging it a misguiding Light, another while comparing our Tstimony of it to the man of Sin, Mahomet, &c. Another while, it is so dis-esteemed by thee, as not sufficient to discover or reprove Persecution, and killing the Disciples, and yet we must be acountable to God for it. What mean and confused Thoughts thou hast of it, the Impartial Reader may easily judge by the tenor of this thy most contradictory Discourse.

But they who experienced the Increase of Light in them, the Superaddition of divine Revelation, p. 12. the shining of the Light more and more unto the perfect Day.; & their being changed from Glory to Glory, it was through the diligent Improvement of that Degree of Light, that sure Word of Prophesie shining in their hearts; and not by opposing and disparaging of it, as thou hast done in thy Pride and Darkness, which covers thee, who art one that stumbles at the Ingrafted Word through thy Disobedience; In which thou wouldst have us to believe the Light within to be not sufficient to guide unto Salvation; while thou hast not followed it, to experience the good End of its Guidance, as we have done.

Thou pretends to know what it cannot do, but •…•…elst us not what it can do, and to what end it will lead if truely obey∣ed? Nor what will become of those that improve it, who have not the Scriptures or Historical Relation of Christ, as come in the Flesh; wherein thou art deficient and difin∣genuous in all thy Work.

Sect. VIII. Christ as the Rock of Ages, and the Intent of his coming in the Flesh not known to Baptists, while they oppose his Light within.

T. H. JEsus Christ was a Person of whom there were many Prophesies, which should be fulfilled in him, p. 11. If this Light within be the true and only Christ; then why was there so many Sacrifices in the time of the Law tipifying Christ to come, since Moses and the rest of the Children of Israel had a Light in them? If you say, the Light within was not the Messiah, then you deny your Principle; If it were, what Significancy could there be in those Types, respecting Christ to come, p. 12.

Answ. Thou thinkst thou hast caught us in a learned Dilemma here; but what amounts the tenour of it to, but to tell us, either that the true Christ was not in being in Moses and Israels time, or that he was not in them; for if he were, thou questionest what Significancy could there be in those Types.

But here thou art very dark; for though Christ's Ma∣nifestation did differ both in degree and manner of Appea∣rance; and though, when in the Fulness of time he came to fulfil the Prophesies and Types of him; the Power and Glory of the Father was more fully and eminently and signally manifest in him, then in any before; and the Light more shone forth exemplarily in him; yet it follows not, that the true Christ was not in being in Moses and in the Prophets time; or that his Light was not in some Degree manifested, both before, under, and since the Law.

If the true Christ was in being, and in any degree ma∣nifest, his Light needs must; but the true Christ was in being from Everlasting, and in time universally shining and manifest in some degree throughout all the Generations of the Righteous, since the World began, being the Rock of Ages, that spiritual Rock whereof all Israel drank, 1 Cor. 10. 4. who said, before Abraham was I am; this great and most eminent Prophet God promised to raise up unto Israel of their Brethren, which was in a more familiar Ap∣pearance, even in the Flesh, though his spiritual Out-goings were before from of old, and he was called the faithful and true Witness, the beginning of the Creation of God, Rev. 3. 14. who faith, behold I stand at the door and knock, if any man hear my Voice and open the Door, I will come in to him and will sup with him and he with me, ver. 20. Now I ask, what and where is that Door that he so univer∣sally knocks at? And is not this the true Christ that thus knocketh? And was not his Light or Word in Israels Hearts, and his Spirit in the Holy Prophets, by which they fore-saw his Coming in the Flesh, his Sufferings and Glory that should follow?

Now though the pure Light and Glory of the Father was more fully, eminently and signally then ever before manifest, and shining forth in him, as coming in the fulness of time to consummate and end the Types and Shadows of the first Covenant; whereby he gave a more eminent and

signal Testimony of God's Universal Love and Power to man; this is no Argument to prove that either the true Christ or his Universal Light was not in being, and in some degree discovered before; for without this no Soul could ever be saved; it was his divine Light that could mi∣nister Life unto the Soul, and not Shadows.

Sect. IX. The Dipper plung'd in a Laborinth of self-Contradictions, and the Light within proved a Rule above the Scriptures.

T. H. IT will be our Wisdom, yea our Duty, not only to attend the Light within; but specially to those Revelations of God's Mind and Will in the Holy Scriptures, p. 13.

Answ. In thy granting its part of our Duty to attend to the Light within; thou hast plainly contradicted thy Blasphemy in opposing it in other places as a mis-guiding Light; and comparing it with the Man of Sin, Mahomet, &c. and judging our following its Conduct as a subverting and anihilating the Covenant of Grace, and that this Light doth dire∣ctly oppose it, and ought to be rejected, as appears, p. 38.

Is it part of our Duty to attend upon that that subvert∣eth and opposeth the Covenant of Grace. O! that thou wouldst consider and see thy Blasphemy, and what a Labo∣rinth of Contradictions thou art fallen into; as also in thy Concession of attending to the Light within, thou art de∣fective, whilst thou dost not place the special Attention to be upon it, but upon the Scriptures; whereas the Light within is specially to be attended to, as that which both opens the Understanding in the Scriptures, and discovers the several Conditions which they relate to; otherwise men are apt to pervert and mis-apply the Scriptures to their own Destruction, turning the Truth of God into a Lye, as they did who turned their Backs upon the Manifestation of God in them, Rom. 1. 19, 21, 25.

T. H. I conceive enough hath been said to evince, that the Light in every man neither is the true Christ, nor a sufficient Rule to guide us unto Salvation, p. 13.

Answ. While Thou are following thy own Conceptions, thou dost not follow the Guidance of the Light of Christ within, and therefore conceivest amiss of it; for it is a true and perfect Rule, unto which he that loveth & doth truth cometh and bringeth his Deeds that they may be manifest that they are wrought in God, Joh. 3. 21. it is a convincing Rule, that pure and inward Law or Light which converts the Soul; It doth not onely convict man of Sin, but upon Repentance evidenceth unto him Remission: And this doth not the Scriptures without, to men particularly, though they testify of the several Conditions, which the Light guides the Soul through. The Scriptures testifie against all Sin, but do not shew unto men their particular Sins; many read the Scriptures, who over-look the De∣ceits of their own Hearts; but if they Eye this Light of the Son of God within, it will manifest unto them their particular Evils, and shew them their Thoughts, Motions and Actions, and the Tendance of each; so do not the Scriptures, they cannot of themselves convince any, as the divine Light can. And this divine Light within disco∣vers all the Temptations, and mysterious Workings, and Depths of Satan to that Soul that waits in it, as they are met withall, and as Satan attempts to insnare, that the Soul may shun his Snares and Wiles upon all Occasions and in all Tryals; and this does not the Letter without.

This Light within also, as a perfect and immediate Rule of Faith, directs the Soul in all the Operations of Faith, against all the Innumerable Temptations, and Try∣als, and Besetments of the Enemy, and it opens an In∣ward Eye of Faith, and is the Immediate Guide to see him who is Invisible through all, but so is not the Scripture: All which being seriously considered, the Light within is the Rule of Faith, and not the Scripture.

But if it be objected, That the Scriptures being the Rule of Faith, is not intended without the Help of the Spirit or divine Light in the Soul.

I answer, This granteth that the Scriptures are not the Rule of Faith alone, therefore that they are not to be taken as the Intire Rule of Faith, they not being effectual without the Spirit, whereas the Spirit is effectual with∣out the Scriptutes, and able of it self to lead into all Truth.

The Spirit or Heavenly Unction considered as a higher Degree, Gift or Effusion of divine Life than that degree of Light that is given in common to all, is attained unto only by those that faithfully improve the Life or Light in its less Appearance, which in some degree appears in every man's Conscience.

T. H. I query, whether all the Generations of Christians, since Christ's time until within these very few Years, be not eer∣tainly lost and damned, forasmuch as they acknowledged not this Light within as the true Christ, p. 12.

Answ. This shews, thou hast very little Sense of all the Christians, and their Acknowledgments, who thus queriest of them. Did not they acknowledge Christ in them, the Immortal Word of Life and Light in them? And was not Christ both their Life, Light and Salvation? And was not the Apostle Paul sent to turn the Gentiles from Darkness to Light? And did not all the true Ministers preach Christ as God's Covenant, given for a Light and Salvation to the Ends of the Earth? But in thy dark Thoughts, thou seest not the Drift of rheir Testimony; but queriest whether all the Generations of Christians till within these few Years be not certainly lost and damned? And yet thou wouldst be accounted a Christian in this thy Unchristian Work.

Sect. X. The Subject Understanding and Obeying the Light within, unknown to the Cavilling Baptist.

T. H. WHo or what is it that obeyeth this Light, and in Obedience of it is saved? Or if this Light be the Rule, it doth suppose a subject capable of understanding it, and of yielding Obedience to it, p. 4.

Answ. Its placed in the Heart and Conscience of man, that he (with his whole Soul, Mind and Spirit) may un∣derstand, and obey it, and come to Life and Salvation in Christ, being guided by his Light in the Conscience.

T. H. What then is the Principle? Either the Light must obey it self, or Darkness must obey it?

Answ. Thy Darkness makes thee talk thus darkly and scribble thus nonsensically, the Spirit of man is to obey every degree of this divine Light given of God, that the whole man may be in Subjection; for which End God hath given man a spiritual Capacity and Power to obey by the Vertue of Grace, that the reasonable Soul in believe∣ing in the Light, and obeying it, may find Relief and more Power from God, comfortably to subsist in the Way of Life and Peace with him.

And though it be not a Scripture Phrase to tell of two such Lights in every man, as thou mentions, p. 14. Yet as the Light of the Body is the Eye which seeth the object of Light, and there is a single Eye which causeth the whole Body to be full of Light; So in man hath God placed the Eye of the Understanding and Mind, and a Conscience in the reasonable Soul, which is capable of receiving the divine Light, as both the supream Rule and commanding Light; and they that are translated out of Darkness into it, are become Children of the Light.

And if thou wert come to this Estate, thou needst not question who is the subject of Obedience to the Light, whether the whole Person or only a part, for the whole man ought to be the subject; and where the Eye of the mind is single, the whole Body is full of Light, and no part dark: But for the whole person to be subject to the Light, is in∣consistent with thine and thy Brethrens Doctrine for Sin and Imperfection during Life. Why then dost thou now suppose the whole Person to be the Subject, when thou art not real in what thou implyest of the whole Persons be∣ing obedient? p. 15, 16.

And thou dost but play the Fool and Caveller, whilst thou art drawing such a Conclusion upon us, as that by our Principle, the Light must obey it self; and in so doing be saved; this is only inferred from a Fiction of thy own Framing, or a Quaker of thy own making, to speak as thou pleasest; for the Light is given for the Benefit of Mankind, that they that truely follow it and throughly obey it, with Subjection of both Soul, Spirit and Body, may know Salvation from Sin here and Wrath her•…•…after.

And so man (in his spiritual being, both in Soul and Body spiritual) as changed or translated from a State of Mor∣tality, may forever enjoy a State of Immortality in Glory hereafter; as they who are led by the Counsel of God shall afterwards be received into Glory; for man as tran∣slated into that Celestial Spiritual State, is most capable of the full Enjoyment of Glory with God hereafter.

Sect XI. Concerning the Soul of man, as under divers Considerations and States, and G. Fox's VVords so considered with; •…•…ight Queries added.

COncerning the Soul of man, thou vehemently accu∣sest us with Fancies, Conceits, Absurdities, Non∣sence and Error, p. 16. Thy Instance for this is, viz.

That G. F. mentions in his great Mystery, &c. p. 68. and 100. That the Soul is part of God and of his being, and that it is without beginning, p. 91. and also infinite. p. 29. Whence thy Inference is, viz.

Which is as much as to say the Soul is God — then God sets up a Light in himself, which he himself is to obey, and in so doing he shall be saved, p. 16.

Answ. We cannot expect any impartial or fair Dealing from thee, while Prejudice and Envy do possess thee, who hast both falsly and ignorantly represented G. F. and both curtayled and perverted his Words and the Sence of them. And all these things mentioned by thee, he does not speak of the Soul or Spirit of man, as made or formed in him, though composed of Spiritual Parts, nor use these Expressi∣ons, that the Soul or Spirit of the Creature Man, is a part of God without beginning; neither was the Phrase (part of God) originally G. F's but his Opposers, only admitted of by him by Way of Question, as plainly ap∣pears, p. 100. with Relation to that which came out from God, that immediate Spirit of Life, which gives Being Life and Subsistance to the Soul, and he doth distinguish between the Soul and Christ the Bishop of it, between the Soul and the Saviour of it, as plainly appears in many places of the said Book, and the Soul could no otherwise

be deemed infinite, then as Man is said to be the Image and Glory of God, namely by a Participation thereof; so he speaks of the Soul in a two-fold Sense; as,

• First, With reference to that which came out from God (which is the Original Life or Soul of every Man's Soul)
• Secondly, With Respect to man, as being made a living Soul by Vertue of the Spirit of Life proceeding from God.

And so with Relation to the first, he questions; Is not that of God, which comes out from God? Great Mystery, p. 68. But with Relation to the latter, viz. Man, he speaks distinctly of the Soul, as neither God nor Christ; neither doth he confound the Being of man with the Infi∣nite Being of his Creator, as is implyed in our Opposers angry Charge; for as every Spiritual Being or Existence is not divine; so the Spirit or Spiritual Parts of Man are not God, though a divine Light and Capacity is pla∣ced in them.

And G. F. doth not only speak of the Soul in a two-fold Sense, viz. with Relation to its original Life, and with Relation to man in his Spirituality, but of the Soul of man as in several States; as,

First, Of the Souls being in Death in Transgression, man's Spirit unsanctified; the Soul being come into Death, transgressing the Law, &c. Great Mystery, p. 91.

Therein he cannot intend the infinite Essence, Being or Life of God or Christ, which is immutable, and unchan∣geably pure and holy, though thereby the Soul is upheld in its Being and Immortality, whether in Comfort or Misery.

Secondly, Of the Soul and Spirit of Man as sanctified, living to God in his Life, through a diligent hearkening to the Counsel and Voice of God, and feeling of his Hand, which brings up out of Death, and restores the Soul, that it may live in Christ the Preserver and Over∣seer of it, to praise God the Saviour, being one Soul (in that State) as they that are joyned to the Lord are one Spirit.

As also G. F. adds, viz.

Every Man that cometh into the World having a Light from Christ Jesus, the Way out of the Fall, the second Adam; receiving the Light, they receive Redemp∣tion

and Sanctification, whereby their Spirits, Bodies and Souls are sanctified, Great Mystery, p. 91.

Note here still, that he plainly distinguisheth between the Soul and him that redeems and sanctifies it; so that the Soul or Spirit of Man, is neither God nor Christ; but as much inferior in Subordination to God and Christ, as the Creature Man is to the Creator, or that which is saved and redeemed to him that saveth and redeemeth.

The sum of what's said amounts to this candid Account about the Soul, viz.

That the Soul and Spirit of Man is not the very Be∣ing of God, nor a part of God, though the original Life of the Soul which came out from God is immutable and in∣finite; there is a divine and infinite Life in the Soul of Man (which we would have you be sensible of.)

This is the Life of Lives, the Soul of Souls, the Being of Beings; by which the Soul of man is made to subsist in its Being and Immortality, whether in the Kingdom of Glory or Pit of Darkness; although this original or di∣vine Life in the Soul stands clear and free from both the Guilt, Torment and Anguish, that comes upon every Soul of Man that does Evil.

Every Soul must appear before the Lord in its own proper Image and Nature, which it hath born, been under, and received while in the Body (having been subject either to the Spirit and Power of God, or to the Spirit and Power of the wicked one) wherein its capable of either being a Vessel of Mercy and Love, or a Vessel to hold Wrath and Anguish, according to what it doth here love and ef∣fect, and contract to it self whether Good or Evil.

Therefore as its commanded, Take heed to thy self and keep thy Soul diligently, &c. love the Lord thy God with all thy Soul, &c. and then thou wilt know Christ to be the Salvation of it.

The Scripture speaks variously of the Soul, and as in divers States and Conditions, viz. 1. Of the Soul of God which is Immutable. 2. Of the Soul of Man, and that, 1. Of the Righteous, which really pertake of the divine Nature. 2. Of the Wicked, which pertake of the Na∣ture of Enmity: And these differ in their Affections, the one being to Good, and the other to Evil.

Mention is made of the Soul, as under the Power of Sin, Death and the Grave by man's Disobedience and Fall, and

of the Soul as quickned, raised up, and delivered or sa∣ved by the Power of Christ, the living ingrafted Word.

Sometimes the Soul is mentioned, as including the whole man; sometimes, as distinguished from the Body; sometimes its esteemed as the Life, and sometimes the Spirit or Breath of Life, and an active Soul inspired, and there is a State wherein the Word of the Lord is said to divide asunder betwixt the Soul and Spirit.

Now if you do not own a divine Seed, or unchangeable Principle of Life in the Soul; I query of you.

• 1st. Do you, or did you ever know your own Souls?
• 2ly. What the Soul is in it self, and distinct from the Body.
• 3ly. What and where is that to be known, that is to change the Souls, and so the whole man's Affections from Evil to Good, while man remains in this Life?
• 4ly. Do you own the Souls Immortality, that it doth not dye with the Body? Do not some of you Baptists hold that the Soul dyeth with the Body and sleeps in the dust of the Earth untill both arise together.
• 5ly. Whether Man doth not subsist in his spiritual Being and Parts, with a spiritual Capacity and spiritual Sences, having a Sense of perpetual Gain or Loss when his Earthly Tabernacle is put off?
• 6ly. Whether the Spirit of Man doth not return unto God that gave it, to receive its Judgment and Reward?
• 7ly. Whether Man must not be born again here of an Immortal and Incorruptible Seed in him, if ever he enter into God's Kingd•…•…m, or enjoy Glory hereafter?
• 8thly, Whether it be not more necessary for you to wait in humilily, to know this immortal Seed in you, and to be born thereof; then to puzzle your Brains, and to busie your Thoughts, either about the Quest•…•…on how and with what Body are the Dead raised? Or how your Souls shall be invested hereafter?

If you remain here in the Enmity, slighting and contemning the Light within, or the immortal Principle, or incorruptible Seed within (as T. H. doth scoff and ridi∣culously droll at our Testimony for it) you'll be clothed with perpetual shame and Contempt hereafter: God knows how to reserve the Unjust to the Judgement of his great Day to be punished; as both Divels, fallen Angels, and wicked men are reserved.

You need not question in what Bodies or Vessels; for that you shall be vessels fit to hold inevitable Wrath, if here in time you repent not.

But if you repent and return to the Lord God, and love and serve him with all your Souls, it will be well with you hereafter; God will provide well for you; And the Glory wherewith his sanctified Ones shall be invested; And of that House wherewith Righteous Souls shall be cloathed upon, is beyond the reach of humane Capacities Thoughts or Imaginations of men.

And you who are contending and quarrelling about your carnal Bodies, have not had so much as a Vision of the Glory of the Saints hereafter, nor of the Gloriousness and Spirituality of their Body, who are as the Angels of God in Heaven.

Sect. XII. The Neck of the Baptist's Cause broken by his own Concession to the Light within, in which Christ and his Testimonies are effectually received.

T. H. HOw could you call the Light within Christ, if some Scriptures had not mentioned Christ in you, & that he is the Life and Light of Men? Give me an Instance of any Person in the World (that never had Acquaintance of the Scrip∣tures) that ever called the Light in every Man by this Name: If none can be produced, then the Scriptures must be your Rule for this, p. 22.

Answ. Thou hast said enough in not only granting the Light within to be Christ, but also in confessing that he is the Life and Light of men, which while he is really so to men, this is sufficient for them, to call him as he is (and appears) to them: Is it not therefore great Ignorance to imply him an insufficient Rule, for men to give Testimony of him while he is a sufficient Rule and Light to them, for their Supply and Life in him?

And what if they cannot call him by all those Names by which he is called in Scripture, while they feel him in Vertue and Power to be really what he is called, according to their Enjoyment of him. Its true, we having the

Knowledge of him as our Life and Light; we must needs reverently own and make use of those Testimonies in Scrip∣ture which concur with our Knowledge of him, and that to evince the Truth concerning his Light to them that pre∣tend a Belief of the Scriptures, while yet they are oppo∣sing his Light testified of therein.

As there are those that pretend to believe Moses and the Prophets, and think to have Eternal Life in the Scriptures, while yet they really oppose that Life and Light testified of in them. And such profess the Scriptures to be their Rule, while yet they are perverting them against the Life and Light from whence they came; and this Hypocrisie many of you are guilty of; and therefore with Abraham we refer you to the Scripture Testimony in this Case, which if you believe not while you profess them, you will not believe if one rise from the Dead.

The Scriptures are not our only Rule for our refusing to swear, our not breaking Bread with you, &c. for which thou falsly accusest us of arguing against the Institutions of the Gospel, p 23. for,

• 1st. We stand for the Reputation of Christianity, and that Love which injures no man, in our res•…•…sing to swear, which the Prohibition without us did not bring us to, but the Power of Christ when it begat us into that Love, wherein we know the fulfilling of Christ's Command.
• 2ly. O•…•…r Experience of Christ Jesus the Living Bread which comes down from Heaven, hath shewed us the Use∣lesness of your breaking Bread, as being but a Shadow; while we are come to the Substance (to wit) Christ Jesus, the Bread of Life come down from Heaven, which if thou knowest him so come, as that his Flesh and Blood were thy Meat and Drink, thou wouldst not be doting about the Shadow.

We do not grant that Christ is so come and revealed in all men, and yet own some degree of this Light to be in all: Thou hast no Reason to accuse us for Lyars in this matter, as in p. 23. But thy slanderous Tongue and Pen is at Liberty in this and many other things.

Thy Malice also plainly appears, in charging us of de∣nying the Person of Christ, whereas we have fully con∣fest the Man Christ according to the Scriptures, both with respect to his Sufferings and Glory.

Sect. XIII The Baptist's Impious Forgery upon the Quakers about the Scriptures, which are in Reality owned and used by them.

AFter thou hast erroniously accused that of God in us, as not sufficient to direct, thou proceedst in thy false ficti∣tious Dialogue thus, viz.

Chr. Is it ingenuous and honest in you to deny the Scripture to be a Rule to others, and at the same time you make it (though by mis-interpreting it) a Rule to your selves? Are not you ashamed of this Deceit and self-condemned of plain Partiality.

And then he most falsly personates the Quaker.

Qua. Thou mistakest us; for when we make Use of the Scriptures, 'tis only to quiet and stop their Clamors that plead for it as their Rule.

Reply, Who but an Ungodly Man would have brought forth such a lying Forgery as this in the Sight of the Sun, as the Quakers Words, which is not the Speech of any real Quaker so called, but one of thy own making to speak as thou pleasest for thy own wicked ends; and thy Lye upon the Quakers is manifest herein: Is this the Way thou proposest for our Conviction, to make Lyes thy Refuge? Was it not known unto the World, that we have a better and more serious Esteem of the Holy Scriptures then here thou represents, as knowing them to be profitable to the man of God, who is come to know that eminent divine Rule of the Spirit which opens them, and to make use of them in Subjection thereunto.

As also our denying that they are the Rule of Faith is no Proof that we deny them to be any Rule at all, while in Subserviency to, and Proof of the greater, we make use of them as the Spirit of God teacheth, and for the Infor∣mation and Conviction of them that have a Belief con∣cerning them; for the End still that they may eye that Light and Spirit of Truth which gave them forth, and come to know that Inspiration of the Almighty which gi∣veth the Understanding.

As for Deceit, Impudence and presumptuous Conceit, which

thou T. H. accusest us of, thou art highly guilty thereof thy self, or else thou couldst never forge such Lyes against us as thou hast done. And we wish thou didst in Reality own the Scriptures, as (feigndly in Words) thou pretend'st: So far are we from strenuously endeavouring to take Peo∣ple off of the Scriptures (as falsly thou accusest us) that we desire all might come to know the Righteous Ends for which they were given forth, by that divine Light which opens them.

Much of thy dirty stuff is gathered out of other dirty lying Pamphlets, which have been long since answered.

Sect. XIV. His impious Abuse about Revelation, Light within, Scriptures, &c.

ANd why dost thou quarrel against us for owning Re∣velation, or Perfection as attainable? What hast thou against Immediate Revelation? Instead of confuting the thing it self, thou tellst us of some personal Mistakes or Weaknesses of some particulars, as,

• First, Of one being mistaken by Paul Hobson's speaking through a Trunk [though that was no Quaker who was thus cheated.]
• 2ly. Of others being mistaken about the Persons to whom they should have declared some Message.
• 3ly. Of a notorious Falshood being taken for a Revelation.
• 4ly. Of the Opposition of some professing the Light and Revelation, p. 26, 27. together with several other Stories, and Personal Reflections, which I have very much Cause not to believe.

But suppose many of these Stories were true against pri∣vate Persons: Hast thou herein dealt ingenuously, thus no inveigh against Principles, from personal Failings of such as profest them; Is there no such thing as divine Revela∣tion, or the Guidance of an Infallible Spirit to be known, because some do err or are mistaken that profess them? Or no such thing as an infallible Light, because some have differed in some particular Cases that have profest it? Wouldst thou thus be dealt by concerning thy Water-Bap∣tism, or pretended Gospel-Institutions?

If it should be argued, that because the Dippers are greatly divided among themselves, and that about Prin∣ciples and Doctrines; and some of them have been grosly corrupt and debaucht in their Lives, therefore their dip∣ping or Water-Baptism is no Institution of Christ: wouldst thou look upon this as a good Argument?

Nay further, Do you not much differ among your selves in several principal matters? As about personal Election and general Redemption, and so about the Death of Christ, whether for all or some, and about Free-Will, the seventh Day Sabbath, and laying on of Hands, and about the manner of administring your pretended Lord's Supper, and about the Immortality of the Soul; as also some af∣firming Water-Baptism to be of Necessity to Salvation, others not, with several other things; and yet most of you that thus differ, profess the Scriptures to be your Rule.

If then I should from hence argue, that therefore the Scriptures are not the Rule, because you that profess them to be so are so repugnant one unto another, thou wouldst readily reflect Absurdity upon me, though to the under∣mining of thy own Cause. Why dost thou so much slite the Light within, and insinuate against Revelation, or Perfection from personal mistakes, Weaknesses or Failings of some particulars, supposed.

Nay, I may further except against thy Impertinency here∣in, who durst not produce one Argument against the Princi∣ple upon this Occasion when thou wast desired; for that an occasional Mistake, Slip, or circumstantial Difference is no general Argument to prove a man a false Prophet or Mini∣ster never called of God; seeing that,

An Eli and a Samuel might be mistaken, 1 Sam. 1. 13, 14. and Ch. 3, 4, 5, 6, 7, 8. and Ch. 16. Verse 6, 7.

A young Prophet seduced by an old, 1 King. 13, 18, 19, 20, 22, 23, 24.

A Paul revoking his Reflection, Acts 23. 5.

A Paul and a Banabas in a Contest, Acts 15. 39.

A Peter withstood by Paul, Gal. 2. 11, 12, 13, 14.

Yet these are no Arguments, that therefore these men were never called of God, nor had divine Revelation to prophesie or preach.

Neither on the other Hand does it argue that they fell short of Perfection or Infallibility, when they came to see into the Depths of Satan, and how any of them have

been overtaken; for through that which is perfect they out-grew Imperfections and Weaknesses.

I must yet take notice of what thou speaks of a Revela∣tion that came from Paul Hobson, who on Purpose to try them spake through a Trunk, yet could they not distinguish his Voice from the Immediate Voice of God, p. 27.

Reply, Thou hast herein grosly belyed the Quakers, nei∣ther were they either thus tryed or cheated; howbeit dost thou think that this adds to the Credit of thy Cause? Was not Paul Hobson an eminent Dipper, or Brother Baptist of yours, who (when he grew weary of a poor shattered whimsical man in his House, who was no Quaker) your Brother Paul did feign a Call as from God through a hollow Trunk to the poor man to get rid of him; as I have also heard the Story credibly related in the County of Durham.

Now was not this a horrible Deceit and Cheat of your Brother Paul to presume such an Invention, as in the Name of God; whether was he the Deceiver or the poor man deceived most to be blamed? Let the ingenuous Reader and thy own Conscience judge.

And so how dully and sorrily thou hast come off, to bring this as an Instance either against the Quakers or Re∣velation? How hast thou manifested thy Folly herein? And wouldst thou and thy Brethren be thus dealt by, to be all reflected upon, or disparaged by the Miscarriage of any particular Persons supposed among you, thou wouldst be ill pleased if I should speak in earnest; behold what Deceivers the Baptist Preachers are, seeing Paul Hobson their Brother did so impiously deceive and cheat the poor shattered man. And so what Advantage hath thy en∣vious Reflection upon us, been to thee or thy Cause.

Again thou bring'st an Instance against the Light with∣in, thus,

T. H. Above all, that eminent Difference may not be omit∣ted between J. N. and G. F. at or after J. N's publick Entrance into Bristol, when they called each other the Children of the De∣vil, and departed from the Light; A great Party adhered to both in this Opposition of their Lights and Revelations, p. 27.

Answ. First, This is a false Relation, the Words were

not so between them, nor was the Opposition at Bristol. 2. Nor was the Opposition from the Light in both. 3. Its true, that J. N. was witnessed against by several for turn∣ing aside from the Light at that time; and therefore it is most unjust in thee to cast his Failings upon the Light, or instance it as an Argument against us. 4. J. N. came by the Light to a Sence of his Loss and repented of it; there∣fore unjustly imputed either to the Light, to G. F. or us. 5. Seeing there was Opposition between them, it is a most malitious Conclusion of thine, from hence to call us Cheats and Impostors, p. 28. as also in thy 17. pag. thou calls our first fundamental Principle a meer Cheat.

Thus thy wicked Design is not only against the Persons, but against the Principles; whereas our first fundamental Principle is the true Light, against which thou hast thus blasphemed; for which God will rebuke thee, not only as an impertinent but a most malitious Opposer.

And to prove thy Lye, that we endeavour to beget in the minds of men an ill Opinion of the Scriptures, thou dost in∣stance my Saying, that which is spoken from the Spirit of Truth in any, is of as great Authority as the Scriptures and greater. p. 28. But leavest out my Explication, viz. as received, and im∣mediately proceeding from the Spirit and spoken in the Sence thereof; that is, in the living Demonstration of the Spirit to the Conscience.

This I still testifie is of greater Authority then the meer Letter or Writing, though containing the same Words so spoken as I did then instance and explain thus, viz. As Christ's Words were of greater Authority when he spake, then the Pharisees reading the Letter, &c. But do not you Baptists deem your Preaching of equal Authority with the Scrip∣tures, when you say, what you preach is the Word of God, (however intermixt with your own uncertain Meanings.)

In thy 35. pag. to prove thy calling me a Knave, a false and deceitful Man; thou sayst, I give not the least hint of thy Explications of thy Positions; whereas I writ thy Doctrines for thee to give thy own Explications, least thou shouldst say I wronged thee; yet to this Day I must confess, that some of thy Positions were so absurd and incongruous that I could not hear thee give the least rational Explication upon them, as those mentioned upon Joh. 1. 4. viz.

First, Of the Light being natural, because the Light of the Eternal Word.

Secondly, That 'tis divine as in God, but natural as in man; for this thou didst not shew so much as the least Colour of Reason or rational Explication.

And must I be accounted a Knave, guilty of Deceit, a false deceitful Fellow for not writing all thy Impertinencies? And yet thou takest the Liberty to leave out my Explica∣tion which was most material to my Position (for the pow∣erful Demonstration of the Spirit) while it was set down in Print before thy Eye. Oh! what gross Hyocrisie art thou guilty of, thus to rail and revile such as wish thee no Harm, when thou hast no Occasion given thee; and yet art guilty of that which thou falsly accusest another for.

An other dark Accusation of thine is, of a Servant Maid, that should say the Bible is a good honest thing, but she lik't our Friends Books better, p. 29.

If thou hadst mentioned the Name of this Maid, and proved the Accusation, what is this to the Body of the Quakers? Though I suspect this Accusation not true; but if it were, doth thy inference follow, that our Proselites are thus taught? O abominable Wickedness! Where or when did we ever preach such Doctrine? We utterly de∣ny it, and never heard any of our Friends held or owned it; knowing in our Conscience, the eminent and reve∣rend 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 igno∣rant 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 be∣ing 'tis dangerous for ignorant People; but to their Adver∣sary 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 under∣stand, &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: Its no Wonderment if thou dost abuse divers of our Fri•…•…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. B•…•…t,

3ly, That it is dangerous for some ignorant or unlearn∣ed 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 'tis 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 'tis not dangerous but useful and profitable to read the Scrip∣tures 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 Calum∣nies, 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 Lead∣ers) have turned Papists.

Now wouldst thou take it well, if I should endeavour to render you all odious upon their Account? 'Tis probable when they turned Ranters they had a very mean Esteem of the Scriptures. And if I should take this Course of ar∣guing

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 Dia∣logue, pag. 27.

THat about sixteen Years ago I was pressed in my Spirit to v•…•…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 At∣tention 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 sup∣posed 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 dis∣advantage; yet John Story never receded from the suffi∣ciency 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 Minis∣ters 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 catechi∣zed by thee when thou hadst accused them, they might ve∣ry 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-bo•…•…se was as followeth, viz. A Friend of ours visiting some of her Re∣lations 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 an∣swered, she believed otherwise, for many had been converted within these few Years by the People called Quakers, the Qua∣kers, 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 reply∣ed to this Purpose, that we shall take no notice of what is printed or mis-represented of our Principles, but we shall claim that Privi∣ledge 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 Sal∣vation, &c. But Hicks not willing to be beat out of his own Road raised many Intergatories, which some Friends of ours re∣proving, said, they (needed not, or) did not come to be catechiz•…•…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.

ITs known here that the matter to be disputed, was Hicks's own Assertion under his Hand, which he promised to p•…•…ve, viz. that the Quakers converted from Christianism to Heathe∣nism, 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 Scrip∣ture, 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 Coun∣cellor 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 ser∣viceable to its end, p. 36. wherein though thou hast grant∣ed

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 Sub∣serviency 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 be∣fore, for the Serviceableness of each degree of Light to its end: But what Service, if the following or Improve∣ment 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 Cove∣nant 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 •…•…ight within to be Rejected, where thy Christianity comes to be embraced? We are sure that God hath not planted a Light in man that opposeth the Cove∣nant of Grace, nor is the Light of C•…•…rist repugnant to 〈◊〉〈◊〉 Christianity, neither can the least degree opp•…•…se the greater. Thou proceeds thus.

T. H. How comes it to pass that Jesus Christ as to the great end of coming into the World, is so much neglected, and the Stress of many men's Hopes laid upon something in themselves? Hence the Hope of the Hypocrite is compared to the Spiders Web, being spun out of their own Bowels? Do you not see this in your selves who are the greatest Admirers of the Light within, p. 38.

Answ. Still thou runs upon thy gross mistake of the Light within, whereby thou falsely reflects upon us for relying on it: for,

First, Our Hope and Dependance upon the least degree of the Light of Christ in us, which is the divine Life of him, as the Eternal Word; this can neither oppose nor neglect the great ends of Christ's coming into the World in the Flesh, any more then John's bearing witness to the Life of the Word, being the Light of men, could oppose the Word becoming or taking Flesh.

2ly, What were those great ends of Christ's so coming into the World, but evidently to shew forth and exalt that divine Light and Salvation in a greater Fulness and Manifestation, which in some degree did before universally shine throughout all Ages; or otherwayes how could Christ be the Rock of Ages, or his Outgoings from of old from everlasting?

And whence in the dayes of his Flesh shewed he Light through his innocent Life, Ministry and Miracles, but from that divine Power and Glory of the Father in him; for God did work them by him?

3ly, After its testified concerning God the Eternal Word, that in him (or in it) was Life, and the Life was the Light of men, Joh. 1. 4. Its said, that the Word was made Flesh and dwelt amongst us (or tabernacled in us) and we beheld his Glory, as of the only begotten of the Father, full of Grace and Truth, ver. 14. and of his Fulness have all we received Grace for Grace, ver. 16.

Now mark, this discovery of his Glory, Grace and Ful∣ness was a divine discovery, being as of the only begotten of the Father, of whom John said, he that cometh af∣ter me is preferred before me, for he was before me, verse 15.

The divine Light of the Word was that by which they had this discovery of Christ, which was beyond that of

the outward or fleshly Appearance, which might be seen with a visible Eye, but the other only seen by the Eye invisible and Spiritual; So that this coming of Jesus Christ into the World, was so far from lessening or de∣stroying his spiritual Light of him as the eternal Word in men, that it was to increase the Knowledge of it, and in order to bring it forth in its Brightness and Glory for the Revelation of the perfect Day of Salvation, And herein he came to render the Appearance and Testimony of his Light within the more valid and effectual, men having er∣red and been estranged from it.

Now is it consistent with the Hope of the Hypocrite to obey the measure of the Light of Christ within, in or∣der to receive more? Is it not rather consistent with the Hope of the Hypocrite to hope that their Sins are pardoned and they justified by the Righteousness and Obedience of Christ wholely without them, while they are rebelling against, sliting and rejecting his Light within them, and so living in their Sins and Impurity?

And this is thy State and Hope as will further appear; for who have received Power to become the Sons of God, whom the World knoweth not, because it knew not him; they have that Hope and Expectation of being made like unto Christ, through his Appearance, and every man that hath this Hope in him purifieth himself even as he is pure, 1 Joh. 3. therefore this Hope which they have in them is both living and effectual, and to be fore it is not placed up∣on Darkness, but upon the Light.

For it is the Inlightening of the Eyes of the Understand∣ing, whereby a Soul is capable of seeing what is the Hope of his calling, and the Power that wrought in Christ, when God raised him up from the dead: Therefore thou who rejects the Light within, thy Eye is blind, thy Hope is the Hope of the Hypocrite, thou neglects the great ends of Christ's coming into the World, which was not only to condemn Sin in the Flesh, as his Light within effectu∣ally doth, but also to shew and increase Light, and to ma∣nifest the day of God's Salvation by his divine Power in delivering man from Sin and Wrath.

Sect. XVII His Slander about the Person, Offices, Sufferings and Blood of Christ and continued Abuse of the Light within.

T. H. WHat contemptible Thoughts you have of the Person, Offices and Sufferings of Jesus Christ, that you account his Blood no more than you do the Blood of a common Thief, p. 38.

Answ. 'Tis no new thing for thee to slander us, while by opposing and rejecting the Light within, thou art be∣come hardned and seared in Conscience. These are such notorious Slanders that thousands can witness against thee therein.

When did ever any of us express such contemptible Thoughts of Christ, his Offices or Sufferings? If we had never exprest any such thing, how comest thou to judge our Thoughts to be such? And where did ever any of us ex∣press such an Account of his Blood that was shed, as no more then that of a common •…•…hief? The Lord rebuke thee for this thy abominable Slander, as I doubt not but he will.

T. H. And esteem Justification by that Righteousness which Christ wholy fulfilled in his own Person without us, to be a Do∣ctrine of Devils, p. 38.

Answ. Though these are not our Words, we do not own the Doctrine, viz. That men are justified wholy without them, by what Christ fulfilled in his own Person only; for this is not the Language of the Scriptures which thou pretendest to be thy Rule, Christ fulfilled the Righte∣ousness of the Law in his Person, but here thou makest no Exception, but that Justification is by that Righteousness which Christ wholy fulfilled in his own Person without us, men will only believe this when they reject the Light within, as thou hast taught them.

But we are not justified by the Righteousness of the Law, nor by any Act of Christ, meerly as done in his Person, but by the Righteousness of Faith in which we are

interested in Christ, as we are Partakers of living Faith which are inseparable.

But what is this Justification thou wouldst advance, as wholy wrought without thee? Is it either in Reallity a making men just, or an accepting of them as Just and Righ∣teous who are so in Reallity, or is it a reckoning of them so, who are actually sinful?

If the former, then 'tis not wholy wrought without, but the inward Effect of the Blood of Christ in cleansing from Sin is witnessed in order to bring forth this justified State.

If in the latter Sence (as thy Words import) then all must be in a justified State for whom Christ dyed; If their Justification was wholy wrought without them in his Per∣son; and then all men must be in a justified State; for Christ dyed for all men; and then what hast thou to do to revile or condemn any as thou hast done? those whom thou se∣verely opposest must be in as justified Estate as thou canst think thy self.

But if men receive the Pardon of Sin through true Re∣pentance, and Justification through living Faith in the Name of the Son of God, and by his Vertue and Blood, then are not all men justified, nor the Justification of any effect∣ed nor fulfilled wholy in his Person without them; for,

First, Men are not in a justified State while their Sins are unremitted. 2. They are not in a justified State while the Wrath of God abides upon them: And mens Sins are unremitted while they impenitently persist in Trans∣gression, and the Wrath of God abides upon them who bc∣lieve not the Son.

Again we do not affront either the Grace or Wisdom of God in adding what more Light he pleases to any measure that he hath given, while we are witnessing against mens affronting that measure of Light and Grace which he hath already given to Man-kind.

T. H. This Light within directs not our Actions to those Holy and Spiritual Ends which the Scripture does: Alas, whereto do the best of mens Actions naturally tend, p. 37, and 38.

Answ. Here like a dull and dark Opposer still thou endeavourest to confound the Light within with man's cor∣rupt Nature; whereas thou hast confest it to be not only such a Light as can discover God, and that he is to be wor∣shipped,

but also that Christ is the Life and Light of men; and also that it can discover morality, that its serviceable to its end, and that God's Soveraignity over man, and man's Inferiority to God ought to be acknowledged.

And doth not this extend to the same holy and spiritual Ends which the Scriptures direct to? What more holy then God's Soveraignity over man, and man's Subjection to, and Adoration of God? But according to Scripture, is it not an holy and spiritual End truely to •…•…ear God, work Righteousness, and do Good? which in every Nation he that doth is accepted: And this the Light teacheth, and Glory, Honour and Peace to every man that worketh good, to the Jew first, and also to the Gentile; for there is no re∣spect of Persons with God, Rom. 2. 10, 11. Besides, 'tis most natural and proper to a spiritual and divine Light to direct to sacred and spiritual Ends.

And if thou didst not vary and waver in thy Confusion from thy Concession to the Divinity of the Life and Light of the eternal Word, which is the Light of men, thou wouldst have spared much of thy Babylonish Work to the contrary, who in thy 39 pag. sayst, that thou opp•…•…sest not the Scriptures to the holy Spirit, but to the Light within.

And why dost thou oppose the Scriptures to the Light within? Or imply such a Difference between the Spi∣rit and the Light within, while thou hast granted that the Light within is not only serviceable, but ought to be improved, as that which chccks for many Evils, and excites to Good: And does not this agree with the Testi∣monies of the Scriptures? And will thy reviling of G. Whitehead, as dealing deceitfully for but asking a sober Que∣stion, excuse thee in thy Malice and Confusion? The Question being,

By what Rule shall we be convinced that the Scripture is the Rule, and hath Preheminnece above the Spirit? Apology pag. 48. which instead of answering directly to, thou revilest me, as in pag. 39. not at all telling me by what Rule shall we be so convinced; but asks this Question.

By what Rule shall we be convinced that the Light with∣in is the Rule, and hath Preheminence above the Scriptures? pag. 39.

Answ. Every one that doth Truth brings his Deeds unto the Light, which Light within being divine is sufficient to evince it self as supream Rule in the Conscience: And as it is so manifest where it is not withstood, but obeyed, its own Brightness, Vertue and Operation sufficiently dis∣covers it self; but where Enmity is lived in, and Dark∣ness loved rather than Light, the Excellency of it cannot be known.

Concerning the Rule that the Patriarchs or Holy Men had before the Scriptures, thou tellst us, they were in∣structed by Dreams, Visions and Angels, pag. 40. But were these the standing Rule? Had they these Dreams and Vi∣sions to instruct them in the sole Course of their Lives, or rather on particular Occasions? Surely these were neither the standing, nor yet their chief Rule: They had a Rule to know the Truth of those Visions; and whether those Angels were good Angels or no; a Rule of divine Light to discover whether they were good Angels or evil Angels transforming themselves into Angels of Light, which no∣thing but that which is divine can discover; for the Saints in this Light shall judge Angels.

And Peter, James and John had both a Vision and Voice (when in the Mount) from Heaven; yet Peter himself testifieth, We have also a more sure Word of Prophecy •…•…nto ye do well that you take heed, as unto a Light that shineth in a dark Place, until the Day dawn and the Day-Star arise in your Hearts, 2 Pet. 1. 19.

Though the former Vision and Voice were true, yet not so universal and abiding, as this shining Light was. That Vision and Voice was only seen and heard by a few, the other was seen and known by all who attained to the dawning of the Day, and the arising of the Day. Star in their Hearts; for it did shine as in a dark Place for that end. Its evident that this Light or Word so shining was a Light of the same holy Ghost which moved the holy men of God to speak forth Scriptures, ver. 21. and therefore the Apostle prefers it before the Scriptures, as the Cause of their being given forth.

Sect. XVIII. The Baptist's Quarrel against S. Crisp removed.

THou makest a great Pudder against S. C. about know∣ing the Beginning and Date of thy Christ, whom to con∣fute thou pleadst his Deity, p. 44, 45. having before told us of expecting to be saved by Jesus, as being in a Person without; what Scripture hast thou for this Creed? Is Christ the Object of Faith only as a Person without?

But dost thou believe in thy Conscience, that he could intend any such thing with reference to the Deity of Christ? Why art thou so wilfully quarrelsom? And though the Appearance of Christ in the Flesh, or as man when upon Earth, was within the Compass both of time and date, that is, as to his coming into the World and going out at his Ascension; yet still the same man Christ is in being glorified with the Father, in the same Glory that he had with him before the World began.

But the true saving Knowledge of whom is spiritual and divine, and inwardly received in his own Light and Life within; and saving Faith is in his Name and divine Power as inwardly revealed.

Stephen Crisp's Answer to T. H.

THomas Hicks, I having seen thy Book called a Dialogue, &c. and finding my Name mentioned in page 44. and 45. have very seriously taken notice of thy manner of Rehersal of my Words, and thy own spoken at that Conference which we once had at Bartholomew-Close, and that I know of, I never saw a Nar∣rative of a thing past, given forth with more Falshood and Hypo∣crisie then that is, and with a known and witting Purpose to deceive the Reader, and to abuse me; and I am perswaded Tho∣mas thou hast in thy self a Knowledge of it; and surely except thou repent, and obtain Forgiveness, it will one Day be heavy to thee.

The Business or matter upon which we treated was, about our holding and believing Christ to be the Light of the World, or that the Light which lighteth the World, and every one that cometh in∣to the World, was and is the true Christ, which was then proved by plain Scripture; and whereas I do not intend a Narrative of the

Discourse, but only to dis-abuse the Reader, and to make known the Occasion of these Words of mine thou hast mentioned; therefore I shall pass over most of our Discourse, and come to the matter re∣lating to Christ. And that thou didst say (as thou mentions in thy Book) that no Spirit nor Principle was capable of Suffering and being Crucified, is true, thou didst say so, but how faise the matter it self is let the Scriptures be judge. Do they not speak in ma∣ny places of the Sufferings, Pressures, Vexings, Burdenings, Grievings and Quenchings of the Spirit? and do they not speak of crucifying afresh, killing and slaying the Lamb of God, the Lord of Glory, the 〈◊〉〈◊〉 One, from the Foundation of the World in the Streets of Sodom and Aegypt, &c? which Sayings cannot have Relation to that Body that hanged upon the Cross, which was not from the Foundation of the World, nor was •…•…ot in Sodom, nor never hanged upon a Cross in Egypt, but he whom the Saints called our Lord, and the Lord from Heaven a quickning Spirit was capable of suffering these things, besides those great Sufferings which he suffered in that Body, in which he conversed with men in the Form of a Servant in the •…•…arts of Ju∣dea and Jerusalem, whom the Jews took and hanged upon a Cross without the Gates of Jerusalem, who I believe dyed for Sinners, and is raised up again by the Power of God, & exalted therein above the Power which caused him to suffer, and sitteth now at the right Hand of God, and maketh 〈◊〉〈◊〉 for the Saints, and is the Ruler over the true Israel of God, who destroyes his Enemies with the Spirit of his Mouth and the Brightness of his coming: New this Christ of God thus truely considered, I neither said nor thought I knew the Date or Beginning of, as thou dost wickedly suggest; for I know he is without beginning of Dayes or end of Life, and such an high Priest becometh us to have, and blessed are they that believe in him and are faithful to him: and now having answered what thou malitiously wouldst have the Reader believe, which I am perswaded thou thy self dost not believe, viz. That it is my Judg∣ment and Belief that Christ hath a Beginning and Date. I shall now declare the Occasion of such Words, when I was about to prove to thee, that this Principle of Light was that 〈◊〉〈◊〉 of Ages in which the Fathers and Prophets believed, and that it was that Word which came unto the Prophets, and which was known to Abraham to his rejoycing, &c. thou madest me this Answer, That the Names Je∣sus and Christ were not proper unto any Spirit, Word or 〈◊〉〈◊〉 whatsoever, either in Heaven or in Earth, but unto that Body or Person which was born of the Virgin; to which I replyed, I remember John Newman hath written so in his Book, but I had thought you

Baptists had not owned him in it, but now I see you do, and thou saidst, yes thou didst; for though thou grantedst, that the Word and Spirit was from the beginning, yet that was not, nor could not pro∣perly be called Christ, or Jesus, but that Person that was born of the Virgin, that only was Jesus and Christ; where uppon I 〈◊〉〈◊〉 then I know the date and beginning of thy Christ; upon which thou criedst out Blasphemy, to which I replyed and asked thee, if thou thoughtst I did not know how long it was 〈◊〉〈◊〉 he was born as well as thou or another man, &c. and after that did prove to thee by plain Scripture, that the very Assertion was false, to say there was no Jesus nor Christ before, and did mention the Rock of which the Fathers did drink, and which followed the Jews in the Wil∣derness, which Rock saith the Apostle, was Christ, not is now become Christ, but was Christ; and the same Apostle saith, that God made all things by Jesus Christ; mark, Thomas, if this be so, then he was before Mary was, or besore he became Flesh, or took that Body made of a Woman; for the Prophet testi∣fied, that he that should be born in Bethlehem his Out-goings was from of old. I say the more concerning this, because thou endeavour'st to cast the Socinian Leven (of which thou didst appear that night too full) upon me, as if I looked upon Jesus Christ as a meer Crea∣ture, whose beginning and date I knew, when as those Words were only spoken with Detestation of, and in Testimony against thy cor∣rupt Socinianism that Night uttered, who also made a great Stir with me for saying, the Eternal Son of God. Thy Foundation is manifest, Thomas, thou canst not hide it this Way; and as con∣cerning thy foolish pratling in page 45. that if I knew his begin∣ning then he was not God; and if I knew his date, or when he ceased to be, then he is not man; this is not all worth the answering, the pretended Foundation thereof being taken away, and thou left naked in thy Folly and Perverseness, having shewn thy self but as one who makes a Likeness of a man, and sets it up, and then beats it down again, and goes away and boasts of Conquest. But for a Conclusion, I shall ask thee and thy Reader a Question: Sup∣pose that a man should affirm to me that all things come by Nature, and that there is no universal Spirit of Life to quicken them; and I should answer thereuppon and say, Then there is no God. I query, were this sufficient Reason to charge me, that I were an A∣theist, & that I held there was no God, or ought it not to be taken as detecting the Atheism of the first Assertor; this is my case with thee, which I refer to that of God in all Consciences, and let that judge in and amongst men; and thee I leave to receive the reward of thy work at the hand of God, who is just & will not let the guilty go un∣punished.

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 con∣tradicted 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 Savi∣our of Sinners from Sin, Death and Hell, which before I knew not. Thus far thou.

Mark, here thy Contradiction is plain, one while be∣lieving in, and expecting to be saved by him, as a Person without; another while, from the Time of my Conversi∣on, 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 ef∣fected) 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 meer∣ly 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 Fa∣ther, 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 confir∣med; that the Living Ministry thereof might have its free Course, being inforced above and beyond all the for∣mer Types, Shadows and Vails under the first Covenant.

And so in offering himself up freely, both to do his Fa∣thers 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 con∣cerned in the Ends thereof otherwise then to their own Condemnation; for Christ's Innocency and Righteous∣ness, even in the Dayes of his Flesh, as openly manifest, do both judge and condemn all the Hypocritical Profes∣sors 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 Re∣demption.

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 its 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 its 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 oppres∣sed and offended with mens Iniquities and Transgressions: So Christ considered as a Seed, and in that low Estate is ca∣pable of being formed in man, both of being raised up in man by the Power of the Father, of growing up as a ten∣der Plant, and as a Root out of dry Ground; and so of re∣ceiving Power and Help from him, as indeed every Seed thats 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, Life and Dominion are spiritual, known in the true Be∣liever, who is of that Seed which Christ took upon him; yea, his spiritual begetting, spiritual forming in man, and spiritual birth is known within; and all for the Redemp∣tion and Salvation of man to God, or else he falls short o•…•… L•…•…e and Glory; and he that brings up the Soul out of the horrible Pit first descends thither.

And though its not true to say, he only comes to redeem, raise up or save himself; yet it may be truely said, he doth arise to scatter his Enemies, and to bring man out of the Pit; and in conquering his Enemies, his own 〈◊〉〈◊〉 brings Salvation to him, Isa. 63. 5, 9. And thus saith the Lord, in an acceptable time have I heard thee, and in a day of Salvation have I helped thee; and I will preserve thee, and give thee for a Covenant of the People, to establish the Earth — that thou mayst say to the Priso∣ners go forth, and to them that sit in Darkness, shew your selves, Isa. 49. 8, 9. which Promise is of a general Extent.

So mark here, He that redeemeth the Prisoner, and calleth forth them that are in Darkness, he hath his help of God that sent him; we are not to conclude that he helps not others, because he is helped himself: And

Christ's Sufferings both inward and outward (for they were two-sold) were for man's Benefit (as is testified in the said Book [Love to the Lost] accused by thee)

The Creature is blessed of God for the Seeds Sake, and Redemption from the vain Conversation, as Christ gave himself for us, that he might redeem us from all Iniquity, &c.

So if thou wert thus redeemed, thou needst not enquire for the Subject of Redemption, nor accuse others for owning the Seed of God, both in an oppressed State, and as raised up by the Eternal Power and Glory of the Father; for wor thy is the Lamb that was slain from the Foundation of the World, to receive Power, and Wisdom and Glory and Might, &c.

However T. H. slites our Testimony of the Seed of God within, as in several States; and so the spiritual Resur∣rection of Christ in man; his Brother H. G. confesseth thereto in his Book, p. 54. where he saith, Praises and Halelujahs to God for ever, who hath given us that Witness in our selves of which thou speakest, that we can experience the Power of Christ's Spiit risen in us for our Sanctification and Renovation, as well as Christ was raised from the Dead, &c. Thus far H. G.

Is it not here evident, that he hath confest to Christ's arising in man, for man's Restoration? What thinkst T. H. of this? Is this Canting or Gibberish? as his Words are against us, p. 47.

Moreover, as the elect Seed is spoken of in the Scrip∣ture, both with respect to Christ the Anointed, and with respect to his Seed and Heritage; so also the Seed is Christ, not only as in himself a•…•…ointed with the Oyle of Gladness above his Fellows, but also as in Union and Conjunction with his Church or Members: As the Body is one, and hath many Members, so also is Christ; and so Christ and the Body comprehensively is one; he is the Anointed, and we are anointed in him, and he that hath anointed us is God.

By all which it is understood, that we are Partakers of the Life, Redemption and Priviledge that is in Christ, as we are in him, and grow up in him; so that all our Op∣posers Cavils (which render our Principle as only including Christ and God in the Redemption, and not man) do fall to the Ground, as Groundless and Frivilous.

As for his groundless Cavills in his p. 48. The little Un∣derstanding

he hath either of the Measure of God's Gift, his Seed within, or of Redemption by Christ, the Elect Seed, is very intelligible from the Tenour of his imperti∣nent and contradictory Discourse throughout his Pamphlet. By all which we see the Nature of his pretended Christi∣anity, and how Un-christian he is in his appar•…•…nt Oppo∣sitions against the divine Light and Seed within.

Sect. XXI. The Baptist's Imperfect Work against Perfection.

COncerning Persection which we say is attainable in this Life, he attempteth to confute us, though very feebly here, as will appear.

T. H. I perceive you are forced as much as any others to bor∣row from the Scriptures, without which you can no more prove any thing, either concerning Christ or Perfection, then a meer Indian, p. 49.

Answ. Touching which it appears, while thou grantst something for Perfection we proved from Scriptures, how consistent with this thy after Work is, against Perfection, will •…•…rther be manifest: But while thou concludes, that we can prove no more of Perfection then a meer Indian without the Scriptures.

How agrees this with thy former confessing, that Man was alwayes under an Obligation, that God's Soveraignity over him, and his Inferiority unto God might be acknowledged. Now if this be truely to be acknowledged by Man or Man∣kind in general, why are Indians excluded? And if God's Soveraignity over man, and man's Subjection thereto be known, doth not this extend to Perfection? If either the Rule be perfect that thus obligeth man, or if in God's Rule Power or Soveraignity (as over man) be Perfection, which we affirm is able to evince it self, where true Fear and Subjection to God is lived in, or Sincerity and Upright∣ness towards him retained: Though to such as thou art, who opposes Sin-less Perfection as attainable in this Life, there is a need especially of producing Scriptures to prove it, while you pretend a Belief of them; for

the perfect Light or Gift of God within you do not be∣lieve in.

Yet thou hast granted to Perfection, as sincere and upright, p. 50. and is not this Perfection of Sincerity and Upright∣ness without Sin? Were it good Doctrine to say, that Persection, as it respects the Sincerity and Uprightness of Saints is sinful?

But that a perfect Freedom from all Sin in this Life is at∣tainable, we intend is by the all-sufficient Power of Christ; and no true Christian doth dissent from us herein: Nor doth this cause either Pride or Presumption, as thou falsly in∣sinuates; but the contrary Sin-pleasing Doctrine thats for Imperfection and Sin while in this Life.

And while thou confessest a holy Fear, Humility, Watchful∣ness and Industrious Endeavours to persevere in a Holy Course to the End, p. 50.

Either thou dost hereby grant Perfection, or a perfect Freedom from all Sin attainable in this Life; or else thou excitest People to be industrious, and endeavour for that which thou believest is not attainable; which is as much faithless Inconsistency as to say, use your industrious Endea∣vours to persevere in a holy Course (that is sinless) to the End, but it is not attainable: Were not this a sad and Heartless Way of Preaching, to put People upon Im∣possibilities.

Again upon Phil. 3. 15. as many as are perfect, be thus minded. Thou sayst, By Perfection, no more can be under∣stood in this Text, then Sincere and Upright, accompanied with an earnest reaching after Perfection, as Paul did, p. 51.

Answ. What ever Perfection with respect to a full Ap∣prehension or Knowledge was prest after by Paul, as Phil. 3. 12, 13. yet this his Perfection granted of Sincerity and Uprightness was sinless; it was pure in Nature, wherein he was capable of attaining a perfect Growth in spiritual Understanding: And this is implyed in his pressing after Perfection, while he was perfect, as appears in his own Words.

But if in this Sence sincere and upright Men do earnestly reach after a sinless Perfection, and that Paul did so, then

it is attainable, otherwise both Paul and the rest did •…•…r∣nestly strive after an Impossibility; and this renders both their Praying, Striving and Preaching in valid as yours is, who put on People earnestly to reach after Per•…•…ction, and yet tell them it is not attainable.

Upon Mat. 5. 〈◊〉〈◊〉. Be ye perfect as your Heavenly Fa∣ther is perfect, thou presumest, We intend not that we should be perfectly powerful wise and good as God is.

Answ. 1st. We do not intend that we should be God, but holy, just and good men, renewed after his own Image which is perfect.

2ly. Though not so perfectly powerful and wise as God is, yet while thou withal excludes being good as God is, thou art contradictory in saying, the meaning of the Text is, Be Merciful, as your Heavenly Father is Merciful, that is, Love your Enemies, do good to them that hate you, p. 51. these are not intelligibly consistent, That we must not be good as God is, and yet Merciful as he is, that is, love our Enemies, &c.

I would know if that Soul is not endued with the Good∣ness of God, that is endued with his Mercy and Love, so as to do good to enemies: Was it not a plain Cara∣cter of being his Children, when they did so love their Enemies, and do good to them that did hate them; See Math. 5. 44, 45.

But this perfect Resemblance of the Heavenly Father, such Sin-pleasers and pleaders (as T. H.) will not admit of in this Life, who is so far from this Love and Goodness towards Enemies, that his Enmity leads him to abuse, bespa•…•…ter and defame such of us, who never owed him or his Friends ever any ill-will in the World.

But when doth he expect this divine Resemblance of God, or sinless Perfection to be brought forth? It doth appear in Answer to the Question stated by him thus, viz.

Where wouldst thou be perfectly free from Sin, if not in this Life? His Answer is, in Heaven, p. 50.

Reply, He would be perfectly free from Sin in Heaven, as he pretends, but opposeth Perfection being attainable in this Life, accounting that it causeth much Pride, Pre∣sumption, hinders all holy Fear, Humility, Watchfulness and industrious Endeavours to Persons in a holy Course; whereas this all tends to a perfect Life: But sufficiently

hath he contradicted this his sinful Doctrine against a per∣fect Freedom, where he confesses, p. 24, That Christ came to carry on in the World the Design of insinite Grace and Love, in being a Saviour of S•…•…ers from Sin Death and Hell.

Note here, he hath given a deadly Blow to his own Im∣perfect lame, and Sinfull Cause; for if Christ came into the World to save Sinners from Sin, and to redeem us from all Iniquity; then to be so saved is attainable in this Life; for Christ is able perfectly to do the Work which he came for, that is, to save from Sin, and to redeem from all Iniquity.

Again T. H. in his Forgery deals very corruptly accor∣ding to his •…•…onted manner, in stating the Christian and the Quaker thus speaking viz.

Chr. If thou canst prove a perfect Freedom from Sin's Inhe∣rency, &c. remember thou must prove it by Scriptures or Instances, Qua. I will prove it by both.

• First, By Scriptures, Phil. 3. 15. Math. 5. 48.
• Secondly, By Instances, Many of our Friends do witness it, p. 50, 51.

Reply, Herein most falsly and abusively he hath acted the Quakers, speaking his own Notorious Forgery as Proo•…•…. They have no Reason to chuse him for their mouth; for what needed they bring any Instances of themselves for any Proof, when they are left to prove Perfection by Scriptures, or Instances, while the Scriptures plainly prove it.

And let me tell him, it is not our manner of arguing with our Opposers, to tell them, that many of our Friends do witness Perfection, knowing, not only that to be the thing which they seek to reproach us by; but also that to plead the Verity of Principles from the meer Credit of Persons asserting them, to be no prevalent Proof, nor Ef∣fect any Conviction, while the Persons themselves are sli∣ted and abused.

But our Adversary having thus falsly acted the Quaker as before, as saying, many of our Friends witness Perfection, he declines the Scriptures for it, and falls upon personal reviling; and to express to the World some wrong Expres∣sions and Mistakes of Persons. If he rightly state them, which I much question because his many notorious Abuses.

Sect. XXII. Tho. Hicks his groundless Calumny and malitious Railing against G. Whitehead.

NOw we come to his Railing and Sla•…•…der against G. Whitehead, viz. That he is guilty of Deceit and Fals∣hood in matter of Fact; and that he told him he was a Knave, that is, he was a false deceitful man, p. 53.

Answ. Here I shall take leave to answer for my self; therefore understand, Reader, what he pretends as his Rea∣son for this abusive Language to me. I find two things he pretends for it.

• First, He accuseth me with denying mine Opinions, when charged with them.
• 2ly, He that shall give a false Relation of what another man asserts, and does it wifully, is false and Deceitful: But th•…•…s he accuseth me; and why so? But because I acknowledged Explicatio•…•…s to be given to his Propositions, yet gives not the least him what t•…•…ose Explications were, p. 53.

Reply, To the first, what I did deny, I still do deny, as none of my Opinions, as stated by T. H. in his accusing the Quakers, That they deny the Person of Christ, his Offices, Sati•…•…action and the R•…•…surrection of the Body. I do recharge these upon him, as his Lyes and Slanders forged and brought forth in Envy and Darkness, as I did in the Paper and publick Debate between us; and in so doing I do not de∣ny any Opinion or Tenent of mine or my Friends: And he dealt most dis-ingenuously in not laying down my own Words to prove that I denyed the Person of Christ, or his Offices, Satisfaction and the Resurrection.

But instead thereof was it either ingenuous or honest to bring my •…•…dversary T. D. his Pamphlet, stiled a Sinopsis (which falsly accuseth me with saying, there is no Resur∣rection from the Dead) for Proof? Most falsly instancing my Answer to W. Burnet, in which Answer (quite contrary to what I am accused o•…•…) I have given a plain Confession

to the man Christ, his Offices, Satisfaction and the Resur∣rection according to the Scripture, though 'tis probable not in my Opposers Words and Terms; for note that his Charge which I denyed, was not that the Quakers deny the raising again of this very Body of Flesh, &c. but the Resurrection of the body (in this general Phrase.)

Is it therefore ingenuous that I should be thus accused in these general Terms? And when I cannot in Reason or Conscience own T. H's manner of stating things, as my Opi∣nions in his own Words, both besides and contrary to what my Words were or are, must I therefore be called a Knave, a deceitufl Fellow, &c? Whereas my Conscience bears me witness, that if he had stated either my Affirmations or Denials in any Case in my own Words, Books or Wri∣ting, I would not in the least have disowned or receded from them as mine; but either have stood by them, or upon plain Scripture Evidence to the contrary, should have fallen •…•…nder Conviction and Reprehension, according to the nature of the Error or Mistake, if truely detected or proved guilty thereof.

As concerning the Resurrection, I am so far from bauk∣ing my Testimony, or receding from what I have and do hold concerning it, that I am intended (if God permit) to speak further thereof, according to the Sence and Un∣derstanding given me, and that before I have done with my present Opposers.

But whereas T. H. takes the Liberty to be the Quakers Mouth, and to present them as speaking those impertinen∣cies and Falshoods which are meerly his own Forgeries, and •…•…ever believed nor intended by them: Let the unpre∣judice•…•… Rea•…•…er judge, whether he be not highly guilty of Falshood and Deceit herein, as in divers things hath been signi•…•…ed in this Discourse.

And as for his second Accusation, admitting that I did not write down all his Explications upon his Positions; 'tis no Proof, that the Relation of what I gave was false, as very sillily he accuses me; Neither hath he proved that I have given a false Relation of any one Position of his.

Besides, in some of his Positions, the very Substance of his Reason or Argument, is therewith inserted in my Paper; others of his Positions are so absurd and gross, that he could not make so much as the Colour of a reaso∣nable

Explication upon them; and therefore I did endea∣vour to induce him upon more deliberate Conside rations, to produce what Explications he could for his Doctrines; for which these were my Words,

If our Opposer say we have not inserted his Explications upon his Assertions; our Answer is, thats his Work, he hath Liberty to do it himself.

Now if for this he must revile me in the open Street, calling me Knave, and shaking his Stick at me: If the Baptists will prove men Knaves at this Rate about Princi∣ples or Opinions, they will make all Knaves that oppose them, who do not relate all Circumstances of Words, as well as their Assertions, how impertinent soever.

Though I am unwilling to reflect upon all of them for this outragious and uncivil Carriage, and defaming Lan∣guage of their Brother Hicks; for his Brother W. Kiffin did somewhat ingenuously shew his Dislike thereof open∣ly; yet when he attempted to prove it, adding thereto against me such Language as this, viz. impudent Fellow, audacious Fellow, deceitful Fellow, &c. To excuse him here∣in, some of his Companions said, it was his Zeal; but this Cover was too narrow; such hypocritical and false Excuses will not hold up the Credit of T. Hicks and those his Adherents.

And be it reminded, that in divers things he hath both curtail'd and wholy left out my Explications, particularly of that Passage cited by him in his 28. pag. viz. That which is spoken from the Spirit of Truth in any, is of as great Authority as the Scriptures, and greater; here he stops and leaves out, As received and proceeding immediately from that Spirit, and as Christ's Words were of greater Authority when he spoke, then the Pharisees reading the Letter, as before hinted: See here he hath called me a Knave for that which he is more ma∣nifestly guilty of; and so is condemned out of his own Mouth, in that which he allows himself in.

And I desire that Tho. Hicks may look at home, and examine his own Conscience, whether he was not in him∣self detected for that his Passion and Fury towards me; I would not have him go on wronging his own Consci∣ence, nor withstand that Light in him, which in secret would shew him his Infirmity and Evil, in this matter of Passion and calumnious Railing, whereby he will never gain upon the Spirits of any, who are tender and sincere to God.

But instead of repenting thereof, he brings the same Lan∣guage

over again in his Postscript, after he has had both re∣proof and deliberation to have learnt better, but it appears he is disturbed and royl'd in his Spirit, as a man guilty, and therefore shuffles to ease himself, by telling us again thus, viz. I told G. W. he was a Knave, wherefore I did then, and do so still esteem him, &c. really false and dishonest, p. 91.

To which G.W's reply is, the Lord forgive him; howbei•…•… I am at defiance of my Adversary's implacable Enmity, and do challenge him and all the World justly to detect me of dishonesty, or of acting against my Conscience, or to the Injury of any one living, knowing my own Peace in the Testimony of a good Conscience towards God and Man; I do really defie the Envy of the Devil and all his Agents.

And T.H. cannot hide his Passion and 〈◊〉〈◊〉, by his beg∣ging the Question, viz. Doth not that Quaker who wrote that Book called the lying Wonder. p. 9. endeavour to fasten these terms of Fool and Knave upon J. G. Whereas his Case was not the same with mine, nor is he positively so charged, for his Bro∣ther J. G. attempting to attest the Anabaptist's lying Wonder out of Lincolnshire, upon the meer Credit of his Brother Ralph James (the Fomentor of it) as having been an Elder of a Congregation many Years, from whose Mouth J. G. had the Relation of a great Miracle done by the Prayers of their Church (though contrary to their Faith, who affirm that Miracles are ceased long since) and yet in his Letter to his Elder R. J. to desire a Reason why this great han∣dy Work of God hath been so long concealed from Pub∣lication, when he himself knew of it some Months before, as also Ben. Morley, as J. G. affirms; to which the Words are added by T. R. thus, viz. Whether J. G. be not as much Fool as Knave by his own handy Work, let his Brethren judge. See here its referred to his Brethren to judge in this Case, which was, 1st, His deposing the ly∣ing Wonder under his Hand from the Credit of the For∣ger. 2. His pretending to desire a Reason of its being so long concealed, when he himself knew of it some months before; though they have not judged his Folly (at least) in this; but T. H. hath positively called me a Knave, a deceitful Fellow, &c. 1. For not writing all his Explica∣tions upon his Doctrines (which are false) 2. For rejecting his Charge against the Quakers (of denying the true Christ and the Resurrection, &c.) as false and slanderous, being we own both according to the Scriptures, Judge candid Reader this mans Shuffling to cover his Envy & malitious Railing.

ct. XXIII. The Baptist's Abuse against G. W. about a Meeting with them at Devonshire House, the 18th of the 7th Month, 1672. and T.H. taking part with a Socinian Pamphlet.

HIs accusing me of so much Partiallity as renders me Guilty of very Great Imperfection, p. 54. about a Relation of what happned betwixt him and me, at a Meeting in Devonshire House, the 18th of the 7th Month, 1672.

This is of little value to me, while I and many others know the contrary: and while he neither proves his Accusation; nor gives either a true or impartial Nar∣rative thereof himself.

But his chief pretended Proof against me, is our saying, the Baptists seemed more like Beasts then Men, several at once making a bawling and hideous noyse, &c. The truth whereof many were eye and ear. Witnesses; and he cannot clear them herein: But instead thereof, falsly says, the Quakers manifested as much Rudeness, as the worst of men are wont to do to their Opposers.

But in this also, he hath very grosly belyed the Qua∣kers: And he may know in his own Conscience, that he himself was a pattern of Incivility towards us; stirring up his Proselytes into Rudeness by his Passion and ill Lan∣guage, as Knave, deceitful fellow, audacious fellow, impudent fellow, &c. whereas he had no such Language, nor Behaviour from me, or my Friends.

Besides, there were many of his Friends, and but very few of mine had notice; Because some of the Baptists pre∣tended before, to me, that there should be but a few of their friends, and therefore I acquainted but very few of mine; otherwise, I should have made it more publick, if they had but dealt ingeniously by me, which I must say, they did not herein.

And for him, thus to charge the Quakers with mani∣festing as much Rudeness, as the worst sort of men. He doth not so much herein, as ex e pt common Revilers,

Drunkards or Persecutors; so that his slander is the more gross and notorious.

He saith that they called to speak directly to the Question (viz.) Whether this Body of Flesh and Bones shall arise again? To which Whitehead answered, he saith, that this Body of Flesh and Bones, shall not arise again.

Herein again he hath wronged my Answer; sor it was not stated in these words, but in the very words of the Apostle Paul, 1 Cor. 15. 35, 36, 37, 38. as in the Narrative is fully related; for being aware of their carping, caveling, spirit, I kept close to the plain Words of Scripture in my positive answer,

How be it when W. Kiffin, said, That the Seed, that's sown, is this same Body of Flesh and Bones which shall arise, though otherwayes qualified, viz. more glorious, &c. This being upon my Question about the Seed, to which God gives a Body as it pleaseth him: I did deny that the terrestrial Body, or Body of Flesh, Blood and Bones, as dead and buried, is the Seed in∣tended by the Apostle, to which God gives a Body, as it pleaseth him; And that the very same Carnal Body, should arise again: I say, it hath not yet been proved to me; nor am I satisfied therein, from any who have obtruded this Question and Controversie upon me. To which I now add, nor am I re∣solved by these men; but the Question may be further examined hereafter.

Again, after I am accused for leaving out of the Narra∣tive the a•…•…oresaid Answer, viz. About this Body of Flesh and Bones, falsely obtruded upon me, the pretended Omission is supposed to be either from a bad Conscience, or a defective Memory, p. 54. wherein my own Conscience doth clear me; and my Innocency concerning the first, and Experience of the latter is better known and judged of in my self then by an envious and salse Accuser, that neither knows my Conscience, nor Capacity.

And yet after thus doubtfully he hath accused me, ei∣ther for an evil Conscience or bad Memory, he presently saith, hence I conceive it to be more proper for him to be angry with him∣self, for being deceitful, then sor another to tell him that he is so, p. 35. See here what a positive Judge he makes him∣self

over my Conscience, when as before he is so doubtful and wavering in his Charge.

For suppose any Omission through defect of Memory; Is this sufficient ground to conclude a man deceitful? Mark the Inconsistency of this mans Work of Envy against me: And I do not only reflect his false ill Language upon him; but also testifie against his Malice and slandering of me, (as he doth divers others) And particularly his Outrage against G. F. most malitiously and falsly reproaching him as a Blasphemer and Deceiver; and for instance tels us, he has been publickly detected, as namely by a Book called, The Spirit of the Quakers tryed, p. 55.

Concerning which I would have the Reader to take notice, that the Book he here cryes up, is a Socinian Book, wherein the Divinity of Christ is denyed; and that G. F. is chiefly opposed sor asserting the Divinity of Christ, and particularly, for his confessing, that Christ was in being, and in Glory with the Father before the World began. See here, from hence it is observable, this Adversary of ours makes little Conscience, whom he takes part with, so he finds them to be Enemies to us.

He now questions whether to attain to Perfection, be the Priviledg of any on this side Death, p. 55. When before he hath op∣posed its being attainable here, and put it off till he be in Heaven, p. 50. But now he is uncertain whether Perfecti∣on be attained by any on this side Death. He should have appeared thus ingenious at first; and not positively op∣posed that which afterwards he questions; But this is accor∣ding to the Tenour of his uncertain confused Work.

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* 1.13 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;* 1.14 and after he rose, he appeared diversly, or in di∣vers* 1.15 Forms and Manners he really appeared to many Bre∣thren, 1 Corinth. 15. and afterwards ascended into Glo∣ry,* 1.16 being translated according to the Wisdom and Pow∣er* 1.17 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* 1.18 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)* 1.19 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* 1.20 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* 1.21

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, * 1.22 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* 1.23 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.

THE Angry Anabaptist Proved BABYLONISH, IN Answer to Henry Grigg's Pamphlet, stiled, The Baptist not Babylonish. Wherein, Whilst he endeavours to reconcile his Contra∣dictions (in his Book Entituled, Light from the Sun, &c.) Charged upon him in a Paper, Entituled, The Babylonish Baptist; He is run into more Contradictions, Absurdities and false Accusations against the People of God, called Quakers, and their Principles.

By G. W.

Ex ore tuo te judicabo.

Printed in the Year, 1673.

The Heads of the following Treatise.

• I. OF the Light of the Eternal Word in Man, and the Ana∣baptist confounded about it.
• II. The Sufficiency of the Light within to reveal God, Christ, &c.
• III. The Effect of Christ's Sufferings only known in his Light within.
• IV. The saving Work of the Spirit.
• V. How the Light in Man is a Gift, and H. G's Distinction between the Meritorious and Instrumental Cause of Salvation examined.
• VI. The Lord's Supper in the Type and in the Anti-Type; the Shadow and Substance distinguished.
• VII. The Anabaptist's Imposition about their Shadowy Baptism.
• VIII. Their Definition of the true Saviour and his Being.
• IX. The Hypostatical Union.
• X. His Charge against the Quakers Principles and Doctrines (of the Light within) proved impure, vile and ignorant; and the Spirituality, Divinity and Sufficiency of the Light within further asserted.
• XI. His sad and impious Prayer against the Light in all, which Light is proved of the same Nature (or kind) with the Witness in Believers.
• XII. His groundless Comparison and Distinction (between the Light of God in man, and the Light of Christ or Gospel) fur∣ther refuted.
• XIII. His belying us with denying the Man Christ Jesus, to •…•…loak his own Absurdity and Ignorance of Christ and his Being.
• XIV. That scriptural Distinction between the Eternal Son of God, and the Body prepared for him further maintained, and the Anabaptist's persecuting Spirit, reviling and traducing the Ino∣cent reproved.
• XV. A Warning and Reproof to Hen. Grigg, &c.
• XVI. The Baptist's nine Questions answered.

THE Angry Anabaptist Proved BABYLONISH, IN Answer to H. G's Pamphlet, stiled, The Baptist not Babylonish.

WHereas H. G. pretends he hath set down my Ani∣madversions (upon his Contradictions) in order exactly, after my own Fashion, pag. 1.

I say, this is not true, he hath left out the latter part of five of them which it appears did pinch him. Therefore I shall represent to the Reader his Contradictions with my Animadversions, and the Stress of his Exceptions, where∣by he would endeavour to make People believe he hath not contradicted himself, but that we must refer to the Impar∣tial Readers to judge of in the Light of Truth.

I. Of the Light of the Eternal Word in Man, and the Anabaptist confounded about it.

HEnry Grigg saith, viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light, pag. 8. of his Book called, Light from the Sun of Righ∣teousness.

H. G. [in Contradiction] saith, I really believe that the Lord Jesus Christ, AS the Eternal Word, hath given Light or enlightneth all Men and Women that come into the World, p. 8.

G. W. his Animadversion, The Light or Life of the Eternal Word, which is the Light of Men, Joh. 1. 4. is spiritual and divine, as is that Word, and therefore sa∣ving to all that truly obey it.

H. G. replyes, It seems to me as if this Man had lost his Common Reason — because I deny that the Light which is in all Men is a saving Light; and yet say, I really believe all have a Light in them from Christ considered as Creator — This cannot be a Contradiction, unless he can prove there is no Light proceeding from the Eternal Word as Creator, but what is saving, p. 2.

G. W. answereth, Whilst he would insinuate that the Light in every Man is created, or a Creature, he meerly beggs the Question, and still remains in his self-Contra∣diction; for he dare not say, That AS the Eternal Word Jesus Christ is a Creature: Neither is his Light that proceedeth from him, as that Word created, any more then that Life which was in him, which Life was the Light of Men; will they say this is either created or natural? As the Eternal Word is divine, so is the Light or imme∣diate Shining thereof in Man's Conscience.

H. G. What though it be granted, that the Light which all Men that come into the World are lighted, which flows from the Eternal Word, and so is spiritual; must it needs therefore be a saving Light? Was not the Law given forth on Mount Sinai, a Light of, or come from the Eternal Word, and doth not Paul say, that the Law is spiritual, Rom. 7. 14. and yet a Ministra∣tion of Death, 2 Cor. 3. 7. and that killed, and in other places that there was no Justification by it?

G. W. Answer, 1. If it be a spiritual Light in Man, pro∣ceeding and flowing from the Eternal Word; it must therefore be the Eternal Word that immediately shineth in Man's Heart (which is not created nor natural) for all have not 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 mi∣nister 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* 1.24 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 with∣in 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 shuf∣fles to cover this Blasphemy and Contradiction, to his con∣fessing that the Lord Jesus, as the Eternal Word enlight∣neth 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 af∣firming 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 Contra∣diction 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 writ∣ten both one and the same thing? And while the Spi∣rit of Man is confest to be the Candle of the Lord, its lighted by his Divine Word or Fire, The Lord hath light∣ed 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 Spi∣rit 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 ab∣solute 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 glori∣ous 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 sa∣ving: 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 fol∣lows 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 Illumina∣tion 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 not, that a little degree of the Light, Vertue and Knowledge thereof is not saving or sanctifying.

A small Stream can wash, and a little Fire kindle and increase to more, and a little convenient Food nourish and satisfie, and a little Water quench one's Thirst, or a small Seed grow and bring forth great Increase; and so a little Light from Christ can increase and shine more and more till it discover the Glory of God in the Face of Jesus Christ the anointed; these things are truely known in the Mystery through true Obedience to so much Light or Illumination as God hath given man; for he (the

Glorious Creator) hath given a Light to all men sufficient to save, or else they could not be left without Excuse; but it would reflect upon him for condemning them for Sin, if he did not afford them a Light sufficient to guide out of Sin unto Salvation. But for our asserting the Light of Christ that is in every Man, to be convincing, sanctifying and saving; H. G. concludes as followeth, p. 5.

III. The Effect of Christ's Sufferings only known in his Light within.

H. G. IN this appears your great Darkness, and herein you are beguiled and cheated by the Devil, to the invalida∣ting of the Meritorious Death and Sufferings of our Lord, as if there were no need of his Blood to be poured forth, nor of his Inter∣cession, p. 5.

Answ. Can either Christ's Light within, or our following of it, invalidate or make void his Sufferings without? Or deprive us of the End thereof, or of the Vertue of his Blood? When they that crucified, murthered Christ were turned from his Light within? Or can any receive the Be∣nefit of Christ's Sufferings and Blood without (or out of) his Light within? Or are the Sufferings and Death of Christ absolutely meritorious for Man's Justification with∣out any Dependance upon his Light within? If so, how can any be deprived of Justification for whom Christ dyed? Which was for all Men; but what Proof hath he from Scripture, That the shedding Christ's Blood was the Meritorious Cause of Justification? Seeing it was shed by wicked Hands; and surely, had the Jews and Gentiles obeyed and walked in that holy and just Light that was in them, they had not crucified nor murthered the just One, the Son of God, whose giving up to the Death of the Cross (though of Necessity) yet it was occasioned because of Sin and Death that was come over all, which man must only be convinced and truely sensible of by the Light of Christ within; and its such only as walk in his Light, who come to know the Blood of Christ to cleanse them from all Sin. And there is a certain Congruity and Oneness in being san∣ctified, redeemed and saved by his Life, Light, Blood, Power, Arm, Ingrafted Word, Spirit, Fire, Water or by Grace; these do not oppose Christ as Saviour, he be∣ing in all the great Workman of God, through whom God

hath saved us by the washing of Regeneration and renew∣ing of the holy Ghost, Titus 3. 4, 5. These being one in Substance with him, and of himself, as the Spirit, the Wa∣ter and the Blood agree in one: And as his offering up himself, being a Propitiation for the Sins of the whole World, pouring out his Soul to Death, and making In∣tercession for the Transgressors was by the Eternal Spirit, so the blessed Effects thereof are spiritually and inwardly received by them that obey and walk in the Light of his Spirit; wherein his Life and Vertue of the Blood of the Covenant is received unto Cleansing, Sanctification and Reconciliation with God: The great Sufferings, Burthens and Afflictions of Christ were occasioned by man's Sin, Disobedience, and turning from his Life and Light within; and this brought Darkness and Death over Man-kind; and therefore Christ deeply travelled in the Spirit of Prayer and Intercession, through all his Sufferings, to bring forth his own Life and Light for man's Delive∣rance out of Death and Darkness, that he might see his Seed, and the Travel of his Soul, and be satisfied. And this is the Seed that shall serve him throughout all Ages, which shall be counted unto the Lord for a Genera∣tion; and this serves him in his Light, and worships him in Spirit; therefore they that oppose this Light of Christ to the End of Christ's Coming, Death, Sufferings, Blood or Intercession, as if his Light in Man did invalidate these; they are darkned and cheated by the Devil, and not these who obey Christ's Light within for Life and Savati∣on in him.

IV. The saving Work of the Spirit.

HEnry Grigg observes from John 16. 7. That the Spirit or blessed Comforter cannot be the Saviour, pag. 46.* 1.25

H. G. Contradiction) Till the Coming of his Spirit and Grace with Power in my Heart for the binding of the strong man Satan, and killing my Corruptions, my Soul was not brought out of the horrible Pit, p. 16. having wrought this glorious Work of Regeneration, p. 17.

G. W. his Animadversion. Then its the Spirit and Pow∣er of Christ that effects Salvation through the Work of Re∣generation, Tit. 3. 5. which is not meerly by Christ's out∣ward

Sufferings, though we cannot believe that Satan is bound in this Man, while he is in Satan's Work, blasphe∣ming Christ's Light within, and belying us.

H. G. replyes, What sober Christian Man can find any Con∣tradiction here against H. G? Is not G. W. the Lyar and false Accuser? I say the Spirit or blessed Comforter cannot be the Savi∣our or Mediator, p. 6.

G. W. Answer, The Contradiction is very obvious to say, the Spirit cannot be the Saviour, when it can save the Soul out of the horrible Pit; can it save and not be a Sa∣viour? Or can it bind the strong Man, or kill man's Cor∣ruptions, and yet not save him? And if the Father, the Word and the holy Spirit be God, cannot God be the Sa∣viour? When as Christ's being the Author of Faith, gi∣ving Power to others to become the Sons of God, is a Proof of his being God, Light from the Sun, p. 91. And Christ said, The Son can do nothing of himself, &c. The Father that dwelleth in me he doth the Works, Joh. 5. 19. 30. and 8. 28. and 14. 10. And the holy Spirit where re∣ceived, also maketh Intercession according to the Will of God, and by this Spirit Christ prayed unto the Father; but to say, the Spirit or blessed Comforter cannot be the Saviour, is also to deny Christ in his spiritual Appearance, to be a Saviour, and so to confine the saving Work to him only, as man, or in the Flesh without (or separate from) us, whereas he said, I will not leave you comfortless, I will come to you, John 14. 18. which plainly denotes him to be the Comforter in that Spiritual Appearance, wherein he that was with them promised to be in them, and as revealed in them; his Appearance was another or diverse to his outward Appearance in the Flesh, whereas H. G. saith, Are there not three that bear Record in Heaven? I say yes, and these three are one; and is not Christ (the Saviour) that Word, which is one of the three, which are but one divine Being, Thing or Substance, though revealed under several Considerations and Diversities of Manifestations, and Degrees of Discoveries? yet all one divine Life and Being, as God is the Word, the Life, the Light, and so is Christ; and the holy Spirit is Life to the Righteous, and so is Christ the Way the Truth and the Life: In him was Life, and the Life the Light of Men; the Life affordeth Light to all, and the Light Life

to all that obey it, and in it follow Christ, such receive the Light of Life, and come to walk in the Light of the Li∣ving, as the Light of Life is received unto Justification and Peace, the holy Spirit is received in that glorious Mini∣stration as Comforter, after a State of Desolation and Sorrow of whom Christ said, He shall receive of mine and shew it unto you, Joh. 16. 13.

H. G. Did the true Saviour die on the Cross or not?

Answ. Yes, as concerning the Flesh, but not as con∣cerning the Spirit or most noble Principle, by which he was impowred to his Work of Salvation.

H. G. I affirm once again, That neither the Comforter, viz. the holy Spirit, nor the Deity of our Lord Jesus distinct from his Manhood or human Nature, could be the Saviour and Media∣tor which dyed on the Cross, &c. pag. 7.

Answ. This is a meer impertinent Shuffle to prove the holy Spirit could not be the Saviour; he now tells us, that neither the holy Spirit, nor the Deity distinct from his hu∣man Nature (as he calls it) could be the Saviour that dyed; who of us ever affirmed that his Deity or holy Spirit dyed? But seeing the holy Spirit or Deity dyed not with the Flesh of Christ that was crucified, then the whole Saviour did not dye, but what he calls the human Nature: But if we take his Words according to his Doctrine before, for Proof (that the holy Spirit or Comforter cannot save or be the Saviour) only thus, viz. Neither the Comforter the holy Spirit, nor the Deity of our Lord Jesus distinct from his Man∣hood or human Nature could be the Saviour.

This were all one as to tell us, that God cannot be the Saviour, or that God cannot save, if the holy Spirit or Deity be God; he should rather have said, that the Man∣hood could not save without the holy Spirit, divine Power or Deity, which alone is sufficient (and only that which is felt and experienced in Man) to effect his Salvation and Deliverance from the Power of Sin and Satan: Ye are my Witnesses saith the Lord, and my Servants whom I have chosen, that ye may know and believe me and un∣derstand that I am he, before me there was no God for∣med, neither shall there be after me; I even I am the Lord, and beside me there is no Saviour, Isa. 43. 10, 11. There is no God else beside me a Just God and a Saviour, Chap. 45. 21. And we both labour and suffer Reproach, because we trust in the living God, who is the Saviour of

all men, specially of those that believe, 1 Tim. 4. 10. And how is God especially known to be the Saviour, but in sa∣ing man from Sin, Unrighteousness and all Guile? I will mention the loving Kindness of the Lord, &c. For he said, Surely they are my People, Children that will not lye; so he was their Saviour, Isa. 63. 7, 8. Now consider whe∣ther it be not grosly erroneous to suppose the holy Spirit o•…•… Deity cannot save, or is so deficient distinct, or in it self, whereas though God was manifest in Flesh, God was in Christ reconciling the World to himself; the Divinity and human (or earthly) Nature were alwayes distinct; and is not God omnipotent? To the only wise God our Saviour be Glory and Majesty, Dominion and Power, now and ever,

Amen.

V. How the Light in Man is a Gift, and H. G's distinction between the Meritorious and instrumental Cause of Salvation examined.

H. G. ARt thou not able to distinguish between the Giver and the Gift, between the Fountain and the Stream, p. 7.

Answ. Yes, I do distinguish between the Giver and the Gift, between the Fountain and the Stream, between the Fulness and the receiving thereof Grace for Grace; bu•…•… while the Distinction between God and the Gift of his Spi∣rit, or between Christ and his Light within, seems to be no more then between the Fountain and the Stream; how grosly erroneous is it to conclude, either that the Spirit cannot be Saviour, or that the Light of Christ is not saving? For that's all one as to say, that either the Stream is not the same Water with the Fountain, or that the Stream cannot wash because not the Fountain or Fulness; who in his right Wits will believe this?

H. G. But again it appears thou distinguishest not between the meritorious Cause of man's Salvation, and the Instrumental, the killing of the Sacrifice, and the sprinkling of the Blood, &c. p. 7. 8.

Answ. Where doth the Scripture make this Distinction, or say, that the killing of the Sacrifice (which he must mean of Christ) is the meritorious Cause of man's Salva∣tion? Such like blind distinctions are fit to darken Know∣ledge and blind Peoples Minds; and how gross and un∣christian is it to place such a Merit or Worth upon that

murtherous Act of killing the Sacrifice if he mean) Christ as his Discourse implies? For though Christ Jesus (by that inherent Holiness, and original Righteousness, and Grace of God in him) offered and gave himself up to suffer, and tasted Death for every Man; yet the crucifying and killing him, according to the Flesh, was an Act of Murthe∣rers and Persecutors, who by wicked Hand put him to death; so that the Dignity and Worth was in Christ and on his Part through all his Sufferings, and not in the Act of killing him by wicked Hands, nor on their Parts; how∣beit the Sufferings and Death of Christ were of great va∣lue with the Father, and his Power did appear through all to the bruising the Serpents Head.

And if it be the Work of the Spirit to sanctifie and re∣new us; is not this a saving Work? And doth not this bring us to receive the Attonement, and to enjoy Peace? Who follow and obey this Spirit for a Reconciliation (through the Death of Christ) and being saved by his Life; and so the Work of Christ in saving and redec∣ming man from Iniquity, and in making Attonement Peace and Union between God and Man (however these be directly pointed at, made way for by the Suffering and Death of Christ) yet they were inwardly revealed, ef∣fected and fulfilled by the Spirit or Life of Christ, where the Word of Reconciliation is received in the Heart.

For Christ's Appearance and Suffering in the Flesh did really and directly point at those spiritual Ends (which are for man's Eternal Advantage) to be fulfilled by his Appea∣rance in Spirit.

VI. The Lord's Supper in the Type and in the Anti-Type, the Shadow and Substance distinguished.

H. G. THe Ordinance of the Lord's Supper you call Bread and Wine, p. 19.

H. G. [Contradiction] The Sign, the Shadow (speak∣ing of their Ordinances the Substance being Christ, p. 53, 54.

G. W. his Animadversion, Your pretended Lord's Sup∣per then is no more then Bread and Wine, the Sign the Shadow, and therefore their Continuation of no Necessity in the true Church, which hath received Christ the Sub∣stance [Thus far he cites my Words, and leaves out

what follows] The living Bread, who spiritually com∣municates his Flesh and Blood, or Fruit of the heavenly Vine without your Shadows; and this is our Lord's Sup∣per that we pertake of; and our Baptism is spiritual, 1 Cor. 12, 13. Ephes. 4. 5. and as in 1 Pet. 3. 21. Its said; to the which also the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anti Type, that now saveth us even Baptism agreeth.

His Contradiction before is between his calling their Bread and Wine the Lord's Supper, now remaining in full Force, and yet confessing them to be the Sign, the Shadow, and that the Substance is Christ.

If that you call the Lord's Supper be a Shadow, as of Christ to come, it cannot be that Lord's Supper which re∣mains in full Force, where he is come to sup together with them who have received him in, as being the Substance which ends the Shadows; but

H.G. Attempts to reconcile his Contradiction by speak∣ing of sitting down under Christ's Shadow, p. 9.

When as its very obvious, that his Sence of Christ's Shad•…•… here much differs from his Sence of their preten∣•…•…ed Supper, being a Shadow of Christ the Substance as to come, whereas Shadow is metaphorical in the one, real in the other; for were it good Doctrine to say, You must sit down under Christ's Shadow till he come? Or that Christ is not come to his Church, while she sits down under his Shadow; or that your Bread and Wine, as a Sign and Sha∣dow of Christ the Substance, is that very Shadow of his that the Church is alwayes to sit down under, while upon Earth: Whereas what he saith of sitting down under his Shadow, is taken out of Canticles 2. 3. As the Apple-Tree among the Trees of the Wood, so is my Beloved among the Sons; I sat down under his Shadow with Delight, and his Fruit was sweet to my Tast: See how plain it is, that the Simile here is take•…•… from sitting down under the Shadow of an Ap∣ple-Tree, and eating of the Apples. Were it good Sence to say, I must sit down under the Shadow of an Apple-Tree, and eat the Fruit thereof until the Tree come, when both Tree and Fruit are then present? And so is Christ with* 1.26 his Church, when she sits down under his Shadow, and pertakes of his living Fruit, where then there is no Ne∣cessity of your outside Shadows. And yet H. G. (in contra∣diction to his confessing their Ordinance to be the Shadow) he is still imposing upon his Opposer, That the Practice of

it is to be kept up in the same manner as Christ the Night before he •…•…e was betrayed instituted, p. 9. But I ask, do you Baptists ob∣serve and keep a real Supper in the very same manner that Christ then did with his Disciples? Be plain and ingenu∣ous herein; have you the Passover at a real Supper? And have you the Cup both before and after Supper as Christ and his Disciples had, Luke 22. 15, 16, 17, 18, 19, 20. And was all this either an Institution of Christ, or of Ne∣cessity to continue in the Church? When as what Christ saith of the Passover, to wit, I will not any more eat thereof, until it be fulfilled in the Kingdom of God, verse 16.

The like he saith of the Cup, I will drink no more of the Fruit of the Vine, until I drink it new with you in the Kingdom of God, Mat. 26. 29. Mark 14. 25. and Luke 22. 16, 18. Doth not this shew as much a discontinuance of he Cup as the Passover? And there's no mention of Christ's taking Wine, or the Cup, after his Resurrection, either to continue, confirm or re-inforce it (as a commemoration of his Death) when he sat at Meat with them, and took Bread and blessed it, and brake, and gave them that their Eyes were opened, and he was known of them in breaking of Bread, after he was •…•…isen? Luke 24. 30, 31. Jo•…•…. 21. 13. Howbeit H. G. is pleased to cite Acts 2. 42. and Chap. 20. to prove, that the Lord's Supper and the Practice of it is to be kept up in the same manner as Christ did the Night before he was betrayed; I ask again, do you Anabaptists practise it in the same manner? And have we not the more Reason to deny your Practice, if it be not in the same manner as pretended here? Whereas in Acts 2. 42. its said, They continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers (wherein is no mention either of the Wine, the Cup, the Supper or Passover) also its then said that all that believed were together, and had all things common, and sould their Possessions and Goods, ver. 44, 45. Now if what they did must be binding to Posterities because practiced; why do not the Baptists imitate those Believers in this of selling their Possessions, &c? But were it not a very preposterous Way of arguing, to conclude a continuance of Commands and Duties from Practices. And in Acts 20. 7. Upon the first day of the Week the Disciples came together to break Bread, and that Paul had broken Bread, ver. 11. (ac∣cording

to Christ's Practice after he was risen) And in 1 Cor. 11. Paul gives a Recitation both of the Bread and Cup that Christ gave in the Figure to shew the Lord s Death till he did come; as also of the Substance, to wit, the Body and Blood of Christ, which he was a Partaker of in the Mystery; but as the Corrinthians were too carnal, and Envying, and Strife, and Divisions were amongst them, and some lyable to Idolatry, 1 Cor. 3. 1, 3. Chap. 10. 14. and 11. 17, 18, 19. the Apostle said, I could not speak unto you as unto spiritual, but as unto carnal; so as then they had not the clear Sight of Christ as the Substance, or Mystery of his Body and Blood; and the very Stress, Drift and Scope of the Apostles Testimony was to exalt the Substance and Mystery, and to bring them into a spi∣ritual Mind and State; for which see also, 1 Cor. 10. 14, 15, 16, 17. and in 2 Cor. 13. 5. he saith, Examine your selves whether ye be in the Faith, prove your selves; know you not your own selves how that Jesus Christ is in you except ye be Reprobates.

Now Jesus Christ is confessed to be the Substance, when your pretended Lord's Supper is but the Sign, the Shadow or the Figure: If his saying, This is my Body be but a figurative Speech, according to the Martyrs, p. 9. And I require this Man to prove that Gospel-Ordinances are a Shadow, as he hath confessed their Supper to be.

H. G. I would know of this Man, where he reads of any thing called the Lord's Supper, but this which we contend for, pag. 10.

Answ. You are contending but for the Shadow, but there is the Lord's Supper in the Mystery, for saith the faithful and true Witness, the beginning of the Creation of God, Behold I stand at the Door and knock, If any man hear my Voice and open the door, I will come in to him, and will sup with him and he with me, Rev. 3. 20. Is not this the Lord's Supper that's above the Shadow? And Christ said, I appointed unto you a Kingdom, as my Father hath appointed unto me, that ye may eat and drink at my Table in my Kingdom, Luke 22. 29, 30. Verily I say unto you, I will drink no more of the Fruit of the Vine, until that day that I drink it new with you in my Father's Kingdom. Is not this the Lord's Supper in the Mystery or Anti-Type? And I am the Bread of Life, I am the living Bread which came down from Heaven, if any Man eat of this Bread,

he shall live for ever, and the Bread that I give is my Flesh that I give for the Life of the World; He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him, Joh. 6. Is not this living Bread from Heaven conf•…•…st to be the Substance, and the ontward Bread the Shadow thereof?

H. G. I do affirm, That this is spiritual, (to wit, the Lords Supper) the Baptist, p. 10.

Answ. The Lord's Supper in the Mystery is spiritual, but not your Bread and Wine, unless they be transubstanti∣ated which we utterly deny.

H. G. The Ordinance of Water-Baptism was given forth by Christ after his Resurrection, Mat. 28. 20.

Answ. There's no mention of Water but baptizing them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the Name of the Father, Son and Holy Spirit, and this Baptism was saving, so is not your dipping.

H. G. And this of the Lords Supper Paul received of Christ sometime after his Ascension, 1 Cor. 11. 23.

Answ. 1st. Paul received of Christ the Lords Supper in the Mystery, not in the Shadow, 1 Cor. 10. 15, 16, 17. yet he delivered unto them the Relation how the Lord Je∣sus took Bread and the Cup the same Night in which he was betrayed, ver. 23, 24. which he applyed to a spiri∣tual End, ver. 28. explained before, Chap. 20. 16. and he delivered the Gospel, as well touching Christ's Resur∣rection as his Death, 1 Cor. 15. 3. and for their being bapti∣zed into his Death, and raised in the Likeness of his Re∣surrection, which was more then a Remembrance of his Death, in (or by) the Shadow, which could not be posi∣tively enjoyned by, [as oft as ye do this,]

2. That which the Apostle received of the Lord, was the Gospel, and a Gospel-Discovery of the Substance, which was beyond and above the Shadow.

And his Recitation of the Shadow was directly to point at the Substance, viz. that Bread and that Cup which was the Body and Blood of Christ, and the spiritual Commu∣nication thereof; he was a Minister of the Gospel, the Dispensation whereof was not a Dispensation of Shadow, but of Substance.

H. G. The end of this Ordinance doth remain, notwithstan∣ing the pourings forth of the Spirit, and therefore the Ordinance

must needs remain, which is to confirm our Faith in the true Savi∣our, and to keep up our Love to him, p. 21.

G. W. What Faith and Love are these of theirs, which are confirmed by Bread and Wine, and what Idolatry and Diversion from the Spirit doth their Doctrine tend to herein? Surely the holy Spirit can best supply the said End, Gal. 5. 22.

H. G. Rep. This Ordinance tends to increase our Love to him, and our Faith in him; therefore the end remains, unless you can prove Christ is come the second time without Sin unto Salva∣tion; do you suppose there is no need of this Ordinance because the Spirit can best supply the said End? p. 11.

Answ. There's no need of the Shadow where the Sub∣stance is enjoyed, and whilst thou (Henry) hast confessed your Supper as (its called) to be the Shadow, the Sub∣stance being Christ, thou dost but contradictorily begg the Question, calling it a Gospel-Ordinance, the Lords Supper in full Force, the Ordinance, the Ordinance.

2. Thou dost but imagine a Confirmation and Increase of Faith in, and Love to Christ by your Bread and Wine, which they cannot do, true Love and Faith being Fruits of the Spirit (which in that it can best and only supply this End, which idolatrously thou proposest to reap from thy pretended Supper) There can be no Necessity of this thy Shadow for any such End to the Soul; can there be any need of that which cannot supply the Soul, when that which best can do it is manifest? Is there Necessity where there's Plenty, or a full Supply?

3. Whether those Believers in the Apostles dayes who hoped and looked for Christ's appearing the second time without Sin unto Salvation, Heb. 9. 28. did not accor∣dingly come to experience his Appearance unto their Salvation?

H. G. Darest thou say the Spirit can best supply those Ends without making use of the means God in his Word doth direct unto?

The Usefulness and Sufficiency of the Spirit in fulfilling of its Work doth not dis-annul Christ's Precepts, p. 12

Answ. 1. I would know where the Word of God hath dictated that your shadowy Supper of Bread and Wine is the means to confirm true Faith in Christ, or increase your Love to him, or else confess thy Error; for the means

thou talkst of must have reference to what we were upon before, about your pretended Supper, or else thou art insig∣nificant and impertinent in thy discourse.

2. If the Spirit be sufficient to fulfil its Work and Of∣fice, which is to bring forth its own Fruit, what Necessity of your Shadow which cannot do it, nor so far help man, as in the leasts supply those Ends the Spirit is given for, much less help the Spirit therein which is al-sufficient?

VII. The Anabaptist's Imposition about their shadowy Baptism.

AGain H. G. is very fierce and rash for thei•…•… Water∣Baptism (or plunging People in Water) where he saith, Whosoever brings any other Gospel let him be accur∣sed, p. 〈◊〉〈◊〉:

G. W. Hereby he hath cursed all the People of God and sincere minded, both Protestants and all others in the World, who oppose and come not under the Baptists dip∣ping or plunging People in Water. The Lord sorgive him he is very uncharitable herein; for our parts, we cannot believe their Baptism to be either the Baptism of Christ or Gospel, or of Necessity and available to Salvation.

H. G. Rep. Thou hast in this manifested thy Imperfection and false Anti-christian Spirit; hast thou no more Care nor Con∣science, that thou goest about thus to belie the Innocent? Have I affir•…•…ed that Baptism or plunging Men and Women is Gospel? Have I said, it is of Necessity to Salvation? p. 13.

Answ. 'Tis both dishonest and false in thee to accuse me of an Anti-christian Spirit and belying the Innocent, for stating thy own Words and the Consequence thereof from the very Tenour of thy Discourse; hast thou not accoun∣ted your Water-Baptism or dipping Gospel, or at least part of Christ's last Will and Testament, and them accursed that bring any other Gospel? See thy other Book, pages 24, 25, 26. and have not thy Brethren declared it for the Re∣mission of Sins, and the only Way of gathering Churches 1. To teach, and then to baptize or dip them? See their Confession of Faith (Article 11.) presented to the King, and subscribed by above 40. of them.

And have not some of thy Brethren affrighted many simple People into Water, to be dipt, formerly by such

Language, as, dip or damn; and what hast thou said less, if they be accurst that own it not: Some of thy Brethren have positively affimed it necessary to Salvation on that Scripture, Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God, falsly deeming that outward Water there spoken of.

H. G. All that are accursed, are only those who bring another Gospel besides that which was given sorth by Christ, as he is King and Mediator of the new Covenant, p. 14.

Answ. And your dipping thou reckons to be given forth by Christ, thy pretended Proof being Mat. 28. 20. as be∣fore mentioned, wherefore thy case is against all that own 〈◊〉〈◊〉, or deny to be dipt; for our parts we will not be dipt by you.

H. G. I doubt not but all sincere-minded Protestants are of my Perswasion touching this matter, though we may differ about the Form and Subjects of Water-Baptism, p. 14.

Answ. Here thou insinuatest and flatters the Protestants, like a temporizer and decliner of your former Testimony, and contrary to thy Brethrens said Confession of Faith, which is wholy against that scriptureless thing of sprinkling Infants, Article 11. (as their Phrase is) and have not divers of thy Brethren deem'd it Anti-christian?

H. G. False it is and a Slander to say, that we make it essen∣tial and of absolute Necessity to Salvation, though we believe it essential to Church Communion, p. 14, 15.

Answ. Is it not essential and of Necessity to Salvation, if part of Christ's last Will and Testament, as before thou sayst? And such to be accurst that oppose it, or if the same Baptism of Christ, mentioned, Mat. 28. and Mark 16. which is annexed to believing in order to Salvation: But if not of Necessity to Salvation, then not the Baptism in∣to the one Body or Church-Communion; and then its not that one Baptism or Anti-Type which doth save (viz. The Baptism into the Name of the Father, Son and Ho∣ly Spirit) for without that Name or Power Men cannot be saved.

VIII. Their Definition of the true Saviour and his Being.

HEnry Grigg denyes the true Saviour to be the Light and Power. I afsirm (saith he) that Jesus Christ is a Man consisting of Flesh and Bones p. 30, 31. human, finite, weak, subject to Passion as we are, 94. p. 33. the true Christ consisting of a Body of Flesh and Bone, p. 31. 34.

H. G. Contrad. John declared plainly that Christ was be∣fore him, being from everlasting, before Abraham, the Son of God by Eternal Generation, truly God, David's Lord, p. 35. The Lord Jesus, the Eternal Word, p. 8. The Emanuel, p. 32. Christ the Son of the living God, p. 33.

G.W. [Animed.] Therefore its both unscriptural and absurd to assert, that Jesus Christ consisteth of a human Bo∣dy of Flesh and Bone, or is finite (seeing he was before all things, and by him all things consist, Col. 1. 17. and in∣consistant both with the Eternal Glory of the Son of God, which he had with the Father before the World began, wherein he is glorified, and his Body Glorious and Spiritual: They should have said, that he took upon him that Body prepared for him, and not that he (Jesus Christ) consisteth or is made up of Flesh and Bones, but at length they are made to grant to the Deity of Christ more than formerly; though to their own Confutation as before: And I further add, Is there not a plain Contradiction between Jesus Christ consisting of Flesh and Bone, human Nature, and that the Lord Jesus Christ is the Eternal Word from Everlast∣ing, &c. Besides, after his Resurrection he said, a Spirit hath not Flesh as ye see me have, Luke 24. 39. now for Jesus Christ to have Flesh and Bone, and for him to consist of Flesh and Bone (in his Sence) are two differing things; for to have Flesh and Bones, implies a Distinction between him the Son of God (as to his Being) and the Flesh and Bones which he had, but to consist of Flesh and Bones im∣plies he could not have a Being without them, but that he is made up meerly of human Flesh and Bones.

H. G. Doth he not evidently declare to the World, that it is a Contradiction and absurd to assert, that Jesus Christ is God and Man, subsisting in too real distinct Natures — because I said, he is Man, and that the Divinity distinct and apart from the Hu∣manity

is not the Christ, and yet also said, he is God everlasting and the Son of God by Eternal Generation, p. 16.

Rep. 1. It is remarkable how the Man shuffles, evades and useth a Subterfuge, besides my Objection, which was not at all against Jesus Christ being God and Man (take Man, as Christ is the heavenly, spiritual and glorified Man; being ascended up where he was before) but it was against his affirming that Jesus Christ consisteth of human Flesh and Bone (I distinguishing between consisting and having) seeing Christ was srom Everlasting.

2. And now also to say, he subsists in two Natures (divine and human contradicts his saying, he consists of Flesh and Bones, human Nature; for these do not consist of two Na∣tures, the human Nature is not two Natures, both human and divine, as human or earthly Nature cannot be the hea∣venly also.

3. If Christ consisteth (or is made up) of human Flesh and Bones, and be the Christ only as so considered; then how is he the Son of God by Eternal Generation, even be∣fore (as well as since) he took upon him that Body which was prepared for him, or pertook of that which the Chil∣dren had (to wit, Flesh and Blood?) If the Son of God be∣fore, was he not then Christ before? Or was he the Son of God when he was not Christ?

IX. The Hypostatical Union.

BUt H. G. instead of clearing himself in this matter he sillily (yet perversly) begs the Question thus, Doth he not deny his human Nature and glorious hypostatical Uni∣on? p. 21.

This being consider'd, together with his severe Conclu∣sion against us, of horrible Heresies, Delusions and vile Impo∣stures, as in p. 17. shews, that he has a design to render us as odious and as obnoxious as he can; for if he can influ∣ence the Powers with his own and his Brethrens implacable Enmity, and inveterate Spirit, and possess them, that the Quakers are horrible Hereticks, and vile Imposters, and that they deny the Man Christ Jesus, and the Hypostatical Union; we must be no objects of Mercy, nor fit to live among Men, but Subjects of Ruine & Destruction; we cannot herein but take notice of the persecuting Spirit, implacable and dead∣ly

Envy that is in some of these Anabaptists, tending to Per∣secution in the highest.

But to the Question, Whether I do not deny his human Nature and glorious hyp•…•…statical Union?

1 •…•…nswer, 1. That if Hypostatical signifie Substantial from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Substance; I do confess and own that the Father, the Word and holy Spirit are one Substance, or that the Oneness of Substance is applicable to all the three in Hea∣ven; •…•…or they are not three Substances.

And that the Son of God is the Brightness of his Fa∣ther's Glory, and the express Character of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Substance, Heb. 1. 3. And that therefore the Father and the Son are one Substance.

2. But that either the Son of God doth consist or is made up of human Flesh and Blood, or that these and the divine Nature are one Substance, I deny, as contrary to the Son being the Brightness of his Glory & the express Character (or Image) of his Substance, Heb. 1. 3. for human Nature and divine are not both one; though still the one Hypostacis or Substance is in all the three divine Witnesses in Hea∣ven (whose glorious hypostatical Union we never denyed) this is further opened in our Books, viz. The Divinity of Christ, &c. Serious Apollogy, 1. Part, Chap. 3. Howbeit if we cannot own these to be Scripture-Language, viz.

• 1. That Jesus Christ consisteth of human Flesh and Bone.
• 2. That the glorious hypostacical Union consists of a human and divine Nature, or that they are hypostatically one; he should bear with us, till he produce us plain Scripture for those Positions and Words.

X. His Charge against the Quakers Principles and Doctrines (of the Light within) proved impure, vile and ignorant; and the Spiritu∣ality, Divinity and Sufficiency of the Light within further asserted.

ANd again H. G. is very vile and impure in affirming the Quakers Principles and Doctrines of the Light within to be impure and vile, p. 17. (note that before he accused the Quakers Principle of the Light within, now its the Princi∣ples, that is, all our Principles about the Light within he accuseth to be impure and vile) which is also still contra∣dictory to his confessing, that Christ as the Eternal Word enlightneth every Man that cometh into the World, or

that the Light in every man is the Light of the Eternal Word, or a spiritual Light flowing thence: This he hath granted, and this is one of our Principles and Doctrines, which he hath accused with Impurity and Vileness, as be∣fore, which must needs strike the Principle of Light it self (though I would believe he might not intend so badly as his Words import) while we assert it to be what it is as manifest in Man, as,

• 1. That Christ as the Eternal Word enlightneth every Man, &c.
• 2. That as the Eternal Word, his Light is spiritual and divine, as the Word it self is, which is the true Light en∣lightning every Man.
• 3. That therefore this Light in Man being sincerely obeyed and followed, it will guide and direct man his Way out of Darkness and Sin to God and Christ the Giver of it, and so to Life and Salvation.
• 4. That men are not condemned, nor can they be left without Excuse for want of Light sufficient given them; but for their Disobedience and Rebellion against the Light that God hath given them; which therefore is sufficient.
• 5. By these we do deny their Predestinarian partial Principle, that concludes, That God hath not given a suf∣ficient or saving Light or Grace, to every Man; but that he hath refused it to the greater part of Man-kind, as ha∣ving from all Eternity particularly designed their Damnation, Destruction or Preterition: This we cannot own, though it be the Doctrine upon which much of these mens oppositi∣tion is grounded against God's affording Sufficient Light to every man, the Sufficiency thereof, and our Vindication of it as it is; for which this Opposer, and his Assisters in his work, most blasphemously, and outragiously cry out a∣gainst us, in this Language, viz. The great Darkness of these Men who cry up Light and Power within; This Wile of Satan, and Cheat of Anti-christ; the Vileness and Impurity of which Principle, &c. And all this in his pretended Light from the Sun of Righteousness, p. 31. and 48. which he should ra∣ther have called, Darkness from the Son of Perdition.

Howbeit H. G. is made to give us a little better Lan∣guage concerning the Light within, where he saith, viz.

I acknowle•…•…ge the Light which is in all, and do esteem it, and have a Regard to it in its place, and do say, it witnesses for God,

and serves for the End and Purpose (when obeyed) for which is was given unto Man, p. 18.

But for what end it serves and is given to Man (if it be neither saving nor sufficient to lead from Sin) he tells us not, nor to what End it can guide men singly following it; what Esteem or Regard soever he pretends he hath to this Light within, it appears he hath made little Tryal or Proof of its Testimony for God by obeying its Directions and Guidance: We may see what Esteem and Regard this Man hath to the Light within, when he counts it great Darkness to cry up the Light and Power within, and this a Wile of Sathan and 〈◊〉〈◊〉 of Anti-christ.

What horrible Atheistical Stuff is this, thus to cry down the Light and Power of God within? And then deceit∣fully to evade and say, it was the Quakers Doctrine and Prin∣ciples; that which you Quakers speak of it is abo•…•…inable, and to be detested by all good Christians, p. 18.

What's now the Matter, what do the Quakers speak of the Light within that's given to every Man?

H. G. It was never bestowed upon man to be made an Idol of, and set up in the 〈◊〉〈◊〉 of God.

Answ. The Light of the Eternal Word neither is (nor can be) made an •…•…dol; for that which is divine (as is this Light) cannot be too much loved, esteemed, set up or obeyed.

H. G. It is Blasph•…•… to say, it is the divine Essence.

Answ. To what place wilt thou limit or confine the di∣vine Essence? In him was Life, and the Life was the Light of Men, is this divine, yea or nay? If divine, is it not a Light of the divine Being.

Whereas H. G. to prove the Quakers Doctrine and Principles concerning the Light within impure, and vile abo∣minable, and to be 〈◊〉〈◊〉 by all good Christians, p. 18. He fur∣ther adds these Positions by Way of Charge, viz.

• 1. It is a vile and wicked thing to say, it is the Lord Jesus Christ, the Lamb of God, the great Prophet God promised to raise up.
• 2. It is a vile Error to say, it is the holy Spirit or blessed Com∣fortor, for that Christ s•…•…ith, the World could not receive.

Answ. H. G. should have been so ingenuous as to have cited the Quakers Books and pages, first to prove these to be their Doctrines and Principles, and that in their own

very Words before he had so severely charged their Do∣ctrines and Principles about the Light of Christ in every man, which till he doth, I must deny him to be either an impartial or true Stater of our Principles, and state them in our own Words, as, 1st. We confess that Jesus Christ (as the Eternal Word) enlightens every Man with his own divine Light or Life which gradually appears in Man, and shews it self by Measure; but God gave not the Spirit by Measure unto Jesus Christ the great Prophet; therefore we do not call every Appearance of Light the whole Christ: And according to H. G's Definition of Jesus Christ, as con∣sisting of human Flesh and Bone, he is not in any Man; but we knowing him after the Spirit, and that he is God over all, he is spiritually in his Saints in Union with them, and known to them, and his Presence is unlimitted; he was in the World, and the World knew him not, whose Pre∣sence enlightens Man-kind with an immedia•…•…e Light from himself, which is able to reveal Christ himself, as he is only peculiarly revealed in the Saints, who have obeyed his Light.

2. The Gift, Enjoyment and indwelling of the holy Spirit as Comforter is a peculiar and glorious Manifestation of Life, only received by those that obey the Measure of that spiritual and divine Light within, which is freely given of God to all, wherein they tha•…•… wait upon God, obtain more Power and Vertue from him, who giveth the holy Spirit to them that truly ask him from a Sence of its Ver∣tue and Light within, in which they are only capable of receiving the powrings forth of the holy Spirit, and abun∣dant Shedding thereof on them, as those that receive the Measure of his Discovery or Appearance in them: And though the rebellious World doth not receive or accept of this holy Spirit, nor see his Glory as an indwelling Com∣forter; yet some enlightning Appearances and Opera∣tions thereof, do at times reach the men of the World to their Conviction and Reproof, often striving with Man to perswade him out of his Sins and Iniquities. And if the holy Spirit be God, his Spirit is unlimitable, filling Hea∣ven and Earth, &c. Whether shall I go from thy Spirit, or* 1.27 whether shall I flee from thy Presence, see Psa. 139. 7, 8, 9. and his Presence is to Man an enlightning Presence, and Thine incorruptible Spirit is in all things, therefore thou chasteneth them measurably, by putting them in remembrance of the things

wherein they have offended, that leaving Wickedness they may be∣lieve in thee O Lord.

3. H. G. Abominable it is to say, 'twill cleanse from all Sin and eternally save those that obey it, p. 18.

Answ. The Life which is the Light of Men is both clean∣sing & saving in the least degree of it, to them that obey it; and it doth not in the least deny Christ to be the Saviour, to say, that his Life or Light in Man is saving, being di∣vine, and that by which the obedient come to know and follow Christ, and thereby receive the Light of Life and Power to become the Sons of God, and the Kingdom of God, which Christ said is within you, is compared to a little Leaven, a grain of Mustard-Seed, which therefore hath a seasoning and growing Vertue in it; he said, be∣lieve in the Light, that ye may be the Children of the Light; and this Light Men ought to walk in, of which its said, as yet ye have a little Light in you (as some read it) walk while ye have the Light, and in walking in the Light, the Blood of Jesus Christ is received, which clean∣seth from all sin.

1. Were it not a vile Error for any to affirm, that that Life which is the Light of Men, is neither Divine nor a Saving Light of Christ or Holy Spirit in any De∣gree of it?

2. And art not thou H. G. vile and wickedly erronious, to give out such Language, as, This Wile of Satan and Cheat of Anti-christ, that appears blasphemously to reflect upon the Light and Power within, as before, in calling it a Wile of Satan and Cheat of Anti-christ to cry up Light and Power within: And now to refuse believing in the Light which enlightens every Man that cometh into the World for Life and Salvation, p. 19 though it be the Word which is Christ that so enlightneth every Man.

XI. His sad and impious Prayer against the Light in all, which Light is proved of the same Nature (or kind) with the Witness in Believers.

H. G. GOd forbid, that I should ever own their Principle of Light in all, that doth so clearly tend to the ra∣cing* 1.28 out the grand Fundamentals of the Gospel, p. 52.

H. G. [Contrad.] Praises and Hallelujah to God for ever,

who hath given us that Witness in our selves of which thou 〈◊〉〈◊〉-est, p. 54, 55. which Witness his Sister spake of, was the Light which reproves for Sin, to own and believe in the Light that enlightneth every Man that cometh into the World, p. 8. and 29.

G. W. Animad. See what a sad pass these men are grown to, and what kind of Prayers they offer to God against his own Light and witness within, and how contrary to the Gospel Spirit and Light they are.

H. G. Rep. G. W. belics both me and my Sister in what he saith here; for the Witness she spoke of is not the Light which re∣proves for Sin, which is in every one that cometh into the World, though I confess, she bids me believe in the Light that reprov•…•…s for Sin, which lighteth every one that cometh into the World, 〈◊〉〈◊〉 contrary-wise she mentioned the Words of the Apostle John, 1 Joh. 5. 10. He that believeth hath the Witness in himself, p. 19.

To this I answer, Let all moderate and impartial Rea∣ders both thy Sister and others judge, whether I have be∣lyed thee or her in this Matter: And how quarelsome and peevish thou art; could she intend contrary-wise or another of this Witness of God, then of that Light which enlightneth every one that cometh into the World? Thou shouldst have asked thy Sister, if she doth not own the true Light (that enlightens every Man) and the Witness o•…•… Word, which he that believeth hath in himself, to be one and the same? And hast not thou confest, that Christ, AS the Eternal Word enlightens every Man? which he that believeth hath in himself, as having (through the Light given) received Christ the faithful and true Witness (who stands at the door of Man's Heart and knocketh) so as in true Union with him, and Knowledge of him to experience his Indwelling, as he dwelleth in us, and we in him, if we keep his Commandments; and thus the true Believer hath the Witness in himself, which that thou mightst experi∣ence, was thy Sister's wholsom Advice to thee, to believe in the Light that reproves for Sin, which enlightens every one that cometh into the World; and so thou mightst in Love and Humility have received the Witness in thy self, which if thou hadst obeyed, thou durst never have prayed so wickedly, as, God forbid that ever I should own their Prin∣ciple of the Light in all (contrary to thy pretended Praises and Hallelujah to God for the Witness within) neither co•…•…ldst

thou have opposed the Witness in the Believer to the Light which reproves for sin (which enlighteth every man) as thou hast done.

H. G. This Witness through Grace I in measure do Experi∣ence, not that I believe in that Light which every man that cometh into the World is inlightened with, for Life and Salvation that is insufficient, &c. pag. 19.

Answ. If thou rejectest the Gift or Measure of the Light or Life of Christ within, thou rejectest the saith∣full Witness, Christ the Giver, and canst not know him to be thy Saviour, while thou art disobedient to his Light within; and Christ and his Light in man are so insepe∣rable, that he who obeys and believes in his Light with∣in, he and his Faith must needs have a dependance upon Christ the Enlightner (who is the Object, Author and Finisher of Faith) and so upon God, who is the Foun∣tain of Light, who shineth in man's heart, to give the knowledge of his Glory in the Face of his Son; and here∣by is the benefit of him as the one Offering, and the ver∣tue of his Blood known; that both Sanctifies and makes Perfect.

XII. His Groundless Comparison and Distinction (between the Light of God in Man, and the Light of Christ or Gospel) further Refuted.

ANd whereas in thy other Book from, Rom. 1. 19. and Chap. 2. 14, 15. thou callest the Law or Light of God in men; The Law or Light of the Moon, to Guide their Paths, by which they are taught their duty to God in morrals, but understand nothing of the glorious Mystery of the Gospel, pag. 6•…•….

To this I Answer, 1. Those Gentiles mentioned in Rom. 1. had a Sight and Knowledge of the Invisible things of God even his Eternal Power and God-head ver. 19, 20. was this but the Light of the Moon? and was there no∣thing of the Gospel or Mystery of it in this, whereas the very reason of their becoming foolish, vain in their Imaginations, darkned and reprobated in their minds, was that, because that when they knew God they glorified him not as God, ver. 21. they did not like to retain God in their knowledge, ver. 28. Therefore if they had conti∣nued in the Light given them, glorified him as God, and retained him in their knowledge, they had been preserved

unto Salvation out of that dark reprobate state, and out of those gross evils which they fell into.

2. Those Gentiles mentioned, Rom. 2. 15. were accused or excused according to that Light or Law of God in their hearts, and the secrets of them and all men to be Judged by Jesus Christ according to the Gospel; but could this be, or were it Just, if there were no Law nor Light of Jesus Christ and Gospel given men? are they and their secrets to be judged by a Law or Light which they never had in secret? for my Part, I know none so gross and partial as to affirm it on any serious Thoughts or Consideration.

3. If the Light of God and his Knowledge be but the Light of the Moon, and the Light of Christ the Light of the Sun; how doth he demonstrate this difference between God and Christ, and the Light of each? and wherein the Glory of the one so far exceedeth the other? or can any suppose there is a Light proceeding from Christ as man, that so far excels the Light flowing from him as he is God, or the Eternal Word, as the Light of the Sun doth the Light of the Moon? what Scripture hath H. G. for this distinction? are not God, and Christ, and holy Spi∣rit One, and one Eternal Light and Fulness in their own Being, and so the Light immediately shining or flowing thence unto man's Heart and Conscience one Divine Light though manifest by degrees, and in several measures, being still one in kind in man.

And this which H. G. calleth the Law or Light of the Moon is granted to be,

• 1st, The Light of Jesus Christ as the Eternal Word.
• 2dly, That which may be known of God, manifest in men.
• 3dly, That Light which gives the Light and Knowledge of God and his Eternal Power.
• 4dly, The Law written in the Gentiles hearts, who were a Law to themselves: to which I add, If men truely believe in, and obey the Light of the Eternal Word in them; and retain the sence and Knowledge of God, as therein they receive it, they will find Preservation and Acceptance with God; for is the Improvement of any more then what's given required?

XIII. His belying us with denying the Man Christ Jesus, to cloak his own Absurdity and Ignorance of Christ and his Being.

AGain H. G. To prove thy slanders, 1. That we deny the man Christ Jesus; 2. That we are found daily in the Sight of all Persons, denying that man to be Christ, who was born of the Virgin, &c. pag. 20, 21. Thou judgest us insolent for saying we are falsly accused and guilty of this; If it be ab∣surd (as we judge it is) to say Christ doth Consist of a human Body of Flesh and Bone, pag. 21. which is thy own absurdity.

To these I say, Though we never deny'd the man Christ Jesus, nor him to be Christ that was born of the Virgin, (according to the Flesh) yet I must still count it absurd to say, That Christ doth Consist (or is made up) of a hu∣man Body of Flesh and Bone, for that, 1. because Christ the Son of God was, and had a Being before he took upon him that Flesh or Body in the Virgin; 2. Because that when he took upon him that Body, and even in the dayes of the Flesh, he was spirit as well as had Flesh. 3. In that he is ascended up where he was before, and far above all Hea∣vens, and is glorified with the same Glory that he had with the Father before the World began, 4. He was be∣fore all things, and by him all things consist; this is truely our Christ and Saviour.

But If your Christ doth consist of a human or earthly* 1.29 Body of Flesh and Bone, our Christ who consisteth of quick∣ning spirit, and heavenly Body (of divine Life and Light, a spiritual and glorious body) is above you and yours; so we must leave you Anabaptists, with your earthly Christ, consisting of a human Body of Flesh and Bone, together with your empty and lifeless Shadows; and your darkness and enmity wherewith its you that are stirring up Smoak and Darkness with prejudice against the Truth, the true Light, and against us for bearing witness thereto.

XIV. That Scriptural Distinction between the eternal Son of God, and the Body Prepared sor him, further maintained, and the Anabaptist Pers•…•…cuting spirit Reviling and Trad•…•…cing the Innocent, Reproved.

AS touching that distinction of the Christ, and that Body which was prepared for him, which he took up, and dwelt in (as hinted in a book, entitled, Some Principles of the Elect People, &c. p. 116. and 117 which he cites as a proof that the Quakers are found daily denying the man Christ) This can be no denying of the Man Christ, as in that Body, unless either that Body alone was Christ, with∣out the Spirit, or the names Christ, the Anointed, or Son of God, did originally, strickly and solely belong to the meer Flesh or Outside, and that the Son of God was not in being before he took upon him that Body, which I know none own but such as deny his Divinity and eternal Generation; sor that Flesh or Body is sometimes called the Body of Jesus, this Temple, the Form of a Servant (which he took upon him) a Body prepared for him; and HE Jesus Christ come in the Flesh, &c. Also in the said Book you are asked, what that is which appeared in the Body? whether that was not the Christ, before it took up the Body, after it took up Body, and ever? p. 117. yet far be it from us to deny Christ being truly Man, because we confess his Divinity, or to deny him in any of his Appearances either in the Flesh or Spirit, for he was truely Christ the Son of God when miraculously conceived and Born of the Virgin Mary; and his Name was also called Immanuel, God with us; now, dare you say, that all these eminent names and Divine Appellations given to him, when in the Flesh, did most properly and originally belong to the Flesh or Body; and not rather to something more Eminent and Divine therein?

Again, if the Quakers were so notorious g•…•…ilty of horrible Heresies, Delusions and vil•…•… impostures, as this Opposer saith, and that they are found daily in the Sight of all Persons deny∣ing the Man Christ Jesus, and appearing to all men to be Ba∣bylonish rather then H. G. and other Baptists, pag. 17, 20, 21, 22.

Why then do divers of you Anabaptists and Dippers so fret, rage and turmoyle your selves against the

Quakers, if they be so apparently Erronious and Babylo∣nish in the Sight of all Persons, what need is there then of your scribling so many Books and Pamphlets against them in this time of Liberty, as if you could not demean your selves quietly, unless you see them under Persecuti∣on? for with that you appear most quieted; But still your striving, raging and clamouring against us doth imply you have lost ground, and you cannot inforce such a belief in people against the Quakers as you would; thou∣sands have secretly a Witness for us and a better belief of us then that we are such horrible Hereticks, or vile Impostors, as daily in the sight of all deny the Man Christ or are Ravening Wolves, &c. as this old angry Anabaptist would have them believe; who also prays in his Conclusion thus, viz. The Lord deliver Christ's Poor Lambs from being preyed upon and de∣voured by ravening Wolves.

There's two things to be Considered in this man's thus praying.

1. How This agrees with the Doctrine of personal electi∣on from eternity (as held by some of his Brethren) whe∣ther those they all count so unchangeably, and particularly elected, are or can be in any such danger of being de∣voured?

2. His great Care over these poor Nations, in praying the Lord to deliver them from Horrible Heresies, and vile Impostures, p. 17. as if the•…•…e Anabaptists were so National In their Dipping-Church and Society, or as if they were either devout members of the National Church, or these poor Nations were mostly Anabaptists, or ready to be dipt by them; Is it not easie to see these Men's temporizing Hip∣pocritical Insinuations, and all in the height of their Envy to persecute and run down the poor despised Quakers, if it were possible? but the Lord God who hath stood by us in our Tribulations and Sufferings will disappoint their ma∣litious Design, and frustrate the Tokens of Lyars; and the Pit which they have digged for us, they shall fall into themselves.

As for H. G. his saying, He never saw yet any distinct solid Answer given by G. W. to any Book which hath come out against them, pag. 2•…•….

I must leave that to God's Witness to judge of, and to those that are free from Prejudice and Partiality against me, which I am sure. H. G. with some of his Brethren are

not, who hath little cause to boast of his Answer as any Sol∣lid Piece, that so much savours of Envy and Reviling.

XV. A Warning and Reproof to Hen. Grigg, &c.

Hen. Grigg

ITs high time for thee to Repent, Lest in thy old Age thou beest cut off in the Guilt of Enmity and False∣hood, who hast turned thy back of the Light of Truth in thee, which through Judgment would have reformed thee, the testimony whereof thou art now turn'd against: Re∣pent, Repent, Lest thy dayes and visitations from God be Extinct in utter darkness and thou have thy Reward therein among Hypocrites and such as contentiously resist the Truth.

Thou sayest thou art outwardly decayed, and the time of thy departure is at hand: Light Sun p. 73, 74. And concludest, Now (Reader) if thou hast received any spiritual Benefit from what hath thus occasionally been written, by a poor Worm, Weak∣ling and nothing Creature, &c. p. 94, 95. To all which I say, 1st, It is high time for thee to be better Prepared for thy Departure, by a true and unfeigned repentance of all thy Prejudice and hard Speeches against a People fear∣ing God and their Principle (which is on the behalf of the true Light in man) 2dly, Thou hast entered into a War troublesome, and Contest against that which will be too strong for thee and thy Assistant, when thou shouldest ra∣ther prepare for a Rest. 3dly, What thou hast written sa∣vours too much of Flesh and fleshly Conceits (which are a∣gainst the Spirit and Light within) to afford spiritual Be∣nef•…•…t to the Reader. 4thly, [Occasionally written.] What oc∣casion to print and publish such a Book, so much reflecting thy natural Sister? Was a private Letter from her such a great Occasion to print both it, and perverse Commenta∣ries upon it against her? Didst thou herein do like a natu∣ral Brother? or didst thou and thy Brethren think this would be a good Expedient to work a Conviction upon her, In∣famously to notifie her to the World, in print for a private Letter, wherein was much wholesom Advice to thee? Oh, shame upon such a Procedure as this of thine against thy Sister! 5thly, [A poor Worm, Weakling and nothing

Creature] What is this to shew thy Humility and self-A∣basement? thou hadst shown more of that in Silence; a Fool is sometimes counted a prudent Man by keeping silent, who otherwise bewrayes his Folly, in uttering words, as some men shew their Pride and Hypocrisie by endeavouring to appear humble. 6thly, [Nothing Creature] Should another tell thee so in earnest (in shewing the Nothingness of thy Work) thou hast produced; •…•…t is probable thou wouldst not take it well: Some, while they discommend themselves, would have others commend them and their Work: But to thee [nothing creature] and thy Brethren (that have assisted and encouraged thee in thy Work against the Light within, and against us who believe in, and confess to it) we may say, Produce your Cause, bring forth your strong Reasons; behold ye are of nothing, and your Works of nought, and Abomination is he that chu•…•…eth you, Isa. 41. 21, 24.

Lay aside your Envy, Pride, Hypocrisie, vain Imagina∣tions and Conceits; and come down and stoop to this Light within, which at times convinceth and reproves you of your Iniquities, that you may be Reformed, and the Reproofs of Instructions may be the way of Life unto you: Otherwise the Light within will pursue you to your Condemnation.

XVI. The Baptist's nine Questions Answered.

THat the Reader may perceive the man is uncertain, and argues Doubt•…•…ulness in his severe Charge before (of horrible Heresies, Delusions, vile Impostures, ravening Wolves, &c.) against the Quakers — note, that at last he puts Questions to us about the same Things whereo•…•… he hath accused us, which he needed not have done, had he either been certain, or had any such plain or real Advantage against us, as he hath pretended.

His Questions (to which he desires direct and distinct Answers) are as followeth.

First, Was he the Christ and true Saviour that was born of the Virgin yea or nay?

Answ. Yes, he was the true Christ, the Son of God, both then and before he took on him that Body, or was so born.

2dly, If you say he Was, I query, whether that same Christ be in the Heart of every Man and Woman?

Answ. The same Christ is spiritually in (yea, revealed and dwelling in) the Hearts of true Believers and Saints, and they in him, but not so in every man, though he enligh∣tens every Man, and in his Light he is to be revealed and known.

3dly, Whether he that you own to be the Christ, and true Savi∣our was put to death, or Crucified on the Cross?

Answ. As concerning the Flesh he was.

4thy, Whether you believe there is any other Christ then what is in the heart of man, yea or nay?

Answ. The true Christ is but one and the same for∣ever, though variously manifested, as both in the Flesh and in the Spirit, both In his Flesh or Body Intirely (wherein he came unto his own, the Jews, who received him not) and spiritually in his followers who have recei∣ved him; for he said to his Disciples, he that is with you shall be in you; and to his Father, I in them, and thou in me, &c. that the Love wherewith thou hast loved me may be in them, and I in them; but thus not universal∣ly In Man, though in some Degree and Sence he appears universally in man.

5thly, If that Body that was nailed to the Cross, was but as a Garment, which the true Christ did wear, or as a House in which he did dwell: why may not any other Man in whose Flesh Christ is manifested, and doth dwell, be called the Christ, as well as Jesus of Nazareth?

Answ. There's not the same Reason for any other man to be Called the Christ.

• 1st. Because of his divine Pre-existence, both before

• he took upon him that Body or Flesh, and before man or other things were made, which God created by Jesus Christ.
• 2dly, Because of his Miraculous Conception, as Con∣cerning that Body.
• 3dly, Because he was anointed with the Oyl of Glad∣ness above his Fellows.

Lastly, He that compared that Body or Flesh, which he took upon him to a Garment or House, intended no Detraction from the Honour or Dignity of the true Christ; for his Flesh was called the Vail, his Body, the Body of Jesus, this Temple, the Form of a Servant, and his Saints are his Members.

6thly, If you own the man Christ, why do you affirm it a Contradiction to say, he is God, of the Substance of the Father and yet truly man, made like unto us in all things, sin only ex∣cepted? For either he must be meer Man or 〈◊〉〈◊〉; or else it cannot be any Contradiction. And if you say, 〈◊〉〈◊〉 〈◊〉〈◊〉 Man, then you seem to side with those Jews that 〈◊〉〈◊〉 Saviour for Blasphemy, in that being a Man he made 〈◊〉〈◊〉 〈◊〉〈◊〉, Joh. •…•…0. 33. and if you say, he is meer God; doth it not then clearly fol∣low you deny the man Christ?

Answ. Thou hast herein Queried like a disingenious Shuffler, to obscure thy own self-Contradiction, and to re∣proach us; whereas thy Contradiction was not between Jesus Christ's being of the Substance of the Father, and yet truly Man in time, but between his being from everlast∣ing the Son of God by eternal generation (or of the substance of the Father) and thy asserting, that Jesus Christ consisteth of human Flesh and Bone, which (to be sure) the Substance of the Father doth not consist of.

But Let H. G. and his Assistants Shuffle off this Con∣tradiction if they can. But 'tis no Contradiction to say that the Son of God in his divine being, is God, and that he took upon him the pure being of Man, and a body prepared for him, and is the heavenly Man, the Anointed of God.

7thly, I query, whether you own any other Resurrection then what (you say) you experience within?

Answ. We believe and own a farther Attainment of the Resurrection (which with respect to a future State in Glory may be called another) then what we yet expe∣rience, though we have attained to a good Degree and Experience of our rising in and with Christ, who is the Resurrection and the Life, and in him is the Saints ever∣lasting Rest and Glory.

8thly, Whether you believe that that body of Flesh and Bone, which is laid in the Grave (respecting the Matter or Substance of it* 1.30) shall by the mighty Power of God be raised from the dead at thelast day?

Answ. As Flesh and Blood shall not inherit the Kingdome of God; so I query, how the same Flesh and Bone 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…lood should inherit the Kingdome of God? or how 〈◊〉〈◊〉 〈◊〉〈◊〉 be the same (Flesh Blood and Bones) after 〈◊〉〈◊〉 to dust without any new Creation, as some Baptists affirm?

9thly, Whether that man (whosoever he be) doth not deny the Refurrection of the dead, who doth deny the same IT which is sown (and shall rise) mentioned 1 Cor. 5. 38. 〈◊〉〈◊〉 Intend the same Body (respecting the Matter or Substance of it) which was buried and laid in the Grave? Answer plainly without Equivocation.

Answ. There is an Ambiguity and Fallacy in this Question; for in some Sence a Man may deny that the self same IT which is sown shall rise (as the Apo∣stle did, where he answered such Querists as thou art; Thou Fool, thou sowest not that Body that shall be: for which he Instanceth Wheat or other Grain) and yet not deny that IT which is raised, nor the Resur∣rection of the dead; though that IT which is the natural Body, and that IT which is the spiritual Body,

are not both one and the self same; neither are celestial and •…•…errestrial Bodies one and the same.* 1.31 And what that IT is, to which God giveth a Body as it plea∣seth him; (and to every Seed his proper Body,) And what is that body given to it these Baptists have not yet resolved; nor given a sensible Answer to; Al∣though Thd. Hicks, faith, That the Body given to it* 1.32 is the same, for Substance the same that was sown, (viz. the body of Flesh and Bone•…•… In this many of them agree.)

But their Elder Brother, Thomas Collier appears of ano∣ther mind in his Marrow of Christianity; where concerning the Resurrection, he saith

This Truth is by some denyed, and by others too carnally looked upon, some thinking that our Bodies of Flesh shall be raised, in the same Form in which it dyed, &c. p. 93.

And further he saith;

That the Form in which they shall be raised that is in a Spiritual Form, not in a Fleshly, for as the Spirit of Christ raiseth us up in the S•…•…irit, while we are here; so it shall raise up our Bodies in the Spirit at the Last Day; it is Sown a Natural Body, it is rai∣sed a Spiritual Body, &c. p. 94. Col. 3. 3. When Christ, who is our Life, shall apear, we shall appear with him in Glory, all Flesh shall be swal∣lowed up in Spirit and our Bodies shall be chan∣ged and made like his Glorious Body; all things that offend shall be done away, and we shall be made Eternal, one in the Father and in the Son, and in the Spirit, &c. One in Glory, this for the Saints is enough to know; besides, what shall be we do not know, it is an Height and Depth, a Length and Breadth unsearchable, p. 95

.

Thus far Tho. Collier.

These passages of his, I desire that Henry Grigg, Tho∣mas Hicks, and William Burnet, &c. may consider, and compare with their own carnal Conceits and Doctrines, about the same Flesh; and see how Inconsistent they are: Its evident that: Thomas Collier, did aim at more Spirituallity in the Resurrection, then

these men do, he confessing, It should be in a Spiritual Form, and not in a Fleshly; and that it is by some too carnally lookt upon, &c.

And Indeed, it is too much Carnality, and Gros∣ness of Opinions and Thoughts: that darken too many from a spiritual Apprehension and divine Understand∣ing of Things Eternal and States Immortal; which are only and truly seen in the Light, which is Divine, and Revealed by the Eternal Spirit, through which •…•…nly the things of God are Truly Known.

THE CONTENTS OF A Bill of Excommunication, Exhibited by the Baptists at CHICHESTER; Together with a Brief Answer thereunto.

THe Evils for which the Church of Christ Meeting at* 1.33 Chichester have cast out of her Communion John Richardson.

Answ. We deny you to be the Church of Christ; you do but presume and beg the Matter in Controversie; you are in Envy and Darkeness, as will further appear from your Blasphemy against the Light; for if we say, we have Fellowship with God, and walk in Darkness, we lye and do not the Truth; but you pretend your selves to be his Church, consequently, to have Fellowship with him, and yet both walk in Darkness, and slight the Light within, and dispise Exhortation to harken to it; therefore you lye (in saying you are the Church of Christ) and do not the Truth; so that in the Name and Power of the Lord Jesus Christ, we deny your pretended Power and Authority of Excom∣munication and Condemnation.

First, For withdrawing himself from the Church of Christ* 1.34 refusing to come to her Assemblies which practise is sin.

Answ. You blind and confused Men; did you not say just before, that your Church had cast him out of her Communion: but now you excommunicate him for with∣drawing himself from you: It seems then, he excommu∣nicated himself, there was no need of your Excommunication.

2dly, For siding and taking Part with William Steel,* 1.35 in some of these things for which the Church did deal with W. S.

Answ. What these things are, will further appear hereaf∣ter, together with these Baptist's Envy and gross Ignorance.

3dly, For siding, owning and mixing with the People called* 1.36 Quakers, who are of diabolical heritical Opinions, who under Pretence of Preaching up, that all Persons should harken to a Light within, do say, that Light is Christ.

Answ. Oh you malicious Blasphemers, you dark Cheats, and blind Guides: is it either diabolical or heretical to preach that all Persons should hearken to a Light with∣in? Or, that Christ is that true Light, that enlighten∣eth every Man coming into the World? For that's the Quakers Doctrine; and that in him was Life, and the Life was the Light of Men; is it diabolical, that they should take heed to this Life or Light which is both supernatural and divine? Oh you dark, sottish, Night∣Dreamers, when will you come out of your gross Darkness?

In which saying of theirs, there is these two abominable Lyes,* 1.37 first Lye, is their saying, that Christ is in every Man that cometh into the World, whereas the Scriptures say, where Christ is in Persons, the Body is dead to sin, &c. there is a People without God and Christ — in a reprobate State, in a Course of Life unappro∣ved of God — though under a Profession, as the Church at Corinth was — surely then may such be accounted without Christ, that are neither under a Profession nor Practice.

Answ. 1 You might as well deny Christ's Divinity and Deity, or his being the Eternal Word, as deny him to be that Light that enlightens every Man, or his Life to be the Light of Men.

2. Again, Its not our Doctrine to say, that Christ is so in every Man, prevailing or ruling, as that the Body is dead to Sin, nor is he revealedly or unitedly in every man; which the Phraise, Christ in you, or Christ dwelling in you, imports and includes the Saints being in him, as he saith, I in them and they in me; yet in some Sence, he is in all, and through all; or else he could not be God, nor Omni-pre∣sent;

and some Baptists themselves have confest, that Christ in Respect of his divine Nature, is every where; therefore he must needs be in Man; and in Respect to his divine Na∣ture, he is God, and God is Light, and in him is no Dark∣ness at all: They that are without God, and without Christ, and Reprobates, &c. Ephes. 2. 11, 12. 2 Cor. 13. 5. 2 Joh. 9. they are without God and Christ, or as being Strangers to both, and without the true and living Knowledge of them not as if God or his Light were limit∣ted to a Distinct or Remoteness of Place from them. For then, how were he either infinite or omni-present? But, as he was in the World, and the World was made by him, and the World knew him not, so some are without God; and know ye not how that Jesus Christ is in you, except you be Repro∣bates? But you know not either Jesus Christ or his Light in you, who are blaspheming against his Light that is in every Man.

And having taken up the diabolical Conceit of having a* 1.38 Christ in every Man; then followeth the next notorious dam∣nable Heresie; namely, That Persons are to hear this their new conceited Christ, viz. The Light within; and so by this mears, preach down the Authority of the Scriptures; and so end•…•…a∣vour to undermine the true Gospel-Faith and Practise of Gos•…•…el Appointments.

Answ. 1. If it be a diabolical Conceit, that Christ is in some sence or degree in every man; then your own Brethren are guilty thereof, whose Concession is, that his divine Nature is every where; but I deny your Charge, it being blasphemous.

2. Your calling the Light within, a conceited Christ, and notorious damnable Heresie, that persons are to hear the Light within. This containes a two-fold blasphemy, both against the divine Principle of Light, and Doctrine di∣recting to it; for the Life which was in the Eternal Word, is that Light of Men which we affirm they ought to turn to, fear and obey, or else they perish; and so will you, if you continue in your Darkness, Envy and Blasphemy against the Light within.

3. You grosly bely us, in accusing us with preaching down the Authority of the Scriptures, underminding the Gospel Faith and appointments in our preaching up the

Light within; for without the minding and following the Light within, Men can neither truly understand the Scrip∣tures, nor come into the fulfilling of them, nor acceptably practice the Lord's Requirings or Appointments in the Gospel and new Covenant: And now comes into the true Gospel-Faith; but they that obey and believe in the Light, as Christ commanded, when he said, believe in the Light, that you may be the Children of the Light, you theresore who term this either damnable Heresie, or a conceited Christ, are guilty of damnable Doctrine against Christ's Doctrine and Light within: Had you been in his Dayes, its probable you would have joyned with the hypocritical Jews who persecuted Christ, with your Bill of Excommunication against him and his Apostles.

By such a Scriptureless Notion as is [Harken to the Light* 1.39 within] which Saying, is not only Scriptureless, but against the Scriptures, or the Way of God noted in the Scriptures of Truth.

Answ. You have said your worst against the Light within before, shewing that you do not harken to the Light of Christ within, but to your own Darkness within; however that you may see your Ignorance, & be convinc'd, that to harken, to obey, or believe in the Light within, is neither against the Scriptures, nor any Scriptureless Notion, as you falsly call it: See, Joh. 1. 4. 9. Act. 26. 18. Joh. 12. 36. Psa. 56. 13. Job. 25. 3. 1 Joh. 1. 7. Isa. 2. 5. 2 Cor. 4. 6. Rev. 21. 24. 1 Joh. 2. 9, 10.

For when Saul (who afterwards was called Paul) was conver∣ted,* 1.40 the Lord did not say, harken to the Light within thee; but go to Ananias, &c. Nor when the Angel was sent to Corne∣lius, did he Say, Harken to the Light within? but send for Peter, &c. Nor those that enquired of the Apostles what to do, the Connsel was not, Harken to the Light within, but Repent and be Baptized, Act. 2.

Answ. How grosly, silly and false is your arguing Asser∣tion (which is but Mat. Caffin's old Stufflong since answer'd) for was not Paul converted to the Light within, when he was sent to turn others from Darkness to Light? and what was that that prict him before? and could either hehave a Vision

of Ananias, or Ananias a Vision of him as praying, or could he be filled with the holy Ghost, as Ananias told him without respect to the Light within? How could he re∣ceive the pouring forth or Gift of the holy Ghost without regarding the Light within? And what is that in the Con∣science, which the Preaching of the Gospel is manifest unto? And did not Peter preach him and his Name to whom all the Prophets gave Witness? Act. 10. 43. And was not he that Light of the Gentiles promised? And did not Peter bear witness to the Light shining in a dark Place? 2 Pet. 1. 19. But your councel excludes the Light, and is not to harken to it, and yet exhort People to repent and be Baptized; it seems then they must do both these in Darkness: Oh Ignorant Men! how do you lead silly Wo∣men Captive blinsdold, and in darkness into your Water∣Baptism you never knew the Nature of true Repentance (nor the Spirit's Baptism) through which the Mind is chan∣ged from Darkness and Sin to Light and Righteousness.

And when the Man that came to Christ to know what to do to Inherit eternal Life, Christ did not say, Harken to the Light with∣in,* 1.41 Mar. 10. 17. Nor when Christ sent the Gospel to be preach∣ed to all Nations, he did not say, that such as harkened to a Light within should be saved, but he that believed and should be baptized should be saved, Mar. 16. 15. 16.

Answ. This Argues still your continued Darkness, that is to be felt; Can men believe, in herit eternal Life, keep the Commands of God, or be saved, and yet continue in Darkness, as you do who shut out the Light, and divert Peoples Minds from it, as much as in you lyes? Besides, you bely both Christ and the Apostles; for they preached up the Light within. As for your Water-Baptism, it is not the saving Baptism, as you Imply contrary to divers of your Brethren's Confessions, and to Peter's Testimony 1 Pet. 3. 21. But you are for believeing and being baptized; but not to harken to the Light within, wherefore we deny your dark and dead Faith, and your Night-Dipping; for you are in the dark in all you do, you are out of the Righ∣teousness of Faith which directs man to the Word that is nigh, even in the Heart, to obey it and do it.

For his not only taking that Scriptureless Liberty to go to a* 1.42 People that he before knew to be a people, who preach down the Way

of Gospel Appointments, but doth now himself plead for a Light within, as that which he is to be guided by, and not by the Scriptures, to judge whether that be Light or Darkness within him.

Answ. 1. Your Charge of preaching down the Way of Gospel Appointments is false; yet we deny, that you have a Commission from Christ to Baptize or plunge People in Water.

2. To be guided by the Light within, is that you still boggle at; but is this Matter worthy of Excommunicati∣on? the Darkness wherein you walk is sufficiently manifest, and therein you undertake to judge by the Scriptures, without the Guidance of the Light, that gave them forth, though the Light be most sufficient to discover it self and to make manifest all things that differ: for whatsoever things are reproved are made manifest by the Light.

Though Christ said, take heed least the Light within thee be* 1.43 not Darkness.

Answ. There were those that put Light for Darkness, and Darkness for Light, as you do; in which Sence Christ gives this Caution, if the Light that is in thee be Darkness, how great is that Darkness? Therefore it could not be really Light, neither can real Light be properly counted Darkness.

And for the Rule by which Christ saith, we shall be tryed at the* 1.44 great and last Day, is what he had spoken to the Sons of Men when in Person among them, Joh. 12. 48, 49. but now saith. J. R. we must try the Scriptures by the Light within.

Answ. The Words should rather be [We must make use of the Scriptures by the Light within] but Christ doth not say, that the Rule by which you shall be tryed at the last Day, is the Scriptures; you pervert his Sayings; but he sayes, he that rejecteth me and receiveth not my Words, hath one that Judgeth him, the Word, &c. Joh. 12. 48. For God will judge the secrets of Men by Christ Jesus; and his living Word (Christ being the universal Judge, and by his Law in them, their own Thoughts and Consciences bearing Witness in that day, for or against them: How∣be it, the Jews that sinned in the Law, were also Judged by

the Law (o•…•… Scriptures) for rejecting Christ, and so are you also, for contemning his Light within.

Oh horrible Prophanness! that ever any should dare to set up* 1.45 their own whimsical Imaginations above Christ's Sayings; and not only so, but condemn them where their erroneous Opinions cannot own them.

Answ. We perceive you have not one good Word for the Light within; you have called it as bad as you can; one while a diabolical Conceit, another while Damnable He∣resie, another while their new conceived Christ, another while scriptureless Notions, another while Darkness, and now tels of whimsical Imaginations; but erroneous opinions and •…•…phe∣mous, too are your own; and you have most 〈◊〉〈◊〉 〈◊〉〈◊〉 us; for Christ's Light within cannot lead us either to slight or condemn his sayings, but to fulfil them.

For refusing to hear the Counsel of the Church, wherein the* 1.46 Churches Endeavours have been to convince him of his Errors and to reclaim him.

Answ. It is easy to see what a Church you are, that blasphemes against the Light within, and do not admit of it in any Duty: a sad Church, thus to shut out and contemn the Light you are in thick Darkness until now; your Envy greatly blinds you; Therefore it is well not to hear your Counsel, seeing that it is to perswade us, not to harken to the Light within, and we will never harken to your dark∣ness, nor be led blindfold by you blind Guides.

And for the Churches Authority to Excommunicate Persons* 1.47 guilty as aforesaid, see 2 Thes. 3. 6. Rom. 16. 17. Mat. 18. 17, &c. The Apostles Way was one and the same in Every Church, 1 Cor. 4. 17. Written by me W. Flecher, W. Claton.

Answ. The true Church's Authority was given her by Christ, who is the true Light, and this we own, and reve∣rence the Power the Apostles had; but you falsly assume a Power, and pretend their Authority to excommunicate Persons for professing and owning his Light within; and (it seems) to cast out such as you needed not, who with-draw

themselves from you; whereas the true Church never cast out nor excommunicated Persons sor owning the Light within, but for running into the Deeds of Darkness: theresore in the Name and Power of our Lord Jesus Christ we deny you, who are called Baptists and Anabaptists, to be the Church of Christ; we deny your Authority; we deny your Excommunication; we deny your blasphemous and scornful Doctrine against the Light within, and Exhort you to leave your Envy, and turn from your Darkness; and condemn your Blasphemy, and imbrace the Light of Christ within; lest you perish in your Darkness and Gain∣saying. Note that some of the Baptists and Apostates have up∣braided us for Excommunicating persons out of our society; but we never Excommunicated any for owning the Light within, but for their unfruitful works of Darkness. Hereafter follows a Rebuke to the Baptists and their Zion, or Church, from some of their Own Ministring Brethren, given out when they were more tender and free from Prejudice then now they are; and have confessed to those Truths (viz) the Immortal Seed, the Light, Trembling at God's Majesty, Travil of Soul, the Inward work, and Perfection, which now divers of them deride and oppose; also their reigning Abominations are confessed, which since are greatly increased against the Light, which then made some of them 〈◊〉〈◊〉 of their Iniquities, and to be∣wail them.

And this is recited, for these Baptists and their Hearers, to Remind them of the former Tenderness and Desires in some of their Brethren after an Amendment among them, and that these our present Opposers may consider and see how greatly they are declined, hardened and Apostatized from th•…•… good that formerly was stirring among them: 〈◊〉〈◊〉 all which I desire their Return, Repentance and Con∣version to the true Light, that they may have regard to the Inward Work of God, to break their Hearts, and work out their Abominations, Pride and Envy, &c.

Some Confessions concerning the bapti∣zed Churches, made by their Messen∣gers in their bewailing Epistle from Twerton, dated the 18th Day of the 7th Month, 1657. and signed in their* 1.48 Names, and by their Appointments, by Thomas Colliar, Nath•…•…niel Strange and Thomas Glass, and directed, viz.

TO all the Churches of Jesus Christ, called to be Saints, through the Immortal Seed (a) 1.49 which dwelleth in you, and shall be with you forever.

A few poor Worms — we would labour night and day, warning every one of you, striving with you, and together with God for you, that every one of you may be presented perfect (b) 1.50 in Christ Jesus — The several Weights that lie upon you and us — we have been ready to cry out, we are cut off from before thine Eyes — while we carryed the Yoakes and Burthens of Zion, and have been as the Souls under the Al∣tar, crying, how long Lord, holy and true — The Lord hath lightned us, while we thus looked unto him — we could not be satisfied with Life for our selves, (c) 1.51 Some Revivings have attended our Souls — and now, as we have been faithful for you to God; So we would now be faithful for God to you.

We have been arraigning the Abominati∣ons of Zion besore the Bar of the most high; we have been crying for Justice from the Throne upon every Sin, for Strength and Light, (d) 1.52 to purge our every persisting impenitent Sinner, as Enemies and Traitors to the Crown & Dig∣nity of our Lord Jesus: More particularly, we have made Confession of those reigning Abo∣minations (e) 1.53 in our own Souls, and in the

Churches, of that light Spirit living short of the true Sight and Sense of God's Majesty, in his Churches, and among his Saints, from whence proceeds that Vanity and Carelesnes which doth so much attend them.

We have bewailed that wretched, world∣ly Spirit, that plucks down the Saints from their Excellency, and leaves such Blackness up∣on them (f) 1.54 which renders them so uncome∣ly in the Eyes of Men.

We have bewailed that Coldness and Dead∣ness that is upon our selves, and upon the Churches; that Formality in holy Duties, that Indifferency, and that Laodicean Spirit that is fallen in upon us (g) 1.55 while we have been crying, let him make Speed and hasten his Work, that we may see it; let the Counsel (h) 1.56 of the Lord come that we may know it; and all this while, we have been drawing Iniquity with Cords of Vanity, having been in a great Measure, as without the Sense of the Work; so without the true Travil of Soul (i) 1.57 which this Work should put us into — the Crown is fallen from Sion's Head by Reason of her Ini∣quity; we have been bewailing personal Ini∣quity, Congregational Iniquity, National Iniquity, Family Iniquity, Closet Iniquity; we have by Search found poor Sion, as it were without Soundness (k) 1.58 from the Crown of the Head to the Sole of the Foot, ful of Bruises and putrified Sores; your own poor Souls are in Distress, Heaven and Earth seem to frown — Oh! come down, sit in the Dust — and weep bitterly before the Lord for all your Abomina∣tions (l) 1.59 you have but as it were, played with God; you have not trembled in his Presence (m) 1.60 you have been wanton before him, ha∣ving been without the Terrour of his Majesty; therefore you have confessed, and have deligh∣ted to word (n) 1.61 it out with the Lord — Oh! how often have you mocked God? — It ap∣pears

already how God takes it at your Hands; We have begged him to save us, yet this once more, and truly we tremble — the Hope that is in Isra•…•…l — lies in your putting from you that accursed Thing; Oh! now if you would pursue this Worldliness, this Coldness and Sloathfulness, your personal Neglects, your Fa∣mily Neglects — how doth the World, as a Canker, eat out your Affections to the Lord Jesus, eat out your Time, your Strength, your Zeal, while you have been asleep in the Lap of this Da•…•…ilah, your Locks have been cut off, and you are but as other Men (o) 1.62 whoever be∣holds you may say, what singular thing do ye? Now then lay to Heart these crying Abomi∣nations — the World is too beautiful — this hath bewitched — you have fallen before your Enemies (p) 1.63 — this Iniquity hath been apparently written upon your Fore-heads, wit∣ness your Remissness in Meetings, your Neglect or the poor Saints & Ministers of Christ, whose daily Complaints and Addresses (q) 1.64 are living Monuments of this reigning Abomination, your Cruelty to Servants, Children, exacting all their Labours, but take no Time to counsel them, instruct them that are without Christ, that miserable Estate wherein they are — this hath made Professors Families so dry (q) 1.65 use∣less and unprofitable — this Sin eats out all of that divine Sweetness of regenerating, sancti∣fying Grace: We have mourned (r) 1.66 in that we have had so great a hand in this Trespass, in not bearing so faithful a Testimony against it in our Ministry; but slavish Fear of being ac∣counted selfish, or the like, hath stopt our Mouth (s) 1.67 until the Mouth of this Iniquity hath almost devoured the poor Churches of Christ — That of Sloathfulness and Careles∣ness, another reigning Evil — They are Evils rooted deeply in the Heart; it is hard to get them out (t) 1.68 They are Sermon-Proof and E∣pistle-Proof; so strong, that they have wrest∣ed

all Weapons out of the hands of Saints and Ministers, that have been formed against them: Now we desire we may no longer rest in a Te∣stimony of Words, but proceed to take some effectual Course, that Sin or Sinners may be purged out (v) 1.69 of the house of God; in order to this, we desire the Churches, that they would set some day or dayes a part, wherein they may bewail the Iniquities and Pollutions o•…•… Zi∣on before the Lord — also, that the Mini∣string Brethren would without Respect of Per∣sons (w) 1.70 bear their constant Testimony — war∣ning every one to f•…•…ee from these Abominati∣ons — Another Evil we had Thought to have spread before you (x) 1.71 for want of Opportunity, we shall now omit, yet desire you to lay it to Heart.

THE Presbyter's Antidote TRYED, Or Stephen Scandret (with his Antidote against Quakerism) Proved a PHYSICIAN of No Value; AND The Truth plainly asserted and vindicated in di∣vers Weighty Points, against both the Imperfect and corrupt Work of S. S. and his Masters, the Assembly of Divines (so called, who sat at West∣minster in the long Parliament's Time) and of the general Assembly of the Kirk of Scotland, about their Confession of Faith, which was first printed at Edenburg, and after reprinted at London, Anno 1651.

G. W.

Ye are all Physicians of no Value, Job. 13. 4.

Printed in the Year 1673.

THE Presbyter's Antidote TRYED, &c.

CHAP. I.

A Comprehensive Account concerning the Rule, the Light, and Scripture, Explaining both •…•…ur sense of the terms and S. Scandret's; together with the Assemblies Confession about the Scriptures.

BY the word [RULE] we understand, 1st, The Power of Government, and Authority to order and rule, in the Sense that in the first Creation the greater Light was set to rule the Day, Gen. 1. 16. or for the Rule and Order of the Day: So in the new Creation the divine Light of Christ, the Son of Righteousness, doth govern and rule in the Order of his Everlasting Day in the Souls of the Righteous; the Path of the Just being this shining Light, which shineth more and more until this perfect Day.

2ly, So this divine Light is truly the only Rule, for its being most eminent (above all outward Rules and Prescriptions) •…•…or its Power, Glory, Virtue, Order, and Government (as Rule of Life) in all the Children of Light.

The only trying and discovering Rule, for its manifesting whatsoever things are reproveable, Ephes. 5. 13. whether they be Spirits, Works or Words; and he that doth Truth, cometh to the Light, that his Deeds may be made mani∣•…•…est, that they are wrought in God, Joh. 3. 21.

3dly, By only Rule, An universal, manifest, publick Standard •…•…or Truth and Righteousness, in the Consciences, of all People and Nations, and against all Sin, Wicked∣ness

and Unrighteousness; and so is the S piritual and Divine Light of the Son of God, in whom was Life, and the Life was the Light of Men, Joh. 1. 4. whose Life is Supernatural, Increated and Incorruptible, Christ the divine Word being that true Light that inlightens every Man coming into the World, vers. 9.

4thly, Concerning that heavenly Gift, or divine Ma∣nifestation within, which was the Saints Rule of Life, the Apostle Paul thus speaketh, 2 Cor. 10. 13. But we will not boast of things without our Measure; but according to the mea∣sure of the Rule, which God hath distributed to us, &c. ver. 15. not boasting of things without our Measure, that is of other mens Labours; but having Hope when your Faith is increased, that we shall be enlarged by you, according to our Rule abundantly, vers. 16. not to boast in another Mans Line of things made ready to our hand; And Philip. 3. 16. whereto ye have already attained, let us walk by the same Rule, let us mind the same thing, Gal. 5. 15. and 16. for in Christ Jesus, neither Circumcision, nor Uncircumcision availeth any thing, but a new Creature; and as Many as walk according to this Rule, Peace be on them. By all which note, that there was an universal, divine and spiritual Rule, dist•…•…ibuted of God to the true Believers, and new Creatures in Christ, in whom stood their several Attainments and Growths (and this was not other mens Lines nor the Letter) wherein they were mutually enlarged: nor could the Letter be this Rule, for that required Circumcision what then was Paul's Rule, for denying it, but the Spirit of Li•…•…e, the new Covenant, the Immediate Dictates of the holy Ghost? see Act. 15. 24, 28. Heb. 8, 9, 10.

By the Word Scriptures we understand, not only Writings in general, but particularly all the holy Scriptures contained in the Bible, not excluding those many Writings of Prophets and Apostles, which are not inserted in the Bible, which contain a Plurality of Words of Truth, Commands, Pre∣scriptions, Precepts, &c. (and in that Sense) Rules or Di∣rections, relating to both the old and new Covenant; and to divers States, Occasions and Dispensations, many of which are abolisht with the old Covenant, which there∣fore cannot properly (in the Singular) be called the Rule, or one Intire full Rule, much less the only Rule (with Exclusion of all others, as falfe as S. S. very blasphe∣mously doth) the Chiefest and highest Rule, as he unscrip∣turally

and erroneously calls them; for the Spirit or Light that first gave them forth with its Immediate Illumi∣nation, Motions, and Directions, being both before and higher then the Scriptures or Writings, how true soever they be.

So, though we confess the holy Scriptures to contain true Words, Commandments, Precepts, Directions (and so Rules) yet it's no more proper to call them the only highest Rule and Guide to Heaven and Glory (as S. S. doth) then to call them the only highest Word, Commandment and Light, which they are not: We can neither call the Scriptures God, nor Christ, nor the Light, nor the Spirit, nor the Power of God; but Innocently and simply as they term or call themselves, owning them in the true Light given us, according to the true Intent, Purpose and End, for which they were first given out from divine Inspiration; for which none that are Ingenuous will Blame us: for, the Word lives forever; It's setled in Heaven; It's also to be known and felt nigh in the Heart; and it is the holy and living Commandment of Power, which is called Life Everlasting, and this is Immediate. This Word was to David a Light, and Lanthorn to his Paths; and therefore his only Way and Rule to Felicity: Yea, for its Eminency it may be truly esteemed the Word of Words, the Commandment of Com∣mandments, the Rule of Rules, that divine Light, wherein consists the Government, Rule and Order of the Everlast∣ing Day of Salvation, Glory and Life, to all the Chil∣dren of the Day, who in order to that Attainment, have obeyed and followed the Degree and Measure of this true and divine Light in its Manifestation in them.

The Scriptures also (or Bible) contain many various Passa∣ges, as well Historical as Doctrinal, even of the Exam∣ples of Men in the fallen State, of things done in the time of Ignorance, and of the Failings and Weaknesses of divers, of things transacted and do•…•…e in a Time and State not sutable to that of Man in the beginning, nor to that of the Gospel or new Covenant: As for any Man to have divers Wives, or many Concubines at once; it was not so in the Beginning, nor ought to be so now, yet such things are recorded in Scripture of divers; Therefore 'tis both Gross, Impious, and Contradictory for any to count the whole Bible the Rule of Life, and Duty without

Exemption, according to our Opposer, p. 61. Moreover, for his Asserting the Scriptures Infallibility, and as so being the highest Rule, * He neither puts a Limitation of what part* 1.72 of the Scripture or Bible he intends, nor yet tells us in what Language, Copy or Translation they are infallible; for every Rule whether moral or artificial, ought to be infallible, otherwise 'tis n•…•… Rule, but therein lyes ob∣scure under Ambiguities: Howbeit, we may suppose he means, according to his Masters, the Assembly of pre∣tended Divines, Confes. Chap. 1. where having decla∣red, that the holy Scriptures are given by Inspiration of God to be the Rule of Faith and Life, they add Artic. 8. The old Testament in Hebrew (which was the Native Language of the People of God of old) and the new Testament in Greek (which at the time of the writing of it was most generally known to the Nations) being immediately Inspired by God, and by his sin∣gular Care and Providence kept pure in all Ages, are therefore Authentical, so as in all Controversies of Religion the Church is finally to appeal to them (thus far the Assembly) From hence it follows, that when Steph. Scandret and these his Masters tell us, that the Scriptures are the chief and highest Rule, the only Infallible Rule to Heaven and Glory, or the Rule of Faith and Life, and to decide Controversies, we are to under∣stand it is as they are in Hebrew and Greek, and as in the first Copies as given by Divine Inspiration, by which these men still lead people in the dark and in Doubtful∣ness, at a Distance from Life and Glory, and Ignorant of the Rule, and Way thereto; implying this Difficulty, that they must first learn Hebrew and Greek, and be ascer∣tained of the truth of the Copies, as concurring with the first; And this must be from their own knowledge (not from the Priests Interpretations and various Meanings) and yet the Assembly and S. S. still fall short of clearing the mat∣ter of the Greek, not resolving which is the true infallible Copy, there being divers Greek Lections or Copies of the new Testament: But further, if they could produce or evince the first Copy, or that which most agrees with it, while they prefer the Writing as the chief or only Rule of Faith and Life, they leave people in Darkness and Death, in not referring them to the Inward Divine Light or Inspi∣ration of the Almighty, as the chief and only Rule, which gave forth the holy Scriptures, and without which they cannot be truly understood in any Language.

Moreover, concerning the Hebrew W. Tindal (of whose Translation we have one ancient English Bible without Verses) in his Prologue prefixt in some Bibles, he saith thus, viz.

W. Tindal unto the Christian Reader.

If ought seem Changed, or not altogether agreeing with the Greek, let the Finder of the Fault consider the Hebrew Phrase, or Manner of Speech left in the Greek Words, whose Preterperfect Tense and Present Tense is oft both one; and the Future Tense is the Optative Mood also; and the Future Tense is oft the Imperative Mood in the Active Voyce, and in the Pas∣sive ev•…•…r; likewise Person for Person; Number for Number, and Interrogation for a Conditional; and such like is with the He∣brews and Common usage [and he further adds] if I shall per∣ceive, either by my self, or by the Information of others, that ought be escaped me, or might be more plainly Translated, I will shortly after cause it to be amended; howbeit, in many places, me thinketh it better to put a Declaration in the Marg•…•…nt then to run too far from the Text.

Now, from hence considering the Difficulty of truly translating the Scriptures from the Hebrew, both as to Time, Manner, Voice, Person, Number, and Condition, &c. how easily herein may the Sense be greatly changed, and how this ingenuous Translator himself doth not place Infallibility upon his Work or Translation from the He∣brew, but ingenuously proffereth Amendment of it, if either by himself or an others Information he shall perceive a Deficiency in which he hath done; and also considering what Irreconcileable Controversies have been among many counted Learned, about the Translations in di∣vers Places of Scriptures, and how many Amendments have from Time to Time been made upon them, and even how many various English Translations we have, what Dubiousness and Uncertainty are both Priests and People in, both as to Rule, Faith, and Foundation of their Religion, who neither know nor own the Principle of true Knowledge, and divine Understanding (which is God's Gift) while they have no regard to divine Illumi∣nation — as the Rule of Faith, before the Scriptures; but do cry and set up, one while a meer Translation or Reading (which to them may be dubious) as their only highest

infallible Rule of Faith; another while their own uncertain Meanings, private Conceptions, and fallible Interpreta∣tions upon the Scriptures, they set up as the Rule and Judge over them, (as their Phrase hath been) to Recon∣cile the Scriptu•…•…es, which (as given by divine Inspiration) cannot be broken. And while still their Work tends to divert peoples Minds from depending upon the Spirit of Truth, and its Inlightning, as the chief and only infallible Guide and Rule, where will they center? and what a Babylonish Structure do they erect upon their uncer∣tain Conjectures and dubious Interpretations, from their fallible Spirits and Judgments? And to place Infallibili∣ty upon the Letter, or Writing, or English Translation; whereas W. Tindal, a Translator himself did not attribute this to his Translation, nor divers others in their putting many marginal Notes upon some English Bibles, as from the Hebrew and Greek; and even their learned D. Ce•…•…l, set forth a large Book in Folio, entituled, An Essay to the Amend∣ment of the Last English Translation of the Bible, wh•…•… he finds fault with, and corrects several noted Places; and what less is signified in their ample Annotations, and ma∣nifold Notes upon some Bibles? And moreover, when some of the Clergy have made that of Job 2. 9. their Texit, viz. that Job's Wife said unto him, Curse God 〈◊〉〈◊〉 dye; they have told People, that that Hebrew Text signifieth, Bless God and dye; and some take it so, as to desire humbly of God, that he might dye (which arguing Impatiency was reproveable) others, that it was, Curse God and dye (which was much more reproveable, not only as Foolishness but Wickedness) And concerning that of Saul and the Witch* 1.73 of Endor, his bidding her bring him up Samuel, it's said, And when the Woman saw Samuel, ver. 12. and Saul know, that it was Samuel, vers. 14. And Samuel, said unto Saul, why hast thou disquieted me, &c. ver. 15. then said Samuel, ver. 16. So the matter runs in Samuel's name; Whereas those of the Clergy have told us it was Satan, and that Saul spake according to his gross Ignorance, not considering the slate of the Saints after this Life, and how Satan hath no Power over them, it was Satan who to blind Saul's Eyes took upon him the Form of Samuel, &c. Now seeing this Interpretation is so plainly contrary to the Words themselves (for which I blame them not in this, though in many others I do) I query, how the•…•… a∣grees this with their placing Infallibility upon the Scrip∣tures,

not only on the Doctrinal, but on the Historical Part, when they are minded to oppose the Sufficiency of the Light of Christ within? Many more Instances might be brought to shew their vast Variations from the Letter of the Scriptures in their Interpretations: By the Tenor of all which Discourse before of this Import, it's evident, that their Confession (at least of many of them) is, that a•…•…l the Scriptures are not Infallible; but some Corrupted in the various Translations, •…•…hers, not to be taken meerly as the Words import.

Howbeit for all this, many Priests and Professors, for their own Ends, if they be about to oppose the Light with∣in or divine Illumination, and the Sufficiency of the holy Spi∣rit's Teaching, denying it to be either the Rule of Faith or Life, or sufficient to guide to Heaven without the Scrip∣tures (which argues their gross and carnal Diffidence and sinful Unbelief) then in plain Contradiction, they place all the Infallibility and sole Sufficiency therein upon the Scrip∣tures, as the only highest Rule of Faith and Life, the only Rule and Way to Heaven and Glory, the only Rule totry both Doctrines and Spirits by: And here they most Idolatrously, and in a most pre•…•…sterous Manner, prefer the Scriptures before Christ, and set them up above the Spirit that gave them forth, while they slight and cry down the Light of Christ within, as not any Rule, &c. though it both manifests all things reproveable, and be the Prover of Deeds, whether they are wrought in God; for which End, he that doth Truth bringeth his Deeds to the Light, Joh. 3. 19, 20. But as Christ said to the unbelieving Jews, so it may justly be said to these Opposers of his Light within now, Ye search the Scriptures, for in them ye think to have Eternal Life, and they are they which testifie of me; but ye will not come to me that you might have Life, Joh. 5. 39, 40. Mark, ye will not come to Christ, that ye might have Life; and now, the Scriptures do not direct Men to them∣selves for Life and Salvation, but to the Son of God, who is both the Life, the Foundation, the Way, and so the only Rule, Guide and Teacher and not the Scriptures. But why do the Presbyters of our Times so often exalt their own divers Meanings and Interpretations, as the Rule above the Scriptures, contrary to the great Stress, which at other times they lay upon the Scriptures? So that finally, they deny both the Spirit & the Scriptures to be the Rule,

setting up their own Meanings over both, being ignorant of the Scriptures and the Power of God. We may be∣lieve, that the Truth of it is, It is more consistent with their Gain and Trade of Preaching, that their Meanings should be the Rule over or above the Scriptures, then that the Scriptures should be the only or highest Rule to Heaven (as sometimes they pretend) for that Bibles are had at a great deal cheaper Rate, then their Trade of Preaching can be had: But then for their own Ends on the other Ha•…•…d, they can (in plain self-Contradiction) cry up the Scriptures, as the only 〈◊〉〈◊〉 Rule to Heaven, when their Design is to divert Peoples Minds from depending upon the DIVINE LIGHT and IMMEDIATE TEACHING OF GOD WITHIN (for Life and Salvation) Seeing, that it's evident, they can more easily avoid the Scriptures Infallibility (for their own Ends, that they may be Masters, both over the Scriptures and Mens Faith, for their Lucre and Gain) than they can get any of the Children of Light to assist their Trade (or any to main∣tain them therein) who are turned from Darkness to the LIGHT, to wait upon the Immediate Teachings of God; it's easier for them to evade or dispense with the Scripture's Infallibility, then to hinder the true LIGHT WITHIN from shining in Mens Hearts; for that is impossible for them. Again, the Scriptures were not the Presbyterians sole Rule of Faith and Practice, when they set forth their 〈◊〉〈◊〉, Confession of Faith, and Scotch Covenant, agreed upon by the Kirk of Scotland and the Assembly at Westmin∣ster, which was of no small Charge: It's easie to see, that their sole Rule (as they have pretended the Scriptures to be) they can easily dispense with, add to, or vary from, for their own Ends at their Pleasure, both in Doctrine, Discipline and Practice, as might be instanced, not only for their unscriptural Sprinkling Infants, but in many othe•…•… Traditions and Babylonish Reliques.

S. Scandret's Sense about the Points in Controversie examined.

S. S. BY the Light in every Man understand — not the Light of the Gospel, 2 Cor. 4. 4. lest the Light of the glorious Gospel should shine, &c. p. 1, 2.

Answ. The God of the World hath blinded the Minds

of them that are lost, lest the Light of the glorious Gos∣pel should shine unto them, 2 Cor. 4. 4. And this Man's Work is of the same Tendency, viz. to blind Peoples Minds, which implies, that the Light of Christ Jesus (which is Gospel-Light) is given to all; but the Minds blinded by Satan oppose it. The Subject which Satan works upon and prevails with, is their Minds, not the Light.

S. S. Mark, 'tis not said the Light, but (God) hath shi∣ned, p. 7.

Answ. A frivolous Exception; Can there be such di∣vine Shi•…•…ing without his divine Light? God hath shined in our Hearts, &c. and God is Light.

S. S. (Upon Phil. 3. 16.) The Saints were to walk accor∣ding to their several Attainments what they had got out of the Scri•…•…s, by the same Rule, &c. p. 9.

Answ. What Scriptures? They were to walk in the Spirit, which directed their Minds to God; that he might reveal his Mind to them: And here was the same Rule, the same Thing, the same Principle; their several Attain∣ments being according to their spiritual Growth in the Light. Was the Rule mentioned in 2 Cor. 10. 13. and Gal. 6. 15, 16. to be got out of the Bible? See this Man's gross Ignorance.

S. S. Innocency, man's perfect Light must not be the whol•…•… his Rule, p. 11.

Answ. A gross Error. God was then his perfect Light and Rule in his Teachings; and is not that Light which is perfect whole?

S. S. We need no infallible Spirit to help to discern the Coun∣sels of Light and Darkness in Scripture; for all there comes from God, p. 27.

Answ. He is not told this by an infallible Spirit; for many Counsels of Darkness, Serpent and wicked Men, both against God, Christ and his People, are recorded in Scripture. And it is the Spirit of Christ which is Infalli∣ble, that truly opens and reveals the Truths in Scripture, to the Understanding of the Children of Light.

S. S. The Spirit dwelling in all Believers, is sometimes a sweet Mo•…•…r to Duty, though no indwelling Spirit, p. 38.

〈◊〉〈◊〉. Gross Ignorance and Confusion; What! no in∣dwelling Spirit, and yet dwelling in all Believers? Did you ever hear such Doctrine before?

S. S. God's Commands cease not to be God's Commands; ei∣ther because the Spirit doth not within put Men on to obey them, &c. p. 38.

Answ. A gross Inference against the Spirit; for the Spi∣rit of Truth leads true Believers into all Truth, from which no true and necessary Commands can be excluded; unless he will say, some of them are no Truths

S. S. We are to obey them, though the Spirit 〈◊〉〈◊〉 puts not on — otherwise, some wicked men in living contr•…•…ry to the Scriptures, do not sin, cannot be dam•…•…ed for so doing; for s•…•…e have sinned away the Motions and Strivings of 〈◊〉〈◊〉 Spirit, p. 8.

Answ. What will become of such poor •…•…eople, that are fed with such Chaff and Darknes, as this? And what is the Tendency of it, but to set 〈◊〉〈◊〉 on, to work in their own Wills, to set up their own 〈◊〉〈◊〉, without the Movings of the Spirit of God? (And what will that profit them) though without this Spiri•…•…, they are carnal and selfish in all their Acti•…•…gs and can•…•…t tru∣ly obey: Nor can wicked Men (who have 〈◊〉〈◊〉 away its Strivings) escape Damnation, withall S. S. •…•…is pressing them to obey the Scriptures, wi•…•…hout the Gui∣dance of the Spirit; for without him we can do 〈◊〉〈◊〉; but all things through him that strengthneth us.

S. S. Because a Thing is written in the Scripture, are we to do it? — I will in God's Assistance, rowl my self, and act Faith on God and Christ, because I see the sweet Words in the Scriptures, &c. p. 38.

Answ. This is a Faith of his own making, a Will act∣ing (that is not grounded upon the Spirit of God, and its Perswasion within) an imperfect Imitation of the •…•…etter wi•…•…h∣out the Spirit; for he hath not an infallible Spirit o•…•… discer∣ning between the Counsels of Light and Darkness in the Heart; nor to discern those few Truths it doth reveal (as he confesseth, p. 27. and 31) So that this Book of his against us, pr•…•…∣ceeded from his Darkness and fallible Spirit.

But if God s Spirit teach us by the Works of Creation, and the Light in every Man propounding the Creation to be considered; and he helps us to conclude a God thence, that he is to be worship∣ed, &c. for in him we live, move and have our being, as is largely confessed, p. 53. Then there is a twofold Testi∣mony afforded of God to Mankind, viz. Immediate and Mediate, as namely,

First, his Spirit or Light. 2dly, His Works of Creation,

thr•…•…gh which his Light gives Men to consider and see God and his eternal Power, Rom. 1. and to worship him: And this Light and Works are (and do preach forth the Pow∣er of God and his Wisdom) where the Scriptures are not; And therefore God affords a Sufficiency, even to the Heathens, both of Light inward, and Evidence outward, of his Power, &c.

They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them, as his Light within opens their Understandings in them to the Right Use of them; A•…•…d they that have not the Bible, have the Book of the Creation to read in; and the Light within to open it, and to read and understand a Deity and Di∣vine Power through all and over all.

And they that are born Deaf and Blind shall not be therefore damned; God having afforded an invisible suffi∣cient Light to save, being obeyed, to leave them with∣out excufe, being disobeyed.

And if by the use of Reason, the Spirit of God teacheth the Heathen moral Duties, as in p. 54. which Duties as he ex∣plains, are to love and worship God, and to love our Neighbours as our selves; then have the Heathen,

First, A supernatural and Divine Light, to wit, that of the Spirit.

2dly, His Spirit with the Teaching and Reason of it in that degree it is in them, is a Rule of Life to them that have not Scriptures (who obey it) And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion.

S. S. Most falsly obtruds upon R. Ludgater this Concessi∣on, viz. That the Will of God, as much of it as is revealed by the Light in every man without the help of Scripture, is not the on∣ly Rule to Heaven, p. 23. And this (sayes S. S.) fetcht out of the very Heart-Blood of Quakery, Epist. This is a gross Abuse and Lye; for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man, and its own Sufficiency to guide the Obedient to Heaven: In him was Life, & the Life was the Light of Men, Job. 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule.

Also S. S. hath abused G. W. in several places, perver∣ting his Words, and setting down words in G. W's Name, which he never wrote nor spoak; and in particular these words about Christ's Coming, viz. He hath tarried above

Sixteen Hundred Years, p. 86. quoting Divin. of Christ, p. 49. and then to back this Abuse, and to lay Judgment 〈◊〉〈◊〉 G. W. brings those Scriptures, 2 Pet. 2. 3, 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary; •…•…nfessing both to Christ's Outward and Inward Coming, which •…•…is Disciples did not put afar off, as you do; it being above •…•…ixteen Hundred Years since they both waited for and receiv'd •…•…is Coming. Here is no such Word as that, He hath tarried so long; we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this; as also many more might be instanced, where instead of answering, he hath wronged and belyed our Words and Books.

S. S. in p. 32. saith, though the Counsels of God's Spirit in Believers Hearts, be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures; yet are they not to Believers so certainly the Truths of God.

Answ. What's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths? (or that the Spirit of Christ is Insufficient assuredly to manifest his own Coun∣sels to Believers) which is contrary to Christ's own Testi∣mony, He shall guide you into all Truth; He shall abide with you forever; and the Sons of God are led by his Spirit; and hereby know we that we dwell in him and be in us, because he hath given us of his Spirit, 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule.

And as to his pudder he makes about Water-Baptism, 'tis very confused and silly (as at the Dispute) not plainly asserting whom he would have the Subjects of it, whether Infants or Believers; yet brings some of the Anabaptists Argu∣ments, though we still suppose he intends Infants, but durst not tell us whether it be his Practice now.

So see what a Laborynth and Loss his Work tends to bring People to; neither plainly telling them the Subjects, nor showing who are the Ministers of this imposed Water∣Baptism, whether himself, or such as he, or who? and yet injoyns it as a Means of Sanctification, a Means of Salvation, which we do not believe.

As also he explains not his terms of the Lord's Supper, what he means by the Lord's Supper; whether the Shaddow or the Mystery, and what is his own Practice therein? whe∣ther he ministers Bread and Wine as a Figure, or the Sub∣stance? And whether the Mystery or thing signified, be

attained by any in this Life? This is unanswer'd: Nor whe∣ther Shaddows be essential to the Gospel Dispensation.

Concerning Justification.

He hath in some degree granted to truth, that the word [Justifie] the Scripture sometimes useth it, to signifie [to make Just] by inherent Holiness, or [to Sanctifie] Tit. 3. 5, 7. He saved us by the Washing of Regeneration, that being justi∣fied, &c.

Herein he hath assented more to Truth, then many of his •…•…rethren; but 'tis much contradicted again in his han∣dling the matter of Imputation of Adam's Sin to those that are not Partakers of it; and so of Christ's Obedience, p. 96. As if Adam's Sin and Christ's Righteousness, were so imputed to them who partake not of them: This we cannot own, and hath been often answered in our Books; and much we have against this his Sense of Imputation, as also against their Opinion a∣bout personal Election and Reprobation, and the Cruelty, Partia∣lity, and ill Consequence of the Presbyters Opinion therein; And against S. S. his shallow and absurd managing the matter, whose manifest Contradictions were long since published, which we do not understand that he hath made any Pub∣lick Essay to reconcile: also his work about the Scriptures, Baptism and the Supper, are more particularly and fully an∣swered elsewhere, which there hath not been (for some time) an oppo•…•…tunity to publish.

CHAP. II.

About JUSTIFICATION and IMPUTATION.

S. S's Quest. WHether we are justified by the Righteousness of Christ imputed?

The Question would better reach the Controversie, as thus stated, viz.

Whether Impure (that is, unsanctified Persons) while 〈◊〉〈◊〉, be justified by the Imputation of Christ's Righteousness? [Thus I stated the Question at first, which S. S. evaded with this, viz. Whether Justification be by the Works of the Law, 〈◊〉〈◊〉 by the Righteousness of Christ through Faith? No•…•… •…•…enying the former, and granting the latter, this Question will

not find out the Controversie; but rather] Whether Christ's Righteousness be imputed unto Persons in a disobedient, unsancti∣sied or unconverted State? Or, Whether Christ's Righteousness be imputed of Co•…•… to Persons who are not in some degree really and inwardly Partakers thereof, by the inward Work of Christ, through Faith and Sanct•…•…fication?

I am for the real Participation of Christ's Righteous∣ness, and against a false Imputation of it; but con•…•…ss the true Imputation of Christ's Everlasting Righteousness to true Believers, who inwardly are Partakers o•…•… his Work, Na∣ture and Image, which the true Seed of Abraham in all Ages were Partakers of, whose Faith was reckoned to him (as the Faith of all his Seed is to them) for Righ•…•…ness, which was and is both real and inward.

By [the Righteousness of Christ] I understand his everlasting Righteousness, Holiness, Faith, Nature and I•…•…ge, from whence his active & passive Obedience (as in his own Person) sprung, and that true Believers, as Partakers thereof, are accoun∣ted or esteemed of in the Sight of God, being Partakers of his Holiness, divine Nature, and renewed therein to God; in this they are pr•…•…sented unto God in an absolute j•…•…stifi∣ed State: and S. S. proceeds thus, viz.

By the Word [Justifie] the Scripture sometimes (but ve∣ry rarely) useth it to signifie, to make Just by inherent Holiness, or to sanctifie, Tit. 3. 5, 7. He hath saved us by the Washing of Regeneration, that being justified, &c p. 89.

Reader, Be pleased to take Notice here, how far this his Concession is to Justification in the Reality of it, as springing from the inherent Holiness or Image of Christ in a Soul; and how this is effected through Sanctification (and it must be from hence that the real Imputation ariseth) and note, how herein he hath granted to the Truth of our Principle (in the first Part) though much of his •…•…ollowing Work be contradictory to this, as will appear; for this is to make Just by inherent Holiness, or to sanctifie; the other is, to impute, or reckon Guilty or fallen Creatures Just: So that this Man's Imputation of Christ's Obedience, must be opposed to the real and inward Participation thereof.

S. S. [Justifie] It is used in Contradiction to Sanctificati∣on,* 1.74 1 Cor. 6. 11. but ye are sanctified, but ye are justified, &c. an•…•… 〈◊〉〈◊〉 mostly, we are therefore to take it in this latter Se ise, p. 89.

Though [Justifie] be often in Scripture taken to de∣clare

Just or Righteous, or to accept of, as such (as well as to make Just) in which Sease there is a Distinction (not a Contradiction nor Severation) between Sanctification & Justification; yet God never declares, accounts or accepts any as Just and Righteous, but such as are really (in some Degree Partakers of his Righteousness in themselves, by a living Faith and Subjection to him (there being also a time of justifying before Men are justified) for 'tis they who are of Faith that are of Abraham, whose Faith or believing God (wherein was Obedience) was imputed or reckoned to him for Righteousness: And true and living Faith is of the same Na•…•…ure still, and so is the real Imputation, which 〈◊〉〈◊〉 〈◊〉〈◊〉 God, and is evidenced unto the Soul by his S•…•…irit: 〈◊〉〈◊〉 the Truth o•…•… this is further confirm'd by the very Proof which 〈◊〉〈◊〉 〈◊〉〈◊〉 cit•…•…d be•…•…ore, which proves that Sanctification is previous to and joyned with Justification; and that 'tis such a 〈◊〉〈◊〉 •…•…shed and sanctified that are justified, and t•…•…t in the Name of the Lord Jesus, and by the Spi∣rit of our God, 〈◊〉〈◊〉 Cor. 6. 11. It was not the Unrighteous, Unconverted or Unsanctified that were justified, but the Sanctified; and therefore it is not the guilty and unsancti∣fied Perso•…•…s, applying or imputing to themselves Christ's active and passive Obedience (as performed in his Person) that will justifie, make or declare them just in the Sight of God; out the inward Operation of his Spirit, sanctifying, 〈◊〉〈◊〉 〈◊〉〈◊〉 changing them from Sin and Impurity, into the Image, Name and Nature of Christ Jesus, that A S they have born the Image of the Earthly, S O they must bear the Image of the Heavenly which must be in Reality.

S. S. [Justifie] Signifies, to declare just, Luk. 7. 35. Wis∣dom is justified, &c. Psal. 51. 4. that thou mayst be justified, &c. to absolve, acquit or discharge, Rom. 8. 33. It is God that Justifieth, &c. Proverbs 17. 15. He that Justifieth the Wicked, and he that Condemneth the Just, are both Abomina∣tion to the Lord, p. 89.

He sayes true in the Definition of the term [Justifie] but whether his after Application or Imputation thereof (as to the Creature) doth agree therewith, or not, will further appear; However, his Definitions (being com∣pared) intimate thus much to us, that to justifie, is both to make Just by Inherent Holiness, and to declare that Thing or Person Just which is really so; as Wisdom is declared Just of her Children, God is declared Just when he speak∣eth,

who Justifieth his Elect, acquitteth and declareth them Just, to whom there is no Condemnation, Rom. 8. 1, 2, 3, 4. and ver. 33. But on the other hand (as conc•…•…rring with the Definition before) He that Justifieth the W•…•…cked, that is, he that declareth the Wicked Just, and so the Unrighteous Righ∣teous, the Impure Pure, absolveth or acquitteth the Wicked or wicked Workers (while such) and he that condem•…•…s the Just, are both Abomination to the Lord. And then the next t•…•…g to be enquired is, Whom doth S. S. declare Just, and in what State are the Persons, whom be Just•…•…s, declares Just, absol∣ved, acquitted or pardoned (as his terms are)?

S. S. This Acquittance to us fallen Cre•…•…es, is a propor Abso∣lution or Pardon; we are guilty in our own 〈◊〉〈◊〉 — p. 91. Now Moses, or the Law of God, is the true Accuser of everyone of us, Joh. 5. 45. There is one that accuseth you, even Moses in whom ye trust; the only Defence is, though I am guil•…•…y, yet Satisfaction hath been made for that Guilt, p. 90. [Yet] God pronounceth us Just, and absolves us, for the Satisfaction or Righteousness of Christ, p. 91.

Rep. Without Faith 'tis Impossible to please God; and without Holiness none shall see him to their Justification or Comfort: our Pardon and Absolution from Sins past, must be received in our Rising out of Sin and the Fall, and by the Power of God Renewing us into the Image of God, through a Living Faith in Christ, Repentance, or a real Change of the Mind and Heart from Evil; and so by a true Separation of the Creature from Enmity and wicked Works, wherein men are Enemies in their Minds; for in that state, while you stand as fallen Creatures, guilty in your own Persons, Enemies in your Minds by wicked Works (and in the State of those unbelieving Jews, whom Moses ac∣cused, as before confessed) God doth neither pronounce you Just, absolve nor pardon you (in that Condition) And while you so pronounce or declare your selves Just and acquitted, you are but Justifying the Wicked, wherein you are an Abomination to the Lord, as is proved before.

It's true, he that confesseth and forsakes Sin finds Mer∣cy upon true Repentance and Conversion; the Creature obtains Remission of Sins past, and that through Faith in the Name and Blood of Christ, which hath a secret In∣fluence upon the Soul, and sprinkleth the Conscience from dead Works, in order, both to Pardon and Justification, upon the Act of living and true Faith in Christ; yea, Christ

as the one Off•…•…ing, Sacrifice and Propitiation for the Sins of the whole World, which puts away Sin, consecrates, makes true Belie∣vers holy, and declares God's Coming near to Man in Kindness; I say, Christ as thus considered, hath an inward Influence and Effect upon the believing and penitent Soul, to bring it near to God, and render it capable of receiving Mercy and Forgiveness, and of seeling the Pardon and Peace, upon true Conversion from Sin and Evil; yea, I fur∣ther testifie, that God looks upon (and hath a regard to) e∣very Appearance and Effect of his Grace and Spirit in the Heart & Soul, even from the very first Act of Faith, spring∣ing up and budding of Grace to the highest Growth there∣of; even, from Davids Repentance to his Songs of Delive∣rance; from Niniveh's believing God and repenting to his Peoples walking in Newness of Life; from the Prodigal's Return to his Father's House, to his abiding therein; yea, the first Appearance of true Tenderness, Remiss and Bro∣keness of Heart, or godly Sorrow for Sin, the Lord hath Regard to the Creature for the sake thereof, still from the Respect he naturally hath to his Grace and Spirit, that works these in Man: To this Man will I look, saith the Lord, that is poor and of a contrite Spirit, and trembleth at my Word. The Work of Christ or Grace in the Heart, from the Be∣ginning to the Accomplishment thereof, is acceptable to God, because of the Dignity of him that worketh it, and not from any Dignity or Worth of the Creatures own; but only the Creature is accepted, as in Christ; we are ac∣cepted in the Beloved, and it is for Christ's sake that God for∣giveth us, and not meerly for our own: Howbeit, it is so far as we are related to Christ, and have an Interest in him and his Righteousness, by a living Faith, that God owns and looks upon us in a Way of Acceptance; he respects his own Image in us, and doth not justifie, acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience, as done in his Person; for if he did, then were all Men justified for whom Christ dyed, and that was the whole World, all Men in general; he tasted Death for every Man; yet his Obedience and Sufferings in the Flesh had a good End and Effect (be being through all, both accepta∣ble and prevailing with God, for the good of Mankind; & we must needs partake of the Benefit and Effects there∣of in our Souls, so far as they have an Influence upon us, by the Life and Power of Christ, considering the Travel of

his Soul, through all his Sufferings (which were inward as well as outward) his Soul being made an Offering for Sin, and his making Intercession •…•…or the Transgressors, was, that Men might be influenced with a real Sence and Sorrow under their own Sin, and be made sensible of Christ's Sufferings and Tra∣vil of Soul, and know the Fellowship thereof, and so be made conformable to his Death, through the Operation of his Spirit and Life in them, as that they may be raised up in the Likeness of Christ's Resurrection, in Domi∣nion and Triumph over Sin and Death, and not plead Christ's Satisfaction and Righteousness (only as in himself) in their •…•…ead, to absolve or justifie the Guilty, whom God will not clear, nor acquit the Wicked: Christ's Righteousness will not excuse any in Unrighteousness; for he was a holy Ex∣ample, as well as a Sacrifice and Propitiation; and he that saith, he hath an Interest in Christ's Rightcousness, or that he abideth in Christ ought to walk as he walked.

Now the Question is not, Whether Christ was a most Sa∣tisfactory Sacrifice, or well-pleasing to the Father? for that is undeniable: He was the Delight of the Father's Soul, who gave himself for us an Offering and a Sacrifice to God, for a sweet smelling Savour, Ephes. 5. 1, 2. But, In what State and Condition are we acquitted, pardoned and justified of God, and in what Nature; whether as fallen, sinful, guilty Persons in our selves, and that meerly by the Sufferings of Christ in his own Per∣son (which were finite) without respect to his Work in us? Or, as Converted, Believers, Sanctified, Obedient, new Crea∣tures in Christ, accepted (and so justified) in his own Righteous∣ness, as real Partakers thereof? The latter is the Justificati∣on and Imputation which I plead for, and not the former; I would not have Men flatter themselves, nor one another, in Sin and Darkness, with Christ having done all, paid all, satis∣fied God for all Sins past, present and to come, and that in their stead; nor to think themselves thereby absolved, acquitted and justified in their Sins and fallen Estate; for such Doctrine hath stre•…•…gthned the Hands of many Evil-Doers, and made many Hypocrites, who are yet to undergoe a Sence of the Judgments and Terrors of the Lord, and to know Repentance from deadWorks, before they receive Forgiveness of Sins past, or Jesus Christ, as the Attonement or their Peace; for he came in the Likeness of sinful Flesh, that he might condemn Sin in the Flesh, before Man be justified from it.

If the Question be, What is it that gives us Interest in

Christ's Righteousness? Or upon which it is imputed or reckoned to us? He answers, Our Faith, Rom. 10. 10.

If the Question be, What will evidence our Faith to be living and sound Faith? He answers, Our sincere Obedience to the Law, Jam. 2. 24. You see then, how that by Works a man is Justified, and not by Faith only; we are Justified by Works, as Evidencing our Faith, living by Faith, as giving Interest in Christ's Righte∣ousness by Christ's Righteousness, as constituting •…•…s Righteous, &c. p. 91.

The Reader may see, I take the better part of his Confessi∣on, as well as the worse; He hath truly confest here,

1st, That it is our living and sound Faith that gives us Interest in Christ's Righteousness, and upon which it is im∣puted or reckoned to us.

2dly, That our sincere Obedience to the Law (or Works of Faith) doth evidence our Faith to be living and sound; from whence it follows, that none are Justified, but who are in a living and sound Faith in Christ, and sincere Obe∣dience to his Law: Therefore Justification was not effected or compleated without us by Christ's Sufferings (or Death) in his Person; for he dyed for our Sins, but rose again for our Justification, which is effected even in bringing forth in us the Answer of a Good Conscience; nor art thou either Justified or pronounced Righteous in the Sight of God (whoever thou art) who art a guilty Person, a fallen Creature, accused by Moses, unsanctified, unregenerate, Impure; see how manifestly the Man hath contradicted himself in these Passages, one while in Justifying the guilty (or disobedient) another while, on∣ly those who have a living and sound Faith, and are sincerely obedient, who thereby are interested in Christ's Righte∣ousness; With this I agree, but not with the other, which declares the Guilty and Disobedient, Just or Innocent, p. 91. and what then? must the Guilt be charged upon Christ, who offered up himself a Lamb without Spot to God, and was a sweet smelling Savour to him, of whom all our Obedience ought to savour, that by him we may Offer up living Sacrifices un∣to God? Both we and our Actions must Savour of his Uncti∣on, and not of Pollution, Sin or Guilt, if we be Justified or accepted in the Beloved: Whereas he accuseth G. W. with teaching Justification by Faith in Christ, and the Works that follow Faith, without Christ's Righteousness Imputed, p. 91.

The End of his Charge is false [without Christ's Righte∣ousness

imputed] are his own Words, and Forgery against me, and not mine; for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin. of Christ. (first Part) and several other Places therein:

The blessed Man's partaking of Christ's Righ∣teousness through Faith; and that Justification is in the Righteousness of Christ, by Faith in him; and that this true and living Faith and the Righteousness of it, is reckoned (or imputed) to the true Believer; yet we do not grant, that Sinners or polluted Persons in that State, are cloathed with this Righteousness, or that it is impu∣ted to them, as theirs, whilst they are out of it:

These were my Words, which clear me from his Charge; al∣though he adds thereto, that I say, Faith in Christ, and Works that follow, without any mention of Christ's holy Life and Sufferings, p. 92. which is false again, and the contrary may be often seen in my said Book, Divin. of Christ. For,

1st, Living Faith in Christ cannot be without the Participati∣on of Christ's holy Life, Vertue and Effects of his Sufferings and Blood, which sprinkleth the Conscience, cleanseth from Sin, &c.

2dly, We are by Faith in him spiritually influenced with a Sence of his Sufferings, Travil of Soul and Fruit of his Inter∣cession, therein, I bear in my Body the Dying of the Lord Jesus, that the Life also of Jesus may be manifest in my mortal Flesh.

3dly, In spiritually eating of his Flesh, and drinking of his Blood, we receive of his Life in us, do come to live to God in his Love and Favour; and so we partake of Christ AS the one Offering, Sacrifice or Propitiation, that makes holy, in whom God comes near to us in Mercy, and we to him in a holy Life; and this is the one Offering, by which he hath for∣ever perfected them that are sanctified, whereof the Holy Ghost beareth Witness unto us, Heb. 10. 15.

Object. You have not from the Beginning of your Life to the End perfectly obeyed the Law; what have you to say why you should not bear the Curse? p. 92.

Answ. This is an impertinent Objection, and unsuta∣ble for him that does not believe perfect Obedience to Christ attainable in any Part of our Life, either Beginning or latter End•…•… But God will not bring this Charge against them, whose Sins are forgiven and blotted out, to be remembred no more in the new Covenant, who since they have recei∣ved Remission and Justification of Life, have the Answer and Testimony of a good Consciense to plead, which gives Bold∣ness

in the Day of Judgment, the Heart being sprinkled from an evil Conscience, there is a drawing near to God in full Assurance of Faith, if our Heart condemn us not, then have we Considence towards God: Howbeit, Upon the Charge before (as S. S. his chief Objection) depends much of his Work, and what he pleads to this, as his only Defence, is, Christ's Holy Life and Sufferings, Obedience to the Death, &c. not Sanctification, nor Christ's Righteousness (or Life) inherent in us, or the Answer of a Good Conscience, &c. And why so? why thinks he, cannot this acquit us or render us acceptable to God?

S. S. In justifying God doth judge us by the Law, though by the Gospel also; To be Righteous in a legal Sense, is, to be invested with a sinless Righteousness, from the Beginning of Life to the End thereof; this the Law requires, it doth require Perfection, not only in the End of our Lives, but in the middle also, and in the Beginning, p. 92, 93. But the Breach of this (sayes he) will be the Accusation or Charge that the Law (or Justice) will bring against us at the Day of Judgment, p. 50.

Rep. The Man runs upon a Mistake, and thereupon makes his Apologies and Defence; for there will be no Occasion for God, to bring this Charge against his Elect (or those whom he hath justified) at the Day of Judgment; for,

1st, Against a Righteous Man there is no Law; nei∣ther doth the Gospel judge such as Transgressors all their Dayes, as is vainly imagined: And how should you be ju∣stified, while you are judged both by Law and Gospel? Doth not the Gospel acquit and clear such as (in the Faith) receive it, from the Condemnation of the Law, that being justified by Faith, they may have Peace with God?

2dly, They who are pardoned of Sins past, and justified by Christ from all those things, from which they could not be justi∣fied by the Law of Moses, are received into a Covenant of •…•…ace, Mercy, Forgiveness, Love, Peace and Union with God (for such is the new Covenant, wherein God will remem∣ber their Iniquities no more.

3dly, They who are thus justified and received into Cove∣nant with God, have passed from Death to Life, from Con∣demnation to J•…•…stification, through the Law are become dead unto the Law, that Christ might live in them; and the Life they live, is by the Faith of the Son of God, which Faith puri∣fies the Heart, and the Mystery of it is held in a pure Conscience.

4thly, The Gospel is preached to them that are dead (viz. in

Sin) That they might be judged as Men in the Flesh, but justi∣fied after God in the Spirit.

And God's sending his Son in the Likeness of sinful Flesh was, that Sin might be condemned in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit, Rom. 8. Therefore Ju∣stice will not (at the Day of Judgment) charge us with Transgression and Imperfection from the beginning of Life to the End.

They that are come into Covenant with God (who therein are in a Justified Condition) have this to plead, We have known and believed the Love that God hath to us; God is Love, and he that dwelleth in Love dwelleth in God, and God in him; Herein is our Love made Perfect, that we may have Boldness in the Day of Judgment, because as he is so are we in this World, 1 Joh. 4. 16, 17. And doth not this perfect Love and Conformity to his Image (which gives this Boldness in the day of Judgment) spring from the Life and Work of God in us? And is not this our Love (or such Con∣formity) inherent in us, as we dwell in God, and God in us?

6thly, What the Law saith, it is to those that are under the Law; but we (true Believers) are not under the Law, but under Grace; and shall we Sin because we are no more under the Law but under Grace? God forbid; for how can we that are dead unto Sin, live any longer there∣in? But, whereas this Opposer's main Charge is, You have not from the beginning of life to the end perfectly obeyed the Law, or been invested with a sinless Righteousness, Perfecti∣on, &c.

This is not stated according to his own Doctrine and Principle, which concludes, that there is no such Perfecti∣on attainable in this Life, either in the beginning, middle, or end of Life, so that according to his own Doctrine he should have stated it thus (and it may justly be charged up∣on these Sin-Pleasers) viz.

You have lived in Sin and Disobedience all your Life long, and have preached to others, that perfect Freedom from Sin and Corruption is not attainable in this Life by any, either in the be∣ginning or end of Life; but have preached many into more Loosness & Liberty of Sinning by telling them, that 'tis God's good Pleasure not to remove the being of Sin in this Life, but to suffer Corrup∣tions to remain in his Saints to keep them humble: so no part of

your Life is pure or clean, but corrupt & sinful: What have you to plead or say for yo•…•…r selves, why Sentence of Dam∣nation •…•…hould not pass upon you? The Sin-pleasi•…•…g Presby∣ter pl•…•…ads, viz.

Christ's holy Life and Suffering, is our only Defence or Apology, against this Charge, p. 9•…•…. Though I am Guilty, yet S•…•…tisfication hath been made for that Guilt; because therefore the same Fault can∣not b•…•… twice 〈◊〉〈◊〉 after Satisfaction; tis as if it never were: This is the only way of Defence we have at God's Tribunal, p. 90. Christ s Sufferings are they for which God will Justifie us, they have fully satisfied Justice for our Sins; We may be confident they will secure us from Condemnation, it being agai•…•…st Justice to punish those Sinners a second time that h•…•…ve been punished to the full al∣ready, p. 106.

To all which it may be justly replyed, and reflected up∣on you who are thus pleading and maki•…•…g your Apology in your Si•…•…s & unholy Life: This will not cover nor excuse you in your Sins, if you live and dye in Sin; your Mouths will be stopt, you will not be able to plead Christ's holy Life and Sufferings to resc•…•… you from Condemnation; except you Repent, ye shall all likewise perish: What Influence or Effect hath Christ s holy Life or S•…•…fferings upon you, only you pro•…•…ess and plead them? So it may be said, Christ was ever Holy; but you were never holy: Christ was a Sacrifice of a sweet smelling Savour to God, which neither your Life nor Actions seem any thing of; but contrary wise are a b•…•…d Savour to him: Christ was an holy and perfect Example which you never followed, no•…•… ever intend to follow so long as you live (for you do not be∣lieve it is attainable) Christ came to condemn Sin in the Flesh, which you keep alive (and plead for) in your Flesh as long as you live: Christ also came to fulfil the Righteousness of the Law in us who walk not after the Flesh, but after the Spirit; but you do not own nor believe its-Fulfilling to be in your Persons, but only in Christ's Person: Christ's Blood was not only for R•…•…mission of Sins past, but is to cleanse from all Sin, & to purge the Conscience, sanctify, &c. This you reject, and in your Sins and defiled Con•…•…iences trample the Blood of the Covenant under Foor, and add to the Sufferings of Christ and the Sin of his Perse∣cutors, by adding Sin unto Sin, and so grieving his Spirit all your dayes, and pleading his Holy Life for your Defence therein; and so the Guilt of his Blood will be charged upon you in the day of Judgment, if you repent not. And surther you 〈◊〉〈◊〉 charge divine Justice with punishing your Sins to the •…•…ull in Christ, or punishing him that was ever Innoc•…•…

to the full sor your Sins; so that you count it against Justice to punish your Sins again i•…•… you, though you live and dye in them; and yet you think it an excellent piece of Justice to punish the Innocent to the full for the Guilty: But your Mistake herein is g•…•…oss, as will further appear, and you will not be ac∣quitted, nor clear'd hereby; This will not prove you invested with Christ's everlasting Righteousness; nor will this cover your own Filthy Rags, or hide your Shame.

A•…•…d while you think that you are secured in your Sins from the Stroke of Justice, as having been fully executed and that by way of Revenge upon the Innocent Son of God, in punishing your Sins to the full upon him; I say, while vou state this as the Nature of the Satisfaction by Christ's Suffer∣ing in your stead, the whole World may as well acquit it self from Punishment thereby as you; for he dyed for all, and is the Propitiation for the Sins of the whole World; and therefore if this must be lookt upon as the full Punishment of Sin laid upon Christ, and that the Sin cannot be twice punished after such Satisfaction, this may make a merry World in Sin; once pu∣nisht to the full in Christ, never to be punished again upon the Offender, which the Law directly takes hold of. Oh Sinner's soothing Doctrine! to make the wicked World re∣joyce in a Sinful State, and say, Oh Admirable Justice, that was pleased thus to Revenge thy self upon an Innocent Man, that ne∣ver sinned, & to punish our Sin to the full upon him! O transcendent Mercy, that hast found out this expedient, that we might be fully ac∣quitted, pardoned and discharged from the Penalty that is Just and due to us for all our Sins past, present, and to come! Oh! what Glad Tidings are these to the Hypocrites and Drunkards? &c. And how merry they are apt to be in their Sins, upon their Ministers Proclaiming such an Act of Indemnity of all Of∣fences and Injuries past, present and to come, not only a∣gainst their Neighbours, but against God himself. But if it be objected, That without Sound Faith (which is a working Faith men have not an Interest in Christ's Obedience, Righteousness or Satisfaction; nor are we Invested with any thing for which God should pronounce us Righteous, &c. p. 93. 94.

From hence it follows then, that if they remain in Un∣belief, they have no Interest in Christ's Righteousness or Satisfaction; and then the Consequence is, Christ did not make Satisfaction in our stead (nor was punished) for the Sin of Unbelief nor for the Effects of Unbelief, to ac∣quit us therein; for what Sins then was he punished to the full?

But above all it appears wonderful strange, that God could not remit or pardon Offences past, without such a severe Payment and Satisfaction (as is implyed) because (as some say) he dispenseth not with the Act of Law: If he could so punish his Innocent Son to the full, who never offended, was not this a Dispensing with the Act of Law, when the Law was made for Offenders, and added because of Transgression, and to punish such? for it was not made to punish an Innocent or Righteous Man, against whom there is no Law.

But if to pardon former Transgression upon true Repen∣tance, and to save Man from Sin and Wrath, be not incon∣sistent with the infinite Goodness and Mercy of God him∣self; and to be both a just God and a Saviour, were not In∣consistent; then his divine Justice consisted not in such Se∣verity, as to obliege him from shewing Mercy witho•…•…t such a rigid Satisfaction and Payment, as that of punishing his Son to the full, and pouring out his Wrath upon him, for the Sin of Man∣kind: Whereas, where Remission of Sin is obtained, there is both a Relaxation of the Severity of the Law, and a ma∣nifest Effect of the Propitiation, or sweet smelling Sacrifice of Christ, as Mediator and Advocate, and not as the Object of Wrath, Revenge and full Punishment from God, that is due to Sin, and that to acquit the Sinners continuing there∣in; And his not sparing his own Son, but delivering him up for us all, and his being made a Curse for us, was neither equiva∣lent to that of Eternal Death, Curse and Damnation, which Sin and Sinners have deserved; nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ, though it was for a Relaxation of the Law, as to the Bondage thereof, and in order to abolish and end the first Covenant and the Curse thereof; yet not to pardon or justifie Men in Sin against the second: Nor is it any Loosening, but a Reinforcing of the Terms thereof; for he took away the first, that he might establish the second; he removed, •…•…nd ended the Shadows, that he might exalt the Substance that was vailed under them; he blotted out the Hand-writing of Ordinances, & nailed it to his Cross, that he might reinforce the Law of the new Covenant written in the Heart, that we might not be without Law to God but under the Law to Christ: He did both fulfil the Law in hs Person, and doth fulfil the Righteousness of it in them that walk not after the Flesh, but after the Spirit; he did not only remove the shadowy Part of the Law and the Curse thereof, through

his Suffering and Sacrifice; but also, he actually delive•…•…s the Soul from the inward Terrors, Condemnation and Wrath of the Law (upon true Repentance and Contri∣tion of Heart) in Remission and Pardon, through Faith in his Blood, being virtuously felt, and efficaciously evi∣denced by his holy Spirit unto the Soul that hath a Part in Christ, as the Propitiation for the Sins of the whole World, whose Blood bears Record in the Earth, agrees in one with the Spirit, sprinkleth the Consci•…•…nce from dead Works, speaketh forth Mercy and Forgiveness, better things then that of Abel: Besides, Christ was as well ex∣emplary, as propiriat•…•…ry or gracious in his Sufferings, which had both a blessed Accep•…•…ance and Eff•…•…ct with G•…•…d, and a spiritual Influence upon them that follow him in Spirit, fur∣ther then the Historical Faith and Relation thereof, as he said, If any Man serve me, let him follow me, and where I am, there shall also my Servant b•…•… J•…•…h. 12. 26. And thus far is his Example spiritually fulfilled in them that follow him, as namely,* 1.75 Jesus Christ was outwardly c•…•…rcumcised, baptized, crucified, put to Death (as concerning the Flesh) buried, quickned, raised up by the Power of God, &c. His Followers or Servants are spiritually circumcised, bap∣tized into his Death, or crucified with him, buried with him by Baptism (as Partakers of the Fellowship of his Suf∣f•…•…rings) quickned by his Spirit, raised up by his Power in∣to the Likeness of his Resurrection, and having suffered with him, shall reign with him. And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction, as is by divers asserted; 〈◊〉〈◊〉 must tell my Opposers, that though the Chastisement of our Peace was upon him, and by his Stripes we are said to be healed; this is neither of the Nature of Re∣venge from God, Wrath or Punishment to the full, that is due for Sin; nor doth it exempt or free them, who come to be his Followers, from being liable at all to God's Chastisement or Correction in their own particulars, when there is Cause for it; for whom he loves, them also he doth correct, which is not Revenge, as 'tis said, If my Children forsake my Law, and keep not my Commandments, then will I visit their Transgressions with the Rod, and their Iniquity with Stripes; nevertheless my loving Kindness will I not utterly take from them, &c. Psa. 89. 30, 31, 32, 33. This concerned David (and his Seed) who notwithstanding did so undergoe the Chastisements of the Lord, that he went often in a bowed down and mournful

State, as when he complained, My God, my God, why hast thou forsaken me, &c. Psa. 22. which were the same Words Christ u•…•…tered in his deep Suffering, Mat. 27. 4•…•… plainly i•…•…tima∣ting, how he took upon him the Sufferings and Bur•…•…en of his People, and his bearing the Sin and 〈◊〉〈◊〉 of many wherein it's evident, that they that •…•…ollow Christ through the Work of Regeneration, and obtain the new Birth, do spiritually pass through the Fellowship of Christ's Suffe∣rings, and do partake of their due Shares thereof, both for their Remission, and to obliege them to follow him in his own Way of Light and Life, whereby they who are faith∣ful to him, witnes the Blood Cove•…•…ant the Coverant, that clean∣seth from Sin, and an Interest in that everlasting 〈◊〉〈◊〉 This is the Way a•…•…d Passage of the Ra•…•…somed o•…•… the Lord, who through his Judgment and Chastis•…•…ments have 〈◊〉〈◊〉 a Ransom, received the Attonement and an Interest in the Everlasting 〈◊〉〈◊〉 of Li•…•… and Glory.

Having thu•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 to the Matter in general, I come further to 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 particular Passages, that chiefly con∣cern me to 〈◊〉〈◊〉.

S. S. Th•…•… La•…•… •…•…ver a•…•…ows us to sin; if at ten Years of Age a Person commits M•…•…er, a•…•…d then lives according to the Law of the Land in ev•…•… 〈◊〉〈◊〉 •…•…rty Years, then arraigned for this, the Judge cannot pro•…•…ounce him Innocent, and so acquit him, because the Law did not allow him to commit Murther any Part of his Life, p. 93.

Answ. A Truth in both. 1st, The Law never allows us to sin, no more doth Grace, or the Gospel; Shall we sin, be∣cause we are no more under the Law, but under Grace? God forbid, for how can we that are dead unto Sin live any longer therein? 2dly, Justice cannot pronounce a Guilty Person Innocent, upon the Cessation from the meer Act of Unrighteousness, but God's lovin•…•… Kindness and tender Mercy can, and doth afford Remission upon true Repentance; and his Justice can pronounce him •…•…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 ou•…•…, 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 Ungodli∣ness 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* 1.76 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 a∣grees 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 Ever∣lasting Righteousness? Will his telling us of Christ's Death imputed, p. 97. make up the Matter? 'Tis 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 Testa∣ment 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 Trans∣gression is forgiven, his Sin is covered: And though it is said, God imputes Righteousness to him without Works;

yet 'tis to be understood, it is not without a sincere Obedi∣ence, 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 Obedi∣ence unto God in his spiritual Requirings or Law of Faith; for Abraham did not only believe God, but by Faith yiel∣ded •…•…o obey him: Without what Works then? but the Work of the Law of Works (as wrought by the Flesh or st•…•…nly Jew) by which no Flesh shall be justified. I menti∣oned C•…•…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, cal∣ling 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 Apo∣stle distinguisheth from the Law of Faith, Rom. 3. 27. as he d•…•…th between justifying Faith and the Deeds of the Law (as wrought and boasted in by the literal Jews) And whe∣ther 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 ex∣cludes Boasting, not by the Law of Works; and concludes a Man is justified by Faith without the Deeds of the Law, he saith, Is H•…•… 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 Uncircumci•…•…on; and that Faith was recko∣ned to Abraham •…•…or Righteousness, not in Circumcision, but in 〈◊〉〈◊〉; and that he received the Sign of Circum∣cision, a Seal of the Righteousness of the Faith which he had, yet being Uncircumcised, that he might be the Father of all them that be•…•…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 •…•…urther, If ye be circumcised, Christ shall profit you nothing, ch. 5 2. From all which 'tis plain, 'tis 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 Justificati∣on; nay, I shall further grant, that all Man's Works or work∣ing 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 believe•…•…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 Gi•…•…t of God, a Fruit of his own Spirit, and therefore ac∣counted 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 Belo∣ved, in whom we are created again unto good Works.

How can Christ's sinless Obedience from the beginning of* 1.77 Life to the end, (which takes in his Conformity to the Law) be imputed to the Guilty and fallen Creature; or that Conformity be the Everlasting Righteousness where∣with the true Believer is invested, when as 'tis not the Works of the Law, but the Righteousness of Faith that Justi∣fies and Recommends to God? And this is inwardly poss•…•…s∣sed, where true Faith and the Obedience thereof, is injoyed and Lived in; it is not Christ's Conformity to the Law that Justifies us, but his making us conformable to his own Image and Partakers of his Everlasting Righteousness, for which God pronounceth us just; for men are not imputative∣ly Righteous or Just, when actually condemned as Guilty, Sinful, Fallen Creatures.

And further, I deny that Christ's Conformity to the Law, whilst on Earth, doth either constitute or reckon us righ∣teous from the Beginning of Life to the End; for that God ac∣cording* 1.78 to his Grace and Mercy forgiveth Sins that are past (before Faith) and after his Visitation and Mercy is recei∣ved, the Law and Righteousness of Faith enjoyns us to Newness and Holiness of Life, without which he will not acquit us: He will not acquit the Wicked; If I sin, thou markest

me, and wilt acquit me from mine Iniquity, Job. 10. And then, shall we sin, because we are no more under the Law, but under Grace? God forbid, &c.

His saying, But were the Works of Faith perfect, yet could they not be a justifying Righteousness, p. 95. Though Righteous∣ness in the Abstract, and as it is everlasting, doth not consist (or is not made up) of any Work outward, or temporal Acts; yet to conclude that the Works of Faith, •…•…hough perfect, cannot be justi•…•…ing, is contrary to the Apostle's Testimony of being justified by Faith, whereby we have Peace with God; and you see •…•…hou that •…•…Y WO•…•…KS A MAN IS JUSTIFIED, and n•…•…t by Faith only: Was not our Father Abraham justified by W•…•…ks, when he offered up his Son Isaac?

A•…•…d God will ordain Peace for us; for he hath wrought all •…•…ur Works in us, Isa. 26. and then are not his Works in us, •…•…ding to our Justification and Acceptance, being recko•…•…d ours, as wrought in us? Are not these accounted of wit•…•… the Lord from the Dignity of himself that worketh them? For to him it is said, thou hast also wrought all eur Works in us.

To that Question, Will he say that Abraham did not in Faith circumcise his Son?

Answ. But he was Justified before that; for Faith was reckoned to Abraham for Righteousness when he was in Un∣circumcision: Though every Act of true and living Obe∣dience, both before, under, and since the Law, was done in Faith; yet are they not made Righteous by the meer Works, but by that Power and Spirit of Faith that works them.

And If A S we are made Sinners and condemnable by One Man's Disobedience, we be S O made Righteous and Justifi∣able by the Obedience of One; then we must be as really made Righteous in the second Adam, as we were Sinners in the first Adam: A S in Adam all dye, S O in Christ shall all be made alive; A S we have born the Image of the Earthly, S O we must bear the Image of the Heavenly; which is not from a meer Imputation o•…•… either without a real Participation: They are not Innocent or Clear in themselves who are either made or reckoned Sinners by one Man's Disobedi∣ence; nor are they without the Participation of Christ's Righteousness in themselves who are made Righteous by his Obedience; They that receive abundance of Grace and of the Gift of Righteousness, shall reign in Life by Jesus Christ:

Death hath passed upon all men, for that all have sinned; Sin hath really reigned in man unto Death; and so must Grace reign through Righteousness, unto Eternal Life. God's Imputations or Reckonings to Man are true; whom he reckons Sinners are inherently such, and whom he rec∣kons Righteous are so likewise; but the Hypocrite, who can Justifie the Wicked, is an Abomination unto God, How∣beit, contrary to what I have said, S. S. reasons, viz.

We are not Partakers of this by our actual Commission of it: I•…•…* 1.79 cannot be said we are Par•…•…ers of Adam's Sin in that we are per∣sonal Offenders; it must be therefore by Go•…•… •…•…mputation.

Obs. By this he hath explained his •…•…se of the Imputation of Ada•…•…'s Sin and Christ's 〈◊〉〈◊〉, and s•…•… of 〈◊〉〈◊〉 and Justification; and •…•…o by this, Rom. 〈◊〉〈◊〉. •…•…9. is thus to be read, AS by One man's Disobe•…•…ience many were made Si•…•…ners that were not actual Sinners, SO by the Obedience of One many are made Righteous who never actually obeyed; an easy, pleasant and Sin-pleasing Doctrine for the Ungodly, Sinners, and Hypo∣crites) •…•…rom whence also it follows that they are condemnable by Adam's Disobedience (Children are not excepted, he saith) who never committed actual Transgression; and so they are Justified by Christ's intire Obedience, who never actually obe•…•…yed him: and what's this but still the old Abomination, to Condemn the Innocent, and Justifie the Guilty or Wicked?

S. S. adds, Let the words be weighed [by one man's Disobedience many were made Sinners] it is not here said, By many Personal Dis∣obediences we are made Sinners, though this be true, &c. p. 96.

Rep. By one man Sin entered into the World, & Death by Sin; yet it is not Adam's Sin intirely (as a particular Person) that is imputed, though from one Offence sprung many; •…•…or Death reigning in Man is an Effect of his own sinning & be∣ing in the Nature and Image of the first Man, in whom all dye; Death hath passed over all Men, for that all have sinned, even over as many as have not sinned after the Similitude of Adam's Transgression, which still implies, they have sinned af∣ter some Similitude or Manner; yea, many in a more gross Manner then Adam sinned, * 1.80 that yet think themselves Im∣putatively Righteous: It was not only the Offence, as commit∣ted by him alone; but the Offence or Sin, and Nature of En∣mity continued and committed by men themselves, and also springing up into many Offences, which makes many Sinners; As it is not the Father's eating sower Grapes alone that sets the Childrens Teeth an Edge; but every Man that eateth

the sower Grape, his Teeth shall be set on Edge; the Soul that sinneth it shall dye; every man shall dye for his own Ini∣quity. And further, Why should Adam, as a particular Person be so very much exclaimed against and blamed (whereby many Hypocrites think to ease themselves, and over look their own Iniquities) seeing that you know not, but that Adam found Repentance and Forgiveness? However, since Adam sinned, there were Righteous Generations left, na∣mely Seth, whom God appointed unto Adam as another Seed in stead of Abel, Gen. 4. 25, 26. and 5. 3. and after∣ward Enoch came forth, who walked with God, Gen. 5. 24. and Noah and his Family, with whom God renewed his Co∣venant, that was made to Adam, Gen. 1. 28. Chap. 9. 7, 9. and there were Righteous Generations after the Destructi∣on of the UNGODLY WORLD by the Flood, though many turned to Iniquity again: But all Men are accountable for their own; It will not be either their cry∣ing out of Adam's sole Offence, or their pleading Christ's intire Obedience, that will excuse them in the Day of the Lord, wherein every man shall give an Account of himself to •…•…od, and be rewarded according to his own Deeds done in the Body, whether they be Good or Evil.

S. S. God doth not punish that Person, in whom he doth not first see a Transgression, p. 96.

Answ. True; But how agrees this with his Sense of Im∣putation? Let the competent Reader judge: hence it •…•…ol∣lows (and that by his own Rule of Contraries) that A S God doth not punish a Person in whom he doth not first see a Transgression; SO God doth not justifie a Person, or re∣pute him Righteous, in whom he doth not first see a real Righteousness, and that through Faith and Sanctificati∣on: And this plainly overthrows his Notion of Imputation before.

S. S. We are made Righteous, not by Conversion only, as G. W. would have it, p. 96.

Answ. However, this [Not only] grants thus far, that we are not made Righteous without Conversion; and then we are justified, made Righteous or declared just (in the true Sense of Imputation) when converted, in which State we are inherently or inwardly Partakers of Christ's Righte∣ousness, and not in the unconverted: So that S. S. his reiterated contradictory Opinion, as stated by him, (viz. AS the Disobedience Adam wrought in his own Person on Earth

makes us Sinners; SO The Obedience Christ wrought in his own Person on the Earth makes us Righteous, p. 96.) is still opposed by the Light of Truth, which manifests how far Men are Partakers of the Nature and Disobedience of the first Adam, and how they come really to partake of the second Adam in themselves, without which God doth neither justifie nor reckon them just. It being also confest, That God doth not punish that Person, in whom he doth not first see a Transgression; and then it follows, No more doth he justifie that Per∣son, in whom he doth not see his own Image. His Phrase [Christ's Sufferings imputed] is not a Scripture-Phrase, though much of his Work hangs upon it; yet his being made a Curse for us, was not in vain, being to remove the Curse of the Law (as generally pronounc'd for not continuing in all that's written, &c.) to abolish the Shadows of the first Covenant, and to establish the second, that both Jew and Gentile might be reconciled in one Covenant, wherein Christ is the Blessing to all, having been both a perfect Example and Sacrifice, who travilled that he might see his Seed, and suffe∣red that he might reign: Though he suffered and tasted Death for every Man, as an universal Offering for Sin; yet Men are neither acquitted thereby in their Sins, nor interested in the second Covenant (which he dyed to establish) unless they come under the Condition and State thereof, namely, an Agreement and Friendship with God; for Men will be condem∣ned for disobeying the Gospel, though there be a Relaxati∣on and Change of the Law, touching the Curse thereof, as 'tis threaten'd on those general Terms, for not keeping all: But what the Law saith, it is to them that are under it; It was the outward Jews that it was imposed upon in the Letter of it, though it be universally to be fulfilled in Spirit in the true Christians or Jews inward: And though God hath shewn a Mitigation of the Severity (which hath been incurred by Sin) and a Pacification and coming nigh to Mankind with Kindness in his Son Christ Jesus; yet still, if men reject the Love of the Truth, the Terms of Friendship and Agreement with God, and obey not the Gospel, they miss and fall short of the Benefit of Christ and his Sufferings, and the blessed End for which God sent his Son: And though the Curse of the Law doth not rest upon men for not continuing in all the Letter of it, or shadowy Part (including both Circumcision, divers Washings, &c.) yet if their Hearts be not circumci∣sed to the Lord, nor they inwardly washed or sprinkled from

an evil Conscience, they have no Part with Christ, as he said, If I do not wash thee, thou hast no Part with me; Except ye be born again, ye cannot enter into the Kingdom of God: Notwith∣standing God doth greatly shew himself propitious and kind, in his Son to Mankind, in that upon any Condition (viz. his own Terms) he will admit Man to approach unto him, or come into actual Friendship with himself.

Argum. What was typified in the Ceremonial Law is certainly* 1.81 accomplished; but the Imputation of Christ's Sufferings was typi∣fied, Exod. 24. 8. Heb. 9. What did this Sprinkling typifie, but the Imputation or Application of Christ's Sufferings to us.

Answ. He varies uncertainly in his Words [Imputation or Application] which are different; the Imputation being supposed to be God's; the Application Man's: And M•…•…ses's taking the Blood and sprinkling it on the People, Exod. 24. 8. was neither a Type of this Man's Imputation, nor his Ap∣plication of Christ's Sufferings unto unsanctified Persons, for their Justification; but a real Type of Sanctification, and Remission by the Blood of Christ sprinkled upon the Conscience for that End, which is more then unsanctified Persons Application thereof, and thence imagining their Ju∣stification: The Scriptures cited by himself prove what I say against him, 1 Joh. 1. 7. But if we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ, his Son, cleanseth us from all Sin: And Hebr. 9. 14. How much more shall the Blood of Christ, who of∣fered himself without Spot to God, purge your Consciences from dead Works, to serve the Living God? And Hebr. 12. 24. And ye are come to the Blood of sprinkling: From whence [Mark] that this cleansing, purging, sprinkling the Con∣science, &c. was a real Act or Effect of the Blood of the Covenant, unto the Sanctification of them who walked in the Light, and not a meer Imputation or Application of Christ's Sufferings for the Justification of Impure and Unsanctified Persons: Moreover, it was when the People said, ALL that the Lord hath said will we do, and be Obedient, that Moses took the Blood and sprinkled it on the People, and said, Behold the Blood of the Covenant, &c. Exod. 24. 7, 8. To which Type answereth what the Apostle Peter saith, Elect according to the fore-Knowledge of God, through Sanctification of the Spirit •…•…to OBEDIENCE and SPRINKLING of the Blood of Jesus, 1 Pet. 1. 2. And he hath washed us from our Sins in his own Blood.

This is the Blood of the Covenant that doth sanctifie, Heb. 10. 29. And he shall sprinkle many Nations, Isa. 52. 15. Where Christ is known to sprinkle & purge the Conscience by his own Blood, He really & effectually thereby applies it both unto Sanctification, Remission and Pardon; but this Effect hath not Mens Imaginary Application o•…•… it in their Sins and Pollution: It is one Thing for Men in their own Wills to apply the Sufferings, Death and Blood of Christ to themselves; 'tis another to know him to apply it in sprinkling the Conscience. And seeing it is Christ's Work, it concerns us all to obey & follow him in his i•…•…hining Light for that End; it being only those who are sanctified by his Blood, of whom it may be truly said, Much more th•…•…n, being justifi•…•… by his Blood, we shall be saved from Wrath through him, Rom. 5. 9. To his say∣ing, To be justified is to be pardoned, p. 97. I grant, that to re∣ceive Pardon of Sins past upon true Repenta•…•…ce, is to receive a Degree of Justification so far as from the Condemnation; but to be absolutely justified to the End of Life, a•…•…er Pardon is received, is more then Pardon of Sins past before; for this is not without a Perseverance in the Grace, Rom. 11. 22. Heb. 6. 4, 5, 6. Chap. 10. 26.

His saying, We are pardoned for the sake of Christ's Death imputed, p. 97. is no Scripture-Phrase or Language: why is not the whole World for whom he dyed then pardoned and justified? If he replies, because of Unbelief, or that they have not Faith in his Blood; It follows then, that Men are pardoned and justified through Faith in the Blood of Christ, and not by their Application or Imputation of the Death of Christ; for it is said, that he was delivered for our Offences, and was raised again for our Justification, Rom. 4. 25. therefore not by the meer Imputation of his Death: Neither do these cited Scriptures (Col. 1. 14. Ephes. 1. 6. Rom. 3. 24. Mat. 26. 28.) prove his Doctrine of Imputation; but Redem∣ption or Remission through his Blood, Redemption in Christ; and Ephes. 1. 6. We are accepted IN the Beloved: These real Scripture-Truths are never doubted of by us, and 'tis true, that the Children of Israel bringing their Sacrifices to the Priest to offer (or otherwise Blood was to be imputed to them) doth typifie, that we must offer our Services by Christ our high Priest.

S. S. If we think to have the best Services that we are enabled to perform, accepted immediately as from us, and not for the sake of Christ presenting them, &c. for this God will cut us off; he

will as soon accept of Murther from us, as such a Service, p. 98.

Rep. As herein he would represent the Condition of Be∣lievers or justified Persons, he non-sensically mistates the Case; For, 1st, Such are not apt to ascribe either the Dig∣nity or Acceptance of their best Services to themselves; but unto Christ who enables them to perform. 2. As their Sufficiency is of Christ, and in him, and not of themselves; so he hath the Glory thereof, and they the Acceptance and Peace in him, as they continue faithful in him, serving the living God. 3. Christ's Priesthood is an holy Priesthood: It is also said of them, Ye also as lively Stones built up a spiritual House to offer up spiritual Sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2. 5. And these are not polluted or unholy Sacrifices which this holy Priesthood offers by him: But, 4. You who are of an Unholy and Polluted Priesthood, are offe∣ring polluted Services; sinsul and wandring Prayers, which are but Dreams, sinning in your best Duties, committing Ini∣quity in your holy Things (as many of you have often con∣fessed) and are all as an unclean Thing, and that God will as soon accept of Murther from you, as of such a Ser∣vice; and yet presume, that those your unclean, pollu∣ted Sacrifices and Services are presented by Christ to the Father, and accepted in the Merit of his Sacrifice; but here∣in you are deceived and deluded: Christ doth neither pre∣sent, nor doth God accept any of your sinful Services or polluted Performances; but will Po•…•…e Contempt up∣on you in them, and return back your polluted Pray∣ers and Services, and with Indignation spread them as Dung upon your own Faces; therefore Repent, Repent, and be converted to Christ, the true Light and Way to the Father, and to the Spiritual House and Holy Priest∣hood (which yet you are much short of) to offer Spiritual Sa∣crifices, acceptable to God by Christ.

CHAP. III.

About Christ's Justifying Righteousness, the best Robe; the Ne∣cessity of its Inherence (or being inwardly enjoyed) not to inva∣lidate but to fulfil the blessed Intent and Ends of his Sufferings, in Reply to S. S.

S. S. If the Righteousness we are justified by is a Garment, a Arg. Robe, even the best Robe, then we are justified by a Righteousness wrought without us; for our Garments are not wrought within us, but without us.

Rep. This justifying Righteousness then is a Garment to be put on; but whether its being a Garment, and to be put on, doth prove that it is not within, but without only, let them that have put it on judge: It appears, that this Opposer hath disputed and pleaded so long for the Being of Sin to remain within, that he has no Room •…•…or Christ's Righ∣teousness within: But I would enquire of him; Is every Thing that is to be put on therefore not within but without? Is this a good Argument? As, P•…•…ye ye on the Lord Jesus Christ; Put on Strength, O Sion! Put on thy beau•…•…iful Gar∣ments, O Jerusalem! Put on the whole Armour o•…•… God, &c. Must these therefore not be within, but without only? And so he might as well say of Salvation, with which the Meek are cloathed; or of the Zeal of the Lord, which the Upright do put on for a Cloak, and Righteousness •…•…or a Garment.

But to give him his due; After he hath concluded that the Righteousness for which we are Justified is wrought without us, is a Garment, &c. He confesseth that the holy Ghost doth not alwayes (using this Similitude) intimate to us, that that Righteousness which is put on, is wrought without us, p. 99. And what Righteousness is that which is put on that is wrought within us? Do we both put on a Righteousness that is within us, and a Righteousness that is not within us? what Scripture has he for this Distinction? And what Con∣fusion is the Man fallen into, to conclude that the Justify∣ing Righteousness is not wrought within but without, be∣cause put on as a Garment; and yet that there is a Righte∣ousness put on which is not wrought without us but within us? See what a profound Logician this man would shew

himself; but thus he confounds the Minds of the Simple, and darkens Counsel by Words without Knowledge. To Luk. 15. 22. Bring forth the best Robe and put it on him, he saith, By this Robe the holy Ghost understands Christ's Obedi∣ence unto Death; not to speak of Increated Righteousness, even the essential and incommunicable Righteousness of God, which never was wrought within or without, but is the eternal Godhead, pag. 99.

Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on; but while he denies it either to be within or Essential, he denies our Participation of the divine Nature (which is essential to God himself) or of Christ, who is God's Righ∣teousness, who was delivered up for us all, and with whom the Father will give us all things; Is He then Incommu∣nicable or not to be given, whenas they that are Christ's have put on Christ? Is not He the best Robe? And is not He then within us? And He that obeyed and suffered for us (who wrought Righteousness) Greater then the Act of Obedience? Is not the Worker above and Greater then the Work? But while this Opposer endeavours to exclude or shut Christ and his Righteousness (or the Robe which the Saints put on) all out of his Members, and counts Christs Obedience unto Death without them this Robe, and not a Robe within them; because a Robe put on, as he argues, we are to understand that by [Put on] he must •…•…ean Christ's Obedience without (unto Death) is imputed 〈◊〉〈◊〉 reckoned theirs, when there is nothing of it in them ei∣ther of the Nature, Spirit, Virtue, or Effects of it unto the Crucifying of the Old Man, or mortifying of Sin; or else own that Men are not accounted Righteous, nor Justified only by Christ's Dying or Obedience without them, but through the Operation of his Spirit within them, who dyed for our Sins, but was raised for our Justification; and then only they that dye and live with him are accounted Righ∣teous and blessed with God (being Partakers of the Heart∣purifying Faith) and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them, which is Divine and Increated:

But he tells us of a four fold Righteousness.

• 1st, The sincere Obedience of an upright man.
• 2dly, The perfect but loosable Righteousness of the first man in Innocency.
• 3dly, The perfect but confirmed Obedience of blessed Angels.
• ...

• 4thly, The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ; this last, the best Robe; the Righteous∣ness of God himself, p. 99.

Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God him∣self, his own Nature and Image? And is not this in the renewed Man?

1st, Was not this in Man while in Innocency in the Image of God; though he then not Immoveably Con∣firmed in it, however accepted while he stood in it?

2dly, Doth not the fincere Obedience of an upright Man in Christ, flow from his Inward Participation of the Divine Nature and Image in him, and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs?

3dly, Are not the blessed Angels accepted in their Obe∣dience to God, which from a Sence of his divine power they are exercised in? Still the everlasting Righteousness is but one, and the Life and Excellency thereof is infinite both in Christ and in his Members, who are of his Flesh and of his Bone; as he that sanctifieth and they that are sanctified are all of one; and Christ is the First and the Last; and in all things must have the Preheminence.

4thly, The man mistakes, if he suppose that we plead either the Righteousness of a Creature, or man's own Righ∣teousness which he himself is inabled to perform, as the Cause of Our Justification; for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will, He is the Ground and Cause of our Justificati∣on, and in him who is the Beloved are we accepted, not meerly for our Works or Obedience, but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight. That God bestows Righteousness on a returning P•…•…odigal as the best Robe, is true; but to exclude this Righteousness, or best Robe, that God bestows, as not to be within, but only without, because, to be put on, is not true; for if the Mind, Heart, or Soul within be not cloathed there∣with, how is it put on? or how should good or acceptable Fruits be brought forth to God, if not from an inward and Everlasting Righteousness? And though Man doth not partake thereof from the beginning of Life, Can this Man think that Christ's Death or Obedience without, doth Justi∣fie Men, or make them be deem'd Righteous from the begin∣ning of Life to the End? howbeit, when Men are converted

and become the Righteousness of God in Christ, and come to Live and Dye (or end their Dayes) in him, they are ac∣cepted and blessed; yea blessed are the Dead which dye in the Lord, for their Works follow them. Mark the Perfect Man, and behold the Upright, for the End of that man is Peace: But all this Man's Imputation of a Righteousness and best Robe (which he sayes, is a Righteousness wrought without us, there being none wrought within us; so God, &c. p. 99.) depends upon his Doctrine for Sin and Imperfection term of Life, which he & his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes; but Imper∣fection even in Christ's Work or Righteousness wrought in his People, which therefore he disclaims from being concerned in our Justification; but sayes, we are Justified by that Righ∣teousness which Christ wrought without us, though he cannot deny, but that Christ wrought the Righteousness of the Law without us (and conformed to the Law in the Dayes of His Flesh) which I suppose will not be deemed our Justificati∣on: But if I ask, By and to Whom was this Obedience, Righteousness or Satisfaction made without us, to be Impu∣ted unto us as ours, or men thereby Justified while Unjust, Imperfect and Sinful, without the Robe of Righteousness in themselves; or rather accounted Just from the beginning of Life to the End? (whether all or some of these for whom Christ dyed, he tells us not) You may take this for his An∣swer, viz.

God in our Nature obeyed God; and this is Righteousness of In∣finite Value, the very best Robe, p. 99.

Rep. 1. Is this the Compensation, Payment and Satisfaction in our stead to vindictive Justice, so much pleaded by our Op∣posers? Were it good Doctrine to say, either that God o∣beyed, and satisfied his own Revenge by obeying himself (as if he were divided and at Variance with himself) or that he was revenged on himself, considered as Christ in our Na∣ture or Flesh? I cannot own this Doctrine, that such a ri∣gid Payment and Satisfaction could be required in the Na∣ture of the great Propitiation and Sacrifice for Sin; but a Pacification or Attonement and a Condescension to For∣giveness of Sin past, to be receiv'd on true Faith and Repen∣tance. 2. That Christ in the Flesh did by his divine Pow∣er perfectly obey the Father agendo & patiendo, i. e. by doing and suffering; and therein was an acceptable and satisfactory Sacrifice for Sin, is not any Matter in Question or Doub•…•…

with me; but

that God obeyed God by way of a rigid or strict Payment; made to himself, as a Satisfaction to absolute Revenge or vindictive Justice, thereby to acquit Man continuing in his Sin and Imperfections:

This I utterly deny, as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men, which require Obedience and Faithfulness to God (and a walking in his Light) on our Parts. 3. As also your Continuance in Sin, and yet thinking your selves absolved or justified by Christ's Dying for you, is contrary to the very Intent of Christ's Dying for all, which was, that as many as live, should not live unto them∣selves, but unto him that dyed and rose again. 4. While he shuts out Justification, as done or effected by God obeying God, as he saith; how is the Creature to put this on as a Robe, seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness, as a Matter of Justification? Which while they are not Partakers of, nor cloathed with, they are cloathed with Sin and Iniquity, the Rags of old Adam and self-Righteousness, •…•…vered with a Covering, but not of God's Spirit; and how then should they be invested with the best Robe upon these filthy Garments, or while unstript of those old Rags? Surely they will find it otherwise. 5. For they will find, that if they appear before the Lord, not ha∣ving on the Wedding-Garment, the white Linnen, the Righ∣teousness of Saints, they will be found speechless, and be turned out as unmeet Guests; their own Guilt will stop their Mouths that they will not be able to plead and say, O God, thou hast obeyed thy self in our Nature for us; or, Christ's Obedience, Suffering and Death is imputed to us for our Justification; we are very fit Guests, only on that Account; though we be all our Dayes disobedient, polluted and sinful in our best Actions: This will be no Plea for you; neither will God say then, bring forth the best Robe and put upon these mens filthy Rags and polluted Garments; but Friend, how camest thou hither, not having on the Wedding∣Garment take this evil Servant and cast him into utter Darkness; Devart ye Workers of Iniquity, I know you not. God will take Vengeance on all them that know him not, who obey not the Gospel, but obey Unrighteousness; and Tribulation and Anguish will be upon their Souls. 6. The Prodigal's co∣ming to himself, and returning to his Father's House with Regreet and Bewailing himself to his Father, saying, Fa∣ther, I have sinned against Heaven and in thy Sight; I am not worthy to be called thy Son; and the Father's meeting him with

Compassion, and then calling for the best Robe to put upon him, and allowing him sumptuous and joyful Entertainment up∣on his Return and Repentance: This makes for our Pur∣pose; The Prodigal did not remain in his Extravagancy, nor among the Swine from his Father's House, confidently tel∣ling his Fellows, That though I be an Unfaithful and Disobedient Son, and thereby am become poor and ragged; 'tis sufficient that I believe, and apply my Father's best Robe and Entertainment that he hath in his House at this Distance, and in this my Rebellion; Nor did he say to his Father when he met him, Father, thou hast been faithful, and hast perfectly obeyed and fully paid thy self in my stead for me, which I must look upon as my Absolution and Acquit∣ment from all thy Anger, Frowns and future Punishments, though I continue a Disobedient & Rebellious Son all my Dayes; thy Obey∣ing thy self is my whole Discharge for all my Iniquities past, present and to come, &c. Surely this was not the returning penitent Prodigal's Song (though it be the impenitent Presbyter's) but* 1.82 Father, I have Sinned, &c. make me as one of thy hired Ser∣vants: His inward Remorse and Penitency spake sorth it self as his acceptable Plea, and there is Joy in Heaven over one Sinner that repenteth; not over impenitent, unmortified Hypocrites, and Boasters of Christ's Righteousness without them, and they living in the World without it or him either.

I have often granted and confest, that neither by the Deeds of the Law, nor by mens own Actions are any justi∣fied with God: But the Man's concluding, that our personal Obediences to God's Will and in God's Strength are the Deeds of the* 1.83 Law, whether we obey from Faith or without Faith, they are the Deeds of the Law; and what is the Consequence? Therefore not justifying, or our Obedience by Faith to the Will of God, and that by his own Strength, is not concerned in our Justifica∣tion: And both these I must deny as unsound and unscriptu∣ral; for 1. The Deeds or Works of the Law, by which no Flesh shall be justified, are not that Obedience of Faith which the Apostles preached, which was and is acceptabl•…•… to God; nor that justifying Faith or Belief in God, which is Obedience itself, and without which it is impossible to please God or be justified: Dare he deny that this believing is O∣beying? 2. To conclude obeying the Will of God from Faith, not to be of a justifying Tendence, is repugnant to plain Scripture, Jam. 2. 24.

And note, that if all Works and obeying God, even from Faith, must be counted the Deeds of the Law, by which none

be justified; then this makes the Apostle James's Testimony void, as thwarting Paul's, where James said, Was not Abra∣ham our Father justified by Works? &c. And Abraham be∣lieved God, and it was imputed to him for Righteousness, Jam. 2. 21. 23. And was not this Believing of God a real Obeying? though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith, which justifie in James his Sense, and the Works of the Law (not of Faith) which Paul mentions, are two differing States and Things, otherwise there would be a Clash between them.

Again, If Abraham's believing God, was imputed to him for Righteousness; and so the Righteousness of true andliving Faith be imputed to them also, who walk in the Steps of the Faith of Abraham, who was faithful & obedient; for any to op∣pose the Imputation of this Righteousness, as to its being within, or endeavour to exclude this Righteousness of Christ and Faith from true Believers, as only wrought without them, and not within them, because imputed or reckoned theirs; it were as good Doctrine to exclude true Faith and Obedience of it, as all wrought without us, not within us, and yet say, tis imputed to us; for living Faith which worketh by Love, and the Righteousness of it, are inseparable.

But the Man is greatly confounded in a self Contradicti∣on, where he grants that Christ's Justifying Righteousness* 1.84 (that is Imputed) is the same that redeems our lost Souls; p. 100. (which is true) And yet he shuts out, not only Be∣lievers personal Obedience to the Will of God, through Faith and God's own Strength; but also Sanctification and Holiness (and so the Inward Work of Christ) from be∣ing our Justifying Righteousness or Redeeming our lost Soul, p. 100.

Where then and how is the Soul redeemed? Is not the Soul within? And is not Christ made unto true Believers Wisdom, Righteousness; Sanctification and Redemption; and all these inwardly received? and hath not this man confessed that we are saved by the Washing of Regeneration? &c. and so Justified or made Just by inherent Holiness, from Titus 3. 5, 7.* 1.85 Can we be both saved and Justified through this inward Washing of Regeneration, and yet not redeemed nor Justi∣fied through it? Oh! Confusion and Darkness to be seen and felt.

Arg. II. No Righteousness wrought by us, is of that Worth as

to redeem our lost Souls, nor for that are we Justified; therefore the Sufferings of Christ only, &c. This Argument (sayes he) God enabled me the first Dispute to press with full Enlargement on the Consciences of the People to secure them from the Soul-destroying Error of this man.

Rep. This Accusation upon me is both groundless, false and malitious.

For 1st, I never affirmed any such Doctrine, as that any Righteousness wrought by the Creature, doth redeem man s lost Soul to God; nor place any such Infinite Worth, Price or Merit upon any temporal Act or Work of Man; but Christ Jesus, who is God's Righteousness, is the Redeemer, Deli verer, and so the Redemption of the Soul to God, by whom also the Soul is enabled to true Obedience: It is by Grace in him, through Faith, that we are saved; not of our selves, it is the Gift of God; nor of Works, lest any Man should boast; howbeit, Good Works are ordained of God that we should walk in them; for we are his Workmanship, created in Christ again unto good Works, see Eph. 2. 8, 9, 10.

2dly, I never undervalued the Worth of Christ's Suffer∣ings in the Flesh; far be it from me so to do, though yet I cannot own this man's placing mens absolute Justification on them, and from thence shutting out Christ's Inward Work of Sanctification; yet thereto both the Travil of his Soul. Intercession, Sufferings and Sacrifice had a lively Tenden∣cy, seing that both Remission and Sanctification is known through Faith in his Blood, which both purgeth the Con∣science, sanctifieth and justifieth. I do confess that as the Redemption of the Soul, or its Salvation, is of infinite Va∣lue; so the Price that procures it must be equivalent and nothing short of infinite.

But I further perceive my Opposer is confounded in this matter of Satisfaction and Justification as he states it; for one while he reckons, tis only by God obeying God in our Nature; an other while, 'tis only by the Sufferings and Death of Christ (which he calleth his Righteousness imputed) wherein also he contradicts divers of his eminent Brethren, who say, that Christ could not satisfie divine Justice as Man simply, by temporal Death and Suffering, because Infinite Justice must be an∣swered with an infinite Satisfaction, Price or Payment for Man's Redemption: Others again are of the mind, that God Being Infinite and Perfect in all his Attributes both in Goodness, Love and Mercy as well as Justice; and Omnipotent in Power, he could

forgive or pardon Sin, upon true Repentance (without such a strict and severe Payment as before, as to be sure he both can and doth.

To his pressing with Enlargement on the Consciences of the People viz. That they are Justified and Redeemed only by the Suffering of Christ, and not by his inward Work of Sanctification and Holiness, any more then by their own Works or Righteousness wrought by them. The Unjustness and Unrighteousness of both such Teachers and People that follow them, do ma∣nifest what little Effect such Preaching hath upon Consci∣ence; neither indeed doth it tend to any reall in ward Con∣viction or Remorse in order to a true Conversion; but to make them believe they are already secure and saved in their Sins, and pure in their own Eyes, when they are not washed from their Filthiness, (which is to Justifie the Wicked, or declare them, Just (and to condemn the Just, or declare Christ as the Subject of his Fathers Wrath, in Man's stead) How falsly and corruptly have many Defiled and Guilty Consciences unjustly acquitted and eased them∣selves on this account? But had he in Truth pressed the Necessity of Turning to the true Light in the Confidence, Repeatance, Regeneration, the new Birth, Obedience of Faith, perseverance in Grace, &c. this might have had Im∣pression on the Consciences in order to a Reformation, and so have manifested and demonstrated the blessed 〈◊〉〈◊〉 and End of Christ's Coming, Suffering and Sacrifice for Sin∣ners, and God s holy Design therein, and his condescending to make a Covenant in his own terms with them, to receive them into his Kingdom, Government and Protection; none of whose Terms or Covenant, is Continuance in Sin or Disobediance term of Life; for to be received in Covenant with God is, to be received into Agreement and Union with him.

But after this Man hath shut out both Obedience to the Will of God through Faith, Sanctification & Holiness, from being our justifying Righteousness, or to redeem or acquit, &c. he essaies to mend the Matter, saying, It doth not shut* 1.86 it out, either as inconsistent or a needless thing, &c. And where∣in is Sanctification consistent and needful? Is it consistent and needful to Justification, y•…•…a or nay? Take his Answer.

It is so far from being inconsistent, that they are inseparable, and the one a Means to the other.

Well said; Is Faith and Justification consistent, and Faith

a Means thereof? This overthrows his shutting 〈◊〉〈◊〉 Sancti∣fication therein; for there can be no living and justifying Faith without Sanctification; But then he goes round a∣gain, viz.

Flying out of our selves, as seeing nothing but Matter of Condem∣nation* 1.87 nation in ourselves to Jesus Christ by Faith, and apprehending the Purity and Holiness of our Saviour's Heart and Life, &c.

Whether do you fly out of your selves to Jesus Christ? And by what Faith can he be seen, laid hold on, or his Puri∣ty be apprehended to your Justification, while there is no∣thing seen but Matter of Condemnation in your selves? For

1st, The true and living Faith is not enjoyed without some Degree of Sanctification within; and if without this Faith you cannot be justified, then not 〈◊〉〈◊〉 inward San∣ctification; true Faith, and Love by which it worketh, are Fruits of the Spirit, and the Mystery of Faith is held in a pure Conscience; and he that believeth in the Son of God 〈◊〉〈◊〉 Life.

2dly, The Righteousness of Faith doth not bid us fly out of our selves to Christ's Sufferings without only for Justifica∣tion (and that while there is nothing to be seen within but Matter of Condemnation (which is to impute Christ's Sus∣fering to mens Justification, while they are under Condem∣nation in themselves, as if they were imputatively just and righteous, even when really and actually damned, which is a sad Imputation, and none of God's nor Christ's) but the Righteousnes; of Faith, rather bids us return to the Word of Faith that is nigh in the Heart, to obey it and do it, which Word is both saving and justifying to them that obey it: Say not in thy Heart, who shall ascend (or fly up) into Hea∣ven to bring Christ down; or who shall descend into the deep to bring Christ again from the dead; but the Word is nigh thee, &c. Rom. 10. And 'tis by this ingrafted Word that the true Faith is wrought in the Heart, and the true Appli∣cation, Benefit and Confession is made to the Soul of Christ's Sufferings, Death and Resurrection, and the real Intent, bles∣sed End and spiritual Advantage thereof, experienced by true Believers, who are Obeyers and Doers of the Word, and not meer outside Hearers and Talkers.

Again, this man in Contradiction to his excluding Sancti∣fication before, and saying, that Holiness is not needful to con∣stitute* 1.88 a justifying Righteousness; and to his Doctrine for Im∣perfection and Sin, and his justifying Persons condemned in

themselves; He grants thus far to the Effects of Faith, viz.

Our Hearts turning to God, we dislike our Sins. We are sweetly engaged to please God in all things. That thus God purifies our Hearts by Faith. That thus we are sanctified by Faith which is in Christ. And a lively Faith will work by Love. It is needful to testifie our Love to God and Christ, and to please and honour God, and be a good Example to our Neighbour, &c.

Come on; Good Doctrine! Well said S. S. And is not Faith needful to Justification? And can we be justified without pleasing God, or please God without Justification? or is not that of a justifying Nature which pleaseth God? Pray consider it; the Apostles Experience was, being ju∣stified by Faith, they had Peace with God, Rom. 5. •…•…. And whatsoever we ask we receive of him, because we keep his Commandment, and do those Things that are pleasing in his Sight, 1 Joh. 3. 22.* 1.89

But S. S. and his Brethren expect to be accepted and ju∣stified, because Christ kept the Fathers Commandments, or because God obeyed God (as his Phrase is) and on the same Account to be heard and answered of God, while they break his Commands, and do those things that are displeasing in his Sight.

Again, John the beloved Disciple said, Hereby we know that we are of the Truth, and shall assure our Hearts before him; for if our Heart condemn us, God is greater then our Heart, and knoweth all things; but if our Heart condemn us not, then have we Confidence towards God, 1 Joh. 3. 19. 20, 21. to the End.

But S. S. and his Brethren pretend Faith, Justification and so Confidence towards God (because of Christ's Sufferings only) when their Hearts do condemn them (from the Evi∣dence of the true Light bearing Witness against them) and when they see nothing but Matter of Condemnation in them; and indeed this their dead Faith, Confidence and false Imputa∣tion are of the same Matter.

The true Apostle said, Let us draw near with a true Heart, in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water, Heb. 10. 22.

But our Sin-pleasing Presbyters think to draw near unto God in a justified Condition on the Account of Christ's Suf∣ferings

only, with such a Faith as doth not purifie the Heart; and having both a polluted, sinful Heart, and a defiled or evil Conscience all their Dayes.

The Apostle Johns Testimony was, Herein is our Love made perfect (viz. in our dwelling in God, and God in us) that we may have Boldness in the Day of Judgment, because as he is, so are we in this World, 1 Joh. 4. 16, 17.

But the Imperfection and Sin pleading Presbyters think to have Boldness in the Day of Judgment, because Christ was perfect and suffered in the Flesh, although they remain all their Dayes imperfect and sinful, seeing nothing but Matter of Condemnation in themselves; and so are not at all like God nor Christ in this Present World: They think it will be a Sufficient Plea, that Christ was Perfect and Sinless in their stead; that God obeyed God, and so was like himself, how Imperfect and unlike him soever they be on this side the Grave; they conceiting themselves Elect Persons Christ said, If ye love me keep my Sayings, Joh. 14. 23. and John said, By this we know that we love the Children of God, when we love God and keep his Commandments; for this is the Love of God that we keep his Commandments and they are not Grievous, 1 Joh. 5. 2. 3.

But our Opposers, the Presbyters and others, will pre∣tend they love God and his Children, while they are daily breaking and violating his Commandments, and will not believe it possible for any to keep them in this Life, though assisted by the Power of Christ.

The Apostle Peter testified, That even Baptism doth now save us, not the putting away of the Filth of the Flesh (or outside Washing) but the Answer or (as some have it) Demand of a Good Conscience towards God by the Resur∣rection of Jesus Christ, 1 Pet. 3. 21.

But our Opposers Belief and Principle is, That 'tis only Christ's Obedience, Sufferings and Death in the Flesh im∣puted to us, that doth save and Justifie them; and on this is only their Plea and Demand, and not from his Spirit's Work of Sanctification or spiritual Baptism, nor the Answer or Demand of a Good Conscience towards God; they have both shut out Sanctification and Holiness, (and so excluded Good Conscience) from being needful to Justification, or to constitute a Justifying Righteousness, * 1.90 for they herein hold, or at least imply two Righteousnesses of Christ, the one Outward to Justifie, and the other Inward to Sanctifie; the one

Imputative, and the other Inherent; the one Perfect, and the o∣ther Imperfect: And so the Sufferings and Death of Christ in the Flesh (however inflicted on him by wicked Hands and Murtherers) must be imputed by these men as the Perfect Justifying Righteousness; but Christ's own Everlasting Righteousness of Sanctification in the Saints must be deemed Impersect, and not accounted unto Justification; nor the best Robe, though it be the white Linnen, the Saints Righ∣teousness, whose Garments are washed and made white in the Blood of the Lamb.

Whereas Christ's everlasting Righteousness, Holiness, Love, Faith, Patience, &c. (wherein he perfectly obeyed the Father, and resigned up to his Will both in Doing and Suffering) were inherent in him; and therein, and for that Cause his Obedience and Sacrifice was most acceptable and a sweet smelling Savour to God; not with respect to the Murtherous Act of those that crucified and slew him; but with respect to that Inherent Holiness, everlasting Righteousness and eternal Spirit, by which he offered up∣himself a Lamb without Blemish, and spotless Sacrifice to God, and alwayes did those things that pleased him, Joh. 8. 29. And of the same everlasting Righteousness must every true Believer partake in himself, by the same eternal Spi∣rit by which the Saints were both Washed, Cleansed, San∣ctified and Justified, 1 Cor. 6. 11. Through the same eter∣nal Spirit, the same Power, the same Righteousness, the same Holiness, the same Faith, the same Love, the same Patience, &c. that was in Christ, do they partake of, who truly follow him and walk in his steps, having his Life manifest in them, and received the Spirit of the Son, which receives of his things, and giveth unto them who walk after the Spirit, not after the Flesh: But,* 1.91

Quest. What can we give to God for our Souls, proportio∣nable to so Great a Loss, to so great Sufferings? Sanctification and Holiness; or a little Faith, and the Works that follow? This is likely to do!

Answ. A groundless Question in the first place; no man can redeem his Brother, nor give to God a Ransom for him; for the Redemption of the Soul is pretious, and so pretious, as that which cannot be procured without a Price of Infinite Value: Christ gave himself a Ransom for all; 'tis Christ himself that ransoms, saves and redeems the Soul to God, and that through Sanctification, or washing of Regeneration;

and Christ is made unto us who believe in him, both Righteousness, Sanctification and Redemption: however, this man undervalues Sa•…•…ctification and a little Faith; and though it be the Gift o•…•… God to us (and not ours to him) and the Saints Victory, we have not given to God the Ransom nor the Price; he Loved us first, and there∣fore we Love and believe in him: and in this was manifested the Love of God towards us, because he sent his only be∣gotten* 1.92 Son into the World that we might Live through him, 1 Joh. 4.

Again, though the Phrase [Merit of Christ's Blood and Suf∣ferings] be not a Scripture Phrase; yet the Worth and Va∣lue thereof, with respect to man's Salvation, we never disesteemed, since we knew the true and spiritual Applicati∣on, Virtue and Effects of his Blood, &c. through his Light and Spirit, to the purging our Consciences, cleansing and ju∣stifying, which yet is an inward Experience, not shut out nor put afar off by the true Church, whom God hath purchased with his own Blood, not redeemed with corruptible thing, but with the pretious Blood of Christ, (which therefore is incor∣ruptible) Act. 20. 28. 1 Pet. 1. 17, 18. cited by S. S. But then he egregiously mistakes in saying, viz.

Let us then with Paul abhor all Sanctification in us, all Holi∣ness,* 1.93* 1.94 all Works of Faith whatever is wrought by us, in Comparison of what we spie by Faith in Christ.

Answ. A very gross Mistake and Perversion; an Abuse of Paul and of those Hearers to whom S. S. preaches such impious Doctrine: It was not Sanctification or Holiness within; nor yet the Works or Obedience of Faith that Paul either abhorred or rejected for the Excellency of the Knowledge of Christ, or that he might win Christ; but it was his former Confidence in the Flesh, his own self-Righte∣ousness, which was of the Law, and all those things that had been deemed as Gain to him, that he counted Loss for Christ, and for whom he suffered the Loss of all those things, and counted them but as Dung, that he might win Christ, which* 1.95 he could not so account of all Sanctification or Holiness, wrought by Christ within, nor of the Works of Faith: Can it be any less then Blasphemy (as in this man's Sense) thus to present and read Paul? viz. I abhor all Sanctification within, all Holiness and Works of Faith; and I count them but all Loss for the Excellency of the Knowledge of Christ Jesus; and have suffered the Loss of all my inward Holiness, Sanctification and

Works of Faith, and do count them but Dung, that I may win Christ? &c. How unlike Paul, odious and gross were it, thus to per∣vert his Words, as to say, Let us with Paul abhor all Sanctifi∣cation in us, &c. neither doth Paul make any such Difference or Repugnancy between Christ's inward Work of Sanctifi∣cation, and the Excellency of his Knowledge; nor be∣tween being in the Faith or Obedience thereof, and being in Christ and his Righteousness; but really desired that he might be found in Christ, not having (said he) mine own Righteousness, which is of the Law; but that which is through the Faith of Christ, the Righteousness which is of God by Faith, Phil. 3. 9. so far was he from either putting the Righteousness of Faith afar off, or abhorring Sanctifica∣tion within, that he desired to have it and be possessed with it, as one found in Christ.

For that only doth God justifie us, which doth suffice to turn away* 1.96 his Wrath from us, and satisfie his Justice for our Transgression; but Christ's Sufferings only, &c.

Answ. I deny his minor, as it depends on the Word only; for then, why are not all Men in the World justified, for whom Christ suffered and dyed? which was for all Men; he tasted Death for every Man, for the Sins of the whole World: And yet, he that believeth not on the Son hath not Life, but the Wrath of God abides upon him; there∣fore without Faith, Repentance and Conversion (which are Effects of Christ's inherent Righteousness and Work) the Wrath is not turned away, nor are Men justified.

Obj. Let us then place no Confidence in Sanctification, Holi∣ness, Faith, and the Works that follow, as if these (laying aside Christ's Death on the Cross) could turn away God's Wrath, &c.* 1.97

Rep. Herein he varies from his Argument before, which was, that Christ's Sufferings only can turn away Wrath, justifie, &c. Note, It is not Sanctification, Holiness, Faith, &c. only can do it, without Christ's Death (or laying it aside) But while here he implies, that Sanctification, Holiness, Faith, &c. (with respect to Christ's Death) can turn away Wrath, he hath contradicted his own Argument before of Christ's Sufferings only, which also cannot be slited; nor his Death made void, where true Faith & Sanctification in him are enjoyed; for therein Christ himself is enjoyed, and we dare not preach nor own such Doctrine, as to abhor all Sancti∣fication in us; nor the having no Confidence in Faith and Sanctification, which are wrought in the Soul by Christ Jesus.

CHAP. IV.

Of Satisfaction; some serious Considerations farther opening the Doctrine and Sence of our Opposers.

Obj. GOd will not Justifie us without full Satisfaction to his Justice for our Sin.* 1.98

Rep. And what Kind of Satisfaction is it, he thinks this Justice requires? (We confess a Satisfaction, or answering his Good Pleasure in and by Christ Jesus; but about the Manner of it, as supposed and stated, we differ) See how the man states it; He concludes, it must be a Punishing our Fall.

• 1st, From God's Judgment.
• 2dly, God's Truth.
• 3dly, God's Will and Purpose.

Quest. What is his Ground from these? see his An∣swer, viz.

• 1st, God hath said in the Day thou eatest thereof thou shalt Dye.* 1.99
• 2dly, Cursed is he that continues not in all, &c.

Rep. God's Truth is concerned in his gracious Promises (both absolute and conditional) as well as in his condi∣tional 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 Re∣medy, 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 re∣ceive 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 tis true, the Jews outward, who rejected the Righte∣ousness 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 conti∣nued not in all that was written; But there is no Con∣demnation (or Curse) to them that are in Christ Jesus [my Opposer leaves out what follows] viz. that walk not* 1.100 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 there∣fore (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 Pro∣mised Seed that ransoms Man, slayes the Enmity, cruci∣fies the Transgressors or first Birth which must dye, up∣on which the Law and its Sentence of Death must pass; and Man that is guilty must feel this in himself be∣fore 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 'tis said, that the Righteousness of God without the Law is mani∣fested, 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 Con∣demnation of necessity ceaseth with it, and the Righteous∣ness of Faith takes place in the Soul.

Obj. Adam hath sinned — We are by Nature Children of Wrath* 1.101 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 ac∣quit 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 up∣on 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 Sa∣tisfaction, 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 Guil∣ty, 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 pu∣nishing* 1.102 Sin (yea to the full) should Mercy offer to pronounce any* 1.103 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, Good∣ness 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 Ini∣quity and passeth by the Transgression of the Remnant of his Heritage, he retaineth not his * Anger forever, because he* 1.104 delighteth in Mercy, Mica. 7. 18.

The Lord God merciful and gracious, forgiving Iniqui∣ty, 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 Chastise∣ments 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 do∣ing 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; serve the Lord your God, that the Fierceness of his Wrath may turn away from you, 2 Chro. 30. 6, 8. The King did not con∣clude, that the Curses pronounced before in Deut. 27. a∣gainst Offenders, did obliege God to perpetual Revenge, or not to turn away his fierce Wrath, if the People turned from their Iniquities: And said the Lord unto his Church (that was to be gathered of the Gentiles) In a little Wrath I hid my Face from thee for a Moment; but with Everlast∣ing Loving Kindness will I have Mercy on thee, saith the Lord, thy Redeemer, Isa. 54. 8. And concerning Israel, whose Heart was not right with God, neither were they stedfast in his Covenant; 'tis written, But he being full of Compassion, forgave their Iniquity, and destroyed them not; Yea, many a time turned he his Anger away, and did not stir up all his Wrath; for he remembred, that they were but Flesh, &c. Psal. 78. 37, 38. Yea, in the midst of Judgment and in Wrath he hath remembred Mercy; Righteousness, and Equity are the Stablishment of his Throne; Mercy and Truth go before his Face, Psal. 89. 14. See how well consistent his Mercy and Truth are: also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4.

Therefore neither his Justice, Law nor Truth could intend (or be) any Limitation or Tye to his Power or Soveraignity, not to turn away his Wrath, or shew Mercy to them that turn away from Evil; and Mercy rejoyceth against Judg∣ment (or Condemnation) Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy; yea, 'tis most evident

to the spiritual Travellers, that though God hide his Face, and send forth his Terrors because of Mens Iniquities and Sins, he hath Power to turn away his Wrath, extend Par∣don, and shew the Light of his Countenance (as he really doth) when Men turn from Iniquity, and depart from Evil, and with broken Hearts submit themselves to his Power, who keepeth Covenant and Mercy toward them that love him, and them that keep his Commandments, Dan. 9. And for any to deny him this Power and Soveraignity in himself, to shew Mercy and Forgiveness, is

1st, To deny the true God to be God.

2dly, To deny his Love and Goodness.

3dly, To deny his Omnipotency, Infiniteness and Per∣fection.

4thly, To render God less gracious and kind then his Son.

5thly, To debase God's Power, Glory and Soveraignity below the Prerogative of Earthly Princes, which is best shewn in mitigating, rather then in exacting the Rigor of Laws; in Acts of Pardon or Grace, rather then the Severity of Revenge upon the Subjects.

6thly. To conclude, That God cannot forgive Sin or Debt, but must have full Payment, or use the utmost Revenge or Rigor (for Satisfaction) (whether on the Debtor or Surety) is contra∣ry to Christ's Similitude of the Kingdom of Heaven, as likened unto a King that had Compassion on his Servant, when he 〈◊〉〈◊〉 down and worshipped him, and forgave him all his Debt o•…•… ten thousand Talents; and blasphemously ren∣ders God like the same Servant, in his Want of Patience towards his fellow Servant, taking him by the Throat and casting him into Prison for his hundred Pence, so that the Lord was wrath with this unmerciful Servant, and delive∣red him to the Tormentors, &c. See Mat. 18.

7thly, To represent God thus Cruel and Revengeful, either to Man or to Christ in his stead, as that he cannot otherwise pardon Sins past before Conviction (without such a rigid Satisfaction or Payment) is to deny him to be a Just God and a Saviour, when besides him there is no Saviour; or as if to be a Saviour were inconsistent with his being a just God, contrary to his own plain Testimony; See Isa. 45. 14, 15. Chap. 43. 10, 11, 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3, 4, 5. Jud. 25. And thus saith the Lord God (unto the Seed of Jacob) I, even I,* 1.105 am the Lord, and beside me there is no Saviour: I, even I, am he

that blotteth out thy Transgressions for MINE OWN'SAKE, and will not remember thy Sins.

Now our Opposer having justified the Wicked, and ren∣dred God cruel; we must now take a View of his condem∣ning the Just One, for whose Dig•…•…ity I thus appear on the behalf of God and the Son of his Love. The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them; Let us now take notice what Ho∣nour he hath ascribed unto the Son of God, and what Enter∣tainment he allows him, while (to justifie the condemnable) he condemns him as with Wrath & Vergeance (which some call Justice vindictive) whereby he reckons, the Sins of the World were punisht in 〈◊〉〈◊〉.

He alledgeth Rom. 8. 32. He that spared not his own Son, but delivered him up for us all: What made God's Just•…•…ce lay* 1.106 on so? Did Christ ever by Sin provoke to this? Will God punish where there is no Sin? This is an ocular Demonstration.

Rep. God spared not his own Son from what he was to do and suffer, but delivered him up for us all; yet not to his own Revenge or burning Wrath incurred by Sin, but to be a Sacri∣fice for Sinners: It could not be, that Christ should be the Subject of the Wrath that is due to Sin, he being the Me∣diator between God and Man that had sinned; No more could the Act of those wicked Hands & Murtherers that cru∣cified him, be counted an Act of Gods Justice, laying on so, as fully punishing the Sin of the World in the Son of his Love; for this is contrary to his Mediatorship, and to his being a Sacrifice of a sweet smelling Savour to God, both for a Pacification and putting away Sin: It behoves a Me∣diator and Advocate, to be a Man of Interest and Favour with the King, and not an Object of his Hatred, else he could not prevail for others, if himself were so out of Fa∣vour.

S. S. The Faith of a Believer that is justified can here see Ju∣stice* 1.107 punishing his Transgression, and that he is not justified without full Satisfaction to Justice; God hath punished then the Sins of all that are justified in Jesus Christ.

Rep. See here how the Man hath condemned the Just that never sinned, unto the Punishment due to Sin: See how he has thundred it out against Jesus Christ; the burning Wrath and Hell-Fire incurred by Sinners, must now be Christ's Punishment: Oh, wonderful Justice! there was never such divine Justice known or heard of from just Men

or justified Persons, How God ever could be thus angry with his ever Beloved, Innocent Son, whom he both freely gave and upheld in his Love through all his Sufferings; for God was in Christ, reconciling the World to himself, bea∣ring, forbearing, and as sympathizing with him in Spirit in his Sufferings, wherein Christ, as Man, was accepted a most acceptable Sacrifice; howbeit, his bearing the Sin of many, rasting Death for every Man, was not by Way of Revenge or Wrath from the Father, nor the Punishment due to the World's Sin; for tasting Death is far short of eternally dying: The Prophet said, Surely he has born our Griefs, and carried our Sorrows, yet we did esteem him stricken, smitten of God and afflicted; but he was wounded for our Transgressions; he was bruised for our Iniquities; the Chastisement of our Peace was upon him, Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering; however, some esteemed him smitten or plagued of God; He hath born our Griefs and carried our Sorrows, &c. Such as suf∣fer with Christ, and lie under the Sence of their Burthen do not lay all, both the Sorrow and Punishment O•…•… Sin upon Christ; such do not say, Christ was sorry or repented for us, therefore we need not; or, Christ was chastised and afflicted in our Person for us, therefore we need not be chastised nor affli∣cted; for Sin past Christ made Intercession, therefore we need not pray: This were not to know the Fellowship of his Suf∣ferings, nor to be conformable to his Death, nor baptized with his Baptism. Besides, the Chastisement of our Peace upon him, was not Revenge nor burning Wrath from God: Chastisement and Vengeance are two things; God's Chastise∣ment is in Love, not in Revenge; it pleased the Lord to bruise him (who had done no Violence) Isa. 53. by delive∣ring him up to suffer and bear our Sorrows and Griefs [AN ACT OF HIS GOOD PLEASURE, NOT OF RE∣VENGE OR WRATH] how could it be Justice, ful∣ly to punish the Innocent for the Wicked's Offence? Were it not Blasphemy to charge God with such Cruelty and In∣j•…•…stice.

Obj. Every known Sin is a wilful Rejection of Infinite Good∣ness,* 1.108 a free Choice of Infinite Displeasure, &c. It therefore carries Infinite Demerit with it; and nothing short of Infinite Punishment, or Sufferings of Infinite Wrath, can possibly suffice to satisfie for it.

Rep. Wo unto them that persist in Sin, and reject Christ's inherent or inward Righteousness for such a Satisfaction as this

of Infinite Punishment, &c. or that believe, their Sins were thus punisht in Christ, and thereupon continue in Sin! Wo unto you that thus justifie the Wicked & condemn the Inno∣cent! God's Controversie is against you: you are afflict∣ing, oppressing and crucifying the Just with your Iniquities, treading under Foot the Son of God, rejecting the Blood of the Covenant, you are Guilty of the Body and Blood of* 1.109 Christ, as much as they were that condemned him, and said,* 1.110 he was Guilty of Death; your Doctrine imputes the Sin, Guilt and Punishment thereof to Christ; you have esteemed him plagued of God, but you have pierced him and grieved him by your Iniquity and Hypocrisie: Take Heed of wil∣ful sinning, and rejecting the Goodness of God, lest there remain no more a Sacrifice for you: Repent, repent, re∣pent; Return, return, return to the Lord God, before his Wrath sweep you away into Perdition.

Further he saith, None but God's Equal, and this is God him∣self* 1.111 in our Nature, that is capable to satisfie God for Sin — Christ received the Stroak of God's Justice, &c.

Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ, and now it is God himself that satisfies God; this is of an absurd and blasphemous Tendence, as if God punisht himself; or as if God satisfied God with In∣finite Punishment or suffering of Infinite Wrath: and what is this but to divide God against himself? Yet we may find out a better Sense for the Words before, that God and Christ were one & inseparable in the Suffering & Affliction; That his Soul bore, as the Spirit of God was burthened, afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin; howbeit, this was not of the Nature of strict Payment, made to God by himself in Man's stead, much less to punish man's Sin in Christ with infinite Wrath.

Quest. Can Faith and the Works that follow, without the Im∣putation* 1.112 of Christ's Sufferings satisfie God's Majesty for our Sin?

Answ. Here he misseth the true State of the Controversie or Question, which should rather be, Can your Imputation of Christ's Sufferings without true Faith and the Obedience (or Works thereof) either satisfie God's Majesty for Sin, or justifie Men? while he implies No, he hath given away his Cause, by granting, That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him.

By so much was Jesus made the Surety of a better Testament, Heb. 7. 22. This is no Proof that your Sins were imputed

to him, as punish'd in him by the suffering of Infinite Wrath, which to affirm, renders him no better then a Transgressor, guilty of your Sins (as your Brother T. D. hath affirmed) which is much beneath his being Mediator or the Surety of the new Testament, which he was made the Surety of, to ensure and make good the Promises and Priviledges thereof to true Believers (which are all Yea & Amen in him) and to enable us to obey and perform those Terms and Conditi∣ons of the new Testament or Covenant, which concern us; for we cannot receive the Promises but in him, nor discharge or pay our Duty without him; therefore he is the Media∣tor* 1.113 of the new Covenant; he is our high Priest, made with the Oath of God, and continueth forever; and he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them, Heb. 7. 24, 25, 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ, and for them only God justifie men, and secure them from Condemnation [It being against Justice it* 1.114 self to punish those Sins a second time, that have been punisht to the full already] he saith, How then shall God render to every Man according to his Works? Indignation and Wrath to them that are contentious & obey not the Truth, but obey Unrighteousness; Will they be able to plead this Doctrine before his Tribunal, Lord, thou hast punisht our Sins to the full in thy Son Christ: It is against Justice it self to punish them a second time; for Christ dyed for all Men, tasted Death for every Man, gave himself a Ransom for all for a Testimony in due Time? But if this were a Punishment of their Sins to the full, then how* 1.115 could Justice punish them again with Indignation & Wrath? But Glory, Honour & Peace to them that do Good, to the Jew first, and also to the Gentile, to them that through Patient continuing in Well-doing, seek for Glory and Immortali∣ty eternal Life: see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to ju∣stifie and excuse them in Sin in their Persons, or to cloak their doing Evil all their Life long, though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their Iniquities: But be not deceived, God will not be mocked; such as you sow, such shall you reap.

Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull; Quoting, Divin. of Christ, pag. 62. And then cryes; Such Blasphemy is this Man not affraid to utter; the Lord* 1.116 Convince and Humble him.

To thee S. S. I say, Thou hast wronged me; those are none of my Words; the Lord humble thee for thy belying me, thi•…•… is not the first time: If thou or any Reader, do but mode∣rately view my Book and Page quoted by thee, it will plain∣ly appear, that to say, Satisfaction is not needfull, are none o•…•… my Words; for tis very plain, that I have not denyed, that Satisfaction that was in Christ; but have objected a∣ga nst the manner of their stating it, and sinful tendence of their Notion about it: as 1st, Against their making Sa∣tisfaction the Effect of God's full Revenge, or the Executi∣on of Vindictive Justice (as their Phrase is) on his Innocent Son, thereby to clear the Guilty. 2dly, I have distinguished between God's Chastisement and Revenge. 3dly, That the In∣tent and End of God's Peoples undergoing his Chastisements or Correction (according to Jer. 10. 24. Heb. 12. 9, 10, 11. And their partaking of the Fellowship of Christ's Suffe∣rings) is that they might be Partakers of his Holiness, live and reign with him. 4thly, I have plainly told my Op∣posers, That if Man continue in Rebellion against Christ, rejecting his Love and Grace, his Sufferings and Satis∣faction will not free them from the Severity of God, nor from the Execution of his Judgment, which is committed t•…•… Christ, &c. Divin. of Christ, p. 62, 63. The Truth of what I have written in the said Book in the Plaineness and Sim∣plicity of it, stands over the Subtility of my Opposers, and remains unanswered; and instead of an honest or moderate Answer, this Man does but pervert, curtaile, tautologize, nibble and pick at my Words, and abuse me; He doth not so much as seriously take notice of the stress of my Objections, but over and over imposeth his Opinion, and brings a very unfit Instance for God's judging it meet to punish all Sin (or that all our Sin is punished) in his Son without Cruelty, &c. where he saith, If God doth damn the Impenitent, if he damns the* 1.117 fallen Angels, he is cruel.

We say, No; he is Just: But is this and his punishing your Sins in his Son to the full, a fit Parallel? Let the unpre∣judiced Reader judge. And then he grosly imposeth and begs the Question again, viz.

And for that person who is God, to suffer a temporal Death (though* 1.118 in his human Nature only) this is of infinite Value, an infinite Abasement, a stroke of Infinite Wrath; for had not God's Wrath against Sin been Infinite, he would not thus have struck a Person of infinite Worth and Dearness to him, interposing as a Surety between

him and us miserable Sinners: for •…•…od in our Nature to suffer what he* 1.119 did, this is more then for Men or Devils, to suffer God's Eternal Wrath or Revenge; this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell.

Rep. This strange Language against God and Christ, I* 1.120 shall need to •…•…ay little about; let them that know the holy Scriptures see how unlike them it is; only I may query and demand of him,

• 1st, Where do the Scriptures say, That God suffered a Temporal Death as a Stroak of Infinite Wrath?
• 2dly, That in Infinite Wrath he struck a Person of In∣finite Worth and Dearness to him.
• 3dly, That this Wrath more clearly shines in the Infini∣tude of it in thus smiting the Brightness of his own Glory, &c. then in the Eternal Damnation of Men and Devils, &c.

If I should conclude this both Blasphemous and Un∣scriptural Language, that thus sets God at variance with himself, or as smiting and punishing himself, &c. S. S. perhaps would be ready to cry out, Oh Blasphemy! and charge it upon me, though it be his own, the very Tendence & Nature of his own Doctrine: The Matter is fully answer∣ed and refuted before. Again, Where do the Scriptures say, that God punished the Surety, Christ, for our Sins, and for a time poured forth his Wrath upon him for our Iniquities? p. 108.

I am sure the Scripture he cites, sayes the contrary of him, Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth. Could he then pour forth his Wrath upon him for your Iniquities? Oh! be ashamed of such Doctrine; Could either the Chastisement of our Peace on him, his bear∣ing the Sin of many, or carrying our Griefs, be the Father's pouring forth Infinite Wrath upon him?

That it is for Christ's sake that God doth pardon upon Re∣pentance,* 1.121 is very true ('tis well he Grants this upon Repen∣tance) and it is for Christ's sake; for all the Good that is re∣vealed or wrought in us, that is acceptable to God (as true Faith, Repentance, Obedience, real Righteousness, &c.) is all of Christ, and brought forth by him in that Soul that is pardoned and Justified in him, or accepted in the Beloved: But, how God's Forgiveness of the •…•…ebt, or Pardon of the Offences, agrees with the Surety's full Payment and Suffering the Pu∣nishment & Wrath deserved, I leave to the understanding Rea∣de•…•…

to judge. Or, how Christ should make Intercession for them that come unto God by him, if all their Debt were payed and Punishment undergone, appears not; especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all, because of the Surety's Infinite Dignity; and when, if the Payment and Satisfacti∣on of Law were thus strictly and severely made, neither Law nor Justice could admit that the Debtor should lye in Prison (as many do under Satan's Chains of Darkness, lyable to Wrath and Vengeance) but he should be both dis∣charged and delivered ipso facto? But we see it otherwise: Many are yet in the Prison-House in Satan's Chains, who yet may be loosed; and Christ ever lives to make Inter∣cession for them that come unto God by him. The Man mends not the matter in what follows.

Obj. Christ Having purchased Salvation for us at the Hands* 1.122 of Justice by his Intercession, he Obtains the Purchase at the Hands of free Grace, and so applies it to us.

Rep. Oh strange! Justice (or rather Revenge) fully paid & satisfied, but Grace yet to be so much interceded or solicited to; this renders Grace more Severe then the Condemnati∣on of the Law, and Inferiour to Revenge. And what Division would this make in God (and between Christ and Grace)? it renders him Inferiour to Earthly Princes, and his Grace below Common Justice among Men; For supposing, a Subject had forfeited his Inheritance to his Prince by Re∣bellion, and after a full Satisfaction and Payment made to the Prince in his stead by a Person of Intrest with him, Could it be Just in the Prince to detain his Inheritance from him? Or Suppose, the Surety hath made full Payment and Satis∣faction in the Debtors stead, both to what Law and Seve∣rity could demand; Could the Creditor justly detain the Debtor in Prison for some great and ear•…•…est Solicitation to be made by his Surety for him? Or, were it proper for the Person for whom the Satisfaction is thus made, to cry out, Good Sr. forgive me my Debts, &c. if all past, present and to come be fully payed by the Surety? And yet those Persons that are of this Opinion pray to God, to forgive them their Trespasses or Debts as they forgive others, &c. but is their forgiving of Debts, either a Casting the Debtors or their Sureties into Prison till they have payed the utter∣most Farthing? Surely that is not Forgiveness.; whereas the

Intercession made to God doth acknowledg his Dominion, Power and Justice, as having been offended, and a Subjection due to him; and also his Grace, as that which Man oweth due Obedie•…•…ce and Respect to: Notwithstanding, this man, who has pleaded such a kind of Satisfaction, by Justice or Wrath punishing their Sins in Christ, he is not only Rigid or Severe, but Partial in his Opinion (like a Sect-Maker) limiting this Satisfaction and the Extent of saving Grace only to a few; and yet that few not allowed the Priviledge, to be delivered from the Being of Sin in this Life. In his saying, That

This Satisfaction was designed for all them, who through special* 1.123 Grace in time believe; these all are delivered here from the Guilt and reigning Power of Sin, and so are out of their Fetters, and shall hereafter be delivered from the Being of Sin.

Rep. That Satisfaction that was made, and Testimony of God's Love and Mercy that was given by the Sacrifice and Death of Christ (and as he is the Propitiation) it was for ALL Men; by the Grace of God he tasted Death for every Man, for the Sins of the whole World; he dyed for ALL MEN (not only Presbyterians or a few particular Predestina∣rians, but all Men or Mankind in general) That as many as live, should not live unto themselves, but unto him that dyed and rose again, 2 Cor. 5. 15. Who his own self bare our Sins in his own Body on the Tree, that we being Dead unto Sin, should live unto Righteousness, 1 Pet. 2. 24. And see verse 21, 22, 23.

It is plain, that Christ's Suffering under the Burthen of Sin, and Dying for all Men, pointed at an other End, and had another kind of Embleme in it, then Mens living in Sin all their Dayes, or their not expecting Freedom from the Being of Sin till after Death; this is not to suffer or dye with Christ, nor to come to the Blood of Sprinkling, which only frees from the Guilt of Sin, by sprinkling and purging the Conscience from the Being of it: The Ignorance and Ab∣surdity of the contrary Sin-pleasing Doctrine is sufficiently de∣tected before.

And why [Presbyterians] Satisfaction of Revengeful* 1.124 Wrath in your stead, or the Death of Christ, as Satisfaction in your stead, to free you from everlasting Burning, and forgive your Sins? Why for you more then the whole World besides? Did not Christ dye for all Men as well as you? And yet none are pardoned or in a justified State, until they come

Christ to ease them, and they to have true and living Faith in his Name and Power, and so to be led by that eternal Spi∣rit, by which he offered up himself a Lamb without Spot to God.

Obj. Nor can this Writer nominate one of us, that encourageth Men to take Liberty of sinning from the Consideration of Christ's* 1.125 Satisfaction — the Lord convince and humble Slanderers.

Rep. What ever you think or pretend, your Doctrines are Sin-pleasing, and give Liberty therein; your disputing for Imperfection and Sin all your Dayes; your justifying the Sinner or the Unjust, while justly condemned in himself by the Light of Christ; your setting sorth Christ, as made the Subject o•…•… God's Wrath and Revenge in your stead, and saying, that divine Justice (which you term vindictive or re∣vengeful Wrath) was satisfied in your stead, by punishing your Sin to the full in Christ, and that thereby you are secured from Hell, &c. though you continue in Sin, or uphold the Being of it all your Dayes, and deserve to have your Fai∣lings and Infirmities cast as Dung into your Faces (as is con∣fest)* 1.126 and yet you count your selves imputatively Righteous, pardoned and justified, &c. even while you are saying, Let us with Paul abhor all Sanctification in us, &c. S. S. p. 102. Let us place no Confidence in Sanctification, &c. p. 103. The very Nature and Tendence of these and such Doctrines is Sin-pleasing, and soothing, and grateful to Hypocrites, en∣couraging them to take Liberty of Sinning all their Life time, if they can but be so credulous or self-confident, as to believe they are Elect Persons, and secured from Damna∣tion on the Account of your Notion of Satisfaction, that pretends and imputes Revengeful Wrath and Severity to Christ, but Ease to your selves in your Sins: But this your empty, devised Notion will prove neither your Justification nor Se∣curity in the great approaching Day of God, which shall de∣clare every man's Work, & wherein he will judge the Secrets of Men by Christ Jesus, according to the Gospel; and eve∣ry Man must give an Account of himself to God, and be Rewarded according to the Deeds done in the Body, whether they be Good, or whether they be Evil,

AN APPENDIX, Wherein The Controversie is summed up and resolved, part∣ly by Way of Question and Answer, with a plain Intimation of my Sense thereof, as relating unto the 2d, 3d and 4th Chapters before.

Quest. 1. WHat was the Nature and Extent of Christ's Suf∣ferings?

Answ. Not an undergoing infinite Wrath or vindictive Justice (so called) at the Hands of his Father (for that is the just Reward of Rebels against God, Christ and free Grace) but, 1st. The Weight and Burthen of Sin and Grief of Soul because thereof, as seeing the Punishment and Wrath incurred by the Rebellious. 2. The Fury of his Persecutors, in his undergoing that cruel Death of the Cross, inflicted on his Body by wicked Hands and Murtherers; so that his Sufferings were two-fold, both inw•…•…ard and outward. 3. His real Desire, Travil of SouI and good Will through all, was for the Benefit and Good of all Mankind, even for the whole World (for whom he suffered and dyed) that all (who re∣ceive him) might be spiritually influenced with his holy Life, and partake of his Mind and Will, which stood in subjection to the Father.

Quest. 2. What was the true Signification, Intent and Ends of Christ's Sufferings?

Answ. 1. To evince God's long Suffering towards all men (for whom Christ gave himself a Ransom for a Testimony in due Time) 2. The Appeasement of Wrath and Severity, so far as to grant Remission on true Repentance. 3. The End of the Law and first Covenant, and the Shadows and Curse of it (as threatned to impose the Terms of it) 4. To intro∣duce the new-Covena•…•…t Administration, Christ being the

Mediator of it. 5. To shew God's great Condescension to re∣ceive poor lost Man again on the Terms of this new Cove∣nant, reinforced by the Death of his Son, that Man coming into this new Covenant, he might experience a real Agree∣ment with God, even in the Son of his Love.

Quest. 3. How far the Light in Man is necessary, and answers the Intent and Ends of Christ's Sufferings?

Answ. It is absolutely necessary to Salvation, being that divine Principle of Light within, which directly guides all them that obey it, into the Way and Dispensation of the new Covenant, whereby they secretly experience the real In∣tent, Virtue and Ends of Christ's Sufferings and Blood.

Quest. 4. Whether the Light of Christ within (in each Degree of it) be not the New-Covenant Light in Nature and Kind, and the certain Guide into this Covenant?

Answ. It is; being it was the Life that was in Christ (as the eternal Word) that was and is the Light of Men; which Life or Light is therefore divine and spiritual, as the New∣Covenant Dispensation is.

Quest. 5. Whether the Word within, the Law within, the Com∣mandment within, the Kingdom of God within and the Light within, be not one and the same thing, and so the Life of the New Covenant?

Answ. They are: The Names, Degrees and Manifesta∣tions do not alter or vary the divine Nature or Life thereof.

Quest. 6. The Satisfaction, what? and in what did it consist?

Answ. 1. Not rigid Payment from Christ to God. 2. Not of the Nature of Payment, for all Sins past, present and to come (as stated by Sin-pleasers) 3. Not Christ's undergoing infinite Wrath or Revenge from his Father (for these were never exacted nor required of him) But the Satisfaction was in Christ, as the Son of the Father's Love, the Delight of his Soul, and as he was a Sacrifice of a sweet smelling Savour to him; both the Father and the Son condescended in one and the same Infinite Love for Man's Recovery out of Sin and Death, and for his Deliverance from Wrath to come, being

confessed to be equally kind to Man, and equally angry at Man's Sin) God so loved the World, that he freely sent his only begotten Son, &c. And in the same Love the Son free∣ly gave his Life, yea, even himself a Ransom for all, for a Testimony in due Time.

Quest. 7. What is true Justification?

Answ. It is properly and strictly a making Man Just (viz. through the Washing of Regeneration) It is also not only God's pardoning Sins past for Christ's sake, through Faith in his Name; but also God's absolute accepting, owning and blessing all them who faithfully obey, persevere and walk in the Light and Law of the new Covenant.

Q. 8. What is the true or real Imputation of Righteousness?

Answ. It is the same with Justification (as it relates to God's reckoning or esteeming that Man Righteous that partakes of the everlasting Righteousness of Christ by a living Faith in him) and so the same Righteousness and Holiness of Christ as inwardly revealed and brought forth in the new Creature that is made conformable to his Image; and so all the bles∣sed Fruits and Effects of Christ's Power and inward Work of Righteousness, as true Faith, Love, Obedience, Since∣rity, Holiness, Integrity of Spirit to God, are acceptable to him, accounted of and reckoned unto his People for Righ∣teousness, and all still for Christ's sake, who is the Author and Finisher of true, living, saving, justifying Faith; as, Abraham believed God, and it was reckoned to him for Righ∣teousness; We say then, that Abraham's Faith was so recko∣ned or imputed to him: It has been by some confest (as be∣tween God and the Creature) That there can be no liking one another without Likeness of Disposition; nor doth God receive Man into actual Friendship with himself, without being re∣newed after his Image.

Quest. 9. Who are the Subjects of everlasting Wrath and Vengeance?

Answ. Wicked and Rebellious Persons, who reject the Love of the Truth tendered to them, such as tread under Foot, crucifie or contemn the Son of God, sleight the Blood

of the Covenant, and do Despite to the Spirit of Grace.

Quest. 10. Whether it consists with divine Justice or Truth in God, to shew Mercy and to be an absolute Saviour, after so much In∣jury done against him and his Commands by Adam's Fall, and the actual Disobedience of his Posterity in the Fall?

Answ. Yes; It is not inconsistent with divine Justice, sor God to be the absolute Saviour of all that return to him and believe in him, he being a just God and a Saviour, besides (or without) whom there is no Saviour: Absolute divine Justice in God doth not limit him, nor withold Mercy from the Creature in the first Place; nor doth it produce Severi∣ty or Revenge, until his Goodness be rejected and wholy slighted; for he saith plainly, I am a just God and Saviour, &c. I, even I, for my own sake do pardon Transgression.

Quest. 11. Whether Divine Justice did properly and strictly require a full Payment and Punishment upon Christ in man's stead, for all the Debt contracted, and Injury done by fallen Man?

Answ. No; Christ's Sufferings were not of that Nature or Intent; but as it was by the Grace of God that he tasted Death for every Man: They shewed God's Patience, and proclaimed his Mercy, in Order to pardon all that return to him from the Evil of their Wayes.

Quest. 12. Whether God as Rector and Judge, could dispense* 1.127 with the Act of Law, and not rather with the immediate Object? Did he not substitute an Innocent Person to undergo the Punishment or Severity of the Law due to Sin and Sinners?

Rep. This is objected by some of our Opposers, which m•…•…st needs imply a great Dispensation with, and Digression from the very Intent of the Law: If the severe Punishment of it be removed from the Unrighteous (for whom it was made, and who have incurred it) and fully inflicted upon Jesus Christ, the Righteous One that never Sinned, Could God thus far dispense with the Intent of the Law, and yet not forgive Sin, without such a kind of Satisfaction and Payment supposed? Oh, sad Blasphemy and Inconsistency! And seeing it hath been confessed by some of our Emi∣nent Opposers, that Satisfaction is not a Scripture-Phrase but

a Notion of Law, and made agendo & patiendo, viz. by Christ's Obedience in Doing, and Subjection in Suffering the Penaltey, which the Law should have inflicted upon Offen∣ders, I propose these three Questions to our Opposers.

Q. 1. Were it Reasonable or true to say, the Creditor has forgiven both the Debt and Injury, if it be all paid and fully punished in the Surety?

Q. 2. Were it Justice in the Creditor to detain the Debtor in Prison, if his Debts be all paid by the Surety? or to suffe•…•… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance?

Q. 3. Doth not your Doctrine of such Rigid or Severe Sa∣tisfaction oppose Christ's Intercession? Howbeit we still con∣fess, the Man Christ was greatly acceptable and most emi∣nently satisfactory, considered as a Sacrifice of a sweet smel∣ling Savour to God, and as the first Fruits.

Quest. 13. What did the Blood of Christ that was shed, be∣speak? and what is our Sense of Christ's Blood; and for what End owned?

Ans. 1st, It did bespeak Remission of Sin past to all that truly repent and believe in him. 2dly, Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it, as through it we receive Redemption, even the Forgiveness of Sins. 3dly, We really own and confess to the Blood of Christ, both in the History and in the Mystery, as most significant to express his Life which he gave a Ransom; and the Value of the one Offering, we do in the sight of God confess, and own the Blood of Christ both as shed for us, and as sprinkling and purging our Con∣sciences from dead Works: And this We are come to know by his Light shining in our Hearts, which as we walk in [the Light] we have Fellowship one with another, and the Blood of Jesus Christ cleanseth us from all Sin, 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling (which speaketh better things then that of Abel) is an Attainment and Mystery, only obtained by true Believers, in and through his divine Light and Eternal Spirit, by which Christ offered himself without Spot to God; and by One Offering God hath perfected sorever them that are sanctified, whereof the holy Ghost is a Witness to us, Heb. 10. 14, 15. For if a Literal Knowledge and Application of the Blood,

could either Sanctifie or Justifie without having the Con∣science sprinkled with it, then how could it be as the Anti∣Type answering and ending the Type or Pattern under the* 1.128 Law, where all the People were sprinkled with the Blood of the Offerings? see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon h•…•…m the Blood of the Bird that was killed, Lev. 14. 6, 7. but the Blood of Christ, which sprinkles and purgeth the Conscience, far excels all those under the Law; and therefore, as it redeems from the vain Conversation, 'tis called the Pretious Blood of Christ, as opposed to, and beyond all Corruptible things, 1 P•…•…t. 1. 18, 19. Thus in the Blood of Christ there is a My∣stery, and a spiritual Consideration and Application, absolute∣ly necessary beyond the Historical Profession and Faith there∣of (as well as in the Cross, &c.) as Christ said, Except ye eat my Flesh and drink my Blood, ye have no Life in you, Joh. 6. It is the Spirit that quickneth, &c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering; Blessed be the Name of the Lord our God for∣ever, who by his divine Light hath opened our Under∣standings in the Mystery of Christ Jesus and the saving Know∣ledge of him which is after the Spirit.

All these Scriptures relating to Christ's Sufferings, as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14, 15, 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus, and his Humiliation, and deep Suffering under the Weight and Burthen o•…•… Sin; and as by the Grace of God he tasted Death for every Man: all which fall greatly short of proving our Ad∣versary's •…•…harge against him, viz. That God poured down his Wrath or Revenge upon his Innocent Son, for Satisfaction to divine Justice in Man's stead that had done the Injury: I say, all the Scriptures alleged by them, can never prove this; but rather, 1. That Christ's Sufferings were of another kind, both as he was delivered up by the Father, in his Patience to suffer and bear the Burthen, Sorrows and inward Griefs, by reason of man's Sin, for which his Soul also was made an Of∣fering. 2. And as the Reproaches, Suffering and Death of the Cross that he sustained from the Wicked & Murtherers, were temporal or had an End; and not as infinite Wrath and Re∣venge from God, due to wicked Men. 3. Yet Christ was rendred a Curse, and as made to be Sin; This he could not properly be a in his own being for Sin, and a Curse (in this

abstract Sense) couldnot strictly relate to his pure and sinless being; but so made or reputed with respect to his bearing the Reproach and Sin of many, the outward Punishment Crucifying, Death, and Blood-sheding: And all that was in him, which in any sense might be said to Suffer, was offered and given for the Advantage and Good of Mankind; and that which he so gave and offered, was called his Life, Him∣self, a Ransom, and all some times in Scripture comprehended and expressed under the Phrase The Blood, the pretious Blood of Christ, that redeems from the vain Conversation, purgeth the Conscience, &c. and even the outward part of his Suffer∣ing, most Innocent Example, his Cross, Death, Blood of his Cross, his reviving again, were so far from yielding ei∣ther an Indulgence or justification to men as in Sin and Diso∣bedience, that they did very eminently preach and openly proclaim to Mankind, both the Condemnation of Sin in the Flesh, Repentance, Mortification, Remission, and Man's reviving again to real Righteousness and Justificati∣on therein; and all to be experienced through Faith in the Name and Power of Jesus Christ, the Son of the living God; in sending of whom the Father's Love was manifest, that we might live through him.

And, as Christ's Travil of Soul was inward, and so his Suffering inward, as well as outward, what is more obvious to the spiritual Eye and Mind, then that his Travil and Suf∣ferings, and his holy Design therein, were to have an inward Effect, and inwardly to be fulfilled by his Word and Power, even in them who receive and believe in the same? as that Instance of the holy Evangelist is very plain and pertinent, where 'tis said, They brought unto him many that were possessed with Divels, and he Cast out the Spirits with his Word, and healed all that were Sick, that it might be ful∣filled which was spoken by Isaiah the Prophet, saying, Himself took our Infirmities, and bare our Sicknesses; see Ma•…•…. 8. 17. Isaiah 53. 4.

And moreover, as to Christ's being the Lamb of God, that taketh away the Sins of the World; This taking away the Sins was not only fulfilled by that general Ex∣piation or purging (which he made) by Way of Sacri∣fice; but also inwardly by his real Cleansing, purging the Conscie•…•…ce, and purifying the Soul from the Nature and Being of Sin. And God's Reconciling us by the Death of his Son, whose putting away Sin, is said to be by the Sacri∣fice

of himself, his [by himself] purging our Sins, the Will of God sanctifying us through the offering of the Body of Jesus Christ once for all, &c. as being a Sacrifice of far more Value then those Typical ones under the Law, which he ful∣ly answered and ended, though they were said to make At∣tonement & Reconciliation for Sins of Ignorance, that they might be forgiven; and the Scape-Goat to bear away the Iniquities and Transgressions of the Children of Israel, Lev. 4. & 16. & 23. (And did not the killing and sacrificing of Bulls, Goats and Heifers typifie or figure forth the killing and destroying that corrupt, beastly Nature and Enmity in man, which is for Death and Destruction, and which those Beasts were as a lively Embleme of?) Seeing hereby God was plea∣sed in a Way of Condescension to their low Capacities, to shew a Pacification or Expiation, to express his Forbearance, suspending the severe Execution of the Law, and Willing∣ness to pardon Iniquity, and to pass by former Transgressi∣ons, and be reconciled, when they afflicted their Souls, and offer'd up burnt-Offering in the Day of Attonement [as both were required] much more hath God declared himself recon∣ciled to us, in commending his Love, to us in that while we were Enemies, Christ dyed; and so he hath shewed forth his Kindness and free Love, as willing to pass by and pardon the Sins of the World upon true Repentance, in his setting forth his Son to be a Propitiation, through Faith in his Blood; and in his being in Christ reconciling the World unto him∣self, not imputing their Trespasses unto them, which was both in his Forbearance, commending his Love and Good-Will in his Son unto the World, and sending his Son that the World through him might be saved. Let it be seriously here minded, 1. That those Scriptures relating to Christ's Death, Reconciliation, Sanctification, and putting away Sin, as by Way of Sacrifice, &c. as Joh. 1. 29. Rom. 5. 10. Heb. 10. 10. Chap. 1. 3. Col. 1. 22. which intimate the Work, as if universally done; yet it is with respect unto the general Favour and Good-Will of God in Christ, as by the which Will, we (Believers) are sanctified through the Offering of the Body of Jesus; and so we are said to be re∣conciled in the Body of his Flesh through Death: Withall note, that it was the manner of the Hebrews, Prophets and Apostles, to speak many Things in the Spirit of Prophecy, as done or past before they were accomplished in the proper Sub∣jects, God having an Eye of Pitty and Compassion open to

lost Man for his Redemption, even before it was fulfilled, whereby he saw and lookt beyond the former Transgressions, Sins and Infirmities; for the Sin of the World is not actually taken away, purged out or put away, as to its Nature and Be ing (nor are Men in a State of Reconciliation or Friendship) while actual Sinners and Enemies in their Minds, but as they come to be converted and sanctified by the Spirit: There∣fore God's reconciling the World in and by his Son, shews his gracious Will, and was intended conditionally to be ful∣filled in them (viz. Upon Faith and Obedience) It was done so, as with respect unto Christ as the first Fruits, and with an Eye to the Condition, before it was actually fulfil∣led in them; and what was outwardly signified as to the Good of Man by Christ's Sufferings and Death in the Flesh, as our great Exemplar (in his Obedience and Holiness) is inwardly to be fulfilled and answered in Spirit, as to the Prin∣ciple, End and Design of God therein: as for Instance, God was in Christ reconciling the World to himself; yet the Apostle added, We pray you in Christ's stead, be you reconciled to God, 2 Cor. 5. 19, 20. And to the Saints at Colos. You that were sometimes alienated, and Enemies in your Minds by Wicked Works; yet now hath he reconciled in the Body of his Flesh through Death, to present you Holy, and Unblameable, and Unreproveable in his Sight, If ye continue in the Faitle grounded and setled, &c. Colos. 1. 21, 22, 23. Mark, on this Condition they were reconciled and to be presented to God; Not as being Enemies and in wicked Works, But as made Friends by Conversion to and continuing in the Faith: And God shewing forth Mercy to all, and universal Pardon of Sin past, in and for the sake of his Son Christ Jesus (he being the Propitiation for the Sins of the whole World) de∣clares his not imputing their Trespasses unto them according to Severity; but his being reconciled to them, that they may be reconciled to him.

Finally, Because God was in Christ reconciling the World to himself; and because he commended his Love to us, while we were Sinners, and we reconciled, &c. by the Death of his Son, as our Representative: If from hence any infer, That their Sin being not imputed, therefore they are ju∣stified by the Imputation of Christ's Death and Blood, though they continue in Sin and Disobedience to him, and remain Unsanctified, I must deny their Consequence, and tell them, that there is a two-fold non-Imputation of Sin; or, under a two-fold conside∣ration

Sin is said not to be imputed: 1st, with respect to God's Forbearance, while he suspends Execution, and doth not cut off 〈◊〉〈◊〉 in their Sins, when yet the Nature and Being of Sin is not destroyed, nor purged away, expecting their Re∣pentance, &c. In this Sense David, when he said, I have sinned, Nathan to•…•…d him, The Lord hath put away thy Sin, Thou shalt not dye, 2 Sam. 12. 13. Yet this proves him not then at that time in an absolute and compleat Justified Estate, or his Sin blotted out; for a•…•…ter this he both implored Mercy, intreated Forgiveness, and passed through great Judgment, Difficulty and Trouble, under the Weight and Burthen of his Iniqui∣ty. 2. A Non Imputation of Sin in a better and higher State, as where the Mi•…•…d and Spirit is sanctified and cleared, and Sin really done away and wholy blotted out, where the Lord Imputeth not Iniq•…•…ity, but Righteousness; as, Blessed is he whose Transgression is forgiven, whose Sin is covered; Blessed is the Man unto whom the Lord Imputeth not Ini∣quity, and in whose Spirit there is NO GUILE, Psa. 32. 1, 2. It were unreasonable to think, that all to whom Sin is •…•…ot imputed i•…•… the first Sense, are in a Justified State; for then were the whole World Justified; for God was in Christ reconciling the World unto himself, not imputing their •…•…respasses: But in the latter Sense they are Justified, being Washed, Sanctified and Justified in the Name o•…•… the Lord Je•…•…us, and •…•…y the Spirit of our God, 1 Cor. c. 11. and such as in w•…•…ose Spirit there is no Guile; And so no Condem∣nation to them that are in Christ Jesus, who walk not after the Flesh, but a•…•…ter the Spirit, Rom. 8. 1, 2. Therefore Justi∣fication. And if it be further queried (viz.)

Quest. How doth it consist with God's Justice and Truth (which alwaies required perfect Obedience) either to Par∣don or pronounce Man Just upon the account of an Inh•…•…rent Righteousness, Sanctity or Reformation wrought by the Spirit, with∣out 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 u•…•…iversal Love in Christ Jesus to Mankind, that he makes know•…•… 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, Co•…•…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 Work∣manship 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 Be∣ginning of Life to the End: as, The new Birth and new Cre∣•…•…ture in Christ, hath No Guile in his Spirit; but is alwaies in∣wardly Righteous from the Beginning of Life. And that •…•…or this End God is pleased in his Son, to shew forth his For∣•…•…earance and Favour to Mankind, and for a time to suspend the •…•…evere Execution of his Law, as not to execute Judgment •…•…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 Sa∣•…•…ice and a Saviour: So his Forbearance or Suspension of the •…•…verity o•…•… 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 sa∣ved, though you be Sinners all your Dayes.

Believe that you are Justified by Christ's Death and Suf∣ferings only, though you have nothing but Matter of Con∣demnation in you; believe that you are Imputatively Righte∣ous by Christ's Sufferings and Righteousness without you on∣ly;* 1.129 and in Comparison thereof, do you abhor all Sanctifica∣tion 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 Conditi∣ons 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 Remissi∣ons 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.* 1.130

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 Ungodli∣ness and Unrighteousness of Men, who hold the Truth in Unrighte∣ousness; and his Wrath abides upon them that do not Believe nor O∣bey 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 ex∣cite 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, with the Assemblies Opinion; and Stephen Scandret's uncertain Proposition for it.
• His Abuse of divers Scriptures in his State of the Case for a personal Election, answered, and the Way of God's •…•…hoosing resolved.
• The Weakness of his two first Arguments touching God's Decree and Promises.
• His gross Ignorance of those Names written in the Lamb's Book, Arg. 3. His Impertinency and ignorant Allegation and mis-un∣derstanding of divers Scriptures, concerning God's Choice and Ordination; and the Cause of Mens Destruction opened, against Argum. 4. Persons being chosen proves not their Eternal Electi∣on (as Persons)
• Concerning Jacob and Esau; Christ's Sheep, those that come, are drawn, and given unto him of the Father, Arg. 5 & 6.
• Election explained. God's loving Jacob and hating Esau; their Posterities concerned therein: And how far the two Births were figured in Jacob and Esau.
• Our Opposers blasphemously placing a partial Resolution upon God (as creating Persons with Intention to leave them to Destruction) contrary to his universal Call and Tenders of Salvation.
• The Unchangeableness of God's Election in what State; and our Op∣posers Ignorance and Error concerning God's Purpose.
• My unanswered Objection of setting Life and Death before Men, and warning them of Destruction.
• The Cause of God's hardning Pharoah, Judas and others, not grounded upon meer Will and Pleasure, but for their Rebellion.
• Touching the Fall of particular Angels and Men; the Tendence of God's long-Suffering towards the Wicke•…•…, and my Opposer's Con∣fession to Truth, to the •…•…tter Overthrow of his Opinion.
• Presbyterians M•…•…ckery in their Warnings & setting Life & Death, conditional Promises and Threats, before People, contrary to their partial Opinion of an eternal personal Election and Reprobation.
• The sad Consequence of their accusing God with decreeing to deny saving Grace to particular Persons, yea, to the greater Part of Mankind; shewing that divine Justice it self hath not so decreed.
• ...

• Grace differing from Debt. The Reason why God finds Fault with Men. The Question, Who hath resisted his Will? resolved.
• Their urging all to for sake Sin, contradictory to their Opinion, and not in true Eaith. Their Flattering many with fair Pretences, con∣trary to their own Intentions; the poor Encouragement and cold Comfort, that their Doctrine of a personal Reprobation yields to the greatest Part of Mankind.
• The wise God, the just Judge, is the Ordeiner of the Punishment, not of the Fact; nor the Author of Sin, or their Wickedness who per∣secuted Christ.
• Hypocritical Priests, making and strengthning Hypocrites, by deceit∣fully daubing them up in their Sins, and flattering them with a [You are not fallen from Grace] while they are guilty of gross Wickedness.
• Concerning God's Convenant with David, and his Seed and the My∣stery typified in him.
• To all which is added a short Postscript.

A Brief Introduction TO The following Discourse concerning Election and Reprobation.

STephen Scandret begins with an absolute false Charge against me, as Depraving God's Truth; whenas accor∣ding to plain Scripture, without any Depravation thereof, I examined their partial and graceless Opinion, as their ma∣king God the Ordeiner of whatsoever comes to pass (both as to the States and Ends of Men) and their placing his De∣cree thereof from all Eternity upon particular Persons, and no•…•… upon the two Seeds and Conditions, wherein Election and Reprobation do originally consist, which in time extends to Persons, only as related to the good or evil Seed, and not from a partial, absolute and meer voluntary Decree and De∣sign to particular Persons, as their narrow and silly Opini∣on imports; which I opposed, and that from the Scriptures of Truth, testifying, 1. God's Good-Will and Grace to Mankind in general. 2. The real Causes (on their Parts)

of his Severity towards them and their Reprobation: I •…•…aid down the Presbyterian Principle and Opinion, as it may be seen in their Confession and Catechism, agreed upon by their Assembly of Divines (so called) at Westminster, and appro∣ved by the general Assembly of the Kirk of Scotland; as where they say in their 3d Chapter,

That God from all Eternity did by the most wise and holy Coun∣sel* 1.131 of his own Will, freely and unchangeably ordain whatsoever comes to pass* 1.132 And that by the Decree of God, for the Manifestati∣on of his Glory, some Men and Angels are predestinated unto ever∣lasting Life, and others fore-ordained unto everlasting Death — and that these Angels and Men thus predestinated and fore-ordeined, are particularly* 1.133 and unchangeably designed; their Number so certain and definite, that it cannot be either encreased or diminish∣ed, &c. And also upon the same Principle, they add in their tenth Chapter, That all those whom God hath predestinated unto Life, and those only he is pleased effectually to call by his Word and Spirit (out of the State of Sin and Death, in which they are by Na∣ture) to Grace and Salvation by Jesus Christ, enlightning their Minds, spiritually and savingly to understand the things of God, &c. And in their eleaventh Chapter, God did from all Eternity decree to justifie all the Elected; and Christ did in the Fulness of time dye for their Sins,* 1.134 and rise again for their Justification. The Consequence of this Doctrine, with a plain and scriptural Answer and Confutation, are laid down in the latter End of our Book, entituled, The Glory of Christ's Light within expel∣ling Darkness, which Book yet remains unanswered by S. S. both as to this and other Heads, wherein he and his Brethren are concerned; though now, in order to vindicate this Do∣ctrine, he layes down the Proposition thus,

S. Scandret, That God did most freely, and unchangeably, and from all Eternity choose some particular Persons to partake of saving Grace, &c. from whence it will necessarily follow, That he hath reprobated or passed by others: I must manifest this by Parts.

Answ. In Opposition to this Partiality unjustly charged upon God, I must assert this Proposition, That God's eternal Election stands originally in his own Seed of Promise, and free Grace thereby freely tendered to all Mankind, both Jews and Gentiles, and all Men in the first place left free for a Share therein, and none are reprobated, but who first reject this Grace, and like not to retain God in their Knowledge; his words [that he hath reprobated or pas∣sed by others] are very doubtful, being as much as to say, that either God hath from all Eternity reprobated particular Per∣sons,

or left them to Reprobate themselves: It is then either God's Act or the Creatures, which (as appears) this Man's Masters (the pretended Divines) could not resolve; and we do not expect him to be a more pro•…•…ound Divine then his Tutors: However, their Opinion at least reflects upon God, as passi•…•…g by the greater part of Mankind without a•…•…ording them any Saving Grace, or the least Spiritual Assi∣stance of Divine Light or Life; so as if he thus takes no notice of them at all, but passeth by them, they must inevitably be left to Destruction and eternal Misery by this Graceless and Uncharitable Opinion, which tends greatly to •…•…cclipse the Glory of God and his free Grace, and renders the Ten∣ders 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 •…•…rom all Eternity did unchangeably ordein whatsoever comes to pass (as they most grosly asserted) or that his Decree or Act, is so abso∣lute from all Eternity to particular Persons, as strictly ey∣ing 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 •…•…eeble, and his Proofs impertinent. For that 2 Thes. 〈◊〉〈◊〉. 13. He hath left out the following words; after [chosen you] he leaves out [through Sanctifi∣cation 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 Conditi∣on answers this Decree) he hath not designed nor ordein∣ed 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 plea∣ded a little further from the words, God hath from the Begin∣ning 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, re∣lateth to Christ (as the divine Word) who is the Begin∣ning 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 Presby∣terians (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 o•…•… 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 par∣tial Principle: The very Ground and Principle of Election being in Christ (which the man overlooks) God hath Cho∣sen 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 Sanctifica∣tion of the Spirit, and Belief of the Truth.

S. S. Arg. 1. Particular Persons in time, receive Mercy, are con∣verted, [sect 2] made to p•…•…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 par∣ticular 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 Good∣ness 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 Seve∣rity 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 Man by his Counsel, is not an inevitable or forceable Act of his Will; for Counsel and Force are much different, as is a•…•… absolute Decree to Act himself alone, and a Perswasion of the Creature to Act with him, by the Power and Assistance that he gives it: So the Perswasion on Men to Repentance & Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto; for what Reward can Men expect of God for any thing they are unwillingly forced to (as by some supposed) whereas God works upon that Reason and Conscience which he hath placed in Man, to perswade, induce, and move Men to forsake Sin, from a real Sence of the Evil of it, that they may leave Iniquity from a true Zeal and Hatred (stir∣red up by the true Light) against it: I drew them with Cords of a Man, with Bands of Love, &c. Hosea 11. 4.

S. S. Arg. 2. God hath made Absolute Promises of the first Sa∣ving Grace, Ezek. 26. 25, 26. I will sprinkle clean Water up∣on you, and you shallbe clean; a new Heart will I give you, Chap. 11. 19, 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree, and they are not made concerning all, but particular Persons whom God hath in his Eye to save.

This Argument is grounded upon his Mistake, and is ve∣ry dull and impertinent, as not reaching his Principle he in∣tends to vindicate by it: For 1st, It imports absolute Promi∣ses of the first Saving Grace to be but to particular Persons.

2. That God had only a few particular Persons in his Eye, & that from Eternity in his Promise of the first saving Grace, contrary to plain Scripture, which sayes, The Promise is to you and your Children, and to all them that are afar off, even to as many as God shall call; and this Promise is Christ Jesus, who is God's Everlasting Covenant and Light, to which Men are called.

3. This Man mistakes the first saving Grace, confounding it with the Effects of it (which it brings forth where it is received and obeyed) As mens being made Clean, having a new Heart, &c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace; these he puts for the first Saving Grace and Promise of it; as also his blind Argument supposeth these Effect•…•… to be unavoidably or forceably brought forth in some particular Persons, supposed to be designed for that End, without respect to their accepting of, and Concurrence

with the Tenders and Appearance of saving Grace) which in the Light of Christ is given them) whereas it hath appea∣red unto all Men, Tit. 2. 11. And the Promise of the Everlast∣ing Covenant, though freely and absolutely tendered to 〈◊〉〈◊〉; yet as it is made with any particular Men and confirmed •…•…o them, they are such as are serious and penitent, retur•…•…ing and obeying, and hearkning to the Voice of God, abiding in his Love and Grace, &c. upon which he enters into Covenant with them & they with him, both in the Agreement o•…•… Li•…•…e; Hearken unto me, and I will make with you an Everlasti•…•…g Covenant, even the sure Mercies of David, Isa. 55. 2, 3. The Willing and Obedient shall eat the Good of the Land, Cha. 1. 19. (not the Unwilling and Disobedient) And I wi•…•…l give them an Heart to know me, that I am the Lord, a•…•…d they shall be my People, and I will be their God (mark the Reason) for they shall return unto me with their whole 〈◊〉〈◊〉, Jer. 24. 7. Note, that this was foretold or prophesied •…•…r∣ding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit, a•…•…er it was proffered and given to them, to invite, perswade and draw them (as many other Prophecies are, which •…•…elate to his everlasting Covenant, for its Establishment with the Crea∣ture, on these and the like Conditions) which is not a for∣cing Men to Conversion, to have new Hearts, to be clean, &c. For Grace from God is given, and Love shewn Men, to perswade and induce them to Love & Good. Will towards God; he loves them first, that they may love him; he opens unto them a Fountain and pours clean Water upon them, that they may wash in; he works in them to WILL and to DO, that they may obey him, and by his Power and Aid work out their Salvation with Fear and Trembling, Phil. 2. 12, 13. He puts his Laws in their inward Parts, that they may read and meditate Day and Night therein; he teach∣eth his People, that they may hear, and learn of him, and obey his Voice; and the Ministers of the new Covenant that was promised, preached Obedience and exhorted Per∣sons to the Obedience of the Spirit, and of the Son of God, he being the Author of Eternal Salvation to as many as obey him, Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power, be∣yond what they are capable of.

Arg. 3. Persons by Name, are particular Persons; but Go•…•… hath [sect 3] chosen Persons by Name, Rev, 13. 8. All that dwell on the Earth shall worship the Beast, whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World.

Answ. What great Ignorance & wonderful Darkness doth his Man shew in this Argument, both of the Book of Life, and of those Names which are written in it! which belongs to Men in the new-born State, as related to the Seed of E∣lection, to every one that hath a new Name given him, ha∣ving overcome Sin; and not the traditional Names given to Persons by natural Parents: But this Argument makes no Difference between the Old Birth and the New, nor be∣tween the old Name and the new; nor between the old Nature with its Name, and the new Nature & its Name; but saith, Persons by Name, are particular Persons; but God hath chosen Persons by Name, as if he should tell us, That S. Scandret, Nath. Barnard,* 1.135 Hen. Coleman, with the rest of •…•…resbyterians are chosen Persons by these and such their Names from all Eternity; and that these Names, S. Scandret and Nath. Barnard, &c. are written in the Lamb's Book of Life) but George Whitehead, Ro. Ludgater, Geo. Witherly, with the rest of the Quakers, are reprobated by Name from all Eternity. But what then doth he imagine this Lamb's Book of Life is, and what is it made up of? Ah Lord! free poor Souls from such Ignorance, and deliver them from such blind Guides as this Man; against whose dark Ar∣gument and partial Opinion, let them read Jer. 17. 13. O Lord, the Hope of Israel, all that for sake thee shall be ashamed, and they that depart from me shall be written in the Earth, because they have forsaken the Lord, the Fountain of living Waters: So here being signified a Possibility to fall; and many do for∣sake and depart from the Lord, and because thereof to be written in the Earth; therefore it follows, that if People abide with the Lord, he will both abide with them, and their Names shall not be blotted out of the Book of Life, nor shall they be written in the Earth: And this also evinceth, that they are not by Name, as particular Persons, either abso∣lutely elected to Salvation, nor reprobated to Damnation, but on Condition of abiding with, or forsaking the Lord.

Arg. 4. All that are chosen do infallibly believe in time, and partake of Christ's Righteousness, Acts 13. 48. As many as were ordeined to Eternal Life believed, Rom. 11, 7. The Elect have obtained it; therefore some particular Persons were elec•…•…ed; for if all were Elected, all would infallibly believe, &c.

Answ. This is also a very frivolous, dull and impertinent Argument, and wholy misseth the State of his Proposition and the Controversies between us: In the first place he begs the Question, while he intends it to particular Persons, as eyed, and absolutely designed particularly from all Eternity to Sal∣vation, &c. whenas the Question is not, Whether those that are chosen (through Sanctification) do infallibly believe? nor, Whether Election (which i•…•… in the Seed) doth not in due time extend to particular Persons? For those Persons (or People) who are true Believers, are come into the Elect Seed, being ingraf∣ted into the tr•…•…e Root, are in the Election which obtains the Inheritance: And as true Belief, Faith, and Obedience are the Terms, upon which Life Eternal is promised and recei∣ved; so on the same Conditions Life is freely te•…•…dered in the Son of God to all Man-Kind, yea, to the whole World: God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Li•…•…e; for God sent not his Son into the World to condemn the World, but that the World through him might be saved, Joh. 3. 16, 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their De∣struction; for it cannot be consistent with him to have so decreed Damnation from all Eternity, •…•…or those he •…•…roffe∣reth in time to save by his Son, upon Believing & Obeying; and therefore, as to that of Acts 13. 48. some have it thus, And they believed, even as many as were ordeined (or fitted) for Eternal Life, which may not oppose Christ's Testimony be∣fore, Whosoever believeth on the Son, shall have Eternal Life; which is promised, not as meerly respecting particular Persons, but that Condition on which 'tis universally ten∣dered, as namely, to be accepted in a living Faith and sin∣cere Obedience: But some more Ingenuous, and as much learned as this Man, affirm, that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which* 1.136 is translated Acts 13. 48. ordeined, signifies well appointed, set in good Order, prepared or disposed: So as many whose Hearts were prepared or well-disposed (viz. in a Willingness of mind and right Order of Spirit, having true Desires sor eternal Life) believed as the good Ground, or honest Heart that received the good Seed, so as it took Root. And as when Lydia heard the A•…•…ostles, God opened her Heart, that she attended unto the things which were spoken of Paul, Acts 16. 14. And as Barnabas exhorted the People, that with Purpose of Heart

they would cleave unto the Lord, Acts 11. 23. Here was a true Preparation in them, both for Believing and Eternal Life. And further, from that of Acts 13. 46. it is evident, that both the Word of the Lord was preached, and Life E∣ternal tendered to those Jews who rejected it, or put the Word of God from them, and judged themselves unworthy of Ever∣lasting Life: Wherefore, surely God did not from all Eter∣nity either absolutely design them (as particular Persons) to Damnation, or to pass them by for that End; for he did not pass them by without taking notice of them; but gave them notice of the Way of Life and Salvation, tendring it to them by his Spirit in his Messengers, which had been a Contradiction to himself, if he had from Eternity absolute∣ly decreed the contrary: But the envious Jews opposing and rejecting the Word of God, judged themselves unworthy of E∣verlasting Life, wherein they rejected their Hope which was of the Lord, & therefore their Destruction was of themselves, whereupon Paul and Barnabas said, Lo, we turn to the Gen∣tiles, for so hath the Lord commanded us, saying, I have set thee for a Light of the Gentiles, that thou shouldst be for Salvation unto the Ends of the Earth; and thereupon the Gentiles were glad, &c. vers. 47. So that here was univer∣sal Grace and Salvation preached and tendered to all, as that which God had foretold and promised, who did not exclude any from the Benefit thereof; nor was any hindred from Life and Salvation, but who excluded themselves, being such as judged themselves unworthy of Everlasting Life.

Arg. 5. Jacob was a particular Person, and loved before he [sect 4] had done any Good, according to God's Purpose of Election.

Answ. He hath herein wrested the Scripture; for it doth not say, that Jacob was then loved and Esau hated, before they had done Good or Evil (as he renders the Words) for then it may be asked, what he hated Esau for, before he had done Good or Evil? Did he hate him for nothing? Surely no; but what was said before they were born, or had done Good or Evil, was by Way of Prophecy, The Elder shall serve the Younger; what is this to their Eternal States? Jacob had no need of Esau's Service in Hell. And then to the following Words, as it is written, Jacob have I loved, but Esau have I hated; where was it written? and how doth it relate to Ja∣cob and Esau? Doth it relate to them meerly as particular Persons, under such a Limitation of Election and Reproba∣tion

from Eternity? or rather to their Posterities, as under such different Qualifications of Love and Hatred? Could God absolutely determine to hate any particular Persons, meerly as Persons, without respect to either the good or evil Qualifications or Works, as before they had done Good or Evil? This were blasphemously to render him in Enmity against his own Works, as if he had made Man, or forced him into the World unavoidably, to destroy a•…•…d damn him to all Eternity; whereas the Mercies of God are over all his Works, a great and principal Part whereof is Mankind. And as for that which is written o•…•… his loving Jacob and hating Esau, it is in Malchie 1. Their Posterities were called by their Names, that People of the Edomites, who succeded Esau (who was called E∣dom)* 1.137 * both in Name and Nature, Gen. 36. 19. whom Men should call the Border of Wi•…•…kedness, which could not be, till they were wicked and ha•…•… acted Wickedness: These were they against whom because of t•…•…eir Wickedness) God had (and against such st•…•…ll 〈◊〉〈◊〉, Indignation forever; and here∣upon his. Decree is ab•…•…olute against the Wicked, who are Rebellious against him, and reject his Grace by rebelling a∣gainst 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 Viol•…•…ce a∣gainst 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 sh•…•…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 Pur∣pose, 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 Rela∣tion 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 plea∣sed 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 Ja∣cob was not wholy destroyed through Rebellion and Wicked∣ness; 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 com∣ply 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 fle∣eth, 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, Willing∣ness 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 up∣on 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 there∣in) 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, ac∣cording 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 Kin∣dreds, 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 scat∣tered 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 w•…•…thout Blame, that we might par∣take of Salvation by Jesus Christ, Ephes. 14. 1 Thes. 5. 9. and those thus cho•…•…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 Sai•…•…ts, ver. 15. who be∣lieved according to the working of his mighty Power, ver. 19. A•…•…d that th•…•… Esta•…•…e might be attained, Faith is offer∣ed to all; the Power of Believing is given in the free Grace and Gi•…•…t of God's eternal Spirit and universal Light of his Son; It bei•…•…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 •…•…or them to believe and obey Christ.

S. S. Jacob have I Loved, and Esau have I hated. Though these last Wor•…•…s were spoken when Esau's Posterity was the Bor∣der 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* 1.138 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 peculi∣ar People; yet this did not secure them as to their eter∣nal 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 in them, that did back-slide and rebel a∣gainst the Spirit of God, and became Persecutors of the holy Prophets, and fell into gross Evils, many to their De∣struction, which caused the Prophets often to complain against them, and Severity from God to come upon them that fell: On them that fell, Severity; but on thee Goodness, if thou abide in his Goodness, Rom. 11. And it is said, The Lord was Wrath: So a Fire was kindled against Jacob, and An∣ger came up against Israel, Psal. 78. 21. Who gave Jacob to the Spoil, and Israel to the Robbers? Did not the Lord a∣gainst whom they had sinned? For they would not walk in his Wayes; neither were they Obedient unto his Law, Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel; thou hast made me to serve with thy Sins; thou hast wearied me with thine Iniquities, ver. 24. Thy first Father hath sinned, and thy Teachers have transgressed against me, ver. 27. I have given Jacob to the Curse; and Israel to Re∣proaches, ver. 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved? Was not his saying, I have loved Jacob, intended, to reprove the Ingratitude and Unfaithfulness of those his Posterity? Mal. 1. 2. I have loved you, saith the Lord; yet ye, say, wherein hast thou loved us? &c. ver. 6. O Priests! that despise my Name, &c. ver. 7. Ye offer polluted Bread upon mine Altar, &c. Thus those of Jacob or Israel (after the Flesh, both Priests and People) were reproved sor their Abuse of God's Love and Kindness; and can any People now be said, to be so ab∣solutely chosen to Salvation, meerly because God doth shew Love to them? when now his Love in his Son is universally extended to the World: God so loved the World, &c. Joh. 3. Did he theresore decree the whole World to be saved? See the Narrowness of the said Opinion of a Personal Electi∣on and Reprobation from all Eternity, and that imperti∣nent Allegation of God's sree Choice of Jacob, and his Seed (as it is intended to sute that Proposition, how false it is) But further, the Apostle explains who are truly in the Ele∣ction

of the Seed of Promise, and who are the true a•…•…d spi∣ritual Israel, (and so in the Election which obtains) See Rom. 9. 6. They are not all Israel which are of Israel, ver. 7. neither because they are the Seed of Abraham, are they all Chil•…•…ren; but in Isaac shall thy Seed be called, ver. 8. That i•…•…, They which are the Children of the Flesh, these are not the 〈◊〉〈◊〉 of God; but the Children of the Promise are counted •…•…or the Seed: see also Gal. 4. 28, 29. For Illustration whereo•…•…, the Apostle alludes to those Instances of Jacob and Esau, (Rom. 9. 10, 11, 12.) who were instanced as Figures of the two opposite Seeds, the two contrary Births, two differing People and Nations: as the Earthly and the Heavenly, the Natural and the Spiritual Seed, and Birth, are contrary in the very Nature and Ground; and so are the Generations of each, as namely those in the first Adam, and those in the second; those after the Flesh, and those after the Spirit: And so the Righteous and the Wicked, how contrary are they bo•…•…h in Nature and Spirit? yet not simply as Creatures or Persons; but as influenced with contrary Pri•…•…ciples, Spirits & Powers, which bring forth their own co•…•…trary Seeds, B•…•…rths and Images in Men and Women. Now whereas it is sa•…•…d, being no•…•… y•…•…t born; neither having done Good or Evil. that the Purpose of God according to Election might stand, not of Works, but of him that calleth, it was said unto Rebecca, The Elder all serve the Younger; or, the Greater hall serve the Lesser: Note, that this cannot oe a•…•…y 〈◊〉〈◊〉 of any 〈◊〉〈◊〉 or eter∣nal Election and Reprobation of J•…•…cob a•…•…d Esau's Persons; for what Service need Jacob in Heaven srom Esau in Hell? or, what Service could Esau in Hell do Jacob in Heaven? Howbeit, the Purpose of God according to Election stands sure originally in the El•…•…ct S•…•…ed, and so not of Works: Esau was a Worker; and so the first Birth would of it self be a Willing, Running and Working for Li•…•…e eternal, which can be no Procurement of God's Purpose thereof: But a Seed is freely given of God to Mankind, and Power to bring forth Righteousness, and the living Works, as Effects of Grace; and God freely calls Men thereto out of his free Grace and Love to all; By grace are ye sav•…•…d, through Faith, and that not of your selves, it is the Gift of God; not of Works, lest any Man should boast, for we are his Workmanship, created in Christ Jesus unto good Works (mark this) which God hath before ordained, that we should walk in them, Ephes. 2. 8, 9, 10. And Note, That this saving Grace hath appeared unto all Men, Titus 2. 11.

It is not limited, or bound up to that Narrowness as the par∣ticular Electioners Opinion would bind it, as only to a par∣ticular designed small Number of Persons from Eternity, with an eternal Exclusion of all the World beside to ever∣lasting Damnation, without Remedy; which is a most partial and cruel Doctrine, ecclipsing the Glory and Soveraignity of God, which is most manifest in shewing Mercy, rather then meer partial Severity on his poor Creatures.

Whereas S. S. teacheth, that the making this Vessel to Honour, that to Dishonour, is God's creating such a Person with a [sect 6] Resolution to recover him out of his fallen State, by Saving Grace; such a Person, with an Intention to leave and never recover him out of his fallen State, by renewing Grace, &c. p. 112, 113.

Answ. The Man runs still upon his first Mistake, placing such a partial Resolution and Intention upon God towards his Creatures, or particular Persons, in creating them as ab∣solutely to recover one, and leave the other in the Fall: and why then doth this Man, or his Brethren, preach and tender Salvation upon Terms to all Sorts? They cloak this par∣tial Reserve with general Tenders of Good, imagining God to be as partial in his Intentions, and both as slighty and Contradictory in his Call and Proffers as themselves; as if he should call all to Repentance and Life, and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death (or rather, to have from Eternity reprobated them) or as his Masters of the Assem∣bly* 1.139 say, He hath before ordained them to everlasting Death; the Contradiction of which Doctrines both to God's uni∣versal Love, Grace, and Call, as also to themselves, how manifest is it? That he should from Eternity ordain them for Reprobation, whom in due time he gives Light unto, and calls to Repentance, how plainly inconsistent are these and contradictory? One while to say, he hath reprobated them; another while, he passeth by them: One while, he hath before ordained them to everlasting Death; another while, he creates them 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 de∣cree Man's Destruction, or did reprobate them from Eterni∣ty; 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 exten∣ding 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 writ∣ten, 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 parti∣ticular Persons to Destruction come to this, That now while he sheweth long Suffering towards them, they fit them∣selves 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 De∣struction 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 Iniqui∣ties; 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 fore∣saw 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 Esta∣blishment; 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 elect∣ed (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 need∣ed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them, who had for∣saken the right Way, or of such, who after they had esca∣ped the Pollutions of the World, through the Knowledge of our Lord and Saviour Jesus Christ (which sure was sa∣ving 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 Spi∣rit) whereby they should have made their Calling and Ele∣ction 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 fur∣ther 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 pronoun∣ced, 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 con∣cerning 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 Al∣terations of God's Purposes did but concern their temporal Conditi∣ons, not their eternal, &c.

Answ. It may be answered, That it is a Mistake; they concerned both; except Men repent they shall perish eter∣nally: Their persisting in Evil-doing and Disobedience to the Voice of God, i•…•…currs eternal Condemnation, as well as temporal Punishments; so contrary wise, through true Re∣pentance, &c. both have been escaped by many, and Godli∣ness 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 se∣cured 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 Sal∣vation, decrees by such Warnings to work in them his Fear and an holy Caution, to keep them in his Wayes, that they may be saved, p. 114.

Rep. What Fear? A Fear of that which there is no Dan∣ger of, or that from a Fear of Destruction they may fear him, when they are from Et•…•…rnity unalterably secured from De∣struction, or of Salvation (as is supposed) What Non-sense and impertinent Preaching and Warning is this, to dissemble People into a Fear and Cautiousness of that which they are out of all Danger of incurring, especially, if God's Purpose in the Case be so unchangeable (as to particular Persons) that Sin it self cannot alter it? Is this Way of Presbyterians war∣ning Men of Destruction (being compared with their parti∣al Opinion) any better then frighting Children with fond Conceits and Fancies of things that are not? But we are sure that the Warnings that both Moses, the Prophets and Apostles gave, were real and serious, both as to their Ten∣dence and Consequence, and not with such partial and con∣tradictory Reserves and Opinions, as this of the Presbyterians eternal Election and Reprobation of particular Persons.

Object. Whom he will he hardeneth, Rom. 9. Peter deser∣ved [sect 9] hardening as well as Judas; That God hardeneth Judas, not Peter, proceeds from the meer Pleasure of his Will, p. 114.

Rep. The Man most egregiously mistakes in this his pla∣cing such a severe Act of God's Will (as hardening any that are rebellious) upon meer Will and Pleasure (in our Op∣poser's Sense) as the Cause of such a Judgment, whereas it cannot be the meer Will and Pleasure of God to use such Seve∣rity, as to harden and destroy his Creatures; for he delight∣eth in Mercy, Micah 7. 18. and hath no •…•…leasure in the Death of him that dyeth; and he willeth not the Death of a Sin∣ner, but rather his Return, Ezek. 18. 23. & 33. 11. So that when he will harden, or give Persons up to the Hardeness of their Hearts, Justice (as being provoked) is of Necessi∣ty the Reason of his so acting, and not meer Will and Plea∣sure; neither doth he harden Men from Eternity, but in Time, because of their Rebellion, resisting and gain-saying him in the Time of his long Suffering and Warnings to them, which doubtless he fore-saw in Pharaoh, who was in himself a proud, imperious, cruel Rebel against God, and Tyrant over his People, which appeared when he was warned in his say∣ing, Who is the Lord that I should obey his Voice, to let Isra•…•…l go? I know not the Lord; neither will I let Israel* 1.140 go * Exod. 5. 2. As also Pharaoh's Rebellion appear'd when he hardened his own Heart, when he saw there was Respite, Exod. 8. 15. So God's giving him up to Hardeness of Heart, was not upon meer Will and Pleasure; for that is all the Reason that the severe Actions of such Tyrants as Pharaoh, yields, as namely, Will and Pleasure: their Will is their Law; they will be cruel and oppress, because they will do so: But all the Judgments of the Lord are just and righte∣ous, respecting the Merit of the Fact or Cause more then meer Will and Pleasure; therefore it was his Will to give Pha•…•…aoh, Judas, and many others, up to Hardeness, because it was Just so to do, for that their Rebellion and Provocati∣on was exceeding great and high against him; when as rigo∣rous and cruel Tyrants use their Power in their Cruelties and Oppressions (and seek to temporize and draw out their Sub∣jects into Irreligiousness and Debaucheries) only upon Will and Pleasure (which to affix upon God, as the Reason of hardening any, is no small Degree of Blasphemy, as is this Man's accusing God with the meer Pleasure of his Will, as the

Cause or Reason of hardening Judas, not Peter; & his accusing Peter with deserving hardening as well as Judas, is his manifest Error, making no Difference between Judas his Offence and Peter's, nor between their States and Conditions; As the State of Peter, who through Weakness and Fear denyed Christ, which he presently repented of; and that of Judas, who wilfully betrayed Christ, and delivered him into the Hands of Murtherers: Was not here a vast Difference be∣tween Peter and Judas? (what say you Professors to it?) and a great Reason for the Judgment of God upon that Tray∣tor Judas more then meer Will and Pleasure.

S. S. Arg. As there are particular Angels, whom God suffered [sect 10] to fall (though he could as easily have preserved them as he did the rest) so there are particular Men and Women (whom God endures with much long Suffering to fit themselves for Destruction; there∣fore from all Eternity did God decree thus to do concerning them in particular; for known to the Lord are all his Works from the Foun∣dation of the World, p. 114

Answ. God's suffering Men and Angels to fall, or to fit themselves for Destruction, doth much differ from eternally de∣creeing them particularly for Destruction; for if he had so de∣creed concerning them (meerly as particular Persons) what needed he endure t•…•…em with much long Suffering? that be∣ing both a Testimony of his Grace or Favour towards them, and of his Unwillingness to destroy them; for his long Suf∣fering and Goodness leadeth some to Repentance, and his Judgment is according to Truth upon them that despise the Riches of his Goodness and Forbearance, Rom. 2. And con∣cerning the Fall of those Angels that fell, 1st, God did neither particularly design it; nor was he the Author of it, no more then of Men's Transgressions in general; he hath ordained the Punishment of the Ungodly, not their Ungodli∣ness; for in Jude 6. it is said, The Angels which kept not their first Estate (or Principality) but left their own Habita∣tion, he hath reserved in everlasting Chains under Darkness, &c. To that Saying, God could have preserved them, I answer, They provoked him, which was their great Sin and Loss to themselves; Therefore he saw it not meet to continue his Love and Favour to them which they had so abused: Nei∣ther is it his Will or Way to detain or restrain any forceably in his Way, whether they will or not; nor to preserve any without their Diligence in attending upon him, and keeping

their Habitations. 2dly, So likewise concerning those that were ordained of old to this Condemnation, Jude 4. (or as it may be read) who were of old prescribed to this Judgment of the Ungodly) however they as Ungodly Men, were so or∣dained for Condemnation; not meerly as particular Persons, but as such, who were so far fallen from the Grace of God, as to transfer his Favours unto Luxury, denying the only Lord God; They were also Trees whose Fruit wither d, twice dead, &c. Jude 12. Surely they could not be twice Dead, if they had ne∣ver been Quickned; but their Ingratitude and Abuse of the Grace of God that had quickned them, caused their Conde∣mnation; as, God spared not the Angels that sinned, but cast them down to Hell, they having left their own Habita∣tion; and spared not the old World, nor the Cities of So∣dom and Gomorrah, whom he condemned with an Overthrow, making them an Ensample unto those that after should live Ungodly, 2 Pet. 2. This sufficiently declares the Reason & Cause of Condemnation, both to Angels and Men to be their Sin, in forsaking the Lord, and living Ungodly.

But whereas S. S. renders God's fore-knowledge of all his Works, as the Reason or Proof, That he from eternity decreed particular Angels and Men for Destruction (which appears Contradictory to his Masters of the Assemblies confessing, viz. That God hath not decreed any thing because he foresaw it as future, Confess. Chap. 3) This Proof is as impertinent as the rest of his shallow Arguments; for his fore-Knowledge being infinite, it is no Proof that he hath absolutely decreed or ordained all things that come to pass, because he foresaw all; for he hath not ordained that Men should live in Sin, though he hath designed their Punishment who do so live; yet known unto the Lord are all his Work's, both those of his Creation which he wrought according to his absolute Pleasure, both in Heaven, and in Earth, and in the Sea, &c. Psal. 135. 6. and Man was not capable of resisting his Maker in forming of him; he was as the Clay in his Hand; as also, the Lord foreknew his work of Sanctification and saving of man from Sin and Death; but this is not effected without a Subjection to his Will, and a Compliance with his Spirit, and Power in his Work within: They are not Partakers of Salvation from Sin, who wilfully gain-say the Truth, resist the holy Ghost, and act Despite against the Spirit of Grace.

But further, I find S. S. so uncertain in the Manage∣ment of his partial Proposition for a personal Election and

Reprobation, that he is made sometimes to grant and con∣fess to Truth to his own absolute Confutation, and the Break neck of his graceless Cause; As by his Confessing,

That God hath no Pleasure in the Death of him that dieth; con∣sidered* 1.141 barely as his Creature; for he is willing to receive to Mercy every returning Sinner, yet if a Person perseveres in Wickedness, as such God will laugh at his Calamity, &c.

Thus far S. S. From whence it follows, 1st, That God did not from Eternity decree the Damnation of particular Persons, con∣trary to his declared Pleasure. 2dly, That persevering in Wickedness is the Cause of Men's Calamity, 3dly, A•…•…d their Perversness and Obstinacy in rejecting Wisdom's Re∣proof and Counsel, the Cause that God will laugh at their Calamity, and mock when their Fear cometh.

Now the Doctrine of Election and Reprobation, as uni∣versally [sect 11] and equally laid down in the Scriptures of Truth, and as accordingly by us asserted (for that there can be no Repugnancy either in God's Actions, or in his Will, whether secret or revealed, as some vainly imagin) cannot be incon∣sistent with God's Prohibitions, Eat not of the Tree of Know∣ledge. His conditional Promises, If thou dost well, shalt thou not be accepted? If you Seek the Lord, he will be found of you. Whosoever believeth shall not perish; shall not abide in Dark∣ness. His conditional Threats, If thy Heart turn away thou shalt Perish: If ye for sake him he will for sake you. His sending his Son into the World, not to Condemn the World. He should have added [Christ's Dying for all Men, tasting death for every Man] his giving his Spirit to instruct them; His Setting Life and Death before them, in the Promises and in the Threats, or giv∣ing Men up to their Lusts for Sin, This cannot be inconsistent with God's Election or Choice of true Believers and Obedient, nor with his rejecting the Rebellious* 1.142 unto Reprobation, for they evince the Truth thereof; But the Presbyters partial Doctrine of Election and Reprobation of particular Persons, and certain definite number of Men and Angels, and their most grosly Asserting, that God from all Eternity did freely and unchangeably ordain whatsoever comes to pass, This is both in∣consistent with those and such his Prohibitions, conditional Promises and Threats; His sending his Son not to condemn the World, but that the World through him might be sa∣ved; his dying for all Men; his giving his good Spirit to the Disobedient to instruct them; his setting Life and

Death before them, to chuse Life, or perish, Deut. 30. 15. to the end; but Alas! if from Eternity God had reprobated them, or absolutely ordained and designed their Damnation and Curse, how should they Chuse Life or Blessing? Or, if particularly & unchangeably ordained to Life and Salvation from all Eternity, Could there be any such Danger of their perishing, or that they should thus need to be threatned with Cursing and Perishing, if their Heart turned away from the Lord? For had they been unchangeably designed of God for the one End (whether Life or Death) were it not very inconsistent to propose both conditionally to them? as namely, to exhort them to chuse Life; or if they refused, to threaten them with perishing &c. do not you partial-min∣ded Presbyters and Calvinists by such kind of Preaching, and Propositions so contrary to your partial Principle, most grosly dissemble with People, and mock them contrary to your own Belief? whenas Moses, the Prophets and Apostles in such like Conditional Promises and Threats believed what they spoak; they believed and therefore spoak from the Spirit of God, which cannot lie nor dissemble. If you say, God hath decreed particular Persons Salvation by such Warnings, you thereby tell us that he hath decreed it by Threatning them with Damnation, and thereby you affix your non-sense & incongruous Doctrine upon God, rather then you will con∣fess your own nonsensical Contradiction therein, which runs thus, That God hath from all Eternity unchangeably designed some Persons eternal Salvation, and yet that he warns and threatens the same Per∣sons with eternal Damnation or Perdition, if they refuse Life, or to •…•…earken to him and obey him, or if their Hearts turn away from him: pray, mark, how inconsistent and contradictory this is; like as to say, It is unchangeably designed of God that you must live for ever; yet take heed you do not dye eternally.

And to S. S. his adding, All these are subservient to the So∣veraign Design of God's Decrees: The Magnifying his Mercy and Grace in the Salvation of all the Elect; his Justice or Wrath in the Reprobates, &c. pag. 115.

Ans. If by the Words [All these] as we may take him) he intends, according to the Assembly's Confession, That God from all Eternity did most freely and unchangeably ordain whatsoever comes to pass; then it may be understood, that all these things, those Conditions or States, both Good and Bad, which he mentions before, are subservient to the sove∣raign Design of God's Decrees (as he words it) But if by

[all these] he intends all these conditional Promises and Threats, are so subservient (as I think he doth) then God's Decrees of Men Salvation or Damnation, are also conditi∣onal accordingly: as first, If you seek the Lord he will be found of you (and then as all are called to seek the Lord, he hath also given Liberty and a Capacity to all to seek him that they may find him) this I grant to be according to his good Will, and subservient to his Decree, as his sen∣ding his Son into the World, not to condemn the World, but that the World through him be saved; for he verily was fore-ordained before the Foundation of the World, 1 Pet. 1. 20, 21. But then I deny, that God hath either decreed or ordained that men's Hearts should turn away from him, or that they shall forsake him; or love Darkness rather then the true Light (which is come into the World) whereby many cause their own Condemnation: How dare any say or think, that all these are subservient to the soveraign Design of Gods Decrees, as they must who say, that he has unchange∣ably decreed whatsoever comes to pass? which renders him to be the Author of those and such Sins and Abuses against him∣self and his Love, and that in order to serve his own De∣cree; which is very blasphemous against God, who hath testified otherwise, as namely, Thy Destruction is of thy self, but in me thine Help, saith the Lord, Hoseah, 13. 9. and why will ye die, O house of Israel? &c. God is not the Author of Sin, nor wil∣ling that any should perish therein; he doth actually damn none but the finally •…•…mpenitent (as is plainly confessed) So, thus his Decree Justly stands against the finally Impenitent; therefore do not continue in your Impenitency, that you may not incurr final Damnation.

God is neither Partial nor Cruel, in decreeing to deny saving Grace [sect 12] to some, whilst he decrees to give it to others, p. 115.

Answ. That God doth so decree is but Petitio Principii, and sufficiently confuted in the whole Tenor of this Discourse; and let the Ingenious Reader Judge, whether this doth not render him both Partial and Cruel, to conclude, he hath unalterably decreed to damn some, and to deny them sa∣ving Grace; but decreed to give it to others, who were by Nature Children of Wrath as well as the rest, and yet all God's Creatures and Workmanship, as Man and Woman, both the saved and the damned, are all inevitably brought into the World. This partial Doctrine of God's eternally

decreeing to save some and to damn the rest (who by Nature are rendered as all a like) is enough to make many despair, and curse God that ever they had a Being, and to * 1.143 destroy themselves, as many have donc upon this Principle, as by Satan's seconding it by perswading them, That God hath decre∣ed to deny them saving Grace, on purpose to damn them forever; which is •…•…o small Reflection upon God and the Glory of his Soveraignity and Grace, and tends more then a little to ecclipse the Glory of his divine Justice, to render it so vindictive and cruel, as not in the first place to regard his own Workmanship in general (to wit Mankind) but to decree eternal Vengeance for the greatest part thereof, with∣out affording them the least Degree of saving Grace, to help them out of the sallen Estate. Oh, What a cruel, dark Spi∣rit is that in Electioners, that thus reflects u•…•…on a most gra∣tious and Merciful God, who delighteth in Mercy and not in Destruction! Neither is his divine Justice so Inconsistent with himself and his gracious divine Nature, as not to respect poor lost Man and Woman in general, or as not to allow Grace and Light sufficient for the Help & Salvation of Man∣kind in general, seeing that his being a Savour is not incon∣sistent with his •…•…vine Justice; for he said, I am a Just God and a Saviour; there is none besides me, Isa. 45. 21, 22. Divine Justice cannot be so partially cruel to the Creature, as ei∣ther to make void divine Goodness, or withhold it from Mankind.

S. S. Who can prove that converting, confirming Grace, is a [sect 13] due Debt to every fallen Man and Woman, who hath first given to him, p. 115.

Answ. What an impertinent Question is this? Who of us ever asserted Grace to be a Debt to any Man? Grace be∣ing so contrary to Debt in the very Nature of it, Rom. 4. 4. & 11. 6. God loved us first; so that his Grace or Favour in the first Place is free to all Men, without Exception or re∣spect of Persons; and this condemns the Cruelty and Par∣tiality, which the particular Electioners (or Predestinarian) Opinion would lay upon God, to limit and tye up his Grace in such Narrowness as it doth. Why doth he yet find Fault? Rom. 9. may be justly objected against that erroneous Do∣ctrine, That God hath unchangeably ordained whatsoever comes to pass; for why should he find Fault, either with his own Works, or with the Effect of his own Design or Decree?

But he doth not find Fault, either with his own Works of Creation (as made by him) no•…•… yet with any Vessel, as made, renewed o•…•… clea•…•…sed by him, but as polluted or corrupted with Sin; and so with Man, not as his Maker is the Potter or Framer, but as the Devil is the Potter, having framed Men up in his own Nature and Image of Sin and Unrighteousness; and so, W•…•… unto him that striveth with his Maker, Isa. 45. 9. to which that of Rom. 9. 20. relates. And likewise, Who hath resisted his Will, or the Might of his Pow•…•…r? is a Question (of some) supposing that God absolutely Wills and Effects what∣ever comes to pass from an unchangeable Purpose or Design, both as to the particular States and Ends of Pe•…•…sons: but herein ma•…•…y partial Minds and narrow Spirits are greatly mistaken; for though the Will of God, and the Might of his Power, both in creating Man, and in many times convicting, judging and condemning the Wicked and Rebellious for Sin, be absolute and irresistable; yet his Will, as manifest in the Tenders o•…•… Good, in Counsel and Perswasion to Man, in the Strivings of his Spirit with the Wicked (All which have a tendence to draw Men out of Sin and Evil, and to induce them to Righteousness) His Will, as thus considered, many do resist, in rejecting his Counsel, rebelling against his Com∣mands, quenching his Spirit, resisting the holy Ghost, de∣spising his Law, casting it behind their Backs, striving agai•…•…st their Maker in the time of his Patience and long Suffering towards them, till for their Rebellion he bring his Severity and heavy Hand upon them; for if Men did not resist the ho∣ly Spirit, it should not need to strive with them; God wills not that any should perish, but that all Men should come to Repentance, 2 Pet. 3. 9. Who will have all Men to be sa∣ved, and •…•…o come unto the Knowledge of the Truth, 2 Tim. 2. 3, 4. And yet all are not saved; all do not know the Truth; and what hinders them? Not any Decree of God; but their resisting his Good Will, Counsel and Motions of his Spirit. O Man! thy Destruction is of thy self; but thy Help is of me, saith the Lord.

S. S. All fallen Men and Women are not reprobated; this is [sect 14] some Comfort, and it importunately urgeth all in Compassion to their own Souls, to turn from Sin to God in Christ, and to seek after good Scripture, Evidence of their Election, p. 116.

Answ. The Matter would have been more congruous thus, for that no fallen Men nor Women are reprobated for Ever∣lasting

lasting Destruction, until they have first slighted the Kind∣ness of God, abused his Grace, rebelled against his blessed Light, rejected his Knowledge, as not liking to retain him in their Knowledge; this importunately urgeth all in Com∣passion to their own Souls, to turn from Sin to God in Christ, while his Grace and Good Will extends to them, and a time of Love is afforded them; while he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust, Mat. 5. 45. Now this is Matter of Comfort, that God doth shew Love and Kindness towards all; and that he universally extends Light and offereth Salvation by his Son (who indeed is his shining Sun) to the Ends of the Earth; and that he willeth not (or desireth not) the Death of any in their Sins; but rather their Return and Repentance, that they may live.

But alas! What a mani•…•…est Contradiction is it for the Man, one while to conclude, that God hath from all Eternity reprobated the greatest Part or Number of •…•…allen Men and Women, or unchangeably designed their Eternal Damnation (poor Encouragement) another while, to tell of importunate∣ly urging all in Compassion to their own immortal Souls, to turn from Sin to God in Christ? How should they have Compassion to their immortal Souls, if God hath no Compassion nor Love towards them? Or how should Reprobates turn from Sin, if eternally reprobated? This were but putting them upon an Impossibility, and so a flattering and mocking them with a pretended Kindness, never intended for them.

As the Opinion (which I oppose) vainly supposeth, by such specious Pretences Presbyterian Priests, &c. have flatte∣red many out of their Money, which is like as if a Priest in his preaching to a People, should bid them all have Compassion upon their Immortal Souls, and turn from Sin; and then tell them it is impossible they should ever turn from Sin, or be saved, God having unalterably designed the Destructi∣on and Damnation of the greatest Part of them; what Comfort would this Contradiction and cruel Partiality ad∣minister to them, I pray you? It would be but cold Comfort to tell a great Congregation, That God had fore-design•…•…d them all, except two or three of them, to be damned eternally. This is not the Word of Faith, nor any preaching in the Faith; this is not Yea & Amen, but a saying and unsaying; a preten∣ding to comfort and encourage them all, and to discourage and lead m•…•…ny into Despair: And how then should they seek

Evidence in Scripture for their Election or Salvation? The Scriptures of themselves do not evidence to particular Per∣so•…•…s their Election from Eternity; the Seriptures do not tell S. Scandr•…•…t & Nat. Barnard, &c. that they are Elect Persons; B•…•…t to them that believe in Christ, and in him have obtained Power over their Corruptions, and whose Hearts are truly and spiritually tender towards God, his Spirit beareth Wit∣ne•…•…s w•…•…th their Spirits, and evidenceth to them (according to Scripture) that they are the Sons of God, chosen in Christ Jesus, through Sanctification of the Spi it and Belief of the Truth; and so are adopted through the Spirit of Adoption, to be the Children of God, and Coheirs with Christ of Eter∣nal Life and Peace.

S. S. Is the Judge cruel that hangs up a Murtherer? [sect 15]

Answ. No; but neither the Judge, nor yet the Law doth ordain or prescribe, that this or that Person shall be a Mur∣therer; for the Fact is forbidden, and the Punishment is pre∣scribed, as is the judgment and Punishment of ungodly Men in general.

S. S. God doth actually damn none but the finally Impenitent.

Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion, not of God's Decree; and this sufficiently con•…•…utes their accusing God with fore-de∣signing or ordaining the Sin or wicked Actions of Men, or particular Persons, •…•…or such and such Wayes and Ends, Act. 2. 23. Christ, being delivered by the determinate C•…•…unsel and fore-Knowledge of God, after you had taken with wicked Hands, you hav•…•… crucified and slain, p. 116. There was a Ne∣cessity of his being delivered to suffer, as God fore-knew, because of the Sins of the World: Christ was given up in the Counsel of God on his Part to suffer; but their wicked Hands, that God permitted to take and murther him, were against God and Christ, not subject to his Counsel of Love and Mercy; but to the Devil and their own wicked Hearts, malicious & murtherous Spirits; and therefore they were by God's Counfel call'd to repent, to be converted, to turn from their Iniquities, Acts 3. 14, 15, 19, 26. But surely God did not call them to re•…•…ent of obeying his holy and just Counsel, but of their Iniquities, having murthered the Just one.

Acts 4. 27, 28. Against thy •…•…oly Child Jesus, Herod & Pon∣tius Pilate with the Gentiles and the People of Israel, gathered themselves together, to do whatsoever thine Hand and thy

Counsel had determin'd before to be done. But see ver. 25, 26. concerning the Gentil•…•…s Rage, and the Kings of the Earth, and the Rulers standing up, and gathering together against the Lord and against his Christ; the Rage and wicked Con∣sultations of whom God was not the Author of; for when God by the Mouth of his Servant David asked, Why did the Heathen rage? ver. 25. Would it have been a good An∣swer for any to have said, Lord, why dost thou ask? Hast not thou •…•…ore- ordained them to rage & imagine vain things? Surely no; sor th•…•…n he would not ask, why? but when there∣by they had provoked him, having rejected his Counsel and Good Will, they were given up to work Wickedness and Injustice, and so their own Ruin, like those who brought Wo upon their Souls; for they had rewarded Evil to them∣selves. As God's Counsel fore-saw and perceived, as the Jews or People of Israel rejected Christ, and would not be gathered by him, he said, O Jerusalem, Jerusalem! how oft would I have gathered thy Children, even as the Hen gathereth her Chickens under her Wings, and you would not; he therefore said, Ye are the Children of them that murthered the Prophets; fill ye up the Measure of your Fa∣thers, &c. Serpents, &c. Mat. 23. 31. to the End: This was not from an Eternal Decree irrespectively against their Persons, but in Judgment and Wrath against them because of their Ungratefulness, Envy and Wickedness; and so likewise all who receive not the Love of the Truth, where∣by they might be saved, but have Pleasure in their Unrigh∣teousness, God gives them up both to strong Delusions and Hardness of Heart for their Iniquity, 2 Thes. 2. 10, 11.

S. S. Is Cod the Author of Sin in determining or fore-ordain∣ing* 1.144 the wicked Actions of these Men? It is one thing to decree the Permission of Sin, another to commit it; between God's fore-ordain∣ing the Sin, and the actual Commission of it, came in the Will and wicked Hands of Men: The Will and these wicked Hands were the Author and Cause of Sin, and not God's fore-Ordination.

Answ. How S. S. can clear himself from rendering God to be the Author of Sin, while he accuseth him of determi∣ning or fore-ordaining the wicked Actions of these Men, of fore- ordaining the Sin, let the unbyas'd Reader judge whe∣ther this be not an Unjust Charge against God: And I ask, Did God determine and fore-ordain the Wicked Actions of Men, and yet warn and counsel them to turn from Iniquity? What Inconsistency is this? How will these hold together?

Doth not God first counsel, and desire the 〈◊〉〈◊〉 before he lets them alone, and gives them up to their Lusts and Hard∣ness, to Work their own Ruin? How like the Ranters Prin∣ciple (that all Actions are of God and by his Power) is it to say (in these general Expressions) That God hath determi∣ned or fore-ordained the Actions of wicked Men? For then, how should they reform, as he counsels them by his Light in their Consciences? and what need of Reforming what God hath fore-ordained? But how contradictory to this Fore-ordination of wicked Actions (which the Man hath un∣justly accused God with) is his P•…•…rmission of Sin? although he doth not alwaies permit Sin to go unpunished, yet in this we agree, that the Will and wicked Hands of Men, as acted by the Divel, were the Author and Cause of Sin, and the Commission of it; and therefore not God, nor any Fore∣ordination of his; for he hath fore-ordained his Son Jesus Christ to call Sinners to Repentance, to offer Life and Sal∣vation to all, before he g•…•…ves up any to a reprobate Mind, or to work their own Ruin.

S. S. to those he counts Elect, saith; You are now afraid [sect 16] you have lost all; for you have greatly fallen as did David * your* 1.145 Faith is even giving up the Ghost, yet are you not fallen from Grace; God hath not forsaken you, Psal. 89. 30.

Answ. Although I confess that in the Lord is plentious Redemption, and Forgiveness to all that unfeignedly repent, and turn from Iniquity; yet as this Man placeth all upon a personal Election (even David's Forgiveness and Redem∣ption) not so much taking notice of his Repentance, Judg∣ment and Terror that he under went, under which David of∣ten asked God Forgiveness for his Transgression: This pre∣tended personal Election, and telling Men, they are not fallen from Grace, when guil•…•…y of horrible Wickedness, gives them a large Scope and gross Liberty to Sin and Wickedness, if they can but in the first place conceit they are elect Persons; and be but such Hypocrites as out-face their own Consciences, and murder the Just Witness, and evade the Conviction and Reproofs of Truth therein; and be so self-confident as to perswade themselves they are not fallen from Grace, when they have committed Adultery or Murther, and acted as badly as Reprobates can do, and then flatter themselves with that Imagination, That Christ hath payed all their Debt, and satisfied the Justice of his Father (which they call vin∣dictive)

for all their Sins past, present and to come. This is an easy way to make Hypocrites, for them to continue in the Sin of Whoredom and other Abominations.

But this is too broad a Way ever to lead them to Heaven; and the Wicked had not need thus to have their Hands strengthened in Sin, nor thus to be encouraged in a course of Impioty by a Pretence of an Impossibility of falling from Grace, seeing there is a just Man that perisheth in his Righ∣teousness, and then where shall the Wicked and Ungodly appear? and what manner of Persons ought we to be in all holy Conversation and Godliness, 2 Pet. 3. Will it avail Persons any thing before the Just God, for a Company of daubing Hypocritical Priests to tell a few conceited Electi∣oners, Though you have fallen very foully, as did David, or into Adultery or Murther; yet have a good Heart on it, believe still you are elect Persons, chosen and designed of God for Salvation from all Eternity; you are not fallen from Grace, when you are guilty of Whoredom and the like; as if Grace had such a great Affinity with them in this their Wickedness. A pleasant Doctrine for the Devil and his Children to feed upon, as Hypocrites, Whoremongers, and abominable Workers; who, though as bad and filthy as those they count Reprobates, yet do ima∣gine that God respects their vile Persons, Eternally to mak•…•… Choice of them only more then others, who it may be, ar•…•… not so bad as they (as if they were such choice Jewels in their Filthiness) which is no small Blasphemy, and Re∣flection upon God, thus to render him partially-indulgent to the Wicked, and unequal in his Way towards Mankind, as eternally to design such great Favour and Indulgence to a small part thereof (which is as bad as the rest) and inevi∣table Cruelty (as eternal Wrathin Hell) to the greater part thereof; whereas all Mankind in general is God's Work∣manship by Creation, all made of one Earth, one Blood, &c. surely he is no such Respecter of Persons.

As concerning God's Covenant with David and his Seed, [sect 17] Psa. 89. It is said, His Seed also will I make to endure for ever, and his Throne as the Dayes of Heaven: If his Children for sake my Law, if they break my Statutes, then will I visit their Transgressions with the Rod, and their Iniquity with Stripes; nevertheless my Loving Kindness will I not utterly take from him: I ask, From Whom? Was it not David that is beloved, who as he entered into Covenant and Agreement with God, he was his Servant

anointed with the holy Oyl? There remained a true and tender Seed in him which the Name Beloved most properly related to; though the Man passed through great Judgment and Tribulation, he obtained Forgiveness, and God had such regard to him for his own Name and Seed sake, and the Sincerity that had a Root in him, that his Children fair'd the better in some respects for his sake, 1 Kings, 11, 12. howbeit, this proves not that all the Seed of David after the Flesh, kept their Covenant with God, or stood in his Grace, so as not at all: to fall from it; for, however God for a time retains Favour, Kindness and Patience to Revolters, who have tasted of his Grace and Power, as very unwilling they should be utterly lost, yet in departing from the Lord into Iniquity, they do in themselves turn from and abuse his Grace, not being stedfast therein with the Lord: So that the Instance proves not, that his loving Kindness did always continue unto such as run into Adultery, Idolatry and Abo∣minations, and continuing in Rebellion, after their many gentle Chastisements, though the Lord is long suffering, and keepeth Covenant and Mercy with them that fear him; his Faithfulness fails not; he is ready to fulfil the 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 Cove∣nant 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* 1.146 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-b•…•…rn, higher t•…•…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 unre∣sistable. •…•…dly, as resistable. [sect 1]

FIrst, On what Considerations it may be said to be un∣resistable, 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 refor∣med 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 Sove∣raignity) 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 De∣sign 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 condescen∣ding and reaching gradually to the Creature's Capacity, it is possible •…•…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,* 1.147 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 a∣gainst 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 w•…•…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 Genera∣tion, a Royal Priesthood, an Holy Nation, a peculiar Peo∣ple, &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. Who notwithstanding after that said, I keep my Body under, and bring it into Subjection, left that by any means, when I have preached to others, I my self should be a Cast away, 1 Cor. 9. 27. and those whom the Apostle Peter, in his first Epistle calls Elect, in his second Epistle he exhorts to give all D•…•…ligence to make their Calling and Election sure, that so they might never fall, 2 Peter 1. 10. Exhorting or warn∣ing them from divers Examples of them that fell from Grace, denyed the Lord that bought them, backslid, and became Enemies, Chap. 2. throughout; And this second Epistle was to stir up their pure minds, Chap. 3. 1.

2dly, Election in the heighth or perfection of it, as at∣tained to in the full Growth of the Elect Seed, and Establish∣ment

of the Children of Light, in and by the Grace of God (through Diligence and Faithfulness on their parts) this admits not of being deceived, nor of falling, nor of backsli∣ding, as Christ intimates an Impossibility that the very Elect should be deceived, Mat. 24. 24. And they who through Diligence have made their Calling and Election sure, shall never fall, 2 Pet. 1. 10. being grown up in the Life, Nature a•…•…d Image of the Elect Seed, which the Prince of the World hath nothing in.

Oh! All you in whom there yet remains a Sincerity and Breathing after the Lord, labour in the Light of Christ by the Assistance of his Grace in you, to make your Calling and Election sure, in this Elect Seed, and none conceit your selves secure out of it: For,

God's Fore-knowledge and Fore-appointment of his Peo∣ple [sect 4] unto Life and Glory, is in this his own Seed; in this they are known of him, related to him, in this chosen of him, and Choice to him, and in his sight as his peculiar Treasure; in this he did fore-know, and doth predestinate or appoint them to be conformed to the Image of his Son, that he might be the First-Born in many Brethren, Rom. 8. 29. (yea and the sanctified Children of believing Parents) Their Growth and Security was to be in this Elect Seed of Life, or otherwise they might degenerate, as Israel of old did, after they were planted of a Noble Vine, and an holy right Seed.

If it should be said, that this of Rom. 8. intimates some special Fore-knowledge* 1.148 and Purpose of God, concerning these many Bre∣thren thus Conformed, as unto Witnesses chosen before of God, Christ s Resurrection was manifest for them to preach, Act. 10. 40, 41. To this I say, Grant it doth; We confess both God's Fore-sight and Fore-knowledge of his own, and deny not his Omniscienc•…•…, nor limit his Power or Omnipotency from shewing forth it self both how, af∣ter what manner, at what time, and in whom soever he pleaseth, as

sometimes he doth miraculously upon Eminent Occasions, and for peculiar Works, Ends and special Services, as is that of true Prophets, Apostles, Ministers of Righteousness; or those many Brethren unto whom in their Day Christ was first manifest, and in whom he was first revealed, formed and born, who in their Day were first raised up to witness forth his Power, as the Prophet Jeremiah was sanctified be∣fore he came forth of the Womb, for his peculiar Service, as an Eminent Prophet; and John was filled with the holy Ghost from his Mothers Womb, that he might be a Wit∣ness to the Messiah; and Paul was miraculously stopt from Persecution by a Heavenly Vision, which he obeyed, and was called into the Work of a Faithful Apostle, God having se∣parated him from his Mothers Womb, and called him by his Grace, to shew forth his Universal Kindness and Love to others, to turn People from Darkness to the Light: and many other Instances might be shewn of God's taking par∣ticular notice of his Witnesses and Servants for peculiar Services (yet the Growth, standing and Security of all was by Faith and Obedience in the Power of God) who, though in their Age and Times were as the first (and so Choice) Fruits to God; yet, this neither hinders his second Fruits (but rather to further them and his Work, so as his Name might be the more spread) Nor do these Instances prove any Limitation of God's universal Love in Christ (as only to a few) Nor frustrate the free extent of his Grace; nor yet hinder Salvation from being common in the Freeness and free Tenders of it to Mankind.

CHAP. VI.

Whether PERFECTION, that is, a State sreed from all Sin, be attainable in this Life?

Let the Reader observe the State of the Question, which is not, Whether the Saints had Failings, or upon extream Tryals, might not be tempted into Impatiency? but, Whe∣ther such a State of Perfection be attainable in this Life? which we affirm.

Attainable, chiefly, because of the Aid and Assistance of God's Power afforded unto them who wait upon him, and

trust in his Name and Power; for, Greater is He that is in us, then he that is in the World: Christ is stronger then the Devil; therefore the Devil is not an invincible Enemy; and we can do all things through Christ that strengthneth us.

2. A Sinless State is attainable by true Believers, because God hath commanded it (who doth not command Impossi∣bilities) to Abraham and his Seed, and said, I am God Almigh∣ty, walk before me and be thou perfect; Sin not. Be ye perfect a•…•… y ur h•…•…avenly Father is perfect.

3. Because he hath promised it to his peculiar People; Thy People shall be a•…•…l Righteous; they shall do no Iniqui∣ty that trust in the Name of the Lord; Christ shall thorowly Purge his Floor.

4. Christ's Work and Ministry is, to destroy the Work of the Devil; to present men perfect; to bring them to a perfect man in him; to subject every Thought unto his Obedience, &c.

Therefore, to affirm the contrary, or that a State free from all Sin is not attainable in this Life, is to oppose the all-Suffici∣ency of God's Almighty Power, and t•…•… set the Devil's Power above it; as also to oppose the Ends of God's Command, Promise, the Work of Christ and his Ministry, which to op∣pose or render frustratious, by pleading or arguing for Sins Continuance in this Life, is Impious and Antichristian: And, how far this Opposer is herein concerned, will further appear.

Whereas he puts two differing Senses on the word Per∣fection; viz. a State free from all Sin, as that of the Spirits of Just men, Heb. 12. 23. And yet that it doth not alwayes sig•…•…ifie free from all Sin, &c. I ask then, What Christ maketh true Believers perfect in? Is it in any thing consistent with Sin; or in himself in whom is no Sin, whom he that a∣bideth in, sinneth not? I cannot understand that Perfection, as it is the Effect of Christ's Work in true Believers, can admit of the Continuance of Sin all their Dayes, while it sig∣nifies both the Reality and Compleatness of his Works.

His Instance for P•…•…rfection not free from all Sin, is Job 1. 1. Job was a Perfect man, yet not without Sin; for he Cur∣sed his Day.

It is evident that Job's Perfection had none of this Extream in it, nor did it consist with Sin; for it is thus explained, He feared God & eschewed Evil. — And upon his Loss of Goods and Children, being told him, its said of him; in all this Job sinned not, nor Charg•…•…d God Foolishly, Chap. 1. 22. and when smitten

with sore Boyls, and tempted by his Wise; it is also said in all this did not Job si•…•… with his Lips, Chap. 2. 10.

But, he Cursed his Day, Chap. 3.

He was then under an extream Tryal and Grief divers wayes aggravated; the most that can be reasonably in∣ferred from thence, is, that a Perfect or Upright Man that fears God, a•…•…d eschews Evil, may possibly through great Tryals, Temptations or Provocations, be drawn into an ex∣tream to express his Grief: but this only, if God suffers Satan so to affict, or deeply to try: for, he could not have so afflicted Job, if God had not suffered him, in that he saw the Lord had hedged him about.

From whence observe, that what is granted hereupon, and what he argues, is not in pursuance of the State of the Question, as to grant, that a Perfect Job may be tempted into some extream Expressions, if God Suffer Satan so deeply to afflict him: but, Whether it be not possible for such a one to be delivered as well from all Failings or Sin, as from the Tryal or Temptation? For was not Job a Perfect Man both before and after his Deep Affliction? and is not his Patience highly commended of, who said, when I am tried I shall come forth as Gold?

Now, when I affirm that this refined State was attainable in this Life, were it not absurd to object, that it is not, be∣cause Job cursed his Day? for did Job do so all his Life time; or did his Perfection reach no higher?

His Instance, That God took six Dayes to create the World, when he could have done it in a Moment, is no Proof that he is only a mortifying Sin more and more in this Life, and that he will remove its Being in the next, pag. 63.

Neither do the Scriptures any where say, that the Being of Sin (yet mortified in part) shall remain in the Saints till, the next Li•…•…e; though we grant, God took six Dayes to create the World, and rested the seventh; and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation; the six I ayes Work thereof, as also the Seventh Day of Rest, are to be experienced in this Life: the Work o•…•… Holiness is to be perfected while in the Body, and he that believeth enters into his Rest or Sabbath, to injoy the holy Day in that inward retired waiting upon the Lord in his own Light, wherein Man must not think his own Thoughts, nor speak his own Words: And as for God's Work, it is perfect; each Day's Work was perfect (as such)

the first Day's Work not mended on the sixth Day; and he that hath begun a good Work in the Soul is able to perfect it.

Whereas S. S. states the Question and Answer thus, viz.

Quest. But why will he not in this Life? (viz. remove the Being o•…•… Sin)

He answers, It is his good Pleasure.

I Reply, A damnable Doctrine to affirm that it is God's Good Pleasure, that the Being of Sin should remain in his Saints all their Life time, or till the next; when he hath no Pleasure in Evil, therefore doth prohibit all Sin.

Quest. Can he see the Continuance of Evil good; or that his Command should not be kept? To this he answers.

He sees good to suffer Corruptions in par 〈◊〉〈◊〉 in his Saints, to keep them humble, drive them to his Blood and Righteous∣ness, &c.

Reply, Let the so•…•…er Reader mark the Nature and Ten∣dency of this Do•…•…rine.

First, How Impiously he reflects upon God; as seeing it Good to suffer Corruptions, either but in part mortified, or in part unmortified in his Saints (in this Life) for his Doctrine bears the same Sense on both Hands, as that God sees it good to suffer Corruptions; if but in part mortified, then in part unmortified in his Saints. And then

2dly, What a great Use and Service doth he place upon the remaining of Corruptions in the Saints, as namely, to keep them humble, exercise and drive them to his Blood and Righteousness, which is as good Doctrine, as to say, There is a Necessity for the Saints to sin, that they may be humbled,; to do Evil, that Good may come of it: and by this, the more they sin, the more humble; the more Unrighteous or Corrupt, the more Partakers of the Blood & Righteousness of Christ; which are gross I•…•…consistencies: Shall we sin that Grace may a∣bound? God forbid. Christ's Blood cleanseth us from all Sin, as we walk in the Light; and his Righteousness admitteth of no Iniquity to continue: For us to feel the Remission of Sins past, through the Blood and Righteousness of Christ, when we are come to the lively Act and Operation of Faith, therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious; and not to say, That God sees good that Corruptions in part should continue in his Saints to keep them humble: for this is a manifest plead∣ing

for Sin, and a Commendation given to it, as to those good Effects (vainly supposed) of Corruptions, viz. To keep the Saints humble, to drive them to his Blood; whereas when they are truly humbled, and Partakers of the Blood and Righteousness of Christ, and living in the Sence thereof, they withstand all Sin and Iniquity, and dare not give way thereto, that they may be righteous: They that will teach men true Humility, must not teach them to be Proud, that they may be Humble; nor tell them, that it is God's good Pleasure that the Being of Sin and Corruptions must re∣main in them all their dayes, or till the Life to come, to keep them humble; neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth.

But this is something like the Papists high Commenda∣tion of Man's Fall, where, in their Saturday-Mass, in the Dea∣con's Hymn are these words, O 〈◊〉〈◊〉 necessarium Adae peccatum* 1.149 quod Christi morte deletum est. O felix culpa quae talem ac tantum meruit habere redemptorem. O vere 〈◊〉〈◊〉 nox, quae sola meruisti scire tempus & horam, in qua Christ us ab inferis resurrexit. i. e. O surely the Sin of Adam was necessary, which by Christ's Death was blotted out. O blessed Fault, that hast deserv'd to have so great and such a Redeemer. O truly blessed Night, which alone hast deserv'd to know the Time and Hour, wherein Christ rose from the Hells.

Again, To prove it God's good Pleasure not to remove the Being of Sin in this Li•…•…e, that he sees good to suffer Cor∣ruptions, &c.

And in answer to my Objection, That his Pleasure is not contrary to his Command, which requireth us to be per∣fect, he saith. God commands to offer Isaac, he purposeth Isaac shall not be offer'd; this shews he doth not efficaciously will every thing he commands, p. 64.

Rep. First, This Instance is not pertinent in this Case, it being a peculiar Command and Act to Abraham, and not common to the Saints, nor relative to those Com∣mands injoyning Holiness of Li•…•…e, which they are all con∣cerned in.

2dly, He is mistaken in saying, He purposeth Isaac shall not be offered; for the Scripture saith, That by Faith Abra∣ham, when he was tryed, offered up Isaac; and he that had received the Promises, offered up his only begotten Son, Hebr. 11. 17. It is evident, that neither God's Command nor Purpose was, to kill Isaac; but that Abraham's Faith

should be tryed in offering him up, which by Faith he did; in which he said, God would provide himself a Lamb for a Burnt Offering, Gen. 22. 8. And he accounting, that God was able to raise him up even from the Dead, from whence also he received him in a Figure, Hebr. 〈◊〉〈◊〉. 19.

But this is no Proof, that it is not his Pleasure, his Com∣mands requiring perfect Love & Obedience, s•…•…ould be kept; and they that enter into the Covenant of Grace, enter into an Agreement with God in Christ, which though it remits Sins past, yet gives no Liberty to continue in Sin; neither is it any Condition of this Covenant, that the Being of Sin should remain to keep the Saints humble; for, by this Covenant God taketh away Sin, not only by Remis∣sion, but by Receiving the Soul into Agreement with him∣self.

Jesus Christ is our Surety, Mediator and Advocate, both in his being a Propitiation or Sacrifice for the Sins of the whole World, that upon the Act of Faith in his Blood, and believing in his Name, Sins past may be remitted; as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace (or Law thereof) which we are under, and in fulfilling the Promises thereof to us; for without him we can do nothing, we can obtain •…•…o P•…•…ivi∣ledge but in him, in whom the Promises of Cod are all Yea and Amen: And seeing God receiveth true Believers in Christ into Agreement with himself, Christ being their Surety, doth not exempt them from the Payment of what is their due Obedience, but inables them thereto; for, to be in Covenant or Agreement with God, is neither consi∣stent with disagreeing with him by Transgression or sinning against him.

When or where Sin shall be removed after Death, he resolves not: He tells us not, How long a time shall be between Death and the perfect Removal of Sin; for a Purgatory he seemeth not in words to own, how nearly related soever his Doctrine be to it in his saying, It sufficeth me to be assured from God's Word, it (Sin) is not done away in this Life; it shall in the next.

But where and what that God's Word is, that so assureth him, That Sin is not done away in this Life, but in the next, he hath not yet demonstrated nor proved; nor doth he clear himself of the Pope's Doctrine of a Purgatory, but confesseth, That no unclean thing shall enter the Kingdom of Heaven; since

Christ is to present us holy, unblamable and unreprovable in his Sight, a glorious Church, not having Spot or Wrin∣kle, p. 64. Mark here, how he hath manifestly contra∣dicted his pleading for the Being of Sin in the Saints, and saying, It is not done away in this Life, and yet the Church must be holy, unbl•…•…mable and unreprovable in his Sight, not having Spot or Wrinkle; but then he addeth further, as a part of what Christ hath merited touching this Point, and in pag. 67. He hath perfected forever them that are sancti∣fied meritoriously. To which I say, Hath Christ merited or purchased the Church's Beauty and Perfection, even per∣fect Sanctification; and yet is it his Father's good Pleasure, that the Church shall not receive such Perfection here? Or that the Being of Sin shall not be remov'd in this Life? Were it not Blasphemy to suppose, That Christ hath bought for man that which his Father will not allow him? But I must suppose his Sence of Christ's Merit, Dignity, Righteous∣ness and Obedience, as not to be really partaken of and in∣herited by true Believers in this Life, but only in their Sence of Imputation, which can be neither real nor true, to reckon themselves Holy, Unblamable, Unreprovable, without Spot or Wrinkle, while yet spotted with Sin and in∣herent Corruptions; though still I grant, that every De∣gree of Real Righteousness, true Faith and Sincerity to God, springing up from his own Life in his Children, is owned and accounted of in his Sight; for the Lord is well∣pleased for his own Righteousness sake, Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him, from the highest Growth and Maturity to the least Appearance, breathing and breaking forth thereof in the Soul, yea, from Israel's Tryumphing and Glorying in the Lord, to Niniveh's believing God and repenting; and God commands us nothing but what he inableth us to perform, although against this S. S. objects, that he commands from the Beginning of Life to the End of Life, to continue in all things written in the Law to do them; but where this is commanded us in Scripture, he shews us not: We are satisfied, that God layeth no more upon man, as to doing or performing, then he inableth man; for his Commands are gradually and orderly imposed to be obeyed, according to the Ability that he giveth the Creature; he doth not command a Child to do a Man's Work; he is no hard Master: So in the Covenant of Grace there is a Growth from one Degree of Strength to

another, 〈◊〉〈◊〉 Faith to Faith, from Little Children to Young Men, &c. and so according to their Growth and Capacity God requires Obedience, and doth not impose Impossibilities o•…•… them.

And if so be that the Power and Glory of God be more manifest in the Second Covenant (or in the New Cove∣nant of Grace) then in the First Covenant; by how much the greater man's Priviledge is in this, by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it. Therefore S. S. his being assured, That Sin is not done away in this Life, and his Con•…•…ession, That a Believer dyes unto Sin by degrees, and so AT his Death the whole of Christ's Merit is immediately applyed, whereby Sin is forever totally abolished: These are not consi∣stent, neither doth he write as a man of Experience of the Work of God, what Assurance foever he pretends; sor to say, That his Sin is not done away in this Life, or that it sh•…•…ll in the next; and yet to say, It is totally abolished AT his Death: These are as Contradictory as to say, That S•…•…n is done away At Death, and yet it is not done away till After Death, which is (saith he) to the last Trump will Sin be in the Saints, p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World, quoting 1 Thes. 4. 17.

Mark Reader here, how plainly he contradicteth his Say∣ing, That At Death Sin is forever totally abolished: Now, it is in the End of the World, when Christ cometh Personally (as he sup∣poseth) to Judgment; So by this confused Work, one while Sin is Not done away in this Life; another while, it Is done away At Death; another while, it Is done away After Death; another while, it is Not done away Till the last Trump or End of the World; whereas there are many Believers and Saints deceased in the mean time, and many long since dissolved as to their outward Man, what becomes of their Souls between the Time of their Departure, and the End of the World? for he hath confessed that No Unclean Thing shall enter the Kingdom of God: So then, if the Saints deceased be not throughly cleansed from Sin before, nor Sin to be done away till the E•…•…d of the World, what other Place besides Heaven, ca•…•… he provide or think of for the Saints deceased? How can he avoid the Pope's imagined Purgatory, unless he hold the Mortality of the Soul, that it dyes or sleeps in the Dust with the Body?

To his alledging, That the Ministry is to continue to the last

Trump; and to the last Trump will Sin be in the Saints; but then in a Moment will the Saints be changed and perfected.

If he intends that the Saints have their Benefit and part in the Ministry, each in their Life time and several Ages, how doth this clear his concluding, that to the End of the World or last Trump, Sin will be in the Saints; that then in a Moment they shall be changed? for many of the Saints are deceased many Hundreds of Years since, which if Sin be in them still, they do not particularly partake of the blessed End of Christ's Ministry and Gifts, which were for the Perfecting of the Saints, till all come into the Unity of the Faith, and of the Know∣ledge of the Son of God, unto a Perfect Man, &c. and yet those deceased Saints are not now under the Ministry of Apostles, &c.

From Ephes. 4. 13. he saith, That perfect Man is Christ with all his Members; for he consists of many: and he is thus to be a per∣fect Man in the other World, not this, pag. 46.

Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body, as to the whole Body, to wit, till we all come in the Unity of the Faith, &c. That we henceforth be no more Children tossed to and fro, &c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines; Both their Per∣fection, and Establishment, and Growing up in Christ in all things, being Effects of his Gifts and Ministry, which were experienced and obtained in this Life.

S. S. The Ministry and Scriptures were perfecting the Saints as long as they live, Deut. 17. 19. The King shall read there∣in all the Dayes of his Life, that he may Learn to fear there∣in the Lord his God: If he is to Learn to fear God all the Dayes of his Life, &c. pag. 65.

Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life? or, Doth that King in the time of the Old Covenant represent the best State of the Saints in the New, the King that was forbidden to multiply Wives, Horses, Silver or Gold to himself? Are the best of Saints in the New Covenant in Danger of these things, and therefore to be restrained by an outward Law, that their Hearts turn not away from the Lord? whereas he hath pro∣mised, I will put my Fear in their Hearts, and they shall not depart from me: and this is a Condition of his Everlasting Cove∣nant.

That there is a time of Perfecting Believers or Saints be∣fore

they are Perfected, I confess; as, while God was Creating the World, it was not Created; but I differ with him in his counting it God's good Pleasure, that Sin should remain in the Saints, and that to keep them Humble, either till Death, till after Death, or to the End of the World: and it were more absurd to say, That Sin will remain even in the Saints decea∣sed till the End of the World, to keep them Humble.

It is true as he saith, That whilst a Carpenter is building an House, the House is not builded, pag. 65. but then, if the Car∣penter undertakes to build a House, and bargains for a Price to build it, and then doth not build it, or tells a Man whose Money he hath got, It is true I took your Money to perfect this Building, but I can get but little of it builded, you must not expect to have it builded while you live; Would not the Man reply then, Give me my Money again? But Carpenters do not use to cheat men thus; They that are Honest do not use to serve People as you pretended Ministers do, who say, You are sent for Perfecting the Saints, and for this take Money, and Gifts, and Rewards, and yet tell them, Perfection is NOT attain∣able in this Life: Honest Carpenters would not deal thus with them.

In Psalm 119. 1, 2, 3, 4. Blessed are the Undefiled in the Way, he saith, In Point of Justification, Believers are in Christ their Head, clear as the Moon, fair as the Sun; In Point of Sanctification, through the Renewing and Assisting Grace they do not allow them∣selves in any known Sin, but in God's Fear oppose all, pag. 65.

He hath said enough to break the Neck of his own Cause,

1st, Unless to be In Christ Spotless, Clear as the Moon, and Fair as the Sun, be a Spotted or Sinful State.

2dly, Unless that there must remain some Sins in those that are in Christ, which cannot be known to them; where∣as he that abideth in Christ sinneth not: And He hath left us an Example, that we should follow his Steps, who did not sin.

And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness; or to Sanctifie, as he confesseth pag. 89.

Upon Titus 3. 5. 7. But if to evade this, he renders Justifi∣cation in their sense of Im•…•…utation; then it is, to reckon them Spotless, Clear as the Moon, Fair as the Sun, who are yet Spotted, Corrupted and Defiled with Sin: But if in the Fear of the Lord true Believers, through Renewing and Assisting Grace, do not allow themselves in any known Sin, but in

God's Fear oppose all, then if a Discovery of all Sin by the Light be attainable to them, not only to Oppose, but to Over∣come all Sin through assisting Grace, is attainable in this Life; for, Resist the Devil, and he will flye: And we can do all things through Christ that strengthneth us; knowing our Faith in him, which is the Victory, and also obtaineth actual Dominion over Sin.

Whereas Psal. 119. 3. They also do no Iniquity, was further urged against him; And he that abideth in Christ sinneth not, doth not commit Sin, in whose Spirit is no Guile: To this he answer, So far as Regenerate, and acting from the Regene∣rate part, they do no Iniquity. This is such Tautologie, or as good sense as to say, they do no Iniquity so far as they do no Ini∣quity; whereas the Words are positive and plain, They are undefiled in the way; they keep his Testimonies; they walk in his wayes.

Whereas he still insers, the Saints are not perfectly free from Sin; for when Paul did NO Iniquity Sin dwelt in him; and yet in that State Paul said, The Evil that I do I would not: Did he do Evil, and yet no Iniquity? or was Victory over, and Freedom from that Evil not attainable by him in this Life? What Evil did he live and dye in? or what Sin must remain in him, now being deceased, till the End of the World?

S. S. Nor will G. W. say, I suppose no Man is Regenerate, but who is perfectly free from Sin; To this I say, according to his own words before: As while the Saints are Per∣secting, they are not perfected; so there is a Regenerating and a Travailing in Birth before Regenerated and born again.

Of Rom. 8. 1. he saith, This intimates there is Flesh in such though Guilt is Removed. Herein is a two-fold Error couched:

1st, Implying the Guilt removed, while the Sin it self re∣mains; as if a Man could commit Sin and not be Guilty of it.

2dly, He confounds Sin and Flesh, and renders them Insepa∣rable; whereas he grants in the Scripture before, there is no Condemnation to them that are in Christ Jesus, who walk not a•…•…ter the Flesh, but after the Spirit. He perverts, Job 9. 19. and 1 J•…•…h. 3. saying, If I sin, as do the wicked, with Allowance, here he adds [WITH ALLOWANCE] for it is plain, if I Sin then thou markest me; whosoever is born of God doth not commit Sin: It is not, Doth not commit Sin with Allowance as do the Wicked: And the Saints on Earth enjoying Communion with God, and Saints in Heaven (as he saith) is not a Communion in Sin; neither is the Being of Sin

according to the Will of God in Heaven, which is prayed for so to be done in Earth.

If he grant it our Duty to be Perfect, or perfectly to obey, while he denyes Power or Possession for that End, his Work is Weakness it self, and inconsistent with it self; God is no such Hard Master, as to enjoyn. Impossibilities upon us, or to require Obedience beyond the Power he gives.

Will he say, None are Sanctified that have any Sin in them?

I say, according to his Concession before; There is a Time of Sanctifying as well as Perfecting before the Work be effected, which ought to be throughout in Body, Soul and Spirit.

If he cleanseth away all Guilt from Believers, and the reign∣ing Power of Sin in this Life, Why should the Being of Sin re∣main till the next?

He hath wa•…•…hed us from our Sins in his own Blood, before which there is a time of having Sin, 1 Joh. 1. 8. yet said he, My little Children, These Things write I unto you that ye sin not, chap. 2. 1.

Can the Work of Faith and Grace be sinful? He answers,

Faith it self can be imperfect; therefore the Work of Faith: Lord, I believe, help my Unbelief; Imperfection is Sin, Perfecti∣on is Duty, p. 67.

Rep. By the same Reason Unbelief is Sin; but Faith is Duty: They ought not thus to be confounded; nor Unbe∣lief, which is the Creatures Defect, imputed to Faith, which is the Gift of God, a Fruit of his Spirit; therefore pure, as he confesseth to his own plain Confutation, The Work or Thing wrought is alwayes perfect for its Part, Nature or Kind, the least Draghm of Grace true, p. 68. From whence it fol∣lows, that true Faith is pure in its kind, and not sinful, nor having Sin mixt with it, though it doth grow and en∣crease.

Degrees of that which is of a pure or perfect Nature, do not alter its Property; And the saving Work of the Spirit is carried on by degrees. His citing 1 Thes. 3. 10. praying that we might see your Face, and perfect that which is lacking in your Faith, p. 68. This proves not true Faith to have Sin in it; but that in some there might be something lack∣ing in it, as to Growth and Increase of Effects; and which some read thus, FULFILL that which is lacking. It is not that we might add more Purity to your Faith, but more Joy,

Comfort, Refreshment, Edification, &c. unto you in the Faith for Imperfection (where it imports only the Want of full Growth or Maturity of that which in its kind is pure) is not Sin; and Imperfection and Sin have not the same Significa∣tion; for Imperfection, as it relates to a Thing or Work not fulfilled or finished, it implies a Work begun; and they who have known the Work of God begun in them, and Faith in his Power, they dare not plead for Sin, nor cast it upon God, as his good Pleasure, that the Being of Sin should not be remo∣ved in this Life, but know that the good Pleasure and Will of God is their Sanctification; and therefore wait upon him for the perfecting of it.

His accusing David with having Failings in the End of his Dayes, and asserting the Perfection of his War-like At∣tempts, not of his Graces, p. 68.

This Accusation against David, he hath neither proved by Scripture, nor shewed what Failings he had in the End of his Dayes; nor yet that his Graces were imperfect; for God was the Lise and Grace of all his Graces; and he said, God is my Strength and Power, and he maketh my Way perfect, 2 Sam. 22. 23. And were not his inward War-like Attempts against his Soul's Enemy, both perfect and succes∣ful, as well as his outward? Did he not confess to the Lord, Thou hast also given me the Shield of Salvation; and said, He is the Tower of Salvation; and in his last Words, He hath made with me an Everlasting Covenant, ordered in all things and sure; for this is all my Salvation, 〈◊〉〈◊〉 Sam. 23. The Means for a Man to have his Way made per•…•…ect, is to know the Lord to be his Strength and Power, a strong Tow∣er, and Salvation: Thus he is known to them that truly wait upon him.

If in this Life our Work be not to let Sin reign, not to obey it in the Lusts thereof, p. 68. why should we either commit Sin, or the Being of it remain in us, when we have recei∣ved Power, so far to subdue it and bring it under? And if the Lusts of it be not obeyed, but watched against, they will be subdued so far, as Sin may neither be brought forth, nor have a Being.

If the Operation or working of the Spirit •…•…e alwayes per∣fect, he working by infinite Wisdom and Power, p. 68. though the saving Work thereof be not presently fulfilled in all those Degrees of Perfection, it is to attain unto; nor the Being of Sin forthwith excluded, p. 68. yet by Degrees

it comes fully to be effected and Sin put an End to, as there is a waiting in Patience and Diligence upon him, who hath begun a good Work, who will also perfect it.

That the Righteousness of the Law might be fulfilled in us; on this he thus paraphraseth, Fulfill signifies sincerely to obey the Law, 1 Chron. 22. 13. that is, sincerely to obey every Precept, so far as we attain to understand it: Thus far he con∣tradicts his pleading for the Being of Sin and Corruptions in the Saints, and his denying perfect Obedience to be attainable in this Life; yet I assert, that Man in his own Will & Strength cannot attain sincerely to obey the Law of God; but through the Power and Aid of Christ Jesus, he may attain to the Righteousness or Substance of the Law, to be fulfilled in him, being led by the Spirit of Life; for the Law thereof in Christ makes free from the Law of Sin and Death: But when this Opposer adds, Thus in the other World God's People shall attain to fulfil the Righteousness of the Law, p. 69. Herein he perverts Scripture, and puts Christ's Work afar off, who is the End of the Law for Righteousness (not to indulge Men in Sin) to them that believe; and he came to condemn Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit; which State the Apostle did not put off to the other World.

And if the Gospel, or Law of the Spirit of Life, free us from the Law of Sin and Death; and Christ was sent to condemn Sin in the 〈◊〉〈◊〉 (which Words he turns thus, viz. Condem∣ned our Sin in him) I say, First, Why should we be subject to the Law of Sin a•…•…d Death, or 〈◊〉〈◊〉 believe a Freedom from the Being of Sin, when its Power, Law, and Rule is taken away? These are inconsistent: Must Men needs subject themselves to that, which is brought under by the Power of Christ, and Law of Life in him?

His saying, He condemned our Sin in him, will not excuse* 1.150 him from being condemned with Sin, if he doth not come to find Sin condemned and destroyed in himself; and Man's Disobedience to the Law of God within will not be excused by what Christ hath done and suffered without; neither will your Application cause you to be lookt on, as if from the Beginning of Life to the End to have obeyed the Law as Creatures, to have satisfied it as Sinners, p. 69. Surely God doth not so look upon you while you continue in Sin, and his Spirit stri∣ving with you, and reproving of you for Sin and Corruption:

God and his Spirit do not so oppose on another; and yet he is Gratious and Merciful, ready to pardon and forgive Sins past upon true Repentance, and that for Christ's sake, who is the Propitiation, &c. but the Notion of Satisfaction, as it is taken in the severe Sense of strict Payment in Law (by undergoing the full Punishment) It is not consistent with the Gratiousness of God, in forgiving Sins past on unfeigned Repentance; but sufficient is said to that Point.

He is offended that we should say to him and his Brethren, You plead for Sin; he calls this an opprobrious and gross Slan∣der; but hath not cleared himself thereof, but verified it, as appears in this Discourse of his: And his saying, Who do more call Men off from sinning then we (If he had added) Who tell People, that to come off or be free from Sin, is not attainable in this Life; and that it is God's good Pleasure, not to destroy the Being of Sin in this Life; and that he sees good, Corruptions should re∣main in his Saints, to keep them humble, Then the World might easily have judged how heartily they call Men off from Sin, or rather, how they impiously plead for Sin as necessary.

He sayes, Their Light without the Scriptures will help to call men* 1.151 off from Lying, Injustice, Uncleanness, &c. They should then o∣bey it; for then it necessarily calls unto Truth, Justice, Pu∣rity, &c. and consequently to Heaven: Depart from •…•…vil and do Good, and dwell for evermore.

We urge Men to the Observance of the Christian Sabbath, p. 69.

And what is that Christian Sabbath? And how do you urge men to Observe it? Was not the Jews Sabbath a Type of the Christians Sabbath, or Rest? And do they not cease from their own Works, and Thoughts; being not to think their own Thoughts, on this Sabbath, or holy Day.

We press to repent of the very Being of an evil Thought in us.* 1.152

But do you press it in the Faith? Do you believe that the Being of evil Thoughts can be remov'd in this Life; else what signifies your pressing to repent thereof? Your Denoun∣cing against men's Allowing themselves in Sin & Wickedness, Your saying, It is the Duty of all to be Perfect, to Press after it, to watch against all, even the least Sins, p. 70. What avails all this, when you press and preach thus in your Unbelief? You unsay what you here pretend, when you tell people, It is God's Good Pleasure that the Being of Sin and Corruption should re∣main in his Saints to keep them humble: What Incouragement do you here give People to press after Perfection, and to watch against all Sin, when you tell them, A Sinless Perfection is

not attainable? But he brings an Instance for their Encou∣ragement, as he thinks, viz.

If two Companies of Children were to run a Race, and one should* 1.153 say to this Company, There are strong Men at the End of the Race; if you run as strong and as fast as they can run, you are to enjoy a rich Inheritance; but if not, you are to dy.

By the way observe, he very egregiously doth mistate the Case and Doctrine of those called Quakers; for they do not propose Heaven and Salvation upon these Terms, as for Children to run as fast as Men; but that Children may be∣come Men, and in the mean time act according to their Abi∣lities, beyond which God doth not impose upon them, nor require of them; but that the Race that is set before us may be run with Patience, which ought to have her per∣fect Work, that we may be perfect and intire, wanting no∣thing.

It is certain, that they who have begun in the Spirit, and spiritual Journey, who are diligent, using their best Endea∣vours, and hold out, shall enjoy an Everlasting Inheritance: And this is not to cut off their Endeavours by Despair, as falsly is supposed against the Quakers, upon the said Mistating of their Case; but your Preaching tends to Despair, when you press People after Purity and Perfection, and then tell them, It is Not attainable in this Life. He further adds against us: There must be no Sin at all in you, and then you shall obtain Salva∣tion 〈◊〉〈◊〉 I must be quite free from all Sin here, or burn in Hell to all Eternity, pag. 70, 〈◊〉〈◊〉.

Let it be understood, that we do not fall thus abruptly up∣on People, to surprise them with such Threatning them with Hell, as if we would fright them into Perfection, or drive them into Despair: He hath not herein proposed our Method in order to Freedom from Sin and Salvation; for, first We preach the Grace, the Light, and Power of God, to be belie∣ved and patiently waited in; and that Patience may have her perfect Work in order to Perfection and Freedom, which is not all wrought on a suddain, or presently upon Convicti∣on; for it will require both Faith, Patience, Diligence and Travail, to obtain it; and we know that to obtain Salvation is to obtain Deliverance from Sin, and this is by Jesus Christ who saveth his People from their Sins.

It is not our Method, first to say, There must be No Sin at all in you, and then you shall attain Salvation: Nor barely to say to People at first, You must be quite free from All Sin

here, or burn in Hell hereafter; for this (though it hath a Truth in it) is not a proposing the Ground and Foundation whereby to obtain Freedom, but an abrupt Threatning, ten∣ding to make Men look more at the Difficulty of the Condi∣tion, then at the Power of Christ to aid them for that End: And thus have the Papists misrepresented our Method in their Indefatigable Seeker, as if we presently imposed such a Diffi∣culty,* 1.154 as the setting Men strictly to keep the Law, obey pun∣ctually in every Title, or else be damned: But this is to make way for their Purgatory; and may be taken as if we set People on work in their own Wills and Power, to a most strict severe Life without the Power of God, whenas without that we can do nothing acceptably, and yet all things by that Power, or through him that strengthneth us.

But whereas this man takes it for granted, that to be quite Free from all Sin here, or to keep the Commands of God, is Not attainable; Let it be minded, that since he hath confessed, No Unclean Thing shall enter into Heaven; And Christ proposed the Keeping the Commandments (as namely, Thou shalt love the Lord thy God, with all thy Heart, &c. and thy Neighbour as thy self) as the Way to inherit E∣ternal Life; this Man doth render it impossible, either to enter in to Heaven, or inherit eternal Life, while he will not believe, that to keep the Commands of God; is attainable (though God assist his own thereto) for to keep the Com∣mands was, in order to inherit Eternal Life: So to say with Christ, if thou wilt enter into Heaven, keep the Comman∣dements•…•…, and a Presbyter answers, No; It is not possible to keep the Commands; The Consequence is then, It is not possible to enter into Heaven: Or, it may be as well proposed, If thou wilt enter into Heaven, make thy self Wings and fly thi∣ther, or go and stop the Sun in its Cou se, or take the World on thy Back; but God's and Christ's Commands imply no such Impossibility, but that they may be performed.

We should not speak an idle Word; we should not have one vain Thought in us, not one wandring Thought in Prayer, Eccl. 5. 3. We should not have one inordinate Desire, nor evil Imagination a∣gainst our Neighbour, p. 71.

He asked, If a State of Freedom from all these Sins were attain∣able in t•…•…is Life? and that I had the Face to tell him it is; but the Consciences of all enlightened Persons, Observers of their own Hearts, will bring in Testimony against me: Thi•…•… still shews his Pre∣sumption and Unbelief, while he grants it our Duty to for sake

all these Evils, as, idle Words, vain Thoughts, wandering Thoughts in Prayer, inordinate Desires, evil Imaginations, &c. Where then is the Christian Sabbath in which Man is not to speak his own Words, nor think his own Thoughts? And are not the Weapo•…•…s of the spiritual Warfare mighty thorrow God, to the pulling down of strong Holds, and the bringing every Thought into Subjection, into the Obedience of Christ? And the Thoughts of the Just are right Thoughts: If the pulling down of Satan's Strong Holds, be attainable by the spiritual Weapons, much more the subjecting of wan∣dring Thoughts, being watch'd against in the Light that dis∣covers them: But, while he doth not believe that a Free∣dom from wandering Thoughts in Prayer is attainable, and yet confesseth that the holy Ghost calls a wandering Prayer a Dream, we are to understand that when you Presbyters bring forth your wandering Prayers with your wandering Thoughts in them, you are but dreaming; and so meer Dreamers: you do not pray with the Spirit; for that* 1.155 does not bring forth any such Wandering Prayers and Dreams.

And be it further minded that his granting enlightned, Ob∣servers of their own Hearts do see wandering Thoughts and Imaginations, herein he hath given Concession to the in∣shining Light* as the Rule to discover wandering Thoughts, which is more then the Scriptures do, Therefore he and eve∣ry* 1.156 one should attend and watch in the Light against Imagina∣tions and wandring Thoughts, and not to suffer them in Prayer.

From Job 9. 21. he concludes, That Job abhorreth to enter∣tain such a Thought as being Perfect, pag. 72. Herein he hath wronged Job, for he counted it not consistent with Self∣Abasement and Humility for him to say, I am Perfect, especi∣ally upon a Self-Justification, as his words before plain∣ly intimate, If I Justifie my self, mine own Mouth shall condemn me, &c. Job 9. 20. Though I were Perfect, yet would I not know my Soul, vers. 21. Which proveth not, that Job abhorreth to entertain such a Thought as that of Perfection; but rather, that it was not so proper for him to speak it in his own Justification; for surely he did en∣tertain such a Thought as that of Perfection, when he said, When he hath tryed me I shall come forth as Gold, Job 23. 10, 11.

The man's gross Confusions about Job's Perfection, is hin∣ted in our Paper, entituled, the Presbyters Antidote choaking him∣self. That saying, If our Hearts condemn us, God is Greater, doth not prove these holy Men knew God saw something in them which ought not to be, for which their Hearts con∣demn'd them so long as they lived; for it is as well said, If our Hearts Condemn us not, then have we Confidence to∣wards God.

S. S. Thoughts prevailed against, and cast out, return again; and their being in us, is Sin, Act. 8. 20. Thou thoughtst that the Gift of God might be purchased with Money, p. 72.

Answ. A very pertinent Proof for the covetous Presby∣ters, the quondam Hireling Parish Priests; but no meet In∣stance to prove, the Being of Evil Thoughts remain in all the holy Men of God; nor an equal Comparison, to mention the corrupt and erroneous Thought of Simon the Sorcerer, as a Proof, that Thoughts preva•…•…led against and cast out, must return, and have their being in the Lord's People all their Dayes; but while he grants that evil Thoughts are prevailed against and cast out, why doth he conclude they may not be kept out? or that the keeping them out is not attainable in this Life, unless he will charge a Want of Diligence upon all the Faithful, or accuse them with neglecting their Watch? for I affirm, that to keep out evil Thoughts is attainable through Diligence and Watchfulness in the same Light and Pow∣er that discovers them, prevails against th•…•…m, and cast's them out.

To prove that such a State, as to be wholy free from all evil Principles, is not attainable in this Life, 〈◊〉〈◊〉 cites John 15. 2. Every Branch in me that beareth Fruit, he 〈◊〉〈◊〉 it: from whence he argues, If the Father purgeth him, he hath evil Princi∣ples to be purged out, p. 73.

Rep. What I said to this doth not yet appear to be an∣swerable by him, which was, because it is the Father's purging out Sin or evil Principles; they must needs be perfectly purged out by Degrees, though it is true, a Man is not perfectly purged while he is a purging: I did not conclude, as he saith, that Freedom from all Sin is instantly, but in God's due time, who is the Purger, and who perfects his own

Work: In the same Scripture before cited, Christ saith, Now are you clean through the Word which I have spo∣ken unto you; abide in me, and I in you, Joh. 15. 3. 4. Without me (or severed from me) ye can do nothing, ver. 6. If ye abide in me, and my Words abide in you, ye shall ask what you will, and it shall be done unto you, ver. 7. & 16.

From hence observe, here is enough to confute S. S. his concluding, that Evil Principles cannot be wholy purged out in this Life; for in Christ there is both Power and Suffici∣ency; and if his Followers ask in his Name to be through∣ly purged, it shall be done; or if they sincerely pray, that the Will of God may be done in Earth, as it is in Heaven, It shall be answered.

Now I would ask S. S. if it be not a Duty of true Belie∣vers, when they see any thing that is to be removed or pur∣ged out, to pray to the Father in Christ's Name to remove it, and throughly to be purged, and their Hearts made clean in this Life? And shall they not then be answered herein? Did not Christ say, What soever you ask in my Name, be∣lieve that you shall have it, and you shall receive it, or it shall be given you? And he that abid•…•…th in Christ sinneth not; and is not the Branch of the Nature of the Vine? He answers, We are Partakers of the divine Nature; and how do we partake thereof, but by escaping the Corruptions of the World?* 1.157

But as without Christ we can do nothing; so it is not our Phrase to say, I have made my Heart clean; for it is he that worketh all our Works in us.

His concluding, that no Man hath perfect Knowledge (viz. either of the Will of God, or of his own Errors) and that this Ignorance remaineth during Life, from Psal. 19. 12. 1 Cor. 13. 9, 11. and therefore that there cannot be perfect Practice, p. 74. We have Reason to conclude, he is very imperfect and mi∣staken herein; for,

1st, The Will of God with respect to our Duty to him is to be known: It is revealed by his Spirit, that it may be obeyed; and he that will do the Will shall know the Doctrine.

2dly, Both secret Errors and Faults are discernable, and to be known by the Light, which makes manifest whatsoever Things are reproved; and therefore secret Faults are not al∣wayes

to remain in this Life, if David and others, when sen∣sible thereof, prayed not in vain, when they prayed to be cleansed from secret Faults; & that secret Sins & Errors are to be discovered & known, is evident, & that the Lord at his Appearance or Coming, will bring to Light the hidden things of Darkness, and will make manisest the Counsels of the Hearts; and it is he that reproves the Wicked, & sets man's Sins in order before him; he that telleth unto Man what his Thought is, the Lord God of Hosts is his Name: Therefore, as he doth perfectly shew Man his Sin, and by Degrees mani•…•…est his Duty, and afford Light and Power sufficient to forsake Sin, and obey fully; both are attainable in this •…•…ife, though gra∣dually. Still his concludi•…•…g, that the perfect Man, if on Earth, he sinneth, •…•…rom 1 Kings 8. 46. There is no man that sinneth not; and Ecclesiast. 7. 20. There is not a just Man upon the Earth that doth Good and sinneth not; I ask him then, If there be no higher Attainment in this Life, then for the best of Men to sin in doing Good, as some of his Brethren interpret those last Words? But if he will please to read D. Gill's Essay to the Amendment of the last Transla∣tion of the Bible, he will find, that he doth not render the Words in the Indicative Mood [That sinneth not] but* 1.158 in the Potential [That may not sin] as there is no man that may not sin, or but that he may sin; there is no man just in the Earth that doth Good, and may not sin; which much dif∣fers from positively concluding, that every just man sinneth in doing Good: And he further intimates it to be but in a legal State of Justness, wherein a legal just Man may sin, and not in an Evangelical or Gospel-State in Christ.

Neither do the Words as ren•…•…ered in 1 King. 8. 46. There is no Man that sineth not, agree with the Words before, If they sin against thee; but rather, there is no Man, but that he may sin, and then it is possible for them not to sin; and for a good Man that is one in Christ, beyond the State of the Law, to act, and speak, and walk in Christ the true Light, and not to sin in doing Good; but as of Sincerity, but as of God, in the Sight of God, so speak we in Christ: Such are not sinning in their Preaching and Praying nor do they bring forth wandering Prayers or Dreams, as you do, who are pleading and di•…•…puting •…•…or Sin Term of Life, because it is said, the Imagination of Man's Heart is Evil from his Youth, S. S. saith, This is not spoken of the Old, Wicked

〈◊〉〈◊〉, b•…•…t of Noah and his Family, p. 74. If he intend this according to the Tenour of his Discourse, as the State of Noah and his Family, and that all their Life time, I must tell him, that it is contrary to the Testimony given of Noah, viz. That he was a Just Man, and Perfect in his Generations; and Noah walked with God, which was not with an Evil Heart or evil Imaginations; for that is not a State of walking with God.

His saying, that this is not spoken of the old World, but of Noah, is a Mistake: for God saw that the Wickedness o•…•… Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only Evil continually: This is as well mentioned in Gen•…•…sis 6. 5. as Chap. 8. 21. and relates to Man as in the unrerenerate State, estranged from God, and not to him as walking with God: I must needs conclude this Man a Pleader for Sin (with many others of his Brethren) A Pleader for Sin, whilst he thus confounds States and Attainments; and his Doctrine to be Antichristian and Impious, while he accounts it God's good Pleasure, that the Being of Sin and Corruptions in part must remain in the Saints, to keep them humble; and that Job abhorreth to entertain such a Thought as that of Per∣fection, and that to be wholy Free and purged from Evil Principles, is not attainable in this Life; let the impartial Reader judge, whether there be not in these Doctrines a Pleading for Sin: And while he and his Brethren con∣tend against the Quakers for Evil Principles, they contend to no purpose, while they r•…•…ckon that neither themselves, nor any else can be purged from Evil Principles in this 〈◊〉〈◊〉; but they should not thus dispute and contend for Sin and Imperfection for term of Li•…•…e, •…•…eeing they say, It is the Duty of all to be Perfect, and to press after it; to watch against all, even the least Sins, pag. 70. and tell men, It is needful to forsake Lying, Injustice, U•…•…cleaness, &c. which the Light calls them off from, pag. 69.

I say, their pleading for Sin Term of Life, is inconsist∣ent with this, and God will require it at their Hands, for their strengthning the Hands of Evil Doers, that they may not forsake their Sins by these Sin-pleasing Doctrines. They cannot be altogether ignorant how apt Transgressors are to lay hold on every Doctrine that is of such a Tendence

as suites their Evil Minds, as much of Stephen Scandret his Work doth.

Therefore, as it is high time for the Wicked to repent of their Wickedness, so it is time for you pretended Ministers, who are contending for Sin and Imperfection, to repent thereof, and of your Sinful Doctrines, for the Being of Sin and Imperfection Term of Life, whereby you have strengthned many Thousands in Iniquity, made their Bands more strong, and exposed them to Ruin and Destruction.

THE ANSWER TO Tho. Hicks, AND HIS BRETHREN, About the RESURRECTION. HIS Absurdity, Confusion and Carnal Con∣ceits about it Discovered. The Resurrection Owned by us, and Scripturally Asserted; with the Future and Distinct Ex∣istences of Men and Angels. And the Eternal Advantage of the Righteous after Dissolution.

Joh. 11. 25. Jesus said, I am the Resurrection and the Life, &c.

1 Cor. 15. 38. God giveth a Body at his Pleasure.

Ver. 44. There is a Natural Body, and there is a Spiritual Body.

2 Tim. 2. 23. But put away Foolish and Unlearned Questions.

Serious Reader,

OUr Opposer appearing altogether utterly void of any spiritual Sence or divine Un∣der•…•…tanding in this great and sublime Mystery of the Resurrection, his Work is the less to be regar∣ded; and we having very little of so much as seem∣ing Argument•…•…tion from him, I need say the less to his Work; only take notice of a few of his Ab∣surd•…•…ties and Abuses. What further, as is opened in the Discourse following, is chiefly for the sake of others more honest and free from Prejudice, and in order to incline them from gross Concepti∣ons, into a spiritual Apprehension of this Myste∣ry, and th•…•…t they may be mindful of their present Concernment, of Acceptance with God in his own Life and Righteousness; and not be diver•…•…ed from obtaining the End and future Felicity of the Righ∣teous, by Uncertain, Vain and Gross Thoughts and Notions of carnal Minds, which are but de∣pending upon their own Imaginations of a future State, and not upon a divine Principle or spiritu∣al Understanding thereof.

God is my Record, that it is a sp•…•…ritual Eye and divine U•…•…nderstanding, that I desire may be opened in these weighty Matters treated on; for which End in the S•…•…ght o•…•… God, I am open and free in my Spi∣rit in what I write on this Occasion; which I de∣sire to i•…•…prove only for the Glory of God and Good of Souls.

THE ANSWER To Tho. Hicks about the RESURRECTION, &c.

First, T. H. accuses us from what one Tarner should say; but answers not what he said, or his Argument.

2dly, He accuseth us in general words, with manifest De∣nial of the Resurrection of the Body. For which his Instance is our saying, That Flesh and Blood shall not inherit the Kingdom of God.

Observe hence, That 'tis no marvel that he reviles and slanders us, and thinks we have some reserved Meaning, like the Jesuitical Equivocation; * 1.159 p. 56. when he hath ac∣cused us for making use of the Apostles plain words, which he hath not answered: Would it be well taken if he should positively say, That the Apostle denyed the Resurrection, when he saith, Flesh and Blood cannot inherit the King∣dom of God, 1 Cor. 15. 50. Its one thing to deny Men's carnal gross Thoughts about the Seed, Resurrection and Body: And it is another thing wholely to deny the Resur∣rection of the Body in those general Expressions.

3dly, He pretends to desire Information what the Body is we believe shall arise again; when before he hath positive∣ly accused us with manifest Denyal of the Resurrection of the Body, that is, of any Body, if he meant as his words import.

And here again he is obtruding upon us that Fool's Que∣stion, which the Apostle reproved, when in answer thereto he said, Thou Fool, that which thou sowest is not quick∣ened except it dye: And thou sowest not that Body which shall be; but God gives it a Body as it pleaseth him, 1 Cor. 15. 35, 36, 37, 38.

For which again he queries, Whether we do not tacitely deny the Resurrection of the Body? For all this man's Pre∣tence of Scripture being his Rule, he is not content with the

Scripture-Language, nor yet willing to resign up himself to the Pleasure of God, in giving to every Seed its own Bo∣dy, as it pleaseth him.

But such busie Intruders will be inquisitive concerning the manner of God's executing his Pleasure in this thing: Whereas men's present Concern should be rather to wait to know, and submit to the good Pleasure of God in this Life; and to find a part in Christ Jesus, who is the Resurrection and the Life, that they might be assured of the good Ef∣fect and Fruits of God's good Pleasure hereafter.

For it is a Design of Satan to busie and puzzle men's Thoughts about their Existences in Heaven, while he keeps them in Sin and Darkness, in the Way to Hell: Where∣as if they would faithfully serve God in the Way of his Grace here on Earth, they would freely trust him with the Manner how he will Glorifie them hereafter.

And my saying, We ought not to be Curious in these Matters, to inquire into God's secret Pleasure in things be∣yond our Capacity; neither do I desire to make my self wi∣ser then I am; nor to appear wise above (or besides) what is written (viz. in this Case.)

Doth this argue that the Divine Light within is not the Rule above the Scriptures? as is implyed in his 57th page; when I confess it to be that, that gives the true Understand∣ing of them; and to be wise according to what is written, And not to pretend the Scriptures for Proof of what they prove not.

As for Instance; When I am called to answer an Un∣scriptural Question, by such as profess Scripture to be their Rule; I think it most meet to answer them in the Scrip∣ture-Language, which while they are not satisfied with, they inquire but to Cavil, and for Advantage, as my Opposer and some others of his Abettors did. As for a more particular In∣stance, when they query about the Resurrection of the Body; as desiring I would inform them, what Body that is, that shall arise again? which being the same with that which the A∣postle reproves for, 1 Cor. 15. 35. it deserves the same Re∣proof for Answer, vers. 36, 37.

Again, Though I really confess the Universal Resur∣rection of the Body of Mankind, or of the whole Adam; which implieth,

First, A general Fall and Death; and that they shall come forth, some to the Resurrection of Life, and others

to the Resurrection of Damnation; yet for the very Phrase, namely, The Resurrection of the Body of Flesh, &c. I find not in Scripture; But the Resurrection of the D•…•…ad, the raising and arising of the Dead, &c.

2dly, Upon my Answer in the Apostle's very words, 1 Cor. 15. 35. the feigned Christian saith, This Answer Whitehead said, is sufficient for such busie intruding Fools, p. 57. By which he hath contradicted what he saith, be∣fore Whitehead answered in p. 54. But then he adds, The Apostle calls Fools, not they that believed; but they that deny the Resurrection of the Body, Persons of the same Perswasion with the Quakers in this Point, p. 57.

That the Corinthians did positively deny the Resurrection, he hath not proved; But that some questioned like him, How, and with what Body are the •…•…ead raised? &c. whose Folly the Apostle reproved: And this is not Quakers Per∣swasion thus to question, much less to deny the Resurrection in the true Sense and real Mystery of it; For so to question, With what Body are the Dead raised? is not a Question necessary to Salvation, nor essential to the being of a Chri∣stian, who knows a part in Christ, who is the Resurrection and the Life.

Now come we to examine T. H's Meaning upon the Text, 1 Cor. 15. 37, 38. wherein he proceeds thus, Con∣cerning this Mortal, viz. That the Body given it, is the same for Substance, the same that was sown, &c. only called a Body given to it, because it is so changed from its Accidents of Corruption and Mortality. Thus far T. H.

What reasonable man can make Sense of this piece of Oratory, as to say that the Body given to it, is the same for Substance: Like as if he had said, This same mortal Body is the same It which is given it, or it is the same It that is sown, that is given it self; or the same Body for Substance is given to the mortal Body. What rare Rhetorick is this?

And so his Brother Kiffin saith, That the Seed that's sown, is the same Body of Flesh, &c. which shall arise, though otherwise qualified: If so, what is that Body that God giveth to it, as it pleaseth him? For if it be lookt upon in the Na∣ture of a Seed, it must be supposed that it is another Body, that's given unto it, as is to every Seed sown, according to its kind: For it is plain Non-sence to say, That that which is sown, is the same Body that is given to it.

Besides, that which is not quickened except it dyes (which may be spoken of every kind of Seed, that hath Life in it first) doth not dye be•…•…ore it is sown, but after 'tis sown; as Christ saith, Except a Grain of Wheat fall into the Ground and dye, it abideth alone; but if it dye, it bringeth forth much Fruit: Now the Fruit or Ear brought forth, is the proper Body given to it, which is not the very same which wa•…•… sown in the Earth. But I pray, how holds this dying aftersown, with these men's fleshly Opinion of the carnal Body in the Grave being the Seed? for that being Dead before, doth not dye after 'tis buried; neither do these men intend to be buried alive.

And seeing every Seed hath its own proper Body, what Body can be proper to the Terrestrial Bodies? which if e∣very one of them must be lookt upon as the Seed, to have each a proper Body given, what a plurality of Bodies must there be besides what are? And will it not amount to this, That every man shall not only have these very Terrestrial Bodies, but each a Body besides; and so every man two Bodies, and those of the same Substance that these are now, to wit, Terrestrial or Carnal?

He cites Phil. 3. 21. thus, He shall change our vile Bo∣dies. Herein he mis-cites and perverts the Phrase; For 'tis not Bodies in the plural, but Body in the singular: And 'tis to be read thus from the Greek, He shall change the Body of our Lowness, that it may be fashioned or trans-figured like unto his Glorious Body.

But doth not this evidently make against him; consi∣dering that Christ's Glorious Body is not a Carnal, Ter∣restrial or Earthly Body, but a Spiritual, Transcendent, Glorious Body? And the changing of our Low Body, in fashion to be like his, implieth not the same Terrestial or Carnal Bodies, or to be of this Fashion and Substance, as now they are; For Celestial, Spiritual and Glorious Bodies are much different from Terrestrial, Carnal and Mean Cor∣ruptible Bodies.

Again, T. H. addeth from Phil 3. 21. This cannot be meant of a new created Body; because such a Body cannot be said to be either vile or changed. If then this IT be not the Body which dyed, but another, how can that be called a Resurrection; for that supposeth the same? If another, then it is more properly a Creation of a new Body, then the Resurrection of the Body, p. 58.

Repl. Mark here. 1. He is for a Resurrection of the very same T•…•…rrestrial Bodies of all men, but no new Crea∣tion; for that opposeth his Thoughts of the Resurrection.

2. What a strange Inconsistency is it, that the self∣same Earthly or Carnal Bodies of all should arise again after they are turned to Dust without any new Creation, and yet rise compleat, the same they were sor Substance? What Sense or Congruity can be made of this? Many Thousands being dissolved, and turned to as real Dust of the Earth, as man was at first formed of, how should Living and Com∣pleat Bodies be raised out of that Dust, without Creating anew first? But if it cannot be a new created Body, it is not the same Natural, Carnal or Terrestrial Body for Substance after dissolved: It is not this very same corruptible Flesh, Blood and Bones, that is given to every Seed as it pleaseth God, or that shall inherit God's Kingdom.

Howbeit, As to be Quickened, implieth a Death first; and Resurrection, a Fall before; and to be Changed, that there was either a vile, corruptible Suffering, or low Estate before: So all that come to know Christ in them, and the Body dead because of Sin, know the Spirit to be Life because of Righ∣teousness: And if the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Jesus from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you, Rom. 8. 10, 11, 12, 13. And this plain∣ly is a quickening unto Righteousness, by the Spirit dwel∣ling within, which is far from being a Proof of T. H's Opi∣nion, though cited by him.

And as in the first Adam is both the Fall and Death come over all men; so in the second Adam, who is the Resurre∣ction and the Life, all are made alive, and that unto Righteousness, who first come to see the Body dead because of Sin, and the Deeds of the Body mortified, Rom. 8. 13. or who come to know Christ, and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable unto his Death, these attain unto the Resurrection of the Dead, Phil. 3. 10, 11. Such do not strive for a Notion thereof, but to attain to it.

As to the manner of Existences or Beings of all men in the World to come, there is no Necessity for any to be ta∣king thought or busying their Minds about them; it being in the Pleasure and Wisdom of God, to reserve all to their due and deserved Ends in an immortal Capacity.

Our present Concernment is, so to know and esteem of Christ, as that we may be found in him, not only mortified to the Corruptions of this World, through the Fellowship of his Suffering and Conformity unto his Death; But also interessed in that blessed Resurrection, which is only attai∣ned to in Christ, who is the Resurrection and the Life; that he may be magnified in our Body, whether by Life or Death.

To what he saith in his 59. pag. about the B•…•…dy that was dead; about that It which is raised; about the So•…•…l and the Seed of God; the Matter is answered else where; yet,

First, All that know the Body dead because of Sin, ha∣ving mortified the Deeds of the Flesh and being conforma∣ble to the Death of Christ, as dead with him, shall alfo be quickned and raised up by his Spirit that dwells in them, which is Life, because of Righteousness; and such only can speak experimentally of the Seed of God, and the Soul.

2dly, That there is a Seed of God, and a Seed of the Ser∣pent in Mankind, according to G. F. Junior's relation, he further tells you, that they that discern the Body of each Seed, are not the Fools which are questioning, how the dead should be raised and with what Body; for they know that all Mankind will be found in one of these two Seeds. By which it is plain, he doth not exclude men from a future Being or Immortality, nor confound them with the very Being of God; though it is by his invisible Power, that all are upheld in their respective Existences, in Immortality, whether they be found in the Nature and Image of the good Seed, or of the evil.

T. H. And since he calls them Fools, that is, the Apostles and all true Christians that say, This Body of Flesh and Bones shall arise, pag. 59.

Rep. He should have produced his plain Scripture for the Apostles so saying: where are these Words to be found in all the Scriptures of the new Testament, that this Body of Flesh and Bones shall arise again? Doth not the Apostle say the contrary, Thou sowest not that Body that shall be? And Flesh and Blood cannot inherit the Kingdom of God?

But must we then suppose, as some Professors do, That these Bodies of Flesh and Bones, shall inherit the King∣dom of God, without any Blood in them? Or, that after

they are returned to Dust, they shall arise again the self same as they are, without any new Creation? I confess, this is such kind of new Philosophy as I have not read of before.

The man has run himself into such strange Confusion; and wholy misses the Sense of the Resurrection and the Life; and over looks the true Seed and Root of the Matter, while in his vain mind he is imagining, muddling and Devil-like disputing about the Body, which in Comparison of the im∣mortal Existence and being of Man, is but an outside Case, earthly Shell or Husk that disolveth.

Again he saith, If this Seed of the Serpent be only Sin, and the Seed of Christ only Grace, it is only Sin and Grace which shall arise again, p. 60.

Oh the gross Darkness and Ignorance of this Man! He knows not the Seed of the Serpent, from whence Sin springs; nor the Seed of God, from whence Grace and Life flows: But falsly supposes, that our Principle extinguishes the future distinct beings of Men, though it hath been plainly told him, that all Mankind will be found in one of these two Seeds.

As also we testifie, from that Sence of Life and Immor∣tality, that is brought to Light in us through the Gospel, That the Soul, whole spiritual Man, and spiritual Body, shall exist in Immortality; yea, though our outward Man perish, yet the inward Man is renewed day by day, and in order to possess an eternal Weight of Glory, 2 Cor. 4. This inward Man is neither extinguish'd by the perishing of the outward Man; nor thereby deprived of that Advantage, which is an eternal Weight of Glory:

And that God giveth it a Body as it pleaseth him, and to every Seed his own Body, or his proper Body.

The Man would know what this It is, shewing his Du∣biousness of his own Assertion before, viz. "That it is a mortal Body of Flesh and Bones (whether it shall be raised and go to Heaven with any Blood in it, he tells us not)

and that the Body given it is the same for Substance; that is as good

Sense as to say, the Body of Flesh and Bones shall (when it is raised) have the same Body of Flesh and Bones given to it; whereas it is to every Seed his proper Body, which is com∣prehensive both of the Seed of the Righteous, and the Seed of the Wicked; of the Seed of God, and the Seed of the Serpent: and so comprehends and takes in the whole Body

of Mankind under those two Relations and Natures; not to dissolve or extinguish their Rational, Intelligible Beings, with the perishing and dissolvable Earthly Outside or Case, but that all shall be reserved for their due and proper Ends, according to the Seed, Nature and Image, which their Soul carries with it when it parts with the Earthly Cloathing.

And whereas it is said, that It is sown a Natural Body, it is raised a Spiritual Body; the great Stress is laid on the particle [IT] which may as well be applyed to Wheat or other Grain; It is sown, and It is raised, when the Body, or outside of that very Corn that is sown is dead, though the innate Virtue or Life, doth not in it self dye, nor fruit∣lesly expire: Thou sowest not that Body that shall be, &c. yet in these two relations, It, is used as relative both to that which is sown, and to that Body that shall be, while in the very next Words to those before cited, it is said, there is a Natural Body, and there is a Spiritual Body, 1 Cor. 15. 44. and these can no more be the self-same, then Celestial and Terrestrial Bodies can; or then the first Adam and the laft Adam, or the Earthly and the Heavenly, which the Apostle plaiuly distinguisheth between, as he doth betwixt the Na∣tural and the Spiritual.

But whereas T. H. and his Brethren so much argue from the word It [as, It is sown a Natural Body, It is raised a Spiritual] they take this It for Idem corpus, the self-same Body in both: Their Mistake is evident; they have not this either from the Greek or Latin: see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seminatur corpus animale, surgit corpus spirituale, i. e. a Natural (or Animal) Body is sown, a Spiritual Body riseth; it is not Idem surgit: Nor would this agree with the next Words, There is a Natural Body, and there is a Spiritual Body.

This admits of no such Transubstantiation, as that the self-same Natural Body should become Spiritual, or be the Subject of such an Accident.

And it is sown 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Animal Body; or as having Life, a Living Body, which therefore cannot be the Body as dead, and laid in the Graves; for in that Con∣dition they are not Corpus Animale; for that relates to the Earthly Adam, or Body of Mankind, as having a natural Life: •…•…nd must not even the Animal or Natural Man dye before the Spiritual Man be risen, or Immortality in Christ be put on? And is not the Natural (or Animal) Man do∣posed to the Renewed Man? 1 Cor. 2. 14.

And the Seed which is sown in Weakness must needs have some Degree of Life in it, when sown (whether Na∣tural or Spiritual) and the Weakness and Corruption doth relate to the Subject in which it is sown, if the Seed it self be incorruptible.

And as the First Man is of the Earth, Earthly, the second Man is the Lord from Heaven; and As is the Earthly, Such are they also that are Earthly; and As is the Heavenly, Such are they that are Heavenly, ver. 47, 48. which if this be owned, it must be granted, that they that are Heavenly must have Bodies sutable, viz. Heavenly or Spiritual Bodies; this Heavenly being the second Man, the Lord from Hea∣ven, ver. 47. And mark, As is the Heavenly, Such are they that are Heavenly; which cannot be the same with Earthly any more then the Image of the Heavenly can be the Image of the Earthly.

And as to our being asked, what this Mortal is that must put on Immortality? Though Mortal in this place implies a dying Condition of Man (as the Effect of Sin) as in Adam all dye; yet it cannot (as having put on Immortality) be relative to Flesh and Blood, but as admitted in a Heavenly and Spiri∣tual Sense; for the Apostle plainly tells us but a little before, Now this I say, Brethren, that Flesh and Blood cannot inhe∣rit the Kingdom of God; neither doth Corruption inherit Incorruption: Behold, I shew you a Mystery! We shall not all Sleep, but we shall all be Changed, ver. 50, 51. And so by that Life and Immortality which is brought to Light, we see beyond Death and Mortality; and we (though as in a dy∣ing State, yet) behold Immortality, being quickned by the second Adam, and renewed again into the Image of the Hea∣venly; being made alive in Christ, who redeems Man from Death, & ransoms the Soul from the Power of the Grave; who swallows up Mortality and Death in Life and Victory, and saith, O Death, I will be thy Plagues; O Grave, I will be thy Destruction, Hos. 13, 14. Isa. 25. 8. by whom also Death being so swallow'd up into Victory, & the Sting of it, which is Sin, taken away: They who thus have their part in Christ, who is the Resurrection and Life, can truly say, Thanks be to God, who gives us the Victory through our Lord Jesus Christ, 1 Cor. 15. •…•…7. And to take off further Surmisings against us, I tell my Opposer, that this Resurrection, or Change, extends not only to a Raising of Man up from Sin to Righteousness, but also to an Eternal Glory: And 'tis not only the Raising

up of the Seed or Grace in Man, as he supposes; but the Raising up of Man from Sin, Death, Hell and the Grave, even in the Seed and Life, which is the Ransom; and this answers his Cavils in his 6•…•…. and 61. Pages, only where he fictitiously makes us speak thus, viz.

Qu. We believe the Resurrection of the Body, though we know not what that Body is which shall rise: And then he absurd∣ly makes a Christian to answer thus, viz.

Chr. Thou saidst before, the Light within was the divine Es∣sence: either then thy Light within thee is not God, or God knows not all things, &c.

Reply, First he feigneth the Quacker, though we will never own him to be our Mouth; for the Words were not so spo∣ken by me, or us; but that we ought not to be too Curious or Inquisitive in things beyond our Capacities, as to the Manner of the Existences hereafter; or how Men shall be reserved unto their several Ends and Rewards; for God knows how to do it: but we being sensible of the different Seeds, we cannot be altogether ignorant of the Nature of each Body being proper to the Seed it belongs to: Yet, if with John, we say, it doth not yet appear what we shall be; it is Satisfaction that we know what Manner of Love the Father hath bestowed upon us, that we should be called the Sons of God; for such are Sons of the Resurrection.

2dly, T. H. abuses the Christian by making him speak absurdly that which implies, that if Man have a Divine Light in him, he must needs know all that the Light knows, or else either conclude, that the Light is not Divine, or else God is not Omniscient; and then it follows from hence, that none have either a Divine Light, or God dwelling in them, unless they know as much as God (which was a Temptati∣on to Man at first) and by this he hath shut out all, not only the fallen World, but God's People also from having any Di∣vine Light or Power of God in them.

He scoffs at some of our Friends, saying, We own the Resurrection; that is, We witness it: and then adds, But what is it you witness? the Resurrection of the Seed? 'Tis Christ in you.

Ans. Is this a matter to be taunted or scoffed at? Hath he truly acted the part of a Christian thus to slight the Arising of the Righteous Seed in any; or Christ's Arising, who doth appear, reveal himself, and arise in the Souls that believe in

him, to raise them also up with him; yea, and that which the Father hath given him he will loose nothing o•…•… it, but raise it up at the last Day? And if you do not come to know a Righteous Seed raised up in you, and Truth to spring up out of the Earth and to witness Christ to be your Resurrecti∣on and Life, you remain dead in your Sins, and short of the Glory of this Resurrection. But in witnessing Christ to be the Resurrection and the Life unto us, we do not assert that it is only the Seed or Christ in us that doth arise, as is vainly imagined; but we are revived, and do arise in and with him, as those that have believed in his Name, as he said, I am the Resurrection and the Life, he that believeth in me, though he were dead yet shall he live; and he that liveth and believeth in me, shall never dye: wherein he doth not take notice of the putting off of the earthly Body or Cloathing, as his dying, or Death. And, as in Adam all dye, even so in Christ shall all be made* 1.160 alive; but every man in his own order, Christ the first Fruits, afterward they that are Christ's at his Coming: and this is not to exempt Man from the Benefit of the Resurrection; nor to say, That Christ and the Light within is sown Natural, Mortal and Corruptible, as T. H. most malitiously and falsly accuseth us by way of Question, as asserting Blasphemy: To which he farther adds, that we intend the Resurrection of something past, and witness in our selves: What is Falsehood and Deceipt, if this be not? p. 61. And further saith, Thus do you undermine the very Foundation of Faith, Hope and Holiness of Life, like Hymneas and Philotus, 2 Tim. 2. 17. who said the Resur∣rection is past already.

To which I answer, first, What we witness in ourselves of the Resurrection, it is this Man's horrible Blasphemy, to call it Falsehood and Deceipt, for that we do witness to Christ as being the Resurrection and the Life revealed in us, so far as we have a living Knowledge of him, and Experience of being by him raised up from Sin and Death that came by it, in order to attain to a future Glory.

2dly, 'Tis a Gross Slander, that we either intend or say, like Hymneas and Philotus, that the Resurrection is past already; for that it is not yet (as to Man) compleatly; we are not yet raised to what we shall be, as namely to that Fulness of Glory and absolute Joy and Tryumph, which shall be inces∣santly possest after our Labours and Sufferings are ended, and our Earthly House dissolved; for the more we are drawn up

into absolute Spirituality, the more capable we are of that full Fruition of an eternal Weight of Glory in the Heavens; in order to which let us be Spiritually minded, and walk in Holiness of Life while here in our earthly House. As also we cannot hold that the Resurrection is past already, while we, or any of us, are suffering with Christ, and travailing in order to attain unto the Resurrection of the Dead, that is, perfectly to be raised up with Christ; who is the Resurrecti∣on and Life (in some Degree at least) of all that truly be∣lieve in his Name and Power: Neither is this to under∣mine the Foundation of true Faith, Hope or Holiness of Life, while we confess Christ to be that Foundation. But to argue for Sin and Imperfection term of Life, and so to put off being Perfect till in Heaven, as this Opposer hath done, this is repugnant to the Foundation of living and purifying Faith and Hope; and so excludes Holiness of Life: howbeit he thinks to arrive at Heaven with the same Carnal Carcass or Corruptible Cask he now beats about with him; only he thinks, it will be new drest up and polisht after it is turned to Dust: But the greatest Miracle is, that it must not be Crea∣ted a new, nor a new Created Body; and unless we grant him this, he reckons our Religion a meer Cheat, calculated only to the Service of the Devil and our own Lusts, and that it denies any Eternal Advantage; and therefore be opposeth the Christian to the Quaker, p. 62. And what is the Marrow of his Matter for this severe Conclusion upon us? But,

First, he accuseth us of a palpable Denyal of all future and di∣stinct Beings and Existences after Death, pag. 62. which is a palpable and notorious Untruth: for as we confess to the di∣stinct Beings of Angels in Heaven; so we confess the future distinct Beings and Existences of the Saints and Children of the Resurrection, that in the World to come they shall be AS the Angels of God; yea, They which shall be accounted worthy to obtain that World and the Resurrection, &c. They shall be equal unto the Angels, and are the Children of God, being the Children of the Re∣surrection, Luk. 20. 36. And what Bodies have these Angels of God? Terrestrial, or Celestial; Carnal, or Spiritual? let that be considered.

2dly, The Man's other Pretence is, If the Soul be a Part of God, Divine, Infinite (as before) and returns into God, being God it cannot miscarry, he saith. His Abuse concerning this hath been answer'd before, both in this Treatise, and in my Book of the Nature of Christianity.

And it was never asserted by us either of the Soul of Man, or of the Spirit or Existence of Man, or the Creature which may vary in its Affections to Good or Evil, according to the Pow∣er that acts Man: Neither can it be conceived in Reason (but Envie) that any of us should look upon the Infinite God, to be Divisible into so many Parts or Particles as there are En∣tities or Existences of Men; yet that there is an Infinite Life, Principle or Seed in the Soul of every Man, This we confess, as that by which the Soul immortally subsists in its being; and therefore this may be counted the Soul, or Life of the Soul; for without this the Soul of man could not subsist in an Immor∣tal Capacity. And this I and divers others can testifie, that G. F. did not intend or asscribe either Immutability, Infi∣niteness or Divinity to the meer formed or created Spirit, Soul or Being of Man, but to the divine, immediate Inspi∣ration or Breath of Life, flowing from God himself, who in∣spired into him an active Soul, and breathed in a living Spi∣rit, Wisd. 15. 11. whereby Man became both a living and reasonable Soul, indued with Rational, Intellectual and Spiri∣tual Parts.

3dly, I know no other Reason he can pretend for his Charge against us and our Religion, as a Cheat, and as denying an eternal Advantage, but that we do not own his gross and carnal Sense of the Resurrection, though it be none of our Phrase, to say in these general words, That the Body perish∣eth forever; but hereby he plainly implies man's Incapacity of an eternal Advantage, unless his Carnal or Terrestrial Bo∣dy that now is, partake thereof; and how shall it partake thereof after it is dissolved and turned to Dust? He tells us, It cannot be a new Created Body, but a Resurrection; Of what? he would have it of the self-same Body for Substance: But if there must be no new Creation, but a Resurrection of these Carnal Bodies, opposed to Creation, it must only be a raising of the Dust of these Bodies; and then what a sad Garment would this invest the Souls of the Righteous with? But if on second Thoughts, he will admit of any new Creation of Bodies out of the Dust, this cannot imply, that they shall be the very self same that now they are in Matter and Form. But if any of them shall yet say, They shall be specifically the same Bodies, That varies from their Principle of being the self-same that now they are. What is now become of this Man's Religion? and whereon do his Expectations of a future Advantage depend, but upon his Ignorant and Car∣nal

Conceptions, and not upon any living Sence of Christ, or any spiritual or divine Understanding of the Mystery of the Resurrection, whose Work is gross Body, and not Spirit? He reckons our Religion and Suffering to be for a Carnal Interest, while his empty Faith and Profession is for the same to be sure, being so much for the Promotion of his Carnal Body in eternal Glory, which 'tis not capable of; nor he in the Way to it. Such is the course of some carnal Cavillers, who while contending about Bodies, and musing how they shall exist in Heaven, they are now neglecting the Way thither, more busying themselves about their carnal Bodies, then regarding their poor Souls; or minding the Spirit of Ho∣liness, thereby to become Sons of God, and of the Re∣surrection; or to be converted from Sin and Pollution to Holiness; or turned from Satan's Power to God, which is the Way to Glory. And now in short to answer what we and our Religion are charged within the Conclusion of our Ad∣versary's bitter reviling Dialogue:

First, We testifie that the Resurrection is not past.

2dly, That the Soul of Man is not God, nor Christ; but God is the Saviour of it; and so we (alwayes since we knew our own Souls) have distinguished between the Soul and the Saviour of it.

3dly, That we confess future and distinct Beings after Death, as well of Men as of Angels; and that the Children of God and of the Resurrection shall in the World to come be as the Angels, yea, equal to them.

4thly, Though it be said, Thou sowest not that Body that shall be; and Flesh and Blood shall not inherit the Kingdom of God, 1 Cor. 15. It doth not therefore follow, that our Religion denies any eternal Advantage that is to be reaped; much less that it is a Cheat, or Calculated to the Service of the Devil, as most wickedly and malitiously T. H. hath reviled and blas∣phemed that Religion and Testimony which we know, is given us of God; for we have not by distinguishing between the Natural and Spiritual Bodies, denyed the Saints, their proper Existences, Spiritual Body, or House eternal in the Heavens, when the Earthly Tabernacle is dissolved: and unless the Man holds the Mortality of the Soul, that it dyes with the Body, or the extinguishing of the spiritual Be∣ing of Man, I do not see how he can suppose a denying of any eternal Advantage on our parts; unless he place it all upon the Earthly Body. It is true that some of his Brethren

do hold, that the Soul dyes with the Body, and sleeps in the Dust, till both be raised; and this also depriveth all the Saints deceased from having any eternal Advantage, in the mean time at least: But we are not of that Faith, Hope or Religion that will expire or perish with the Carnal Body, as our Op∣posers will, who in his fruitless, carnal Work and Discourse consists more of and for gross Body, then Spirit; he is too car∣nal & gross in his Apprehensions, to discern so much as a Vi∣sion of the future Beings and State of Saints: But both they that think they shall reap no Eternal Advantage without their Terrestrial Bodies of Flesh and Blood, as T. H. pag. 75.

And they who hold the Mortality of the Soul, are not of the Apostle's mind and Spirit, who said, We know, that if our* 1.161 earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens, 2 Cor. 5. 1. We are confident, I say, and willing rather to be ab∣sent from the Body, and to be present with the Lord, ver. 8. For to* 1.162 me to live is Christ, and to dye 〈◊〉〈◊〉 Gain; but if I live in the Flesh this is the Fruit of my Labour: Yet what I shall Chuse I wote not; for I am in a straight betwixt two, having a Desire to depart and to be with Christ, which is far better, Phil. 1. 21, 22, 23.

Mark here, First, he expected a far better and more excel∣lent House then the Earthly House after Dissolution.

2dly, If to dye was Gain to him, and to depart from the Flesh, desirable; and so out of it, to be with Christ, far bet∣ter, he did not place his Felicity upon the Flesh or carnal Body, as T. H. doth: neither did the Apostle so indeavour to magnifie that fleshly outside Cloathing, which is perishing and dissolvable; but his earnest Expectation and Hope was on the behalf of Christ, and his future Gain in him, saying, Christ shall be magnified in my Body, whether by Life or by Death, Phil. 1, 20. But T. H. his carnal Contest is for magnifying his earthly, carnal Body, and not for magnifying Christ therein; for he scornfully slights our witnessing Christ (and his being risen) in us; though it is evident the Apostle did not place his eternal Felicity and Advantage upon the Earthly House, Flesh or carnal Body that perishes and turns to Dust; for if he set his Heart upon Man, if he gather unto himself his Spirit & his Breath, all Flesh shall perish together, and Man shall turn again unto Dust, Job. 34. 14, 15. But T. H. sees no Eternal Advantage to be reapt by Persons after Death, unless they confess the Resurrection of the very self∣same Flesh, Blood and Bones that dyes, corrupts and turns

to Dust (If he intends any Blood in it) he will admit of no new Creation of it; and by this, his Religion and Hope do expire and perish with his corrupt Body, and must only be renewed when the Dust of that Body shall be raised without Creating it a new Body: And if there be no eternal Advantage with∣out this kind of Resurrection, as described by him, this doth either wholly deny the Original and Spiritual Being of Man, and comprehends the whole Man, only as consisting of a mortal and perishing Body; or else admits not of the reasonable Soul really to injoy her self in any condition out of the outside pe∣rishing Vesture or decay'd Cloathing, which for Man to be divested of, can be no more Loss to him, as to his immortal Be∣ing, then 'tis to the Wheat to dye & bring forth much Fruit, unto which [Resurrection] is applicable as well as to Man, though not to the Sameness of Body: And as it cannot un∣man a Man to put off his Old Cloathing, that he may put on New; no more can it annihilate our Spiritual Existences to have the Earthly Cloathing put off and dissolved, but be to our far greater Advantage & Glory, to be invested with that Spiritual Transcendent Cloathing, & most Excellent House Eternal in the Heavens; which State they only attain to, who become Sons of God and of the Resurrection, and desire Christ may be magnified in their Bodies here. And further∣more from that Belief and Discovery I have received in the true Light, of the Resurrection and future Rewards, according to the holy Scripture; I desire it may be minded, that God* 1.163 commandeth all Men every where (in their Day and Time) to Repent, because he hath appointed a Day in the which he* 1.164 will judge the World in Righteousness, by that Man whom he hath ordained: So that there will be a Day of Judgment,* 1.165 Wrath and Perdition of the Ungodly; unto which Day the* 1.166 Lord Knoweth how to Reserve the Unjust to be punished; and this will be a Terrible Day to all that make Lyes their Re∣fuge, and reject the universal Call of God to Repentance: And seeing that in the Great Day of the Lord a final Disso∣lution* 1.167 may be expected of all those things that are perishing* 1.168 and dissolvable, even of the Heavens and the Earth, and that they shall be changed, what manner of Persons ought we to be here in all Holy Conversation and Godliness?

After T. H. hath vented his Blasphemous Out-rage against our Religion, as before in his Catechism, he impudently abuseth

and bespattereth our Sufferings, p. 75. where he thus questi∣oneth, viz. Tell me what it is that doth influence and prevail with you to Do and Suffer as you do? And then he makes us thus to answer, viz.

Answ. What doest thou think it should be? And then he thus proceeds.

Quest. May not the Satisfaction of your Wills and Lusts, the Promoting your Carnal Interests, be your chief Motive and Induce∣ment? And then he makes the Answer thus.

Answ. We deny the Flesh and the Lusts: This is thy own Dark Imagination: And then he proceeds again.

Quest. May not you live in and fulfil the Lusts of the Flesh whilst you deny it in Words, since your Opinion denies any eternal Advantage to be reaped by Persons after Death in denying the Re∣surrection of this Body? Must you not then have respect to some∣thing to be injoyed here as your Incouragement? p. 75.

Rep. The Malice, Falsehood and Absurdity of these For∣geries against the real Intent and End of our Sufferings, Thousands may testifie against; and all Impartial Readers that know us, and have beheld our deep Sufferings, may perceive the Man's Envy: Considering the great Number of our Friends that have dyed in Prisons, and the many hun∣dreds that have been ruined and spoiled in their Estates and Callings, could these be either consistent with Lusts or carnal Interest? and the many that have been banished, and many Families undone; besides the many that have been knocked down, Bruised and Beaten in the streets, and their Lives often hazarded and resigned up for Meeting in the Fear of God; Could these things be endured for a Carnal Interest? No, No; but meerly upon a Religious and Conscientious Account (wherein we have eyed the Glory of God, and our own Peace andfturue Happiness: If we did not own any Resur∣rection, eternal Advantage, or Existences hereafter, what should we suffer for? we were of all men most miserable: If we were of that Atheistical Opinion, instead of chusing our Great Sufferings, we should have chosen this, viz. Let us Eat & Drink, for tomorrow we dye, 1 Cor. 15. 19, 32. It may be easily judged whether we are justly reflected upon or no, as being influenced either to satisfie our Wills, or promote carnal Interest, or to fulfil the Lusts of the Flesh, or obtain any temporal Injoyment here by our Losses & Sufferings: These gross, abusive Slanders are so apparent that he that runs may

read them, being also manifestly detected by our apparent∣ly often resigning up our Estates, Liberties and Lives; also in Times of deep Suffering, when we could see no publick Ap∣pearance of such, as T. H. and many of his Brethren, before the face of Persecution; but then they could sculke & creep into Corners, and Obscure themselves, and leave all the Burden upon u•…•…, there being but a few Baptists that did suffer in the late Tryal sor their Religion or Consciences: Though to give them their due, a few of them have suffer∣ed Imprisonment, some whereof have received the Bene∣fit of our Labours among our Friends, in a late General Dis∣charge; but the most cowardly and base-spirited among them are now most Quarrelsom against us; and why? They have lost Ground by their Carnal Policy in Obscuring themselves in Stormy Times, which they are never like to regain, but still to loo•…•…e more by Fretting and Struggling against us; and therefore T. H. is offended that our Number should now augment, though that he cannot hinder; for the Hand of the Lord is in it: And many having seen the Coldness of Bap∣tists Zeal, Night-Dipping, and their Timorous Creeping and Securing themselves in Suffering Times as also the Emptiness and Dryness of their Religion; Divers are awea∣ry thereof: And when they come among us to receive the Sence of God's Power, then divers of the Baptist-Teachers do fret and are Angry, eagerly besetting the Parties: And in that God hath made our Sufferings effectual for his Name & Truth sake, for the drawing many after it, T. H. endeavours (in the Malice of Sathan) to debase and render our Sufferings Odious, saying: He believes our Carnal Advantage is one grea•…•… Thing in our Eye; And then he adds,

Quest. Though you may sustain some outward Losses; yet whe∣ther you have not a Way to augment your Outward Gain by Loosing? pag. 75.

Reply, He now questioneth that which before he saith, he believeth, as namely, That Carnal Advantage is one great Thing in our Eye. One Great Thing implyeth some thing else; but What else, he leaves no place for in what he hath concluded before, to wit, That we have regard only to something to be injoyed 〈◊〉〈◊〉; afterward he falsly rekons Carnal Advantages to be One great Thing in our Eye, and then questions the Matter surmi∣sed and before believed by him; as, Whether we have not a Way to augment our outward Gain by Loosing? and thus bewrayes his own Guilt, Falsehood, and Wickedness in his Traducing a Peo∣ple

or whole Body of us, and Reproaching our Conscientious Sufferings, though it is known that Carnal Interest and Ad∣vantage is a great thing in the eye of divers Baptist-Preachers, while they augment their Gain, Stipends and Pluralities by preaching in several Places in times of Liberty; which Li∣berty their occult Creeping in times of Tryal hath not pro∣cured, but added to our Sufferings: Coertion was effectual and sruitful upon such timorous Dippers or Baptists, and not at all shewn to be fruitless by the Valour of these Opposers and Quarrelers, who now further to increase our Sufferings, reproach them as Irreligious, and only for self-intrest; and Us, as neither Christians nor Conscientious; and such is the Reward we have from cowardly, base & envious Spirits, who have strengthened the Hand of Persecution, and aggravated our Sufferings by their own Unchristian and Ignoble Policy, and Subterfuges for self-Security. But T. H. might have ve∣ry well allowed us Conscience and Religion for our many deep Sufferings (especially while he and his Brethren partake of the Fruits and Benefit thereof) wherein we have resigned up all our Worldly Interests, outward Concernments, and our Lives also) although he had judged our Conscience er∣ronous: But what is the Tendence of all his imbittered Traducing and Reproaching our Sufferings; as, one while Wills, Lusts and carnal Intrests being the chief Inducement thereto; another while, Respect only to some temporal In∣joyment; another while, Carnal Advantages one great thing; and then he questions, Whether we have not a Way to augment our outward Loss? Thus shewing his Variation and Doubtfulness in his own perverse and most apparent Slan∣der against our Sufferings: And finally after he hath thus perversly vilified them (as, Carnal Interest being either the chief thing, or only thing, or one great thing; or whether we have not such a Way to augment, &c.) he saith, If not, then may not a Disposition to be singular, and to 〈◊〉〈◊〉 〈◊〉〈◊〉 to all other men, and to be noted in the World as a People of peculiar Moti∣ons and Fancies prevail very much with you, to Do and Suffer as you do, p. 76.

Rep. His wicked surmising a Carnal Advantage to be our End, is now turned into a Suggestion of a Disposition to be singular and noted in the World, which, though varying from the former, is also abominably false and wicked; and our Consciences bear us witness in the fight of God, that T. H. hath shamefully slandered the real Intent and End of

tur Sufferings in these matters: And what do all his At∣empts herem tend to, but to calumniate, defame and odifie us and our Sufferings to the World, and to make us so obno∣xious to the Powers, and both wilfully and Irreligiously re∣pugnant to the Goverment, as that they may fall more vi∣gorously upon •…•…us to ruin and destroy us, If they will believe this reviling, inveterate Baptist, who is so very dirty that he had need to be more dipt then ever he was, who hath shewn his implacable Enmity and persecuting Spirit, from which he hath fomed out his own Shame (like a malitious Incendiary) which will the more extend to the Discredit and Dis-reputa∣tion of himself & his Brethren that own him, and not to the making void the Christian Reputation which we, the Peo∣ple, called Quakers have on the behalf of God and his living Truth: However T. H. hath published us as no Christians, and most shamefully treated us like an Insinuating Tempori∣zer, falslly and deceitfully accusing us of Enmity against the Ministry and Institutions of Jesus Christ, p. 76. but neither tells us, who he intends are that Ministry, nor what he means by those Institutions, whether he intends not Bap∣tist-Preachers, and their Night-dipping, &c. Though for his Cover he would make the World believe, as if we were really acted and influenced by some Romish Emissaries to insi∣nuate many of their Heresies, to distract, dejor•…•… and defame the Protestant Profession p. •…•…6. which is still slanderous and falla∣cious, tending to make us suffer by such deceitful and popular Insinuations; as if to vindicate our selves & our •…•…nnocent and Just Cause from the perverse Calumnies of a few peevish Dippers and Anabaptists were such an Heretical Crime to di∣stract and deform the Protestant Professions; and as if these distracted Anabatists were the Protestants Principal Repre∣sentatives. And He having abused us after thi•…•… his deceitful and malitious way, and with his calumniating Language a∣gainst us, our Religion, and Sufferings; the summary Con∣clusion of his Method against us, runs thus, viz.

Cheats, and Impostors, great Imposters, p. 27, 28, 62. Knave, Knave, a false and dec•…•…itful man and that willfully, a man false and deceitful, really salse and dishonest, p. 39, 52, 53, 91. be∣fore his Words were against G. W. Deceitful Fellow, Audaci∣ous Fellow, Impudent Fellow, You are a Knave, You are a Knave: And to C. Harris, You are a Cocks-Comb; I'l prove you a Cocks∣Comb. Such Tinkers-Rhetorick as this, he is very ready at, when his morose Cholerick-Humor is up; also Blasphemers,

or Blasphemy and Heresy, he is very ready to charge men with, when his corrupt Opinions are opposed; and finally, that our Religion should be a mecr Cheat, calculated only to the Service of the Devil, pag. 62. This is the highest Charge pro∣ceeding from the hight of his Rancor and Malice; as also his notoriously defaming our Sufferings, to be for the Satisfaction of Wills, Lusts, promoting Carnal Interests, Carnal Advantages, outward Gains, &c. as before: Concerning these matters as considered of together, I appeal to you, his Brethren, W. Kiffin and the rest; let Honesty and Conscience speak, whether they do not savour of a Persecuting Spirit; and, whe∣ther they are not of an evil Tendence, as before signifi∣ed, to stir up Persecution against us: And knowing that he hath most abominably and falsly traduced our Sufferings, and so reproached our whole Body as we are a People, and that in this publick manner in his Pamphlet, we do expect that Justice and Right from you his Brethren, as that you should give out a publick Testimony against his Injury done us and our Sufferings in this Case, and allow us our Con∣sciences and Religion therein, how erroneous and mistaken soever you think them; otherwise, if you refuse to do us this Right, and so connive at your Brother Hicks his Ini∣quity, we must look upon you so far concerned in the Guilt thereof, as not doing us that Right and Justice that both Truth, Equity and Reason requires of you: So as you do intend to clear and quit your selves, be Ingenuous, plain and open in this matter, which doth so nearly concern you, Thomas Hicks being a Brother and Teacher among you, a∣gainst whom we call for Judgment and Justice to be done us in as publick a manner as his Abuses and Injuries are in Print.

God knows, who beareth Witness with my Spirit, and is my Record, that I bear no Ill-will nor Prejudice to you, or any of you, what ever any bear towards me: And for those things wherein your Brother Tho. Hicks hath abused and wronged me, I defire he may Repent thereof, and I wish he may find a place for Repentance; as also that you who are concerned in Society with him, may clear and quit your selves of his inveterate Spirit and gross Abuses against us, who bear Love and Good-will towards you and all men, believing that there are some among you that are more ten∣der and honest, and of a better Spirit then T. H. for whose sakes I have writ thus much, and not for his; for he hath

shewn himself Dirty and Wicked, who hath made no Consci∣ence to forge, and spread many notorious Lyes and Slanders against us.

And therefore however takenotice of this, that it will not be reputable for you to allow or own him as a Teacher among you, nor for you to sit. under him (who hath no Power either over his Tongue or Passion) unless he Repent, and as publickly Revoak, Judge and Condemn his gross Errors, Abuses, Lyes Slanders and Forgeries, as he hath broached and spread them; and if you suffer him to go on a Preacher among you without a publick Reproof from you, and his open Recantation, it will lye upon you as Upholders of a persecuting Spirit, and rende•…•… you as uncharitable and unchristian Professors of Christia•…•…ity, for suffering such a notorious piece of Wickedness, as this of T. Hicks's, to pro∣ceed from among you unreproved.

But I really desire the Lord may open your Eyes so as you may clear your selves; and that Envy and Prejudice may cease and dye among you, that you may not dye and perish in it.

A Serious Reflection Upon some of Will. Burnet's Chief Arguments, about the Resurrection of the SAME FLESH, In his Book, stiled, The Capital Principles of the People called Quakers.

W. B. IF Jesus Christ did rise again with that Body that went Arg. I. to the Crave, then there is a Resurrection from the Grave of the same Body, &c. But Christ did leave the Grave empty, &c. Ergo.

Arg. II. If Jesus Christ rose from the Dead with Flesh and Bones, yea with the same Flesh as was nailed to the Cross, Joh. 20. 27. then there is a Resurrection from the Grave of the same Flesh that goeth to the Grave; But Christ did rise in the same, Ergo.

Answ. This Man's Work savours of Flesh and not Spirit: The Consequence of both his Propositions is inconsistent, and so his Argument is fallacious; for Christ's Flesh saw no Corruption, being raised the third Day it did not corrupt in the Sepulchre, much less turn to Dust or Earth as others do; therefore the Instance and Comparison is unequal in this case, though it holds for a more Spiritual End and Ad∣vantage then this drives at, for which the Apostle did in∣stance the Resurrection of Christ by the Glory or Power of the Father, that men might believe in that Power: He did not say that Christ's Flesh was raised up the third day, that you might believe that the same Flesh (as gross part) of yours that goeth to the Grave and turns to Dust shall be so Raised, as this Man argues; for Christ's Resurrection was preached, that their Faith might be in God, who raised him up; that Men might in this Life receive and feel the Spiritual Benefit thereof to their Immortal Souls, and so partake in this Life of the Power of his Resurrection, to be raised up with Christ,

in order to reign with him in Glory hereafter•…•… as for •…•…nstance; Know ye not that so many of us as w•…•…re baptize•…•… 〈◊〉〈◊〉 •…•…esus Christ, were baptized into his D•…•…ath; therefore we 〈◊〉〈◊〉 with him by Baptism into Death, that like as Christ was raised up 〈◊〉〈◊〉 Dead by the Glory of the Father, even so we also should 〈◊〉〈◊〉 in 〈◊〉〈◊〉 〈◊〉〈◊〉 of Life, Rom. 6. 3, 4, 5, 6, 7, 8. to the end. And 〈◊〉〈◊〉 〈◊〉〈◊〉 him by Baptism, wherein also you are risen with him throu•…•…h 〈◊〉〈◊〉 F•…•…ith of the Operation of God who hath raised him from the 〈◊〉〈◊〉. Col. 〈◊〉〈◊〉. 12, 13. As also to the same Purpose and End, read Rom. 8. 11. a•…•…d 10. 9. Eph. 2. 1. 1 Pet. 3. 18, 19, 21. 1 Cor. 15. 45. Phil. 3. 10, 11. 1 Cor. 6. 14. 2 Cor. 4. 14. Joh. 6. •…•…9, 40 Col. 2. 20. and 3. 3, 4. Eph. 1. 20. and 2. 6. Col. 2. 12. 1 Pet. 1. 3. 21. Heb. 11. 35. 1 Thes. 5. 10, 11.

By all which it is evident, that Christ, Death and Resurrection was not preached for a 〈◊〉〈◊〉 E•…•…d, but for a spiritual Benefit here, and an eternal Advantage here∣after.

But whereas our Opposer carnally infers from Christ's arising, a Resurrection of the same Flesh that goeth to th•…•… Grave: His Shortness in this, and the Shallowness o•…•… his fleshly Ap∣prehension, comes under this further Consideration, As

First, That all Flesh and Earthly Bodies of Men do not go to the Grave, in hi•…•… Sense: It is said, Th•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 of thy Servants have they given to be Meat 〈◊〉〈◊〉 〈◊〉〈◊〉 Fow's of Heaven; the Flesh of thy Saints unto the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉: Their Blood have they shed like Water round about Jeru•…•…alem, and there was none to bury them, Psal. 79. 2, 3. There•…•…ore these were not laid in Graves of the Earth. As also it is* 1.169 apparent, that the Flesh of many is wasted away with Sick∣ness before they dye, or their Bones be lai•…•… in the Grave:* 1.170 And likewise many undergo such great Sick•…•…esses and Ca∣lamities in their Life time, as so o•…•…ten doth, both corrupt and waste their Flesh and Blood, that so often as they are restored to Health again, they have new Fleth or rene•…•…ed Bodies thereof; and then, what a vast Bigness would 〈◊〉〈◊〉 Bodies amount to, if raised with all the self 〈◊〉〈◊〉 〈◊〉〈◊〉 that they had in their Life time? Moreover through 〈◊〉〈◊〉 Judgment and sore Exercise David said, My •…•…ones •…•…leave to my Skin, Psal. 102. 5. And my K•…•…ees are weak through 〈◊〉〈◊〉, and my Flesh faileth of Fatness, Psal. 109. 24. And as 〈◊〉〈◊〉 sig∣nified, when man is chastened with Pain upon his Bed, and the multitude of his Bones with strong Pain, so that his Life 〈◊〉〈◊〉

Bread; his Flesh is consumed away, that it cannot beseen; and his Bones (that were not seen) stick out: His Soul draweth near unto the Grave, &c. Job 33. 19, 20, 21, 22. Through such Judge∣ment, and Chastisement, they who have known the pol∣luted Flesh consumed away, are not so much concerned for the same Flesh, as these our fleshly Opposers are, whereby they shew, they never experienced such Chastisements, nor underwent such Judgment, that God might hide Pride from them, and keep back their Soul from the Pit: Their proud Flesh would alwayes live, and be reserved to eternal Glory; Whereas he whose Flesh is consumed away, through the Chastisements of the Lord, and who comes to see that God is gracious therein unto him, to deliver him from going down to the Pit, who saith, I have found a Ransom; It is said of such a one, His Flesh shall be fresher then a Child's; he shall return to the Dayes of his Youth, Job. 33. This is not the old Flesh that was consumed away through Chastisements: And as all Flesh is not the same Flesh; so all Bodies are not of the same kind, as hath been fully shewed. It were more meet, for Baptists and others, to wait to see Judgment and Chasti∣sement from God upon them, to the consuming and wast∣ing away of their corrupt Flesh, then to quarrel for it, and cry, This Body, and this very Flesh, shall arise again out of the Grave, even as Christ's did, and with these very Eyes I shall see God, (pointing at their present Flesh and carnal Eyes) when as they do not know but that their Flesh may be divers times consumed and wasted through Judgment or Sickness before they dye; and so often in the mean time new Flesh, or Bodies thereof restored them, as was hinted; which if truly obtained as a Token of their inward Renewing unto God, were much better and of more Concernment, then thus carnally to quarrel for their old corrupt Flesh.

W. B. Arg. III. Upon Job Chap. 19. 25, 26, 27. If Job had that Faith, that with his Flesh he should see God, then it was not in other Flesh; nor yet another Eye but it was both with his Flesh, and with his Eye, that after this Life he should see God; therefore do I conclude, that the fleshly Body of Man shall be raised out of the Dust, to see God.

Answ. By all which Assertion and Conclusion, we may see and still conclude, how gross and carnal these Anabap∣tists are in their Apprehensions and Thoughts concerning

God; thus to render him visible to their Flesh and fleshly Eye, supposing that Job in his Belief herein, and God in his being, were like themselves; whereas God is invisible and an infinite Spirit, not made up of Flesh and Bones to be seen with Flesh and carnal Eyes. As also the man has perverted Job's words which are (as translated) Though after my Skin Worms destroy This Body; yet in my Flesh shall I see God, Job. 19. 26. (who before said, my Flesh is cloathed with Worms. Job. 7. 5.) It is not, that with My Flesh, or fleshly Body, I shall see God after Worms have destroyed it; but I N my Flesh I shall see God. Neither did Job quiet himself in his Perplexity with the Belief that his Flesh should see God (as is imagined) but that he should see God, as afterwards he did, when he said, I have heard of thee by the Hearing of the Ear; but now mine Eye seeth thee; wherefore I abhor my self, &c. Job. 42. 5.

Now that wherein Job was quieted, was, That he knew that his Redeemer lived, who should redeem him out of all his Troubles that he had in the Flesh; and that after his outward Body was destroyed out of his perplexed Flesh, he should see God in an Immortal State: He had no reason to quiet himself upon any Confidence in, or concerning that Flesh, when he was so disquieted and perplexed in it; for those words, Chap. 19. ver. 26. are differently rendered in the Margins thus, After I shall awake, though this Body be destroy∣ed, yet OUT of my Flesh shall I see God; see the Margined Bibles of the last Translation, with Hebrew notes and various Trans∣lation: Now there is a great Difference between seeing God With my Flesh, and seeing God Out of my Flesh after it is destroyed.

But to these men that believe, that with their Flesh or fleshly Bodies they shall see God, he may say, as he said to the Wicked, Thou thoughtest that I was altogether such a one as thy self; but I will reprove thee, and set them (to wit thy Iniquities) in order before thine Eyes, Psal. 50. 21. yea, thou thoughtest that I was so like thy self, as that thou mightest see me with thy Flesh and fleshly Eyes: But thy Thoughts in this were very carnal, and thy Apprehensions very gross; thou shalt find thou art mistaken, I am an invisible All-seeing Spirit, that searches Hearts, and penetrates through the dark Spirits and Cogitations of Men, to bring their secret Thoughts to Judg∣ment and set their evil Actions in order before them.

And there were those that saw Christ's outward or bodily

Appearance, that had neither heard the Voice of God, nor seen his Shape, Joh. 5. 37. And Philip said to Christ, shew us the Father, and it sufficeth us. It was not enough for them, nor yet a seeing the Father, to see Christ's Body or Person; both Father and Son being truly and savingly to be seen in Spirit: And said Christ, a Spirit hath not Flesh and Bones as you see me have. The Anthropomorphites, who were Monks in∣habiting the Deserts of Aegypt, held, That God was a Per∣son in the Bigness and Stature of a Man, mistaking that Saying, Let us make Man in our own Jmage, applying it to the Man's outward Similitude (and so do the Blasphemous Mug∣gletonians) and therefore that God is visible to the Carnal Eye and fleshly Body; from which these Baptists Doctrine (of seeing God with their Flesh and fleshly Bodies) is lit∣tle Different.

W. B. Arg. IV. The fourth Witness to this Truth is Martha, Joh. 11. 24. Her Brother Lazarus being dead, that She believed, that he should rise again at the Last Day in the Resurrection: If the Resurrection of dead Lazarus, or that of Lazarus laid in the Grave, was believed and assented to by Martha, &c.

Answ. That Martha had such a Belief from the Jews Opi∣nion of the Resurrection, as she intimated of Lazarus his Bo∣dy (which Christ did then raise) is not the matter in Que∣stion: But that they and she had it from Christ, or the true and spiritual Understanding thereof, doth not therefore fol∣low; but rather the Contrary from Christ's own following reprehensive Diversion, after Martha said, I know that he shall rise again in the Resurrection at the Last Day; Jesus said unto her, I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall be live; and whosoever liveth and believeth in me, shall never dye, Joh, 11. 24, 25. but our Opposer was not pleased to take Notice of this Answer of Christ's, but only of Martha's Words and Belief, and to argue from thence after this manner.

Arg. V. The Word Resurrection implyeth to rise again.

Answ. And can this be applyed to nothing, nor any other wise, then to that very Flesh or gross Body, that returns to Dust? Is not Christ the Resurrection and the Life? And doth not to Rise again, imply, that Man was fallen before? and that as in Adam all dye, so in Christ shall all be made alive? And is

not Resurrection applicable to that which is quickened? and must this be understood only of the Dust of dissolved Bo∣dies without any Creation? For he saith, If God give another Body, and raise not again that Body that before was in being, then it is a Creation, and no Resurrection: So that from hence it is a Resurrection of the same Dust of the gross Bodies dissol∣ved, that seems to be expected by these men, and not any Creation; and therein is their great Mercy and Com•…•…ort, though they do not acquiesce herein from Contention and Quarrelling: But in that Resurrection, Quickening, Reviving, Changing, Translation, do not signifie Creation; therefore they are not applicable to the Dust of Bodies after Dissolution, though both Resurrection and new Creation be to Renewed man; Behold, I make All things new; New Man, New Cre∣ation, New Heavens, and New Earth, &c. but this is a Myste∣ry hid from corrupt Flesh, so much contended for by our Present Opposers.

The rest of his Arguments and Doctrines are mostly very weak and ignorant about this Point, yet comprehen∣sively answered in this Book.

Here follow some Passages out of a Manuscript by W. B. against me, with a Reply, detecting his Ignorance in consounding the Carnal Body and the Spiritual:

W. B. INdeed, If G. Whitehead hath found out a Body for Christ that is not a Carnal Body (which implies only a Fleshly) It is such a Body that I never read o•…•… in the Scriptures; I would know what in Scripture is called the Body, but the Flesh? Now take but away the Flesh, and where is the Body? Aye but, saith G. W. It is a spiritual Body; as if a Body of Flesh and a Spiritual could not stand together: This is his Great mistake. The Apostle could have born his Testimony to this Truth, that it is the Body of Flesh that shall be raised spiritual, 1 Cor. 15. 14, 43. It is sown a natural Body, 'tis raised spiritual, here the Apostle still keeps to the Word (It) &c.

Answ. The Non-sense and Contradiction that may be ga∣thered

from these Passages, is, that Christ's Body is a Carnal Spiritual Body, as if Carnal and Spiritual were both one; or that the Spiritual Body that's raised or given to the Seed, is Carnal. Let these Passages be kept in Record, as the Bap∣tists Doctrine and Testimony; whereas the Apostle's own Testimony proves the Contrary, and that W. B. has belyed the Apostle: For 'tis sown a natural Body, it is raised a spiri∣tual; and there is a Natural Body, and there is a Spiritual Bo∣dy: Here the Apostle clearly makes a Distinction and a Difference between the natural Body and the spiritual; He doth not say, 'tis sown a natural Body, and raised a natural or Carnal Body also, but a spiritual Body; as he also distin∣guisheth between the Bodies Celestial and the Bodies Ter∣restrial; as those of Sun, Moon and Stars differ from those of Men, Beasts and Fishes: Now you would count him a very blind Philosopher, that should make no Difference, but say, they are all one and consistent, or that the Bodies of Sun, Moon and Stars, were all one with those Earthly Bo∣dies of Men and other Creatures; and so blind and such Ig∣norant Divines are these Baptist's. He understands not the Difference between the Natural Body and the Spiritual, any more then if a Person should be so ignorant as (when he sees the Sun, or Moon, or Stars) To ask, if these were not Men, or Birds, or Beasts, or Fishes, in the Firmament; or on the contrary, if he should see Men, Beasts and Fishes, to ask, if these are not the Sun, Moon and Stars; or rather to con∣clude that they are, because he knows not which are Ce∣lestial and which Teriestrial, no more then this Baptist doth discern between Bodies natural or carnal, and Bodies spiri∣tual: But how should he do other, or see better while his Mind is so much upon Flesh, and so little upon Spirit; or so much upon Flesh and Blood which cannot inherit the King∣dom of God, and so little upon that spiritual Birth or Seed that doth inherit the Kingdom of Glory and Peace.

And as for the Baptists Argument, That the Apostle still keeps to the Word (IT) as, It is sown a natural Body, It is raised a spiritual; or God giveth it a Body as it pleaseth him, and to every Seed his own Body.

Reply. How evident is it, that as the Particle It is used as a Relative to both the natural and spiritual Body, 'tis a mu∣table

* 1.171 It; for that there is a natural Body and there is a spi∣ritual Body, which therefore are not the self-same; the ve∣ry Parable or Instance of the Wheat and other Grain may confute his Opinion herein? For is it the very self-same Grain of Wheat that is in the Eare that was sown in the Ground? Let the Husband-Men judge him herein. To him we may say, as the Apostle did in the same Case to such, O Fool! thou sowest not that Body that shall be, &c. 1 Cor. 15. And now the words, It's sown, imply a Seed sown, in order to a sprouting and bringing forth Increase: Upon which it may be queried, if that Body of Man (to wit) that of Flesh, Blood and Bones, (that's laid in the Grave, or drowned in the Sea, or devoured by Fire, and some by Beast's, &c.) be the Seed that the Apostle intended, to which God giveth a Body as it pleaseth him, yea, or nay? If it be answered in the Affirmative, then what Body is it that God giveth to it, as it pleaseth him? If it be answered in the Negative, that overthrows the Baptists Doctrine of the same Flesh, Blood, and Bones, &c. which W. B. has not distin∣guished from a spiritual Body.

THE RESURRECTION, Future Glory and Felicity of the SAINTS, Further asserted (according to the Holy Scriptures) Discovering, How far short of the true Vision, Sight, or Revelation thereof our present Opposers are in their gross Thoughts and Traditional Conjectures: Being An Examination of Thomas Danson's Argu∣ments and Doctrines (about the Resurrection, Future State and Glory of Believers) in his Synopsis.

THe Resurrection as plentifully asserted in the Scriptures, is not in the least question'd by us (however we be un∣justly censur'd for denying it) Therefore there is no necessity of his Argument to evince that, which (as he saith) the Scri∣pture is so plentiful in asserting of; nor doth he evince it ac∣cording to the Scriptures, but varies from them, as will appear.

His Argument, If the Bodies that have done Good or Evil, must receive their Reward accordingly; then the same Bodies that dye must rise again: But the Antecedent is true; therefore the Consequent.

Answ. This Argument (both Antecedent and Consequent) appears neither clear, nor grounded upon Truth, as it pla∣ceth an Eternal Reward upon the Body for its temporal Acts, in putting the Body (on this account) for Man that hath acted therein, who must receive the things done in the Body, 2 Cor. 5. 10. The meer Terrestrial Body being nei∣ther the Subject reteining Perpetual Love or Enmity to God; nor is it the Original Cause of Good or Evil Actions, therefore not the Object of eternal Love or Wrath; but Man in his Spiritual Existence or Being, as spiritually and suitably organized (as it pleaseth God) to receive the things done in his Body, according to what he hath done,

whether it be Good or Evil, proper and natural to the I∣mage he bears, which the Soul carries along with it out of the Earthly Body or House that turns to Dust: But see the Proof of his Antecedent, That the Bodies, that have done Good or Evil, must receive their Reward accordingly (which Proposition is the Antecedent) is evident by 2 Cor. 5. 10. and then the Conse∣quence is firm, &c.

Rep. He hath manifestly perverted the Text; it doth not say, The Bodies must receive their Reward accordingly (though in some Sense it may be granted according to their temporal Actions) But we must all appear before the Judgment-seat of Christ, that every one may receive the Things done IN his Body, according to that he hath done, whether it be Good or Bad, 2 Cor. 5. 10. And but a few words before he saith, We are co•…•…fident I say, and willing rather to be Absent from the Body, and to be Present with the Lord, ver. 8. Wherefore he knew that they were Capable both of a Being, and Reward with the Lord, when absent from the Body; and that as when in the Body they had found Acceptance with him, they received the Deeds done in the Body when out of it; to Dye being Gain unto them.

Every man's Works shall follow him; the Nature of them shall remain in him, whether it be Good or Evil, that he Lives and Dies in: The Soul spiritually hath its proper Organ, Vessel or Body, wherein either the Habit of Good or Evil, Holiness or Filthiness cleaves to it, and wherein ac∣cordingly it retains either Mercy or Wrath, Love or Hatred from God, when the earthly Mansion or House is destroyed & turned to Dust, as it was; there being a House or Cloathing that cleaves more closely to the Soul then Dust can: and it will come to pass that he that will be filthy, must be filthy still; and he that is Holy, let him be Holy still: Behold I come quickly, and my Reward is with me, to give every man according as his Work shall be, Rev. 22. 11, 12. Rom 2. 6. And therefore Wo will be to their Souls who reward Evil to themselves,* 1.172 and whose Souls delight in their Abominations; and Tribu∣lation and Anguish upon every Soul of Man that doth Evil, of the Jew first, and also of the Gentile; but Glory, Honour and Peace to every man that Worketh Good, to the Jew first, and also to the Gentile, Rom. 2. 8, 9, 10. But to procced to T. D's fur∣ther Proof of his Antecedent and Consequent, which to Ordinary Readers (he saith) may seem inconsequent (by which then he must be more then an ordinary Writer) The Place he cites, is Mat. 22. 31, 32.

T. D. For the surther Proof of Antecedent and Consequent, I shall first explain the Terms of Christ's Argument, &c. The Place is, Mat. 22. 31, 32. As touching their Resurrection from the Dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the Dead, but of the Living: And it is added Luk. 20. 38. for all live unto him.

This Passage he thus explains, viz.

1. To be a God to Abraham, notes a Covenant-Relation.

Answ. True; and then it follows, that they who are in this Covenant-Relation, are those that live to him, whom he is the God of; Wheresore Abraham, Isaac & Jacob, and all Par∣takers of the same Covenant live unto God, in Union of Spirit, and with the Spirits of all Just Men, though in a more full injoyment of Glory hereafter; as Abraham, &c. is not dead, because God is his God, and he in Possession of Eternal Glory.

2. Not the God of the Dead: He saith, that might be meant either of them who are Dead simply, or of them that are so dead as that they shall never return to Life; not in the former Sense, there∣fore in the Latter.

Are we therefore (as by this) to read the Words thus, viz. God is not the God of the Dead, that are so Dead as that they shall ne∣ver return to Life; but of the Dead that shall return to Life? And then what are those Dead that shall never return to Life; Or those Dead that God is not the God of, if the Living and Dead must all be applyed to the Outward or Earthly Bo∣dies? But had he been sensible of his Sense before, that to be a God to Abraham (and so of the Living) notes a Cove∣nant-Relation, and that Christ speaks of such as shall be ac∣counted worthy to obtain that World and the Resurrection, Luk. 20. 35. he might have understood that the Dead, whom he is not the God of, are such as are Strangers to that Cove∣nant-Relation, and live not to God, however their Souls be Immortal.

3. But of the Living, that is (saith he) of them whom God intends to restore to Life, or whose Bodies live potentially; not only of them whose Souls live actually; for all Live to him, &c.

If the Living must intend the terrestrial Bodies of Abraham, Isaac and Jacob, then that Denomination Living, is given to those that are truly Dead (as he saith) and then I ask, if it be good Doctrine, or proper to say, that all those dissolved Bodies do live unto God? Whereas in Christ's words there

is no mention of their Elementary Bodies, but that the Dead are raised, and that he is the God of Abraham, Isaac and Jacob; and these were they that Lived unto him, who were counted worthy to obtain that World, and the Resurrection. And it is further evident, that when the Saducees (who said, there is no Resurrection, Angel, nor Spirit) asked Christ about the Wife, whose (of the Seven) She should be in the Resurrection? their Thoughts were carnal, and upon the Carnal or Earthly Bodies, which Christ's Answer did not gratifie in his as∣serting the Resurrection (as to the State of the Righteous after this Life) He said, The Children of this World marry, and* 1.173 are given in Marriage; But they which shall be counted worthy to obtain that World, and the Resurrection from the Dead, neither Marry, nor are given in Marriage: Neither can they dye any more; for they are equal unto the Angels, and are the Chil∣dren of God, being the Children of the Resurrection, Luk. 20. 35, 36.

1. Note here first, That he speaks of a Resurrection-state in the World to come, wherein the Children of God so much excel in their Beings, as that they are equal unto the Angels, whose Bodies are not such as these Earthly ones of the Chil∣dren of this World, wherein they Marry; but in that World they are in another Capacity, more Sublime and Spiritual; even Equal unto the Angels: whereby Christ doth not only assert the Resurrection and an Immortal State; but also the Spirituality and Glory thereof far Transcending this earthly State and Body.

2. As thus considered, it is plainly implied that there are but some that are counted worthy to obtain that World and the Resurrection, that is, the Children of God, who live unto him; as Paul saith, if by any means I might attain unto the Resurrection of the Dead, Phil. 3. 10, 11. Now, therefore to apply this Resurrection to the Terrestrial Body of the Righte∣ous, and hence to argue for Immortalizing that Dust, which that Body returns to; it implieth thus much, that Only the Bodies of the Children of God (who are counted worthy) shall rise: and how agrees this with our Opposers Intention?

3. Moreover, while Christ intended by his Answer, that those that were counted Worthy, &c. even the Children of God, and such as lived unto God, were the Children of the Resurrection; and that they cannot dye any more, &c. This agrees with his Answer to Martha, Joh. 11. 24, 25, 26. I am the Resurrection, and the Life; he that believeth in me, though

he were dead, yet shall he Live; and who soever liveth and believeth in me, shall never dye. Though this be a plain asserting of the Resurrection, yea, and that of the Dead; yet it is as plain a Diversion (as far remote) from the carnal and gross Thoughts and Apprehension that the Jews in that Age had of the Resurrection, as his Answer to the Saducees was from their gross Thoughts about it.

Concerning the Scope of these words of Christ before cited, He * 1.174 saith, There are different Apprehensions; Some conceive, that Christ hereby proves the Immortality of the Soul (which the Saducees denyed, as appears Act. 23. 8. for if there be no Soul of a Spiritual Nature in Man, it must needs be Mortal, as his Body) and by Consequence, the Resurrection of the Body. The Saducees denying the Resurrection of the Body, because they denied the Immortality of the Soul (as these Interpreters conceive) Others, that Christ intends only to prove the Resurrection of the Body: So Calvin. Others, that Christ intends both directly: So Beza Diodati. And from these Differences T. D. differently frames his Ar∣gument several times, p. 76. From hence it is observable, that this Man not seeing with his own Eyes, proceeds to ar∣gue doubtfully from the different Apprehensions and Con∣ceptions of others, viz. Some Conceiving,

1. That Christ hereby proves the Immortality of the Soul, and by Consequence only the Resurrection of the Body.

2. Others, that Christ intends only to prove the Resurrection of the Body.

3. Others, that he intends both directly.

See how these Learned Men and Students differ and op∣pose each other in their Apprehensions and Conceivings; and what Certainty can we expect from T. D. their Schol∣lar? And how came he to undertake such a Controversie, about such a weighty and mysterious Point upon such dubi∣ous and uncertain Grounds, as only mens different Appre∣hensions, Conceivings and Consequences can produce or a∣mount to? (which argues more Confidence then Knowledge in him) And T. D. to vary his Arguments thereupon (from his uncertain Conjectures and fallible Judgment) as with him it is either thus, or else thus; or more plainly, thus, &c.

1. They whose God, God is, shall rise from the Dead: God is Abraham's, Isaac's and Jacob's God; Therefore they (and all other Believers) shall rise again. Or else thus:

2. They whose God, God is, after Death shall Rise again, &c.

3. Or the Argument, may be framed more plainly thus, viz.

If God be under a Promise to Glorifie the Persons of Abraham, Isaac and Jacob, then their Bodies must rise again: but God is un∣der such a Promise; Ergo, pag. 77.

Answ. 1. That God is the God of the Living, both of A∣braham and all Believers.

2. They all live unto God in Righteousnes here, and Glory hereafter.

3. He that liveth and believeth in me (saith Christ) shall never dye.

These prove the blessed Resurrection of the Children of God, who are Children of the Resurrection: But what Proof hath he produced herein of the self-same Earthly, numerical Body's rising? His Assertion being the Resurrection of the Body in general; his Proof is the Resurrection of those whom God is the God of, viz. Believers; and that their Bo∣dy must be glorified: which so far as Christ intends, is gran∣ted. That in the World to come they are equal unto the An∣gels, what is this to the Earthly, Elementary Bodies of all in general, which Angels do far surmount and transcend in Glory? Neither hath he by all that he hath said, proved, that the Promise of Eternal Glory (he mentions) extends to the same Earthly Body of Flesh and Blood (that now is) after dissolved to Dust, or its first Elements; or that it is ca∣pable of that Glory which is Eternal, though the Believer be as in his Spirituality, or spiritual Body glorified.

Now, as touching the Promise of God to Abraham and his Seed, it was not only of a Temporal Inheritance or outward Canaan; but also of an eternal Inheritance of Life and Glo∣ry, for the Injoyment whereof they had a two-fold Capaci∣ty, an Outward and an Inward, a Natural and a Spiritual; and so far God was their God in each. But that the Eternal Glory was promised to the Terrestrial or Natural Body of Abraham, &c. T. D. (though he runs on with it and takes it for granted) doth meerly beg the Question, as if Abraham in his new Spiritual and Glorious State were but a Part of Abraham; and consequently not fully Capable of absolute Felicity, without the Dust of his dissolved Cloathing being immortalized (I understand not that they'l admit of any new Creation of it, to make it a compleat Body, who are of the A∣nabaptist's mind) And after the same manner he may as well say, that all the Saints, who are said to be in Glory, are not perfectly in Glory, but only in Part; as but part of Abraham,

part of Isaac, part of Jacob, part of Moses, part of Elias, part of Paul, &c. are in Heaven, in Glory, or in the Rest which is Glorious (and so of all the other (as if, when Moses and Elias appeared with Christ in the Mount to Peter, &c. it were not proper or true to say, Moses and Elias; but Part of Moses & El•…•…as appeared: And what Bodies appeared they in? were they Human, Earthly Bodies, or Angelical?) and by this, that they are not as yet absolutely Happy, or at Rest, without their little earthly Mansions or Tabernacles, when they must needs enjoy far better, viz. an Heavenly Cloathing and Mansion, or House Eternal in the Heavens; being the more Spi∣ritualized and changed into Spirituality, they are in a higher and more meet Capacity for that Enjoyment.

T. D. 2. God were not fully Abraham's God, or did not fully make good his Promise, if he Glorified one Part of Abraham, and not another.

Answ. God, in his Glorifying Abraham in a Spiritual Sate, and Body that transcends all Earthly Bodies, or that part (as he calls it) of Abraham, which is Spiritual, and therefore most capable of an Eternal Glory, he shews himself to be 〈◊〉〈◊〉 God, he being the God of the Spirits of all Flesh (and most eminently of his Children) and who hath all Souls in his Hand. But in Answer to what he saith hereaf∣ter, let us enquire, whether the Promise of God to Abraham and his S•…•…ed, of eternal Glory and Happiness, cannot be made good without the Earthly and perishing Organs.

T. D. 3. Nor were the Promise, to Glorifie Abraham's Soul, made good, without glorifying his Body too; for the Happiness of the Soul is not Perfect without the Body, its dear and beloved Companion; the Soul having a strong Desire * and Inclination to* 1.175 a Re-union to the Body, as the Schools not without good Ground determine: vid. Calvin Harm. Evang. in Mat. 22. 31, 32. Luk. 20. 38.

Answ. It is evident that this Man doth give this account (that the Happiness of the Soul is not perfect without the Body) not from any spiritual Sight of the Souls Happiness or Glory; for in Page 81. he confesseth, that the different Disposal of the Spirits of Man and Beast is not visible to the Eye of Sence, and but dimly to the Eye of Reason and Faith; although he has taken up∣on him by Tradition from Calvin, &c. to assert, that the Happiness of the Soul is not perfect without the Body: It

may be understood, that they have neither clear Reason, nor perfect Faith for this; and to be sure, while he and others assert it without either, we have no Reason to believe them. But to answer him closely; Both Calvin, T. D. the Schools, and divers Anabaptists are mistaken in this very Matter, and see not with the Eye of true Faith, either that the Happiness of the Soul is not perfect without the Body;

Or, that the Soul hath a strong Desire to a Re-union to the Body, •…•…hile they intend the Terrestrial, Elementary Bodies: for this implies the Soul to be in a kind of Purgatory or Disquiet∣ness, till the supposed Resumption of the Body; and their Assertion and Determination herein is Contraty to what the Apostle saith 2 Cor. 5. for we know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens, ver. 1. for we that are in this Tabernacle, do groan, being burdened, &c. ver. 4. We are confident, I say, and willing rather to be absent from the Body, and to be present with the Lord, ver. 8. And said he, I am in a Strait betwixt two, having a Desire to depart, &c. Phil. 1. 23.

See now the Stress of the Controversie where it lieth, and that it is not only between these our Opposers & Us; but also between them and the Apostle Paul: Thus (viz.) Calvin, the Schools, 〈◊〉〈◊〉 and Anabaptists determine and conclude, That the Happiness of the Soul is not perfect without the Body; and that the Soul (when separate) hath a strong Desire and Inclination to a Re-union to the Body: But,

The Apostle Paul, as knowing, that when their Earthly House was dissolved, they had a far better, namely a Building of God, Eternal in the Heavens; Therefore, in the Earthly Tabernacle they gro•…•…ned, being burdened, as willing rather to be absent from the Body. By which it appears, they expected a more full Fruition or Felicity in the Heavenly Tabernacle, then in the Earthly: Their Soul did not desire after the Flesh, as these Opposers im∣ply; neither had they any such Delight therein, as fleshly Minds, and carnal Contenders have. Moreover, the Apostle from the Visions and Revelations of the Lord, saith, I knew a Man in Christ, above fourteen Years ago, whether IN the Body, or OUT of the Body, I cannot tell; God knows: Such an one caught up to the third Heaven — caught up into Paradise, and heard upspeak∣able Words, &c. 2 Cor. 12.

From hence consider, that being caught up to the 3d Heaven, into Paradise, he doth not place the Sight and Sence of this Condition upon the Body; for that he knew not whether he was In the Body, or Out of the Body, yet knew, that he was a

Man in Christ, and in the Revelation of the Lord: But he did not concern himself about this Earthly Body being so glori∣fied in Heaven or Paradise, as these Men do, and carnally think, who have neither Visions nor Revelations of the Lord concerning any such State, but Calvin and the School∣mens Determination, contrary to the Apostles.

But the presumptuous Confidence of our Opposers appears the more, in undertaking to assert or demonstrate the future State of the Soul, as not being in perfect Happiness without the Body, and as having a strong Desire after it, while yet they neither know the State of the Soul, nor have had so much as a Vision of the Glory thereof, or of the glorified spi∣ritual State of the Saints hereafter; for Visions and Revelati∣ons they deem to be ceased long since; and a Disposal of the Spirits of men after Death is not visible to the Eye of Sence, and, he saith, but dimly to the Eye of Reason and Faith: However, while these Men cannot but appear themselves so Dim in these Sublime Matters; and that, while their dim Reason cannot reach them, they cannot demonstrate to others, either that the Souls of the Just in Heaven are not yet perfectly Happy, or that they have such a strong Desire to a Re-union with the Body dissolved, the shew themselves imaginary In∣truders, puft up in their fleshly Minds, exercising themselves in things too high for them; and it were better for them to sit down in Silence, and wait in the Light to have some Sence and Knowledge of the true immortal Life, to quicken them to God; and not thus to busie themselves with unpro∣fitable Talk, brought forth from Imaginations of men, and not from any true Sight or Revelation of the Conditions of Saints, either here or hereafter.

His telling of Abraham's Soul living actually, is true; and as true it is, That his Soul is in perfect Felicity and Glory, and the more, being out of the Earthly Tabernacle.

But his saying, that the Body of Abraham (or Bodies of the deceased Believers) liveth potentially; for this we have his own Traditional Assertion, but not any Scripture-Proof or Phrase that suits it, nor rational Demonstration for it.

As to his saying, That if any shall say, that Christ's Argument, and his Application of it, proves but the Resurrection of the Good, &c. I say, his Application thereof seems but to extend to the Good, as in his saying, They whose God, God is, shall rise; yet he hath not proved the Rising of their Earthly Bodies, after they are dissolv'd to Dust, and reduc'd to their first Ele∣ments; but that there is a Resurrection of the Good; and who of us

questions that? The Resurrection of the Good or of the Just, being Glorious, and extending not only to Arising out of the Fall, out of Death that came by it, out of the Grave of Cor∣ruption, which hath followed, yea, out of the Dust of that Earth, and out of all Afflictions here; but also unto an In∣heritance of Eternal Glory hereafter; as, They that be Wise shall shine as the Brightness of the Firmament; and they that turn many to Righteousness, as the Stars forever and ever: So that they shall be so Celestial and Glorious, as that they shall incom∣parably excell these Terrestrial Bodies.

And therefore where it is said, That the Saducees and Qua∣kers Proposition be, that there is no Resurrection from the Dead; This is a Falshood against the Quakers; and their Sufferings testifie the Contrary: If a Man should say, that the Wheat or other Grain in the Eare, is not the self-same that was sown in the Earth; doth it therefore follow, that he denies the A∣rising of Wheat, or any Grain at all? Or that, when the A∣postle in Answer to the Question, that some foolishly put, said, Thou Fool, thou sowest not that Body which shall be; doth it therefore follow that his Proposition was that there is No Re∣surrection from the Dead?

And whereas T. D. upon Eccles. 3. 19, 20, 21. confesseth, That Men are said to be Beasts in respect to the Mortality of the Body, which being composed of the same Materials with brute Beasts, &c. By this the Reader may observe what kind of Body these men are contending for, and without which they reckon the Souls are not perfectly Happy; and which they say, The Soul hath a strong Desire to a Re-union with: And with what? but with the self-same Body, which is composed of the same Materials with brute Beasts. What! Cannot the Soul be •…•…erfectly Happy without this? O the gross Conceits of these Men! And what do they place their chief Happiness & Glory in? but in such a perishing Body, as is composed of the same Materials with brute Beasts, which being Dust, returns to the Earth as it was, and the Spirit unto God who gave it, Eccles. 12. 7. (as he saith true) to be disposed of as Justice or Mercy shall see meet. But where he saith, As for Ver. 21. If they be the Atheists words per∣sonated by Solomon, they note the Reason of his Opinion, &c. here∣in he appears doubtful, whether they be the Atheist's words, or Solomon's; for he dubiously varies again, and saith, If they be Solomon's own words, &c. Judge Reader; Is this man fit to discourse of the future States of Men or Saints in Glory, who (when Solomon speaks of the Spirit of Man that goeth up∣wards)

knows not, whether he personates the 〈◊〉〈◊〉's words; or his own? Whenas he further saith, The Spirit shall return un∣to God who gave it, chap. 12. 7. which is implied in his saying, The Spirit of a Man goeth upward: But for Men to follow their own Imaginations, and Traditions of others, concerning the future State of Man, which they have no spiritual Sight of; as also to determine, that the Soul (a•…•…ter Man's Decease) hath such a strong Desire after the Terrestrial or Carnal Body, that it is not perfectly happy without it, this (while they have nei∣ther Truth nor Reason to demonstrate it) doth really tend to open a Gap to Atheism, and to make People Atheists, who are not come to know an Immortal Principle in themselves to depend upon, whereby the true Knowledge of Life and Im∣mortality is to be revealed, without which men are 〈◊〉〈◊〉 in their Knowledge, as this man grants; the Difference bet•…•…ixt Man and Beast as to their future State, not being visible to the Eye of Sence, as their Agreement in Dissolution is, therefore the Difference is only truly to be seen by a Spiritual Eye, open∣ed by the Divine Light, whereby the Spiritual and Immor∣tal State of Man is seen, and the Glory of the Righteous beheld in the Everlasting Kingdom of God, which Flesh and Blood cannot inherit; neither can the Carnal Eye see the invisible God: And I must conclude, that while T. D. from 1 Cor. 15. affirms, the whole drift of the Apostle in a great part of the Chapter is, to shew that the same Body shall rise, &c. he doth but herein impose and beg the Question; and I cannot at all gra•…•…t him his Assertion to be true, while the Apostle plainly distinguisheth between the first Adam and the Second, the Earthly and the •…•…eavenly; The Natural Body, and the Spi∣ritual, the Celestial and the Terrestrial; and saith, Thou •…•…ool, Thou sowest not that Body that shall be; and Flesh and Blood cannot inherit the Kingdom of God. How plainly do these Passages contradict our Opposers? As also is it not evident that the Man opposeth himself, in granting, That the Body shall rise with so differing Qualities, that it shall be as unlike to what it was before as the standing Corn to the Seed put into the Earth, or as one S•…•…ar is to another in Brightness and Lustre; how shall it then be the self∣same Terrestrial Body? For first, Is the st•…•…nding Corn the self∣same Seed that is put into the Earth? Secondly, Are the Bodies Ce∣lestial (as those of Sun, Moon and Stars) one and the same with Terrestrial Bodies, as those of Men, Beasts and Fishes? Verily I find nothing in this Man's Work about this Subject that has any real Weight in it; and what he hath said of any seem∣ing

Stress, it is answered here, and in my Answer to the rest. I desire the Lord may open all their Understandings, and so quicken their spiritual Sences, as that their Minds may be truly spiritualized, that they may be more upon Spirit, and less upon the Flesh, so as to be mor•…•…ified unto the Flesh, that they may know a Life in the Spirit, wherein they may live unto God in Righteousness here, and Glory herea•…•…ter; to set down with 〈◊〉〈◊〉, Isaac and Jacob, in the Kingdom of God.

Finally, in these two Questions much of the Contro∣versie is res•…•…lved about the •…•…uture Rew•…•…rds of •…•…ouls, or of Men after Dissolution, viz.

1. Whether the Righteous •…•…e capable of perfect Happiness, or the full Frustion of the 〈◊〉〈◊〉 Rest, when separate from the Earthly 〈◊〉〈◊〉 or Terrestrial Body; Ye•…•…, or Na•…•…?

This may be considered and resolved in this Question, viz.

Whether the Angels of God in Heaven (unto which the Chil∣dren of God and the Resurrection are equal) are in perfect Felicity and Glory, who do not exist in Terresirial Bodies, or whose Organs or Cloathing is not Earthly, but Heavenly?

2. Whether the Wicked be capable of absolute Misery when se∣parate from the Earthly Tabernacle; Yea, or Nay?

Which on the other hand by the like Reason may be considered and resolved in this Question, viz.

Whether the Devil and his Angels be not capable of Everlasting Fire, prepared for them without Terrestrial Bodies? And then, Whether the cursed Workers of Iniquity (who live and dye in Sin) are not to be sentenced into the same Everlasting Fir•…•…? But,

If it be supposed that the Wicked cannot be absolutely mi∣serable without their Earthly and Elementary Body or Out∣side; and therefore they must have it again, to aggravate their Torment: Doth not this then suppose, that their Tor∣ment must be Worse then that of Devils, that have not such Bodies supposed to aggravate their Torment?

Howbe•…•…t though the Judgment of the Wicked be many times figuratively expressed, and set out in Scripture by Pa∣rables and Similes; yet still there is a Reality of Judgment and Torment therein signified in apt Resemblances obvi∣ous to the Sences; as Tophet is ordained of old; yea, for the

King it is prepared, he hath made it deep and large; the Pile thereof is Fire and much Wood; the Breath of the Lord like a Stream of Brimstone doth kindle it, Isa. 30. 33. and, Bind him Hand and Foot, and cast him into ulter Darkness; there shall be Weeping and Gna•…•…hing of Teeth, Mat. 22. 13. As also, If thy right Eye, Hand or Foot offend, pluck it out, or cut it off, and cast it from thee, as being better that one Member should perish, then the whole Body should be cast into Hell; where the Worm dyeth not, and the Fire shall never be quenched, Mat. 〈◊〉〈◊〉. 29. Mark. 9. 49. to the end. Which still argues, that the Impenitent and Wick∣ed are liable to meet with real •…•…orment; and that he hath spiritually his proper Being and Habit consisting of such spi∣ritual Parts and Sences (having an evil Eye, a polluted Mind, and defiled Conscience, covered with Guilt, pressed down with the Body of Sin, and perplexed with Horror) wherein he both receiveth the Deeds 〈◊〉〈◊〉 in the Body, and is capable of absolute Misery in the Fire which shall never be quenched, where the Worm dyeth not.

As also it is said, The Rich Man also dyed and was buried; and in Hell he lift up his Eyes, being in Torments, and seeth Abraham afar off, and Lazarus in his Bosom; and he cried & said, Father Abraham, have Mercy on me, and send Lazarus, that he may, dip the Tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame, Luk. 16. 23, 24. When his Body was buried, yet he had the Sence of Torments that seized upon him; and a Sight of the other's Felicity which he himself had lost: Therefore as Christ said, I say unto you, my Friends, be not afraid of them that can kill the Body, and af∣ter that have no more that they can do, but I will fore-warn you whom ye shall fear, fear him, which after he hath killed, hath Power to cast into Hell; I say unto you, fear him, Luk. 12. 4, 5.

A Summary of the Difficulties, in the Point in Controversie.

FInally, The Controversie is run up to these Difficulties, which I object upon our Opposers Doctrines and Conceptions:

1st, How the self same Bodies should arise compleat after dissolved to Dust, without a New Creation, appears not, nor is it demonstrated by them.

2. If a New Creation of compleat Bodies of the same Dust and Elements should be conceived or admitted, it is Incredible, that God should create any corrupt, sinful or polluted Bodies thereof for perpetual Torments, seeing his Works are pure; And as Incredible, that he should make a pure Body to be invested with the former Evil Habit of Sin and Corruption, for perpetual Torment in Hell-Fire; and to be sure, the first Elements or Dust of dissolved •…•…odies is as pure as at the first.

3. If Infants be supposed to arise at the Stature of Men, how can theirs be the self-same Bodies they were?

4. How the Body of the Saints, and Children of the Re∣surrection, should be either a Celestial, Spiritual, Glorious; or Angelical Body, and they Equal unto the Angels in Heaven; and yet the self-same Earthly, Elementary Body that dissolveth to Dust, &c. such a strange Transubstantiation appears not, unless that the Natural Body and the Spiritual, the Terrestrial and the Celestial, the Human and Angelical be both One and the Self-same.

5. That the Soul should not enjoy her self in absolute Fe∣licity or Misery, in perfect Glory or Contempt (in her pro∣per Vessel or Cloathing spiritually) without the Earthly Cloathing, which is Dust, appears not, while the Children of the Resurrection are equal unto the Angels of God in Hea∣ven, which are absolutely Happy; and the Devil and his Angels absolutely Miserable.

6. We cannot believe that the Invisible, Infinite God should be seen with the Bodily or fleshly Eyes, after Disso∣lution; not that Job intended he should see God with his Flesh or bodily Eyes; It being in consistent both with his be∣ing an Invisible. Eternal or Infinite Spirit, and with the true spiritual Sight of him which Job received, Job 42. 5.

7. That the Seed to which God giveth a Body as it plea∣seth him, 1 Cor. 15. and the Body given to it, should be one and the self same Earthly Body, is a non-sensical Doctrine, and an apparent Incongruity.

8. That the Terrestrial Bodies should be so desirable to the Souls of the Righteous after Dissolution (for the compleating their Felicity, and perfecting their Glory) ap∣pears plainly inconsistent with their desiring here, to be dis∣solved and to be absent from the Body, to enjoy and possess a Building of God, au House eternal in the Heavens.

Or that the Souls of the Righteous should be so vari∣able, as to desire to be absent from the Body, and present∣ly after Dissolution to desire the Resuming of the same Earthly Body, or a Re-union to it: This implicitely ac∣cuseth the Souls of deceased Saints, with being in their Affections both Earthly, Variable and Unquiet, as in a kind of Purgatory: Which we can never assent to.

Thomas Vincent's Illustrations ABOUT THE RESURRECTION, Which we may look upon as the Sense of the Rest, and as the Explication of their Doctrines and Opinions, who are Opposing the Spirituality of our Testimony about the Resurrection.

[Among which some Truths are intermixt, though his gross and carnal Conceptions about the Point we cannot close with.]

His Illustrations are in his Book, entituled, Christ's Certain and Suddain Appearance to Judgment.

Collected and Placed in his own Words, as followeth [for the Seri∣ous and Spiritual-minded Readers to judge of.]

T. V.

GIve me leave to illustrate the Resurrection a little further; and here I shall endeavour to set it forth by an Allusion to that notable place, Ezek. 37. and* 1.176 ten first Verses, pag. 16. some thing like this will the Resurrection be at the Last Day.

Now the Bones and Bodies of all former Generations are scattered up and down in the Valley of the Shadow of Death; some are sunk into the Deep, others are buried in the Earth; the Flesh is consum∣ed and resolved into its first Elements; and the Bones of some remain, of others are mouldred into Earth: Now when the Lord Jesus Christ, the Son of God, shall come down from Mount Sion, which is above, in∣to the Valley of this inferiour World, he will Prophesie over all the Bo∣dies and Bones of all the Children of Men that are dead, and speak unto them to Live; he will say unto them whilft they lie rotting in their Graves, Live; he will say, Awake ye that sleep in the Dust: And Oh, what a Noise and Shaking will there be then in the Ground? What a clattering of Bones together in the coming of Bone to his Bone? If the Body hath been quartered and buried, part in one place and part in another (as the Levite's Concubine, who was divided into Twelve Parts, and sent to the Twelve Tribes of Israel, and it is likely buried in twelve distinct places) the Bones will fly through the Air out of all those places, and meet together in one Body: Oh! what a great part of the Air, Water, and Earth will there run into Conjunction, by the Command of Christ, and be turned into those very Bodies which were resolved into them by Death, and the Corruption of the Pit? But with

the Addition of such new Qualities as shall sublimate, spiritualize,* 1.177 and refine them from all that Dreggishness, and ill humour that shall be the Foundation of any Sickness or Death forever, then the Bones will come together, & be made like Stones for Strength; then the Sinnews will be, as it were, Iron Sinnews, and the Flesh, Brass* 1.178 such Strength will be put into them, as I conceive, is not to be found in the strongest Creatures which hitherto God hath made, that they might be fitted, the Bodies of the Righteous for an Eternal Life of Happiness, and bear∣ing the Glory of Heaven; The Bodies of the Wicked for an Eternal Life of Misery, and bearing the Torments of Hell, pag. 17, 18. But, what a Stirring will there be in the Earth? Those which are alive, will wonder to see such a strange Metamorph•…•… of the Ground, to seel Men and Women stirring and moving under their Feet, arising and crou∣ding for Room amongst them? Then will the Lord bring down all the Souls of the Righteous which have been in Paradise with him many Years, and they shall find out their own Bodies: And he will open the Prison of Hell, and let out the Souls of the Wicked for a while, that they also may find out their own Bodies, pag. 19. The Book of God's Re∣membrance will be opened; This we are to understand in a Spiritual Sense, not* 1.179 as if there were a real Book, which God did make use of for his Remembrance of things, as Men do who have Frail and Weak Memories, pag. 22. The Spirits of all the just Men and Women made persect, shall then come down, and enter again into their Old Habi∣tations* 1.180 pag. 31. when the Soul left the Body vile to putrifie and cor∣rupt in the Grave, and shall finde it come forth more Bright and Glori∣ous then Gold* 1.181 after it hath been resined in a Furnace. If the Love between the Soul and the Body were so great, when the Body was so vile, and the Soul so Sinful; what will it be when both are glo∣rified? If the Conjunction between the Soul and Body were so sweet when the Body was so Frail and subject to Death, and the Soul a Spi∣ritual and Never-dying Subscance, what will it be when the Body shall be made immortal and in some sort spiritual* 1.182 pag. 32. No sooner are they awakened, and risen out of their Graves, but they are enter∣tained by Angels, those Holy and Excellent Creatures, when before in the Body they were too low, and unfit for their Acquaintance; but they will then know them, and be able to discern the Beauty of those lovely Spirits, pag. 33. They will arise like so many shining Suns* 1.183 out of the Earth, pag. 34. They admired to see the Saints, and to see themselves so transformed, pag. 36. He will bring the Keys of Death and Hell along with him, and open both these Prison Doors, not to give Liberty and Release to the Prisoners: But as prisons are opened at Assizes, to bring them sorth unto Judgment* 1.184 he will open the Prison of Hell and all the Souls of the Wicked shall come forth like so many 〈◊〉〈◊〉 cut of the bottomless Fit, and he will open the Prison of the Grave, and all their Bodies shall creep Like so many ugly Toads out of the Earth, and then Soul and Body shall be joyned together again; and this Meeting will be sad beyond Expression: Then the Meeting of the Souls and Bodies of the Wicked will be dolesul, pag. 46, 47. It is said that the vile Bodies of the Righteous shall be made like unto Christ's Body in Beauty and Glory* 1.185 but the Bodies of the Wicked

will have another Hew and Fashion; if it were possible to fashion Bodies like Devils, those impure and foul Spirits, such spiritual Bodies the Wicked should have: Be sure their Bodies shall have no Glory put upon them; but as they lay down Vile Bodies, they shall rise up far more Vile* 1.186 — The Bodies of the Wicked most probably will be Swarthy, Black, Ugly, Monstrous Bodies, p. 48. — The Blackness and Dread of the Soul would quickly appear in their Countenance; besides the Impressions which the Fire of Hell will have upon them — & if the Body be black, how black will the Soul be, after so long abode with foul Devils in the lower Regions of Darkness? And when such foul Souls and such vile Bodies meet, what a Meeting! what a Greeting will there be! We may fancy a kind of Language to be between them at that Day; The Soul to the Body, Come out of thy Hole, thou filthy Dung∣hil, Flesh; for the Pampering and Pleasing of whom, I have lost my self for∣ever; who hast stolen away my Time, and Thoughts and Heart from God, and Christ, and Heavenly Things, to feed, and cloathe, and che∣rish thee, and make Provision to satisfie thy base deceitful Lusts, when I should have been making Provision for thine and mine Everlasting Hap∣piness. Awake, and come forth of the Dust, thou Bewitching Dirty Flesh, who didst lull me asleep so long in thy pleasing Chains, until thou didst suddenly open thy Doors, and thrust me out, where I was awakened in Torments before I was aware; Now I must come into thy Doors again, that thou mayst share and taste the Bitter Issue of sinful Pleasures and Delights: And, O how will the Body be affrighted, so soon as the Soul is entered, p. 49. — The Body to the Soul, And hast thou found me out, O my Enemy? Couldst not thou have let me alone, to lie still at rest in this sweet Sleep? Hast thou used me as a Slave, and employed all my Members as Servants of Iniquity and Unrighteousness, and 〈◊〉〈◊〉 thou come now to Torment me? and is this the Fruit of all the Pleasures we have taken together? Shouldst not thou have been more VVise, and provided better for thy self and me.? O! what Cryes and Shreeks will the Tongue give forth, so soon as it hath recovered its Use? p. 50.

2. The second Antecedent to the Judgment of the Wicked, will be their Meeting with Devils — to entertain them at their Resurrecti∣on; and then they will not appear unto them like Angels of Light, as sometimes here they have done, p. 50. — but they will spit forth their Venom and Malice then in their Faces; possibly they may buffet their Bodies, and lay painful Stroaks upon them: surely they will terrifie their Souls for those Sins they have drawn them unto the Com∣mission of p. 51. — How will they be affrighted at the Apparition of* 1.187 so many Devils about them? — when they shall lash their Spirits with Horrible Scourges, when they shall seize upon their Bodies, and Tear them and Drag•…•… them to the Judgment Seat, and there is none to Rescue and Deliver them

3. The Third Antecedent to the Judgment of the Wicked will be their Meeting one with another — O what an innumerable Com∣pany of Rebels, and Traytors, and Villains will then be got toge∣ther? How fiercerly and horribly will they look one upon another? And if they speak, what Language of Hell will there issue forth of their Lips? They may meet with their old Companions and Fellow∣Sinners;

but it will not be like such as they now call Meetings of Good Fellowship, when they get together in a Tavern, & Ale-house, or some∣House of Wickedness, to Drink, and Sing, and Daunce and Sin, and make Merry in the pleasing of their Flesh; they shall not then have Ale, and Wine, and Women, and Musick, or any Incentives to Mirth and tensual Pleasures — O the Angry Countenances the Wicked will have on that Day! — O the Angry Speeches! How will they Rage and Storm at one another, p. 52. — O the Horrible Noise that will be amongst the Damned Crew, when they are got together! It may be from Words they fall to Blows, and Tear one anothers Hair, and Spurn at one anothers Bellies, and Bite one anothers Flesh, and even Claw out one anothers Eyes* 1.188 we cannot conjecture so much of the Misery of the VVicked, as will be on that Day, p. 53. — Friends will be together at that Day as at other times; Some will be in Chur∣ches together, it may be Ministers preaching, and People hearing, as you are hearing me this Day: Suppose that the Heavens should just now open, and you should hear the Sound of the last Trumpet, then all you that are Believers, would immediately be caught up into the Clouds; but all you that are Impenitent and Unbelievers, would be left behind: VVhat Terror would fall upon you, to see us caught a∣way from you?* 1.189 It may be some of you might come hanging a∣bout me and others, when you see us arrayed in shining Garments; O take us up along with you! VVhat, will you leave us behind? Alas! what can I do for you then? p. 54. — I came with Oyle of∣ten to Sell* 1.190 from my Lord and Master; and you might have had it for nothing; you might have bought it without Money* 1.191 and without Price; but then you •…•…leighted and refused all Proffers of Grace which were made, p. 56. Alas•…•… VVhy do you hang about me with Tears and VVeeping? VVhat can I do for you now? Can I carry you all up with me in my Arms? If all of us together could hand and help some of you up into the Air with us, and bring you into the Presence of our Dear and Glorious Redeemer, with what Confidence could you stand before him? with what Face could you look upon him, when you are so Black and Filthy? VVould not your Looks betray you to be none of our Number? Would not your black and Trembling Joynts speak what you are? — Could we carry you up with us? If you should lay hold on us, would not the Angels snatch us out of your Arms? or would not Devils tear you away from us? pag. 58. — The Saints are all risen, and have put on their Glorious Attire, and we are called for: It is your own Faults* 1.192 that you did not help to fill up this Number, p. 59 — The whole Innumerable Company of Saints shall attend Christ in white shining Garments, with Bodies like unto Christ, more Beautiful and Glorious then the most spendid Attire can make them, pag. 66. — The Accusers of, and Witnesses against the Wicked, they will be, 1. God. 2. Men. 3. Devils. 4. Them∣selves. First, God's Justice will arraign the Wicked before the* 1.193 Judgment-Seat of Christ, p. 78. — 2. God's Goodness, and Bounty and Patience will accuse them — 3. God's Omniscience will be a Wit•…•… ness against the VVicked at the Day of Judgment, pag. 79. —

1. Ministers will be the Accusers and VVitnesses against the

VVicked, p 80. — 2. The Godly Friends of the VVicked will be their Accusers, and VVitnesses against them — 1. The Believing Husband will then accuse and witness against his Unbelieving VVife, pag 83. — 2. The Believing Wife will then accuse her Unbelieving Hu•…•…band, p. 84. — 3. Believing Parents will VVitness against their Ungodly Children, p. 85. — 2. The Ungodly Friends and Com∣panions of the VVicked will at that Day be their Accusers, and wit∣ness against them — 3. Devils will be the Accusers and VVitnes∣ses against the VVicked, p. 86. — 4. The VVicked will be accused by themselves, their own Thoughts shall accuse them in the Day when God shall judge the Secrets of Men by Jesus Christ; their own Consciences will accuse them, and be as a Thousand Witnesses against them: They will find all their Sins registered in that Book; and that Book will then be opened; and they will not be able to de∣ny one word of what they shall find there recorded — Concerning the Conviction — Suppose that this very Day were the Day of Judg∣ment, and in this very Church were the Judgment-Seat; that here were a great white Throne, and the Lord Jesus Christ sitting upon it in his Glory, with Millions of Holy Angels about him, and all the Saints in white at his Right Hand; and on his Left, all the VVicked gathered together into one Body, as it will be at the Last Day; And the Judge should cry with a loud Voice, Bring the Prisoners to the Bar, Bring the Sinners to Judgment, p. 87. and so summon and convict particular Sinners; 1. Come forth all ye Ignorant Per∣sons, who have not known the Father, nor me, nor the Mysteries of Salvation; who lived in Darkness, and loved Darkness, and hated the Light, le•…•…t your Deeds should hereby have been reproved — had you an Ear, and yet not hear, so as to learn? Had you an Eye, and yet not see, so as to understand? And if you were Naturally Blind, had not I Eye-salve? Could not I have opened your Eyes? was I not willing* 1.194? Did I not stand in the Gates to call upon you? How long ye Simple Ones will you love Simplicity, and Fools ha•…•…e Knowledge? Turn unto me, and I will pour out my Spirit upon you, and make known my VVords unto you? Have you neglected me through Ignorance? Is not your Fault double, because you have neglected Knowledge too? Did not you hate Knowledge, and therefore disregard•…•…? Did not you love Sin, and therefore shunned the Light* 1.195 which would have discovered it, and disturbed you in your wicked Courses? Have you liked Darkness so well? and is it not 〈◊〉〈◊〉 then that you should go to the Place where there is Blackness of Darkness forever? TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT.

2. Come forth all ye Sloathful & Unprofitable Persons; Had not ye Ta∣lents committed to you for my Use and Service? and what have ye done with them? did you bury them in the Earth,* 1.196 p. 88. 89. Did not Hell gape for you long ago, and Devils long for this time, when you should be delivered into their Powers? TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT.

3. Come forth all that have neglected Family-VVorship, and ne∣ver sought after God in your closets, p. 90. If you had not A∣bility to Pray at first with others, might not you have attained it,

had you used to Pray by your selves: VVas it Curiosity and Elegan∣cy of VVords, that God so much looked for? Would not Sighs and Groans have been understood? p. 91. TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT.

4. Come forth all ye Sabbath-Breakers, you that have spent the Day in Sleeping, in Eating and Drinking to Excess, who instead of Holy Meditations have been thinking and contriving your worldly Busi∣ness, instead of Religious Conferences, p. 93. TAKE THEM DEVILS, BIND THEM HAND AND FOOT.

5. Come forth all ye Swearers, and Prophaners of the Name of God, p. 94. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 6. Come forth all ye Scoffers at Re∣ligion, and the zealous Professors thereof, pag. 95. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 7. Come forth all ye Persecutors of my Disci∣ples, pag. 96. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 8. Come forth all ye Intemperate and Liscentious Persons, p. 97. Come forth all ye 〈◊〉〈◊〉, pag. 98. Come forth ye Drunkards, pag. 99. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 9. Come forth all ye Adulterers: Come forth all* 1.197 Covetous Persons whose Treasure and Heart, and Hope, and Con∣fidence hath been in Earthly things, who have made the VVorld your God, p. 100. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 10. Come forth all ye Unmerciful Persons, p. 101. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 11. Come forth all ye Unrighteous Persons, who have wronged Widdows and Or∣phants; who have over-reached your Neighbours in your Dealings; who have heaped an Estate together by Unrighteous Practices, who have squeezed and oppressed the Poor,* 1.198 TAKE THEM DLVILS, BIND THEM HAND AND FOOT. 12. Come forth ye Lyars; you who have taught and accustomed your selves to this Sin, pag. 103. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 13. Come forth all ye Slanderers and Backbiters, p. 104. TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT. 14. Come forth all ye Proud and Ambitious Persons, pag. 105. Take them Devils, Bind them Hand and Foot. — 15. Come forth all ye En∣vious and Malicious Persons, p. 106. Take them Devils. — 16. Come forth all ye Wrathful and Contentious Persons; Take them Devils. — 17. Come forth all ye Civil and Moral* 1.199 Persons, p. 108. Take them Devils. — 18. Come forth all ye Hypocrites, p. 110. Take them Devils. 19. Come forth all ye Backsliders and Apostates from me and my Wayes; You that turned back to Wayes of Prophaneness, and open Wickedness, after some time of Profession, p. 111. Take them Devils. — 20. Come forth all ye Impenitent Persons and Unbelievers, p. 114. Take them Devils, pag. 115. — And when the Sentence is pronounced by the Judge upon the Wicked, O what direful Shreeks will they give forth With what Horror will they cry out, How shall we be able to endure

the Devouring Flames, and Everlasting Burnings of Hell? p. 117. The Torment of the Bodies of the VVicked will be dreadful, through the Sence of the Fire which will be kindled about them, and burn more horribly then London's Fire did, when it had got into the Heart of the City: Their Torment will be greater then if scalding Lead (p. 135.) were poured into their Bowels; then if they were torn in pieces with wild Horses; then if their Breasts were rip•…•…up, and their Hearts were pluckt out with Burning Pincers; it will be worse then if they were cast into a Caldron of Boiling Pitch or Lead; or put into Pha∣laris Bull, or Nebuchadnezar's Fiery Furnace, p. 136. and every Member of the Bodies of the Wicked will be Tormented: O how will their Eyes glaze? their Tongues roar?* 1.200 their Hands and Feet fry? their Flesh roast? No Part will be free from the Devouring Flames of this Horrible Burning Fire, p. 137.

Something for the SPIRITUALITY OF THE RESURRECTION, Being some Passages touching the NATURE of the BODY OF CHRIST After his RESURRECTION and ASCENSION; (Whose Glorious Body ours shall Resemble.) Out of H. Moor's Search into the Nature of a Glorified Body, Apol. Chap. 3. (pag. 494. of his Modest Enquiry into the Mystery of Iniquity.)

The CONTENTS.

That it is a Heavenly Body of an Angelical Property, a Spiritual Body, a Celestial Body: That the Heavenliness of the Glori∣fied Body imports the Brightness and Splendor thereof: That the Lucidity of these Bodies is also testified by Ancient Fathers: he forbears to affirm it to consist of Terrestrial Flesh and Bones; but admits of Celestial and Spiritual Flesh and Bones, confes∣sing to Paul's Enarration of the Mystery of the Resurrection, 1 Cor. 15.

IN his Answer touching the Lucidity of Christ's Body after his A∣scension, he saith, The Soul may even enjoy her self, out of her Terrestrial Body.

That the Glorified Body is Organized, which he calleth Organized Light.

That if the Objecter understand Terrestrial Flesh and Bones, is it a Fault to deny it? That the Body of Christ in Heaven is not Terrestrial Flesh and Bones, but of a more refined Nature; for the Apostle saith expresly, That Flesh and Blood cannot inherit the Kingdom of God, 1 Cor. 15. 50.

That according to Testimony in Scripture. we shall find, that a Glorified Body, or that Body wherewith they shall be rewarded, who shall attain to that blessed Resurrection, which is the most precious Hope of all true Christians, may be dignified with these three Titles, Angelical, Spiritual, and Celestial: It is an Angelical Body, because the Sons of the Resurrection are said to be in every actual Respect, that tends to any real Perfection or Happiness, equal unto Angels, Luk•…•… 20. 36. (viz.) not only in that thing of Immortality, but the Sons of the Resurrection are absolutely in all such actual Respects (as above intimated) equal to the Angels: nor can the Condition of the Bodies be left out as touching the Nature and Glory of them; but a Son of the Resurrection, and an Angel must be in every such Regard all one; our Saviour seems plainly to assert so much.

That those that are once the Sons of the Resurrection, plainly be∣come Angels thereby — for they were Sons of God in a moral or spiritual Sense before.

It will conduce something to the better understanding of the Nature of a Glorified Body, if we make search into Scripture, what the Nature of the Angelical Bodies is; it is said, Psal. 104. Who maketh his 〈◊〉〈◊〉 Spirus, and 〈◊〉〈◊〉 Ministers a Flame of Fire: Upon which Text Grot•…•…s doth freely and truly (I think) not unscilfuly comment after this manner, Esse Angelis corpora, sed subtilissima, non Pythagorae tantum & Platonis schola sensit, sed & Judaei & veteres Christians, &c.

That the Fathers were of this Opinion, Agrippa in his Occulta Phi∣losophia hath also noted.

That there are many Instances how Igneous and Lucid they, name∣ly, the Bodies of the Angels, are, with which the best of them are invested, as truly that of Exod. 3. 2. Acts 7. 30. which answers well to that of Hebr. 1. 7.

The Bodies of the more Glorious Angels are Igneous and Lacid.

That also is a remarkable Example of the Lucidity of the Bodies of Angels, which we have Acts 12. where, while Peter was sleep∣ing betwixt two Souldiers in the Prison, bound in Chains, the Angel of the Lord is said to come upon him, and a Light to shine in the Prison, &c.

I will add one Instance more, which is, Dan. 10. 5. where the Angel that instructed Daniel, is thus described; Then I lifted up mine Eyes, and looked, and behold a certain Man cloathed in Linnen, whose Loins were girded with fine Gold of Ophaz; his Body was also like Be∣ryl, and his Face as the Appearance of Lightening, and his Eyes as Lamps of Fire, &c. This Appearance certainly of this Angelical Shape is Fiery, Lucid and Glorious: It is manifest that they are very Luminous and Glorious.

Whoever is invested with such a Body, as is reserved for the Sons of the Resurrection, will be, if he please to shew himself thus Lucid and Glorious; of which I shall want no more Examples then that one of our Saviour Christ's Body; for all ours, at the Resurrection, are to be made like to his Glorious Body; and how Lucid and Angelical his Body was after his Ascension into Heaven, may appear from

Apocal. 1. 13. where one like unto the Son of Man, is said to be cloa∣thed with a Garment down to the Foot, and girt about the Paps with a Colden Girdle; his Head and his Fair to be white, like Wool, as white as Snow; that his Eyes as a Flame of Fire, and his Feet like unto fine Brass, as if they were burning in a Furnace; and his Voice as the Sound of many VVaters; a sharp Two-edged Sword came out of his Mouth; and his Countenance was as the Sun, shining in his strength. This Body, I think, is sufficiently Lucid, and expresly and almost ex∣actly conformable to that of the Angel which appeared to Daniel, as any one may observe, that listeth to compare them.

The like Appearance of our Saviour se•…•…meth to be also, Apocal. 10. where an Angel is said to be cloathed with a Cloud, with a Rain-Bow on his Head, and his Face to be as the Sun, &c.

I will add his Appearing to an out of the Heavens, as he was going to Damascus, Acts 9. that suddenly there shined round a∣bout him a Light from Heaven, &c. above the Brightness of the Sun, Chap. 22. 6. & 26. 13. Which again doth not only assure the Rea∣lity, but the exceeding great Splendor of the Corporeal Presence of Christ; which is also agreeable to that in Apocal. And his Counte∣nance was as the Sun shining in his Strength.

Out of all which, I hope, it is plain enough, that as our Saviour hath said, That the Sons of the Resurrection do become i•…•…so facto An∣gels in Condition, as well for the Splendour and Constitution of their Body, as their Immortality. The Body of our Saviour, after his Re∣furrection, being so accurately answerable in Light and Glory to the most illustrious Appearances of Angels, in either the Old or New Testa∣ment; and this alone, one would think, might be sufficient to assure us of the Lucidity or Luminosity of the Body of Christ, as also of all our Resurrection-Bodies.

For the Spirituality of this Body, see 1 Cor. 15. 44. It is sown a natural Body, it is raised a spiritual Body; there is a natural Body, and there is a spiritual Body, &c.

I think it is most reasonable to understand the Resurrection-Body to be called Spiritual, not for that it is actuated by a Spirit (for the Soul is a Spirit, that actuates the natural Body) but for that the Body it self is become spiritual; which I must confess, Calvin seems abhorrent from, but meerly out of his Ignorance in Philosophy; for he reprehends those, qui substantiam corporis putant fore spiritualem, &c. Calvin seems to be afraid of the Opinion of the Body being spiritual, as implying a substantial Change, &c.

There is not any Inconvenience to admit, that the Resurrection•…•… Body is a spiritual Body, that is to say, that the Contexture of it is of more subtil Parts then those that constitute the Earthly Bodies, pag. 498.

[And so he distinguishes between that Terrestrial Statue, or Body that Adam had, and the Spiritual Bodies of those that are made con∣formable to the last Adam, and to his Glorious Condition.]

Such as are not of a stupid and Statue-like Condition of themselves,

but of such a Nature as hath an Activity in it self, and doth most won∣derfully contribute to the most lively and most divine and enlarged vitall Operations of the Soul.•…•…

[In this Manner hath he g•…•…ven his Distinction upon the Words, It is sown a Natural (or Animal) Body, it is raised a Spiritual Body.]

The Resurrection Body is Heavenly or Celestial; as the first Man is of the Earth, Earthly; the second Man is the Lord from Heaven: as is the Earthly, such are they that are Earthly; and as is the Heaven∣ly, such are they also that are Heavenly; and as we have born the I∣mage of the Earthly, we shall also bear the Image of the Heavenly: And then it follows, But this I must tell you, Brethren, That Flesh and Blood cannot inherit the Kingdom of God — not that they shall only have Heavenly Bodies in a moral Sense or spiritual Meaning; Bodies in which they shall be Heavenly-minded [For such Slips as these, and dilute Sences, are very Dangerous, &c.] but that they shall have an Heavenly Body in that Sense that Adam had an Earthly, which was not called an Earthly Body, for that he was Earthly-minded in it, but because his Body was of an Earthly Substance.

Really and Physically Heavenly, not only Morally; we shall be such in our Corporeal Constitution as our Celestial Lord is in his; we shall bear his Image of Heavenly Glory and Brightness, not only in a Moral, but Natural Sense — nor can I imagine how Interpreters could be carried so forcibly off from so obvious and true a Sense, had it not been by reason of some false Pre-conceptions in Philosophy that had corrupted their Minds, and perverted their Judgments, namely, the Hypothesis of Ptolo•…•…e and Aristotle.

By an Heavenly Body, I would understand an Angelical Body.

That the Heavens are fluid, according to the most ancient and divinest Philosophy, as the very Notation of the Hebrew word intimates.

Our Resurrection-Bodies will be furnished with the Seeds and Prin∣ciples of Light and Splendour, and be more Beautiful, and more full of Lustre and Glory, then the Heavenly Matter it self; as that part of the Earth, which becomes an humane Body, is more precious and beautiful then the Earth it self before it be modified into a Frame fit for the Functions of Life: So that whether we consider the Angelical∣ness; Spirituality or Heavenliness of the Body at the Resurrection, there is all Reason to conclude, that it will be of a Bright and Lucid Nature; which is not only agreeable to Reason and the Scripture, but also to the Sayings of the Fathers themselves, as S. H•…•…rom, S. Ma∣cariu•…•…, S. Ephrem, S. Austin, as you may see in Vossius, in his Theses de corpore glorioso.

But nothing more express for our Purpose then that of S. Ephrem, in his Discourse of the Resurrection, viz. Justorum corpora septu∣plum supra solis 〈◊〉〈◊〉 radios.

How Angelical, how Spiritual, how Heavenly or Celestial, how refulgently Bright and Glorious the Bodies of the Blessed are, &c. and more particularly the Body of our Saviour, that shone about Saint Paul, and Saint John, as the Sun in his Strength, &c?

The first Man is of the Earth, Earthly; the second Man, that is,

the Lord Jesus, the Heavenly Man, from Heaven: And who should be intirely Heavenly if not He? And what has Earth to do to ei∣ther descend from Heaven, or 〈◊〉〈◊〉 〈◊〉〈◊〉? or what Body more radi∣ent or refulgent then the Sun in his greatest Brightness can be vitally Organized, but it must be of an Heavenly Nature indeed?

We have all Reason in the World to conclude the Body of our Saviour intirely Cele ial.

T•…•…e Terrestrial Modifications of his Body were changed — all cloggings thereof were quel'd and abolish'd.

〈◊〉〈◊〉 and Blood cannot i 〈◊〉〈◊〉 the Kingdom of God; and I think there is the ame Reason of Flesh and Bones, viz. I understand natural Flesh and Bones not glorified.

I demand by what Creed t•…•…at hath the •…•…ssent of the Universal Church, are we required to believe, that the Glorified Body of Christ consisteth of Flesh, Blood and Bones? It •…•…eming so contradictious to the exprestwords of the Apostle, as well as uniuitable to the Nature of the Peavens, which the Philosophers new adayes conclude to be universally fl•…•…d.

[He admits of a Body of Flesh and 〈◊〉〈◊〉, provided they be Cele∣stial and Spiritual Flesh and Bones, p. 503.]

If any mortal could get within this so refulgent Orb of Glory and Bright•…•…ss, and approach so near as to see the Fraim and Feature of •…•…o Divine a Body no Heart could escape from being struck into a 〈◊〉〈◊〉 at the Sight of so over-coming a Beauty and Majesty, nor the Soul of the Beholder from being carried quite away in an extatick Fit of Love and Joy, and transporting Admiration, p. 503.

Touching the Sameness of the Body.

The Atheist makes a fresh Assault from the sense of the word Resur∣rectio, as it is imply'd the rising again of the very same numerical Body, in the strictest Scholastick Sense. To which is answered, first, That 〈◊〉〈◊〉 in Latin implies no such thing necessarily; but that as a Ci∣ty or Temple, suppose being razed to the Ground, and from the very Foundations — is truly laid to be Rebuilt, and so is both deemed & cal∣led the same Temple and City again, though n•…•…t a Stone were used of the former Structure; provided only, that they be rebuilt upon the same Ground — though the •…•…ame numerical Matter were not conge∣sted together to make the same Body at the Resurrection, the stable Per•…•…onality being in the Soul, &c.

[He placeth the Samene•…•…s of the Body that shall be, upon its vital Union with the Soul, and faith] T•…•…at Resurrectio is to be interpreted according to the Latitude of the Original to which it answers, name∣ly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie only Vivification, or Erection into Life: but then considering it is spoken of them that have in some sense ceased to be alive, that in that sense it signifies Revivification, whence the Atheists Objection from the word Resurrectio, is utterly defeated, p. 506.

The Scholastick State of the Resurrection is described, namely,

That we shall have the same Numerical Bodies 〈◊〉〈◊〉 which we lived here on Earth; and that these very Bod•…•…es, the Moulds being turned aside, shall start out of the Grave: To which I presently subjoyn, This D•…•…ctrine the Atheist very dearly hugs, as a Pledge in his bold Conce•…•… of the Fals∣ness and Vanity of all the other Articles of Religion.

But for those that take any Pleasure, or find any Ease or Satisfaction of Mind in the Conclusions or P•…•…raseologies of the School-Divines, touching this Point, they are left free to enjoy their own Apprehensions, and may, if they please, either fancy it necessary, that all Bodies should rise out of the Ground, the Moulds being cast aside; or else, con∣ceive only that God will by his Omnipotency, gather all the Particles of our Bodies, whether flying in the Air, or s•…•…ting in the Water, and frame them together on the Surface of the Earth, &c, concerning such things they may vary their Fancies as they plea•…•…e, 〈◊〉〈◊〉 p 508.

To the second Objection he saith, I answer farther as concerning the Scripture it self; That I dare challenge him o produce any place of Scripture, out of which he can make it appear, that the Mystery of the Resurrection implies a Resuscitation of the same * 1.201 Numerical Body. The most pregnant of all is, Job 19. which later Interpreters are now so wise as not to understand at all of the Resurrection: The 1 Cor. 15. that Chapter is so far from asserting this Curiosity, that it plainly sayes, it is not the same Body; but that as God gives to the Blades of Corn Grains quite distinct from that which wa•…•… sown, so at the Resurrection he will give the Soul a Body quite different from that which was buried, as different as a Spiritual Body is from a Natural Body, or an Heavenly from an Earthly, p. 508, 509.

A POST SCRIPT By way of Animad version and Counsel.

SErious and impartial Reader, I have collected these Passages that thou mayst not only see how some of these learned Men differ about this mysterious and 〈◊〉〈◊〉 Point; but also how unreasonable it is for any of them to be 〈◊〉〈◊〉 this or the like unlearned 〈◊〉〈◊〉 upon us (viz.) How, and with what Body are the Dead raised, &c? or to seek Occasions to vilifie us about this Point which 〈◊〉〈◊〉 〈◊〉〈◊〉 are not only confounded, but liable to be 〈◊〉〈◊〉 〈◊〉〈◊〉. The Question is not only unlearned, but 〈◊〉〈◊〉 〈◊〉〈◊〉 unnecessary unto Salvation; it is not necessary that 〈◊〉〈◊〉 should imagine 〈◊〉〈◊〉 they shall be cloathed, or 〈◊〉〈◊〉 with Bodies in Heaven; but to enquire the Way 〈◊〉〈◊〉, that they may walk in it, and be solicitous to know that Power and inward Operation, whereby they may be made Sons of God, and attain to the Resurrection of the Dead, as being Children of God, and of the Resur∣rection.

If men walk in the True Light, and so truly serve and please God on Earth, they shall not need to 〈◊〉〈◊〉 or dis∣pute about their future Beings in Heaven; Their Business is, to get thither, and 〈◊〉〈◊〉 will well accommodate them there: Men ought not to be too curious and 〈◊〉〈◊〉 〈◊〉〈◊〉 in Matters beyond their reach, as to the Manner of their future Beings, or how they shall be reserved for Eternal Rewards.

There are two things tend to Atheism, or to make men Atheists (viz.)

First, Some Mens Curiosity, in studying and searching in∣to Matters and Things beyond their Capacities and Reason (being things of another 〈◊〉〈◊〉 and Principle then they are in.)

Secondly, Other Mens Self Confidence in asserting things contrary to Reason and manifest Experience; and in par∣ticular, in their affirming, that these self-same Terrestrial Bodies of Flesh, Blood and Bones, shall be made Spiritual, Immortal and Incorruptible, and yet the same Matter and Substance as now.

It is true, that Henry Moor had finer and more 〈◊〉〈◊〉 Notions about the Resurrection then many other learned men, and aimed at the Truth and Spirituality thereof, from the Visions of the Holy Men recorded in the Scriptures; but if any should soar after those Notions, how fine, thin, sub∣lime, or desirable soever they seem to be to that Aspiring Mind that desireth to feed upon the Tree of Knowledge, such are in Danger both to fall 〈◊〉〈◊〉 and miss of the Fruit of the Tree of Life, and of the Resurrection of the Just.

Therefore, Oh breathing Souls, retire, and 〈◊〉〈◊〉 down to the holy Principle of Light and Life in your selves, so as that may both rend the Vail of Darkness, open you, and shew it self in its own Purity, Vertue and Efficacy unto you, that thereby you may know Christ revealed in you to be your Resurrection and Life, your Hope of Glory and Everlasting Reward, your Strength, Nourishment and Souls Satisfa∣ction; For this is Life Eternal, to know God, and Jesus Christ whom he hath sent; that in him each of you may arise to Righteousness and Peace here, and to Glory hereafter: And though it appear not what you shall be, yet it is matter of Satisfaction, Stay and Comfort, that you have such Expe∣rience of the Love of God, as to be his Children, and to have his Witness and Testimony in you, That his Appearance and Work will be to your Glory and future Felicity in Immor∣tality, where we shall have a Building of God, an House* 1.202 not made with Hands, eternal in the Heavens; for in this we groan earnestly, &c. that Mortality might be swallowed up of Life: Now, he that hath wrought us for the self-same thing, is God, who also hath given unto us the Earnest of the Spirit, Glorified be his Name forever.

George Whitehead.

THE END.

A Conclusive ADVERTISEMENT.

Serious Reader,

THe many Controvers•…•…s, the great 〈◊〉〈◊〉 of the Press, the 〈◊〉〈◊〉 Strivings of our Adversaries, and their 〈◊〉〈◊〉 to prejudice and divert the Minds of People with their 〈◊〉〈◊〉 〈◊〉〈◊〉 and perverse Gain-say∣ings, from the Reception of Truth (which required 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 and speedy Answers) have occasioned the long Delay of publishing this Book after it was writ; but I hope it will not be unseasonable at length, but of Service to many, for the Information of such honest Minds as sincerely seek to understand the Truth about those principal Mat∣ters of 〈◊〉〈◊〉 between us and our present Opposers, herein unfolded. And if the Manner or Method of Wording any Passages of Reprehension, &c. seems too Harsh or Sharp in the Eye of any, who have not known, 〈◊〉〈◊〉 been concerned (as we are) with such unplacable Adversaries, let not this disgust or 〈◊〉〈◊〉 them from eying the Light and Manifestation of Truth aim'd at, really intended, and seriously contended for in the Matter and Substance of these 〈◊〉〈◊〉; Considering also (in the read∣ing) the reprovable Occasions given us by those 〈◊〉〈◊〉 Spirits we have to deal withal, our Zeal being for the Truth as made known to us, and that in Uprightness and Simplicity of Heart to God, and Love to Souls, we have taken this Pains, with much more: And we must speak and write 〈◊〉〈◊〉 according to our several Gifts, and as we see Occasion, as they naturally 〈◊〉〈◊〉 and spring, even in the Simplici∣ty of Truth received; not as Men-〈◊〉〈◊〉, nor to gratifie Men's Curious Fan∣cies and Affections; but as those that must give Account unto GOD, whose we are.

Upon perusal of the Answers here 〈◊〉〈◊〉, I 〈◊〉〈◊〉 meet to give a Hint of these two Passages; to prevent some Objection, viz 〈◊〉〈◊〉 in pag. 112. there is a Question upon John 12. 35. which is, Did not Jesus say, There is yet a little Light IN YOU? Having made further 〈◊〉〈◊〉 〈◊〉〈◊〉 it, I find only in the Old Latin Translation these words, Dixit ergo eis Jesus, adhuc modieum Lumen IN VOBIS est: And whether this might not be 〈◊〉〈◊〉 out of some very an∣cient Greek Copy not come to our 〈◊〉〈◊〉, is to be 〈◊〉〈◊〉, as being supposed by some: However, it is a Truth, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 that was with them, was also IN them; To be with them, doth not 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 in them.

And whereas in pag. 305. lin. 6. 〈◊〉〈◊〉 〈◊〉〈◊〉 [〈◊〉〈◊〉 are to dye] these Words of S. S's should have been inserted, viz. [Another 〈◊〉〈◊〉 say to that Company, Though you are not able to run as 〈◊〉〈◊〉 as 〈◊〉〈◊〉, 〈◊〉〈◊〉 as strongly; yet if you do your best Endeavour, and hold out, you are to 〈◊〉〈◊〉 the rich Inheritance: I ask, which of 〈◊〉〈◊〉 two did speak to the 〈◊〉〈◊〉 of their Companies?] 〈◊〉〈◊〉 he renders the Scripture-Minister as 〈◊〉〈◊〉 in Opposition to the Quaker: How this Passage 〈◊〉〈◊〉 omitted, I know not; for I am 〈◊〉〈◊〉 it was intended, being spoaken to in my Answer, as 〈◊〉〈◊〉, pag. 〈◊〉〈◊〉 〈◊〉〈◊〉 306.

And as for the Errors or Defects, that 〈◊〉〈◊〉 〈◊〉〈◊〉 in the Press, through any Inadvertency or much Business, the Reader is desired to correct, or at least, not to re∣flect upon the Author therein; seeing the most material Faults are noted in the fol∣lowing Errata, and how to be Corrected in the 〈◊〉〈◊〉.

ERRATA TO THE SECOND PART.

HEre are some of the most material Faults escaped the Press, which the honest serious Reader is desired to correct as 〈◊〉〈◊〉.

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. read obvious to the Sight. p. 8. l. 30. for us read as. p. 14. l. 23 for filth. 〈◊〉〈◊〉 〈◊〉〈◊〉. p. 15 l. 1. r. obliterated p. 19. l. 21. for Saint r. Saints. p. 29. l. 〈◊〉〈◊〉. for 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. p. 30. l. 4. r. Manifestation or Principle. l. 19 r that the Light is Christ. p 32 l. 10. for good read Goodness. p. 39. l. 15. r. comparing it (as to its Work) pag, 45 l. 29 f. effect r. affect. p. 48. l. 3 for which r. the. p. 54 l. 24 f principle r. principal. pages 66, 67, 68. in the Titlo blot out [Offices 〈◊〉〈◊〉] p. 72 l. 27. 〈◊〉〈◊〉 meerly as a 〈◊〉〈◊〉 without. p. 75. l. 22. 〈◊〉〈◊〉 spiritual known r. spiritually 〈◊〉〈◊〉. p. 77. l. 35 r 〈◊〉〈◊〉 〈◊〉〈◊〉. p 80. l. 33. f. to be r. will be. p. 84. line last de•…•…e lux. p. 105. l. 9. f Christ saying r. that saying. p. 132. l 6. r. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 133 l. 16 for he r they. p. 142. l. 5. r. strike at. p. 150. l. 22. f Body r. the Body. p. 151. blot out [Body of] in the 〈◊〉〈◊〉. p. 152. l. 31. r. on thy. p. 162. l. 35. r. and assertion. p. 177. l 28. f. which r. 〈◊〉〈◊〉. p. 178. l. 27. r. Impatiency in her. p. 183. l. 32. dele of. p. 189 l. 17. f. remiss r. 〈◊〉〈◊〉. p. 195. l. 25. f. seem r. smell. p. 198. l. 37. f. my r. his. 40 f them r him. p. 200. l. 18. r. but judge. p. 202. l. 40. after [before Faith] add or 〈◊〉〈◊〉 in the State of Unbelief p 213. l. 8. f. God r. Good. p. 217. l. 24. f. yet thereto r whereto p. 231. l. 23. f. our r. his. p. 233. l. 20. r. as he saith. p. 235. in the 〈◊〉〈◊〉, 〈◊〉〈◊〉 4. for saying read who said p. 242. l. 28. f. a great 〈◊〉〈◊〉 r. dispensing. page 280. l. 28. the full Stop or Breach should be placed after [〈◊〉〈◊〉] p. 288. l. 22. f. it r in p. 290. 〈◊〉〈◊〉. 33. after [impatiency] add [in a time of 〈◊〉〈◊〉] p 305. 〈◊〉〈◊〉. 2. after (incourazement) add (against us) p. 308. l. 〈◊〉〈◊〉. read who knew. p. 310. l. 20. read Gell's. p. 323. l 〈◊〉〈◊〉. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 42. for do read op. p. 326. 〈◊〉〈◊〉 37. read Philetus. l. 38. read compleated after page 334. for 135 read 335, and so correct them to the end. page 341. l. 19 read he being out of his perplexed. p. 348. l. 3 for their read the. l. 13, 14. read (in Union of Spirit, and with the Spirits of all just Men) within a Paren: hesis. pag. 354. l. 22. f. the r. they p. 357. l. 〈◊〉〈◊〉. for set read sit. p. 363. l. 48. for fiercerly read fiercely.

There are also divers Faults and 〈◊〉〈◊〉 in Letters and Points of less moment, which may be understood by the Sense of the Matter.

THE END.

Notes

• * 1.1

  Contra∣diction.
• * 1.2

  Contra∣diction.
• * 1.3

  His 1st. Argum.
• * 1.4

  His 2d. Argum,
• * 1.5

  His 3d. Argum.
• * 1.6

  That, Life which is the Light of men is Divine, Unchangea∣ble, and In∣finite, and therefore pre∣ferred before (& is above) all Sufferings which are temporary & finite.
• * 1.7

  His 4th. Argum.
• * 1.8

  His 5th. Argum.
• * 1.9

  His 6th. Argum.
• * 1.10

  His 7th Argum
• * 1.11

  His 8th. Argum.
• * 1.12

  Let the Reader ob∣serve this by the Way; thou maystremem∣ber, that the Controversie between us, was not, whe∣ther the Light as in every man be the Christ or no? but whether it be a di∣vine Light of Christ (which I affirm) or but a Crea∣ture? (which I deny) this is enough to my Intenti∣on.
• * 1.13

  Joh. 17. 11. and 14. 19.
• * 1.14

  Mar. 16. 1•…•….
• * 1.15

  Luke 24. 36, 4. 8.
• * 1.16

  Joh. 20. 19. 23, 24.
• * 1.17

  29 Mat. 28. 9, 10.
• * 1.18

  * And so he hath dealt with Acts 1. 11. saying, In the same manner, p. 21. instead of In like manner.
• * 1.19

  H. G.
• * 1.20

  H. G. Contrad.
• * 1.21

  pag. 94.
• * 1.22

  This is Mat Caffin's old Story a∣gainst the Light.
• * 1.23

  Mat. 5. 48.
• * 1.24

  pag. 3.
• * 1.25

  pag. 6.
• * 1.26

  ☞
• * 1.27

  Wisd. 12. 1, 2.
• * 1.28

  pag. 18
• * 1.29

  ☜
• * 1.30

  A meer Ta•…•…tology; Unless at sometime to say [that Bo∣dy of Flesh and Bone] doth no•…•… res∣pect its own matter and Substance, but some o∣ther.
• * 1.31

  Thus far in Answer to his Questions
• * 1.32

  Dialogue, pag. 58.
• * 1.33

  Baptist's Ex∣communica∣tion.
• * 1.34

  Excom.
• * 1.35

  Excom.
• * 1.36

  Excom.
• * 1.37

  Excom.
• * 1.38

  Excom.
• * 1.39

  Excom.
• * 1.40

  Excom.
• * 1.41

  Excom.
• * 1.42

  Excom.
• * 1.43

  Excom.
• * 1.44

  Excom.
• * 1.45

  Excom.
• * 1.46

  Excom.
• * 1.47

  Excom.
• * 1.48

  The Marginal Notes are added.
• (a) 1.49

  Some of your Brethren now scoff. at the Quakers for bearing Witness to the Immortal Seed within
• (b) 1.50

  For this Doctrine of Per∣fection, the Baptists, now re∣vile us, who are called Qua∣kers, and furiously oppose it.
• (c) 1.51

  Which Lightning and Re∣vivings do assert the Inward Light & immediate Teachings of God, now opposed by ma∣ny of the Baptists.
• (d) 1.52

  And this Strength and Light must inwardly be recei∣ved; but not by them that hate the Light.
• (e) 1.53

  Which are since greatly encreased among you.
• (f) 1.54

  Many of you are greatly guilty of that, witness your Railing Pamphlets & Sermons against us.
• (g) 1.55

  All these are fallen in up∣on you, because you have re∣fi•…•…ed the Light within, which would give the Knowledge of the Power and Life.
• (h) 1.56

  Herein you did own im∣mediate Teaching.
• (i) 1.57

  That Sense and Travel you have yet kept off, and de∣spise them that experience it.
• (k) 1.58

  And you are more unsound now then ever, neither can you be sound, until you own the Light.
• (l) 1.59

  And especially for your Envy and Hypocrisie.
• (m) 1.60

  But now you despise them that do.
• (n) 1.61

  Which kind of Pharisaical Babling is still very customary among you.
• (o) 1.62

  Excepting, that you are outwardly dipt, but as inward∣ly corrupt as others, and more envious then most Men are.
• (p) 1.63

  And will yet fall more:
• (q) 1.64

  Which shews the great hardnes of Heart that is among you.
• (q) 1.65

  Oh! great Dryness and Withering is come upon you.
• (r) 1.66

  So you have Cause still to mourn much more.
• (s) 1.67

  The slavish Fear of many of you hath greatly appeared in suffering Times; and se 〈◊〉〈◊〉-In•…•…erest and Gain hath much stopt you.
• (t) 1.68

  You cannot get them root∣ed out without the Power of God, which only is received by believing in his Light within.
• (v) 1.69

  Your House is not yet pur∣ged of them; however, this was an honest Care to endea∣vour such a purging, better then to excommunicate Persons for owning the Light within.
• (w) 1.70

  Which they are very prone to for Advantage.
• (x) 1.71

  Many more Evils you had n•…•…od now to spread before them.
• * 1.72

  But S. S. tells us not whether or no he owns those Books, called Apo∣crypka, or any of them, as a∣ny part of his Rule or Ca∣non; or whe∣ther he is not of the same O∣pinion with his Masters of the Assembly, where in their confession they say, that the Books, com∣monly call'd A∣pocrypha, not being of divine Inspiration, are no part of the Canon of the Scriptures, & therefore are of no Authority in the Church of God, nor to be any other∣wise approved or made use of, then other hu∣man Writings: Thus farr the Assembly; but this general Debasement of these Books we cannot own.
• * 1.73

  1 Sam 28. 11.
• * 1.74

  〈◊〉〈◊〉 This Con∣tra-distincti∣on is his own or Tutor's In∣venting.
• * 1.75

  Mark well.
• * 1.76

  pag. 93.
• * 1.77

  pag. 94.
• * 1.78

  pag. 95.
• * 1.79

  pag. 96.
• * 1.80

  Though they seem to render Adam worse then the Devil (who is the Author of sin and Immediate Tempter to it) & to lay more to Adam's Charge then to the De∣vil or their own corrupt Hearts and vile Af∣fections which constantly at∣t•…•…nd them.
• * 1.81

  pag. 98.
• * 1.82

  Luk. 15. 18, 19.
• * 1.83

  pag. 99.
• * 1.84

  To his 10. & 11th Argum.
• * 1.85

  pag. 89.
• * 1.86

  pag. 130.
• * 1.87

  pag. 100.
• * 1.88

  pag. 100.
• * 1.89

  The Apostles Doctrine & our Opposers Inconsistent.
• * 1.90

  Many more Comparisons & instances might be produced to 〈◊〉〈◊〉 how in∣consisient our Opposers are with the true Apostles and their Doctrine.
• * 1.91

  Object.
• * 1.92

  pag. 101.
• * 1.93

  pag. 102.
• * 1.94

  Notewhat Do∣ctrine is here.
• * 1.95

  Phil. 3, 4, 5, 6, 7, 8, 9.
• * 1.96

  Arg. 12. 13.
• * 1.97

  pag. 103.
• * 1.98

  pag. 103. 104.
• * 1.99

  pag. 104.
• * 1.100

  pag. 106.
• * 1.101

  pag. 102.
• * 1.102

  pag. 104.
• * 1.103

  Truth saith not this to Christ, but to the Of∣fenders, Deut. 27.
• * 1.104

  A Testimony against S. S's Doctrine.
• * 1.105

  Isa. 43. 11, 25.
• * 1.106

  pag. 104.
• * 1.107

  pag. 104.
• * 1.108

  pag. 105.
• * 1.109

  As S. S. hath pag. 105.
• * 1.110

  Also his Bro∣ther T. Dans. saith, Christ was not Inno∣cent, but guil∣ty of our Sins, when he suffe∣red, Synops. p. 36, 40.
• * 1.111

  pag. 105.
• * 1.112

  pag. 105.
• * 1.113

  Heb. 12. 24. Chap. 9. 14, 15.
• * 1.114

  pag. 106.
• * 1.115

  Christ's tast∣ing Death for every Man could not be the same with the full Pun∣ishment thats due for Sin.
• * 1.116

  pag. 106.
• * 1.117

  pag. 107.
• * 1.118

  pag. 108.
• * 1.119

  Is not this like the Language of Hell? or theirs saing of Christ, will he kil him∣self? And he is guilty of death.
• * 1.120

  This is some∣thing like his Brother W. Haworth his Affirming, [That the Father pour∣ed out all his Wrath upon his Son Jesus Christ] and that this way he Satisfied Vengeance, which he cals his Justice, in his Epistle to their Quaker Converted; answered by John Crook, and W. Bay∣ly, in their Book Rebel∣lion rebuked, but the Ad∣versaries of Truth shall finde there's wrath yet for them, if they repent not.
• * 1.121

  pag. 109.
• * 1.122

  pag. 109.
• * 1.123

  pag. 109.
• * 1.124

  pag. 109.
• * 1.125

  pag. 110.
• * 1.126

  pag. 110.
• * 1.127

  Object.
• * 1.128

  〈◊〉〈◊〉 Hebr. 9. 23.
• * 1.129

  The Pres∣byterians, or Predesti∣narians Go∣spel anti∣scriptural.
• * 1.130

  The Con∣ditions and Tendence of the Qua∣kers Gospel Scriptural.
• * 1.131

  Presbyter: Opinion.
• * 1.132

  [What soe∣ver] makes no Excepti∣on of either good or bad Actions of men; and this is high Ranterism.
• * 1.133

  Note, They place it up∣on particular Persons, ren∣dering God a Respecter of Persons.
• * 1.134

  Whereas he dyed for all men, and is a Propitiation for the Sins of the whole World.
• * 1.135

  These were of cur Opposers.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Or∣der, or Rank, 1 Cor. 15. 23.
• * 1.137

  Edom relates to the Earth∣ly Birth.
• * 1.138

  Gen. 35. 10.
• * 1.139

  Confession of Faith.
• * 1.140

  The Hardness and Cruelty of Pharaoh, 〈◊〉〈◊〉 app•…•…a∣red against the Hebrews witness the Murtherous Intentio•…•… of that King, who gave Command to kill th•…•… Male∣children, Ex∣od. 1. 16. & their great Affliction & Bondage, v. 11, 14. un∣til the Lord heard their Cry, a•…•…ter much For∣bcarance.
• * 1.141

  pag. 115.
• * 1.142

  Which is our Sense of the Matter in both.
• * 1.143

  Note the Consequences of the Predesti∣na•…•…ian Opini∣on against uni∣versa•…•… Grace.
• * 1.144

  Pag. 116.
• * 1.145

  1 Sam. 11. 5, 15. & 12. 9.
• * 1.146

  Psal. 89
• * 1.147

  These many do slight and refuse, and both resist, grieve & quench the Spi∣rit in its low and tender Appearance to their own Destruction and Misery, when the Love and long Suffering of God is tur∣ned into Wrath and In∣dignation against them.
• * 1.148

  How long before their Conformity to Christ were they appointed? Was it from all Eternity, or rather in their Age and Time? Had not this and all other meer Acts and Works of God a beginning in their time and season (considered as meer Acts) Could this of his appointment then be from eternity and so far a Preappointment meerly respecting particular Persons, and with exclusion of all besides from any saving Grace? This is still harsh, and partial, and unequal, contra∣ry to God's Wayes; although as the general Fore-appointment and Ordination of God concerning the true Believers and obedient, is, that they shall be saved: So this Predesti∣na ion, or Fore-appointment includes or reaches all the many holy Brethren in whom Christ is formed.
• * 1.149

  Vid. Mass in Lat. & Eng. by Ja. Mountain, pag. 121, 122, 123.
• * 1.150

  pag. 69.
• * 1.151

  Pag. 69.
• * 1.152

  Pag. 70.
• * 1.153

  Pag. 70.
• * 1.154

  Indef. Seek.
• * 1.155

  pag. 71.
• * 1.156

  The Light within the Rule.
• * 1.157

  Pag. 74.
• * 1.158

  Vide Gill's Sermen on Eccl. 7. 19, 20. in his Essay.
• * 1.159

  Dialoge,
• * 1.160

  1 Cor. 15. 22, 23.
• * 1.161

  2 Cor. 5. 1. 8.
• * 1.162

  Phil. 1. 21.
• * 1.163

  Acts 17. 30, 31.
• * 1.164

  Mat. 10. 15. & 11. 22, 24. & 12. 36.
• * 1.165

  Job. 21. 30.
• * 1.166

  2 Pet. 2. 9. & 3. 7.
• * 1.167

  Psal. 102. 25.
• * 1.168

  Hebr. 1. 10, 11, 21.
• * 1.169

  See also 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.170

  Chap. 19. 〈◊〉〈◊〉
• * 1.171

  He takes It for Idem, the Self same Bo∣dy; but where hath he this •…•…ither from the Greek or Latine on the place cited?
• * 1.172

  Isa. 3. 9.
• * 1.173

  Luk. 20. 35.
• * 1.174

  T. D.
• * 1.175

  〈◊〉〈◊〉 Note.
• * 1.176

  Pag. 16.
• * 1.177

  Note, Then not the same gross Bodies; but as a pure Extract.
• * 1.178

  Which can∣not be This 〈◊〉〈◊〉 Flesh.
• * 1.179

  Not? Why are we not then to have as spiritual a Sense of the Resurrecti∣on?
• * 1.180

  Nay, they shall have far better.
• * 1.181

  A Glory 〈◊〉〈◊〉 that of 〈◊〉〈◊〉 Earthly Bodies.
• * 1.182

  Not only, as spiritually qualified; but as a spiritual Body.
• * 1.183

  Which excel all Terrestri∣al Bodies.
• * 1.184

  Concerning the Judgment of the Wiked.
• * 1.185

  Which is not Carnal; but Spiritual.
• * 1.186

  And who must make so vile and like Devils?
• * 1.187

  And who must drag the Devils to Judgment then, if they must be so of∣ficious for Ju∣stice?
• * 1.188

  What sad Work's here?
• * 1.189

  He thinks of a Good Place for himself how∣ever.
• * 1.190

  Rather an empty talk to sell at a dear ra•…•….
• * 1.191

  Presbyters are not wont to be so free.
• * 1.192

  Is it so? then God did not decree it as his own meer Wist & Pleasure.
• * 1.193

  〈◊〉〈◊〉 per∣sonal Electi∣on and Re∣probation.
• * 1.194

  Was he so? Good Do∣ctrine: But then he did not decree their Dam∣nation from eternity.
• * 1.195

  True; then the true light was freely gi∣ven to them, to shew them the Way out of evil.
• * 1.196

  That was their Fault still, and not Gods Decre•…•….
• * 1.197

  * What will become of the Covetous Priests and Presbyters then?
• * 1.198

  And so did many of the Presby∣ters when pa∣rish Priests.
• * 1.199

  An Un∣charitable Sentence.
• * 1.200

  The guil∣ty Conscience and d•…•…filed Mind is at∣tended with such Imaginations of Torments, which though they are not real, but Imaginary, yet they produce a real Torment and Horror to some; and in these things appears an Image of that future Darkness that the Wicked will have their due Rewards in: But these frightfull Stories of T. Vincent's do not fright People out of their Sins, nor reach their Cons•…•… for that End. They must be directed to the LIGHT which discovers Sin, and disturbeth Men in their wicked Courses (as he cor•…•…sesseth) To this they must come, and bring their Deeds, whoever escape Damnation, or attain to the blessed Resurrection and future Glo∣ry. From a true Sence and Knowledge of the Terrors of the Lord, men may be perswaded from Evil to Good; and their Hearts become broken with a sence of his Goodness therein, when meer Dreams and Fancies will not fright them to Heaven; nor truly reduce them from any Sin or Evil.
• * 1.201

  Note.
• * 1.202

  2 Cor. 5.